Your father and your mother shall be glad, and she that bore you shall rejoice.
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EXPOSITORY (ENGLISH BIBLE)Thy father and thy mother shall be glad; he repeateth this again, as a powerful argument to prevail with all children that are not void of natural affection, to labour to be wise and good, that so they may glad the hearts of their parents, to whom they have such high and indelible obligations.
She that bare thee with so great pain and hazard, and brought thee up with such tender care, whom thou canst not better requite. Proverbs 10:1; or "let thy father and thy mother be glad" (e); do everything that may make their hearts glad, and their lives easy and comfortable in their old age; by ministering to their necessities, if in any; by treading in their steps, and following their examples; by living soberly and righteously, and behaving wisely; by not only honouring them, but by seeking the honour and glory of God; showing a regard to religion, and supporting it to the utmost of their power; these are things which make the hearts of pious parents glad;
and she that bare thee shall rejoice; thy mother particularly, who bore and brought thee forth with so much pain, and brought thee up with so much care and trouble, will think it an to much recompence for all, if thou art truly wise and religious. Some accommodate this to God our heavenly Father, and to the church, the Jerusalem above, the mother of us all.Thy father and thy mother shall be glad, and she that bare thee shall rejoice.
EXEGETICAL (ORIGINAL LANGUAGES)25. shall … shall] Rather, Let thy father … and let her &c. It is an exhortation to the son to verify by his own conduct the statement of the preceding verse. “Quod cum ita sit, da operam ut parentibus lætitiam crees,” Maurer; εὐφραινέσθω, χαιρέτω, LXX.; gaudeat, exsultet, Vulg.Verse 25. - Shall be glad; or, let them be glad; gaudeat, Vulgate; εὐφραινέσθω, Septuagint. She that bare thee. As in ver. 24 the father's joy was expressly mentioned, so here prominence is given to that of the mother. In the former case it is "he that begetteth;" here, "she that beareth."
19 Hear thou, my son, and become wise,
And direct thy heart straight forward on the way.
20 And be not among wine-drinkers,
And among those who devour flesh;
21 For the drunkard and glutton become poor,
And sleepiness clotheth in rags.
The אתּה, connected with שׁמע, imports that the speaker has to do with the hearer altogether by himself, and that the latter may make an exception to the many who do not hear (cf. Job 33:33; Jeremiah 2:31). Regarding אשּׁר, to make to go straight out, vid., at Proverbs 4:14; the Kal, Proverbs 9:6, and also the Piel, Proverbs 4:14, mean to go straight on, and, generally, to go. The way merely, is the one that is right in contrast to the many byways. Fleischer: "the way sensu eximio, as the Oriental mystics called the way to perfection merely (Arab.) âlaṭryḳ; and him who walked therein, âlsâlak, the walker or wanderer."
(Note: Rashi reads בדרך לבך (walk), in the way of thy heart (which has become wise), and so Heidenheim found it in an old MS; but בדרך is equivalent to בדרך בינה, Proverbs 9:6.)
אל־תּתי ב, as at Proverbs 22:26, the "Words of the Wise," are to be compared in point of style. The degenerate and perverse son is more clearly described, Deuteronomy 21:20, as זולל וסבא. These two characteristics the poet distributes between 20a and 20b. סבא means to drink (whence סבא, drink equals wine, Isaiah 1:22) wine or other intoxicating drinks; Arab. sabâ, vinum potandi causa emere. To the יין here added, בּשׂר in the parallel member corresponds, which consequently is not the fleshly body of the gluttons themselves, but the prepared flesh which they consume at their luxurious banquets. The lxx incorrectly as to the word, but not contrary to the sense, "be no wine-bibber, and stretch not thyself after picknicks (συμβολαῖς), and buying in of flesh (κρεῶν τε ἀγορασμοῖς)," whereby זללי is translated in the sense of the Aram. זבני (Lagarde). זלל denotes, intransitively, to be little valued (whence זולל, opp. יקר, Jeremiah 15:19), transitively to value little, and as such to squander, to lavish prodigally; thus: qui prodigi sunt carnis sibi; למו is dat. commodi. Otherwise Gesenius, Fleischer, Umbreit, and Ewald: qui prodigi sunt carnis suae, who destroy their own body; but the parallelism shows that flesh is meant wherewith they feed themselves, not their own flesh (בּשׂר למו, like חמת־למו, Psalm 58:5), which, i.e., its health, they squander. זולל also, in phrase used in Deuteronomy 21:20 (cf. with Hitzig the formula φάγος καὶ οἰνοπότης, Matthew 11:19), denotes not the dissolute person, as the sensualist, πορνοκόπος (lxx), but the συμβολοκόπος (Aquila, Symmachus, Theodotion), κρεωβόρος (Venet.), זלל בּסר (Onkelos), i.e., flesh-eater, ravenous person, glutton, in which sense it is rendered here, by the Syr. and Targ., by אסוט (אסיט), i.e., ἄσωτος. Regarding the metaplastic fut. Niph. יוּרשׁ (lxx πτωχεύσει), vid., at Proverbs 20:13, cf. Proverbs 11:25. נוּמה (after the form of בּוּשׁה, דּוּגה, צוּרה) is drowsiness, lethargy, long sleeping, which necessarily follows a life of riot and revelry. Such a slothful person comes to a bit of bread (Proverbs 21:17); and the disinclination and unfitness for work, resulting from night revelry, brings it about that at last he must clothe himself in miserable rags. The rags are called קרע and ῥάκος, from the rending (tearing), Arab. ruk'at, from the patching, mending. Lagarde, more at large, treats of this word here used for rags.
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