Proverbs 22:29
Parallel Verses
English Standard Version
Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men.

King James Bible
Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

American Standard Version
Seest thou a man diligent in his business? he shall stand before kings; He shall not stand before mean men.

Douay-Rheims Bible
Hast thou seen a man swift in his work? he shall stand before kings, and shall not be before those that are obscure.

English Revised Version
Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

Webster's Bible Translation
Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

Proverbs 22:29 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

After these ten lines of preliminary exhortation, there now begins the collection of the "Words of the Wise" thus introduced. A tetrastich which, in its contents, connects itself with the last proverb of the Solomonic collection, Proverbs 22:16, forms the commencement of this collection:

22 Rob not the lowly because he is lowly;

     And oppress not the humble in the gate.

23 For Jahve will conduct their cause,

     And rob their spoilers of life.

Though it may bring gain, as said Proverbs 22:16, to oppress the דּל, the lowly or humble, yet at last the oppressor comes to ruin. The poet here warns against robbing the lowly because he is lowly, and thus without power of defence, and not to be feared; and against doing injustice to the עני, the bowed down, and therefore incapable of resisting in the gate, i.e., in the court of justice. These poor men have not indeed high human patrons, but One in heaven to undertake their cause: Jahve will conduct their cause (יריב ריבם, as at Proverbs 23:10), i.e., will undertake their vindication, and be their avenger. דּכּא (דּכּה), Aram. and Arab. daḳḳ (cf. דּקק, Arab. daḳḳ), signifies to crush anything so that it becomes broad and flat, figuratively to oppress, synon. עשׁק (Fleischer). The verb קבע has, in Chald. and Syr., the signification to stick, to fix (according to which Aquila here translates καθηλοῦν, to nail; Jerome, configere); and as root-word to קבּעת, the signification to be arched, like (Arab.) ḳab', to be humpbacked; both significations are here unsuitable. The connection here requires the meaning to rob; and for Malachi 3:8 also, this same meaning is to be adopted, robbery and taking from one by force (Parchon, Kimchi), not: to deceive (Khler, Keil), although it might have the sense of robbing by withholding or refraining from doing that which is due, thus of a sacrilege committed by omission or deception. The Talm. does not know the verb קבע in this meaning; but it is variously found as a dialectic word for גזל.

(Note: Thus Rosch ha-schana 26b: Levi came once to N.N. There a man came to meet him, and cried out קבען פלניא. Levi knew not what he would say, and went into the Madrash-house to ask. One answered him: He is a robber (גזלן) said that one to thee; for it is said in the Scriptures (Malachi 3:8), "Will a man rob God?" etc. (vid., Wissenschaft Kunst Judenthum, p. 243). In the Midrash, שׁוחר טוב, to Psalm 57:1-11, R. Levi says that אתה קיבע לי is used in the sense of אתה גוזל לי. And in the Midrash Tanchuma, P. תרומה, R. Levi answers the question, "What is the meaning of קבע, Malachi 3:8?" - It is an Arabic expression. An Arabian, when he wishes to say to another מה אתה גוזלני, says instead of it, מה אתה קובעני. Perhaps קבע is cogn. to קבץ; the R. קב coincides in several groups of languages (also the Turkish ḳb) with the Lat. capere.)

Schultens' etymological explanation, capitium injicere (after Arab. ḳab', to draw back and conceal the head), is not satisfactory. The construction, with the double accus., follows the analogy of הכּהוּ נפשׁ and the like, Gesen. 139. 2. Regarding the sing. נפשׁ, even where several are spoken of, vid., under Proverbs 1:19.

Proverbs 22:29 Parallel Commentaries

Treasury of Scripture Knowledge

a man

Proverbs 10:4 He becomes poor that deals with a slack hand: but the hand of the diligent makes rich.

Proverbs 12:24 The hand of the diligent shall bear rule: but the slothful shall be under tribute.

1 Kings 11:28 And the man Jeroboam was a mighty man of valor: and Solomon seeing the young man that he was industrious...

Ecclesiastes 9:10 Whatever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave...

Matthew 25:21,23 His lord said to him, Well done, you good and faithful servant: you have been faithful over a few things...

Romans 12:11 Not slothful in business; fervent in spirit; serving the Lord;

2 Timothy 4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.

he shall stand that is, he shall have the honour or serving kings; as the phrase denotes mean men.

Cross References
Genesis 41:46
Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh and went through all the land of Egypt.

Genesis 47:6
The land of Egypt is before you. Settle your father and your brothers in the best of the land. Let them settle in the land of Goshen, and if you know any able men among them, put them in charge of my livestock."

1 Samuel 16:21
And David came to Saul and entered his service. And Saul loved him greatly, and he became his armor-bearer.

1 Kings 10:8
Happy are your men! Happy are your servants, who continually stand before you and hear your wisdom!

1 Kings 11:28
The man Jeroboam was very able, and when Solomon saw that the young man was industrious he gave him charge over all the forced labor of the house of Joseph.

Proverbs 23:1
When you sit down to eat with a ruler, observe carefully what is before you,

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