English Standard Version
By mere words a servant is not disciplined, for though he understands, he will not respond.
King James Bible
A servant will not be corrected by words: for though he understand he will not answer.
American Standard Version
A servant will not be corrected by words; For though he understand, he will not give heed.
A slave will not be corrected by words: because he understandeth what thou sayest, and will not answer.
English Revised Version
A servant will not be corrected by words: for though he understand he will not give heed.
Webster's Bible Translation
A servant will not be corrected by words: for though he understandeth, he will not answer.
Proverbs 29:19 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
13 The poor man and the usurer meet together -
Jahve lighteneth the eyes of both.
A variation of Proverbs 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא, after Buxtorf, homo mediocris fortunae), err by connecting the word with תּוך. The lxx δανειστοῦ καὶ χρεωφειλέτου (ἀλλήλοις συνελθόντων), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab, the solid equals the middle point of the heart). תּך, with the plur. תככים, scarcely in itself denotes interest, τόκος; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?" Therefore Lwenstein understands the second line after 1 Samuel 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Proverbs 22:2, only means that the poor as well as the rich owe the light of life (Psalm 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Matthew 5:45) - an all-embracing love full of typical moral motive.
(Note: מאיר has, by Lwenstein, Mehuppach Legarmeh, but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid., Thorath Emeth, p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult., and Zinnorith on the preceding open syllable.)
Treasury of Scripture Knowledge
Where there is no prophetic vision the people cast off restraint, but blessed is he who keeps the law.
Do you see a man who is hasty in his words? There is more hope for a fool than for him.
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