Proverbs 29:27
Parallel Verses
English Standard Version
An unjust man is an abomination to the righteous, but one whose way is straight is an abomination to the wicked.

King James Bible
An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.

American Standard Version
An unjust man is an abomination to the righteous; And he that is upright in the way is an abomination to the wicked.

Douay-Rheims Bible
The just abhor the wicked man: and the wicked loathe them that are in the right way. The son that keepeth the word, shall be free from destruction.

English Revised Version
An unjust man is an abomination to the righteous: and he that is upright in the way is an abomination to the wicked.

Webster's Bible Translation
An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.

Proverbs 29:27 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

21 If one pampers his servant from youth up,

     He will finally reach the place of a child.

The lxx had no answer to the question as to the meaning of מנון. On the other hand, for פּנּק, the meaning to fondle; delicatius enutrire, is perfectly warranted by the Aram. and Arab. The Talmud, Succa 52b, resorts to the alphabet בח''אט in order to reach a meaning for מנון. How the Targ. comes to translate the word by מנסּח (outrooted) is not clear; the rendering of Jerome: postea sentiet eum contumacem, is perhaps mediated by the ἔσται γογγυσμός of Symmachus, who combines נון with לון, Niph. γογγύζειν. The ὀθυνηθήσεται of the lxx, with the Syr., von Hofmann has sought to justify (Schriftbew. ii. 2. 404), for he derives מנון equals מנהון from נהה. We must then punctuate מנּון; but perhaps the lxx derived the word from אנן equals מאנון, whether they pronounced it מנון (cf. מסרת equals מאסרת) or מנּון. To follow them is not wise, for the formation of the word is precarious; one does not see with the speaker of this proverb, to whom the language presented a fulness of synonyms for the idea of complaint, meant by using this peculiar word. Linguistically these meanings are impossible: of Jerome, dominus equals ממנּה (Ahron b. Josef, Meri, and others); or: the oppressed equals מוּנה, from ינה (Johlson); or: one who is sick equals מונה (Euchel). and Ewald's "undankbar" [unthankful], derived from the Arabic, is a mere fancy, since (Arab.) manuwan does not mean one who is unthankful, but, on the contrary, one who upbraids good deeds shown.

(Note: In Jahrb. xi. p. 10f. Ewald compares, in an expressive way, the Ethiopic mannána (Piel) to scorn; menûn, a reprobate; and mannânı̂, one who is despised; according to which מנון hcih could certainly designate "a man despising scornfully his own benefactors, or an unthankful man." But this verbal stem is peculiarly Ethiop., and is certainly not once found in Arab. For minnat (which Ewald compares) denotes benefaction, and the duty laid on one thereby, the dependence thereby produced. The verb (Arab.) minn ( equals מנן) signifies to divide; and particularly, partly to confer benefaction, partly to attribute benefaction, reckon to, enumerate, and thereby to bring out the sense of obligation. Thus nothing is to be derived from this verbal stem for מנון.)

The ancients are in the right track, who explain מנון after the verb נוּן, Psalm 72:17 equals נין equals בּן; the Venet., herein following Kimchi, also adopts the nominal form, for it translates (but without perceptible meaning) γόνωσις. Luther's translation is fortunate:

"If a servant is tenderly treated from youth up,

He will accordingly become a Junker [squire]."

The ideas represented in modern Jewish translations: that of a son (e.g., Solomon: he will at last be the son) and that of a master (Zunz), are here united. But how the idea of a son (from the verb נון), at the same time that of a master, may arise, is not to be perceived in the same way as with Junker and the Spanish infante and hidalgo; rather with מנון, as the ironical naming of the son (little son), the idea of a weakling (de Wette) may be connected. The state of the matter appears as follows: - the Verb נוּן has the meanings of luxuriant growth, numerous propagation; the fish has from this the Aram. name of נוּן, like the Heb. דּג, from דּגה, which also means luxuriant, exuberant increase (vid., at Psalm 72:17). From this is derived נין, which designates the offspring as a component part of a kindred, as well as מנון, which, according as the מ is interpreted infin. or local, means either this, that it sprouts up luxuriantly, the abundant growth, or also the place of luxuriant sprouting, wanton growing, abundant and quick multiplication: thus the place of hatching, spawning. The subject in יהיה might be the fondled one; but it lies nearer, however, to take him who fondles as the subject, as in 21a. אחריתו is either adv. accus. for באחריתו, or, as we preferred at Proverbs 23:32, it is the subj. introducing, after the manner of a substantival clause, the following sentence as its virtual predicate: "one has fondled his servant from his youth up, and his (that of the one who fondles) end is: he will become a place of increase." The master of the house is thought of along with his house; and the servant as one who, having become a man, presents his master with ילידי בּית, who are spoilt scapegraces, as he himself has become by the pampering of his master. There was used in the language of the people, נין for בּן, in the sense on which we name a degenerate son a "Schnes Frchtchen" [pretty little fruit]; and מנון is a place (house) where many נינים are; and a man (master of a house) who has many of them is one whose family has increased over his head. One reaches the same meaning if מנון is rendered more immediately as the place or state of growing, increasing, luxuriating. The sense is in any case: he will not be able, in the end, any more to defend himself against the crowd which grows up to him from this his darling, but will be merely a passive part of it.

Proverbs 29:27 Parallel Commentaries

Treasury of Scripture Knowledge

Proverbs 24:9 The thought of foolishness is sin: and the scorner is an abomination to men.

Psalm 119:115 Depart from me, you evildoers: for I will keep the commandments of my God.

Psalm 139:21 Do not I hate them, O LORD, that hate you? and am not I grieved with those that rise up against you?

Zechariah 11:8 Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me.

John 7:7 The world cannot hate you; but me it hates, because I testify of it, that the works thereof are evil.

John 15:17-19,23 These things I command you, that you love one another...

1 John 3:13 Marvel not, my brothers, if the world hate you.

Cross References
Matthew 10:22
and you will be hated by all for my name's sake. But the one who endures to the end will be saved.

Matthew 24:9
"Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake.

John 15:18
"If the world hates you, know that it has hated me before it hated you.

John 17:14
I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world.

1 John 3:13
Do not be surprised, brothers, that the world hates you.

Psalm 6:8
Depart from me, all you workers of evil, for the LORD has heard the sound of my weeping.

Psalm 69:4
More in number than the hairs of my head are those who hate me without cause; mighty are those who would destroy me, those who attack me with lies. What I did not steal must I now restore?

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