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Proverbs 27:12
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- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
ערום appears to lean on חכם. The prudent man seeth the misfortune, hideth himself; The simple pass on, suffer injury. = Pro 22:3, where וּפתיים for פּתאים, ונסתּר for נסתּר, and ונענשׁוּ for נענשׁוּ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, 349a, calls it a "Steinschrift" an inscription on a stone. The perfects united in pairs with, and yet more without, Vav, express the coincidence (Note: The second Munach is at Pro 22:3, as well as here, according to the rule Pro 18:4 of the Accentuationssystem, the transformation of the Dechi, and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi, so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Pro 22:3, but not here at Pro 27:12. Here, at least, ערום would be better with Rebia, to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach, the first, according as it is greater or less than the second, retains either Legarmeh (e.g., Psa 1:5; Psa 86:12; Psa 88:14; Psa 109:14) or Rebia (Pro 12:2, Psa 25:2; Psa 69:9; Psa 146:5).) as to time.
John Gill Bible Commentary
Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. See Gill on Pro 20:16, where the same proverb is, and is expressed in the same words as here. , where the same proverb is, and is expressed in the same words as here. Proverbs 27:14 pro 27:14 pro 27:14 pro 27:14He that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it; rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God; it shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Act 12:22.
Matthew Henry Bible Commentary
This we had before, Pro 22:3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer 6:17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter.
Tyndale Open Study Notes
27:12 This proverb repeats 22:3.
Proverbs 27:12
Do Not Boast about Tomorrow
11Be wise, my son, and bring joy to my heart, so that I can answer him who taunts me. 12The prudent see danger and take cover; but the simple keep going and pay the penalty.
- Scripture
- Sermons
- Commentary
The Covering
By Carter Conlon1.1K34:32WeaknessPRO 22:3PRO 27:12MAT 5:13LUK 14:28In this sermon, the speaker begins by asking the audience if they have enough strength to face the challenges and temptations of the world. He emphasizes the importance of counting the cost before embarking on any endeavor, just as one would do before building a tower. The speaker then questions whether individuals have enough power in their testimony and faith to make a difference in their communities, especially in a society that is rapidly declining. He concludes by highlighting the need to forsake all and be fully committed to being a disciple of Christ, as stated in Luke 14:33. The sermon encourages listeners to have a clear vision, be prepared for evil, and seek wisdom from Proverbs 27:12.
From the Death of Alexander the Great to the Death of Judas Maccabeus
By Flavius Josephus0PRO 13:16PRO 22:29PRO 24:3PRO 27:12ECC 9:10Flavius Josephus preaches about the wise and courageous actions of Joseph, a man who cleverly managed the farming of taxes in Syria, gained the favor of King Ptolemy, and secured his family's prosperity through shrewd decisions. Joseph's son, Hyrcanus, also displayed remarkable intelligence and resourcefulness at a young age, earning admiration and envy from his siblings. Through their actions, they exemplify the importance of prudence, wisdom, and boldness in navigating challenges and securing success.
Being Prepared
By Peter Hammond0GEN 6:11GEN 41:331SA 17:45JOB 5:7PRO 3:25PRO 24:10PRO 27:12ECC 9:12MAT 7:24LUK 12:4LUK 22:36ACT 14:22ROM 8:281CO 9:24PHP 4:121TI 4:81TI 5:8Peter Hammond preaches on the importance of being prudent and prepared for adversity, drawing lessons from biblical figures like Noah, Joseph, and the Apostle Paul who faced hardships but trusted in God. The sermon emphasizes the need to fear God alone, make practical preparations for the future, and build a strong foundation on God's Word to endure life's storms. It highlights the significance of mental, emotional, spiritual, and physical preparedness, urging believers to trust in God's sovereignty and cultivate a deep personal relationship with Him.
The Progress of Error
By William Cowper0PRO 27:12ROM 12:142CO 8:21PHP 2:41TI 5:8Greek Word Studies for aid_number 35414 delves into the concept of 'respect' (pronoeo), which means to think before, observe in advance, and plan carefully. It involves giving careful thought and consideration to respond appropriately, especially in caring for others and meeting their needs. The idea is to have continuous responsibility and an attitude that motivates one to do the right thing, as seen in Paul's writings to Timothy and the Corinthians.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
ערום appears to lean on חכם. The prudent man seeth the misfortune, hideth himself; The simple pass on, suffer injury. = Pro 22:3, where וּפתיים for פּתאים, ונסתּר for נסתּר, and ונענשׁוּ for נענשׁוּ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, 349a, calls it a "Steinschrift" an inscription on a stone. The perfects united in pairs with, and yet more without, Vav, express the coincidence (Note: The second Munach is at Pro 22:3, as well as here, according to the rule Pro 18:4 of the Accentuationssystem, the transformation of the Dechi, and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi, so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Pro 22:3, but not here at Pro 27:12. Here, at least, ערום would be better with Rebia, to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach, the first, according as it is greater or less than the second, retains either Legarmeh (e.g., Psa 1:5; Psa 86:12; Psa 88:14; Psa 109:14) or Rebia (Pro 12:2, Psa 25:2; Psa 69:9; Psa 146:5).) as to time.
John Gill Bible Commentary
Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. See Gill on Pro 20:16, where the same proverb is, and is expressed in the same words as here. , where the same proverb is, and is expressed in the same words as here. Proverbs 27:14 pro 27:14 pro 27:14 pro 27:14He that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it; rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God; it shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Act 12:22.
Matthew Henry Bible Commentary
This we had before, Pro 22:3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer 6:17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter.
Tyndale Open Study Notes
27:12 This proverb repeats 22:3.