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Selected Verse: Proverbs 28:23 - Strong Concordance

Verse	Translation	Text
Pr 28:23	Strong Concordance	He that rebuketh [03198] a man [0120] afterwards [0310] shall find [04672] more favour [02580] than he that flattereth [02505] with the tongue [03956].
	King James	He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
23 He that reproveth a man who is going backwards, Findeth more thanks than the flatterer. It is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit, for they partly purpose to read אחרי־כן, partly to give to 'אח the meaning of postea. אחרי, Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי; but if it had existed, it would not be a ἅπαξ λεγ. The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar, and Immanuel (Note: Abulwald (Rikma, p. 69) also rightly explains אחרי, as a characterizing epithet, by אחרני (turned backwards).) have recognised it, to be a noun terminating in aj. It is a formation, like לפני, Kg1 6:10 (cf. Olshausen's Lehrb. p. 428f.), of the same termination as שׁדּי, חגּי, and in the later Aram.-Heb. זכּי, and the like. The variant אחרי, noticed by Heidenheim, confirms it; and the distinction between different classes of men (vid., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים, forwards. Not the renegade - for מוכיח, opp. מחליק לשׁון, does not lead to so strong a conception - but the retrograder is thus called in German: Rcklufige one who runs backwards or Rckwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks (Note: Lwenstein writes מוכיח, after Metheg-Setzung, 43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.) so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator. The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth, p. 51), of only two words, with Mercha Silluk.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

23 He that reproveth a man who is going backwards,

Findeth more thanks than the flatterer.

It is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit, for they partly purpose to read אחרי־כן, partly to give to 'אח the meaning of postea. אחרי, Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי; but if it had existed, it would not be a ἅπαξ λεγ. The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar, and Immanuel

(Note: Abulwald (Rikma, p. 69) also rightly explains אחרי, as a characterizing epithet, by אחרני (turned backwards).)

have recognised it, to be a noun terminating in aj. It is a formation, like לפני, Kg1 6:10 (cf. Olshausen's Lehrb. p. 428f.), of the same termination as שׁדּי, חגּי, and in the later Aram.-Heb. זכּי, and the like. The variant אחרי, noticed by Heidenheim, confirms it; and the distinction between different classes of men (vid., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים, forwards. Not the renegade - for מוכיח, opp. מחליק לשׁון, does not lead to so strong a conception - but the retrograder is thus called in German: Rcklufige one who runs backwards or Rckwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks

(Note: Lwenstein writes מוכיח, after Metheg-Setzung, 43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.)

so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator. The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth, p. 51), of only two words, with Mercha Silluk.

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⁵ Open [01540] rebuke [08433] is better [02896] than secret [05641] love [0160].

⁸ Reprove [03198] not a scorner [03887], lest he hate [08130] thee: rebuke [03198] a wise man [02450], and he will love [0157] thee.
⁹ Give [05414] instruction to a wise [02450] man, and he will be yet wiser [02449]: teach [03045] a just [06662] man, and he will increase [03254] in learning [03948].

¹ Wherefore [0199], Job [0347], I pray thee, hear [08085] my speeches [04405], and hearken [0238] to all my words [01697].

⁸ They are corrupt [04167], and speak [01696] wickedly [07451] concerning oppression [06233]: they speak [01696] loftily [04791].

¹⁹ Brethren [80], if [1437] any [5100] of [1722] you [5213] do err [4105] from [575] the truth [225], and [2532] one [5100] convert [1994] him [846];

²⁴ But they hearkened [08085] not, nor inclined [05186] their ear [0241], but walked [03212] in the counsels [04156] and in the imagination [08307] of their evil [07451] heart [03820], and went backward [0268], and not forward [06440].

¹⁰ And then he built [01129] chambers [03326] [03326] against all the house [01004], five [02568] cubits [0520] high [06967]: and they rested [0270] on the house [01004] with timber [06086] of cedar [0730].

³⁰ But Sihon [05511] king [04428] of Heshbon [02809] would [014] not let us pass [05674] by him: for the LORD [03068] thy God [0430] hardened [07185] his spirit [07307], and made his heart [03824] obstinate [0553], that he might deliver [05414] him into thy hand [03027], as appeareth this day [03117].

⁷ And the men [0582] pursued [07291] after [0310] them the way [01870] to Jordan [03383] unto the fords [04569]: and as soon as they which pursued [07291] after [0310] them were gone out [03318], they shut [05462] the gate [08179].

³⁰ After [0310] him repaired [02388] Hananiah [02608] the son [01121] of Shelemiah [08018], and Hanun [02586] the sixth [08345] son [01121] of Zalaph [06764], another [08145] piece [04060]. After [0310] him repaired [02388] Meshullam [04918] the son [01121] of Berechiah [01296] over against his chamber [05393].