Proverbs 20:10
Divers weights, and divers measures, both of them are alike abomination to the LORD.
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(10) Divers weights and divers measures . . .—See above on Proverbs 11:1.

20:7. A good man is not liable to uneasiness in contriving what he shall do, or in reflecting on what he has done, as those who walk in deceit. And his family fare better for his sake. 8. If great men are good men, they may do much good, and prevent very much evil. 9. Some can say, Through grace, we are cleaner than we have been; but it was the work of the Holy Spirit. 10. See the various deceits men use, of which the love of money is the root. The Lord will not bless what is thus gotten. 11. Parents should observe their children, that they may manage them accordingly. 12. All our powers and faculties are from God, and are to be employed for him. 13. Those that indulge themselves, may expect to want necessaries, which should have been gotten by honest labour. 14. Men use arts to get a good bargain, and to buy cheap; whereas a man ought to be ashamed of a fraud and a lie. 15. He that prefers true knowledge to riches, follows the ways of religion and happiness. If we really believed this truth, the word of God would be valued as it deserves, and the world would lose its tempting influence. 16. Those ruin themselves who entangle themselves in rash suretiship. Also those who are in league with abandoned women. Place no confidence in either. 17. Wealth gotten by fraud may be sweet, for the carnal mind takes pleasure in the success of wicked devices; but it will be bitter in the reflection. 18. Especially we need advice in spiritual warfare. The word and Spirit of God are the best counsellors in every point. 19. Those dearly buy their own praise, who put confidence in a man because he speaks fairly. 20. An undutiful child will become very miserable. Never let him expect any peace or comfort. 21. An estate suddenly raised, is often as suddenly ruined. 22. Wait on the Lord, attend his pleasure, and he will protect thee.See Proverbs 11:1 : Here perhaps, as a companion to Proverbs 20:9, with a wider application to all judging one man by rules which we do not apply to ourselves or to another. 10. Various measures, implying that some are wrong (compare Pr 11:1; 16:11). Divers weights and divers measures; one greater and true for public show, and one lesser and false for private use, when they had an opportunity of deceiving. Divers weights, and divers measures,.... Or, "a stone and a stone, and an ephah and an ephah" (d). Stones being in old time used in weighing, and an "ephah" was a common measure among the Jews; and these ought not to be different; one stone or weight for buying, and another for selling; and one measure to buy goods in with, and another to sell out with; the one too heavy, the other too light; the one too large, and the other too scanty; whereby justice is not done between man and man; whereas they ought to be just and equal, Leviticus 19:35;

both of them are alike abomination to the Lord; who loves righteousness and hates iniquity, and requires of men to do justly; and abhors every act of injustice, and whatever is detrimental to men's properties; see Proverbs 11:1.

(d) So Montanus, Schulteus.

Differing weights, and differing measures, both of {e} them are alike abomination to the LORD.

(e) Read Pr 16:11.

10. Divers weights] Lit. a stone and a stone, an ephah and an ephah; different weights or measures to buy and to sell with, or when there is risk of detection, and when fraud is safe. Comp. Deuteronomy 25:13-14, where the explanatory words, “a great and a small,” are added, as they are here by the LXX. (στάθμιον μέγα καὶ μικρόν); and see ch. Proverbs 11:1 (note), Proverbs 16:11.Verse 10. - Divers weights, and divers measures; literally, stone and stone, ephah and ephah. The stones were used for weighing: dishonest traders kept them of different weights, and also measures of different capacities, substituting one for the other in order to defraud unwary customers. The Septuagint makes this plain by rendering, "A weight great and small, and measures double" (see on Proverbs 11:1 and Proverbs 16:11; and comp. ver. 23). The ephah was a dry measure, being one-tenth of the homer, and occupying the same position in solids as the bath did in liquids. It equalled about three pecks of our measure. Both of them are alike abomination to the Lord (Proverbs 17:15; comp. Leviticus 19:36; Deuteronomy 25:13, etc.); Septuagint, "Are impure before the Lord, even both of them, and he who doeth them." Pseudo-Bernard ('De Pass. Dom.,' 17.), applying the passage mystically, teaches that a man may be said to keep a double measure, who, being conscious of his own evil character, endeavours to appear righteous to others; who, as he puts it, "Suo judicio terrae proximus est, et aliis cupit elevatus videri." Others, connecting this verse in thought with the preceding, see in it a warning against judging a neighbour by a standard which we do not apply to ourselves. The Septuagint Version arranges the matter from ver. 10 onwards differently from the Hebrew, omitting vers. 14-19, and placing vers. 10-13 after ver. 22. 4 At the beginning of the harvest the sluggard plougheth not;

   And so when he cometh to the reaping-time there is nothing.

Many translators (Symmachus, Jerome, Luther) and interpreters (e.g., Rashi, Zckler) explain: propter frigus; but חרף is, according to its verbal import, not a synon. of קר and צנּה, but means gathering equals the time of gathering (synon. אסיף), from חרף, carpere,

(Note: Vid., Fleischer in Levy's Chald. Wrterbuch, i.426.)

as harvest, the time of the καρπίζειν, the plucking off of the fruit; but the harvest is the beginning of the old Eastern agricultural year, for in Palestine and Syria the time of ploughing and sowing with the harvest or early rains (חריף equals יורה, Nehemiah 7:24; Ezra 2:18) followed the fruit harvest from October to December. The מן is thus not that of cause but of time. Thus rendered, it may mean the beginning of an event and onwards (e.g., 1 Samuel 30:25), as well as its termination and onwards (Leviticus 27:17): here of the harvest and its ingathering and onwards. In 4b, the Chethı̂b and Kerı̂ vary as at Proverbs 18:17. The fut. ישׁאל would denote what stands before the sluggard; the perf. שׁאלו places him in the midst of this, and besides has this in its favour, that, interpreted as perf. hypotheticum, it makes the absence of an object to שׁאל more tenable. The Chethı̂b, ושׁאל, is not to be read after Psalm 109:10 : he will beg in harvest - in vain (Jerome, Luther), to which Hitzig well remarks: Why in vain? Amid the joy of harvest people dispense most liberally; and the right time for begging comes later. Hitzig conjecturally arrives at the translation:

"A pannier the sluggard provideth not;

Seeketh to borrow in harvest, and nothing cometh of it."

But leaving out of view the "pannier," the meaning "to obtain something as a loan," which שׁאל from the connection may bear, is here altogether imaginary. Let one imagine to himself an indolent owner of land, who does not trouble himself about the filling and sowing of his fields at the right time and with diligence, but leaves this to his people, who do only as much as is commanded them: such an one asks, when now the harvest-time has come, about the ingathering; but he receives the answer, that the land has lain unploughed, because he had not commanded it to be ploughed. When he asks, there is nothing, he asks in vain (ואין, as at Proverbs 14:6; Proverbs 13:4). Meri rightly explains מחרף by מתחלת זמן החרישׁה, and 4b by: "so then, when he asks at harvest time, he will find nothing;" on the other hand, the lxx and Aram. think on חרף, carpere conviciis, as also in Codd. here and there is found the meaningless מחרף.

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