Every prudent man deals with knowledge: but a fool lays open his folly.
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EXPOSITORY (ENGLISH BIBLE)Deuteronomy 21:4; Micah 6:2). This may be applied as here to the hard dry rock, to running streams, or to stagnant pools. In either case, the idea is that of the barren dry soil, or the impassable marsh, in contrast with the fountain of life, carrying joy and refreshment with it.
a fool … folly—for want of caution.Dealeth, Heb. acteth, or
doth, manageth all his affairs, with knowledge; considerately and discreetly.
Layeth open his folly, by his heady and foolish actions.
but a fool layeth open his folly; or "spreads" (q) it; and exposes it to the view of everyone, by his foolish talk and indiscreet actions.Every prudent man dealeth with knowledge: but a fool layeth open his folly.
EXEGETICAL (ORIGINAL LANGUAGES)16. dealeth] Rather, worketh. He works with knowledge, turning it to good account for beauty and profit, as a cunning artificer does with precious metals, Exodus 31:4-5, where the Heb. word is the same. This, however, is probably intended by dealeth, A.V. Comp. our use of the words deal, dealer, in connection with trade or traffic.
layeth open] Rather, spreadeth, A.V. marg., or spreadeth out, R.V. text, exposes it. “When your money is all in copper you may afford to throw it about, but when it is all in gold you have to be cautious.” Horton.Verse 16. - Every prudent man dealeth (worketh, acteth) with knowledge; i.e. with thought and deliberation, having previously well considered the bearings and issues of his plans. But a fool layeth open his folly; Revised Version, spreadeth out folly, as if exposing the wares of his shop (Proverbs 12:23; Proverbs 15:2). One works; the other talks.
But wisdom is with those who receive counsel.
The restrictive רק (only) does not, according to the sense, belong to בּזדון (by pride), but to מצּה, vid., under Psalm 32:6 and Job 2:10. Of יתּן equals there is, vid., under Proverbs 10:24. Bertheau's "one causes" is not exact, for "one" [man] is the most general personal subject, but יתן is in such cases to be regarded as impersonal: by pride is always a something which causes nothing but quarrel and strife, for the root of pride is egoism. Line second is a variant to Proverbs 11:2. Bescheidenheit (modesty) is in our old [German] language exactly equivalent to Klugheit (prudence). But here the צנועים are more exactly designated as permitting themselves to be advised; the elsewhere reciprocal נועץ has here once a tolerative signification, although the reciprocal is also allowable: with such as reciprocally advise themselves, and thus without positiveness supplement each his own knowledge by means of that of another. Most interpreters regard 10b as a substantival clause, but why should not יתן be carried forward? With such as permit themselves to be advised, or are not too proud to sustain with others the relation of giving and receiving, there is wisdom, since instead of hatred comes wisdom - the peaceful fruit resulting from an interchange of views.
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