A fool utters all his mind: but a wise man keeps it in till afterwards.
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EXPOSITORY (ENGLISH BIBLE)The fool (khesîl, Proverbs 1:22) uttereth all his mind.—Or, pours out all his wrath; but a wise man keepeth it in till afterwards, or keepeth it back.Proverbs 29:11-12. A fool uttereth all his mind — All at once, unnecessarily, unseasonably, without reservation or caution; but a wise man keepeth it in till afterward — Till he have a fit occasion to express it. If a ruler hearken to lies — Delight in flatteries or calumnies, or any lying words, or deceitful and wicked practices; all his servants are wicked — Because, perhaps, he chooseth only such for his service: or, rather, because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base desires and humours.Psalm 65:7) is slightly in favor of the second of the two senses.
mind—or, "spirit," for anger or any ill passion which the righteous restrain.All his mind; all at once, unnecessarily and unseasonably, without reservation or caution.
Till afterwards; till he have fit occasion to express it. Proverbs 12:16;
but a wise man keepeth it in till afterwards; reserves his mind, and thoughts, and designs, to himself; and does not discover them until a proper opportunity offers, when to disclose them is most to advantage; or he restrains his wrath and anger, defers showing it to a proper time, when it may answer a better purpose, and he may do it without sin.A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
EXEGETICAL (ORIGINAL LANGUAGES)11. mind] Lit. spirit; i.e. passion, or anger, R.V., θυμόν, LXX. keepeth it in till afterwards] Rather, keepeth it back and stilleth it, R.V.; ταμιεύεται κατὰ μέρος, LXX.Verse 11. - A fool uttereth all his mind; his spirit; רוּחו, i.e. "his anger;" θυμόν, Septuagint (comp. Proverbs 16:32). The wording of the second hemistich confirms this rendering. A fool pours out his wrath, restrained by no consideration. It is a wise maxim that says, "Command your temper, lest it command you;" and again, "When passion enters in at the foregate, wisdom goes out at the postern." So we have the word attributed to Evenus Parius -
Πολλάκις ἀνθρώπων ὀργὴ νόον ἐξεκάλυψε
Κρυπτόμενον μανίας πουλὺ χερειότερον.
"Wrath often hath revealed man's hidden mind,
Than madness more pernicious." A wise man keepeth it in till afterwards. This clause is capable of more than one explanation. The Authorized Version says that the wise man restrains his own anger till he can give it proper vent. The term בְּאָחור occurs nowhere else, and is rendered "at last," "finally," and by Delitzsch, "within," i.e. in his heart. The verb rendered "keepeth in" (shabach) is rather "to calm," "to hush," as in Psalm 65:7; Psalm 89:10, "Which stilleth the noise of the seas." So we have the meaning: The wise man calms the auger within him; according to the proverb, Irae dilatio, mentis pacatio. Or the anger calmed may be that of the fool: The wise man appeases it after it has been exhibited; he knows how to apply soothing remedies to the angry man, and in the end renders him calm and amenable to reason. This seems the most suitable explanation. Septuagint, "A wise man husbands it (ταμιεύεται) in part."
Spreadeth a net for his steps.
Fleischer, as Bertheau: vir qui alterum blanditiis circumvenit; but in the על there does not lie in itself a hostile tendency, an intention to do injury; it interchanges with אל, Psalm 36:3, and what is expressed in line second happens also, without any intention on the part of the flatterer: the web of the flatterer before the eyes of a neighbour becomes, if he is caught thereby, a net for him in which he is entangled to his own destruction (Hitzig). החליק signifies also, without any external object, Proverbs 28:23; Proverbs 2:16, as internally transitive: to utter that which is smooth, i.e., flattering. פּעמיו is, as Psalm 57:7 equals רגליו, for which it is the usual Phoenician word.
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