Proverbs 10:23
Parallel Verses
English Standard Version
Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.

King James Bible
It is as sport to a fool to do mischief: but a man of understanding hath wisdom.

American Standard Version
It is as sport to a fool to do wickedness; And'so is wisdom to a man of understanding.

Douay-Rheims Bible
A fool worketh mischief as it were for sport: but wisdom is prudence to a man.

English Revised Version
It is as sport to a fool to do wickedness: and so is wisdom to a man of understanding.

Webster's Bible Translation
It is as sport to a fool to do mischief: but a man of understanding hath wisdom.

Proverbs 10:23 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The group of proverbs now following bring again to view the good and bad effects of human speech. The seventeenth verse introduces the transition:

17 There is a way to life when one gives heed to correction;

     And whoever disregards instruction runs into error.

Instead of ארח חיּים (Proverbs 5:6), there is here ארח לחיים; and then this proverb falls into rank with Proverbs 10:16, which contains the same word לחיים. The accentuation denotes ארח as subst.; for ארח way, road equals ארח [a wayfarer, part. of ארח] would, as שׁסע, Leviticus 11:7, נטע, Psalm 94:9, have the tone on the ultima. It is necessary neither to change the tone, nor, with Ewald, to interpret ארח as abstr. pro concreto, like הלך, for the expression "wanderer to life" has no support in the Mishle. Michaelis has given the right interpretation: via ad vitam est si quis custodiat disciplinam. The syntactical contents, however, are different, as e.g., 1 Samuel 2:13, where the participle has the force of a hypothetical clause; for the expression: "a way to life is he who observes correction," is equivalent to: he is on the way to life who...; a variety of the manner of expression: "the porch was twenty cubits," 2 Chronicles 3:4, particularly adapted to the figurative language of proverbial poetry, as if the poet said: See there one observant of correction - that (viz., the שׁמר [שׁמר, to watch] representing itself in this שׁמר) is the way to life. מוּסר and תּוכחת are related to each other as παιδεία and ἔλεγχος; עזב [עזב, to leave, forsake] is equivalent to בּלתּי שׁמר. מתעה would be unsuitable as a contrast in the causative sense: who guides wrong, according to which Bertheau understands 17a, that only he who observes correction can guide others to life. We expect to hear what injuries he who thinks to raise himself above all reproach brings on himself. Hitzig, in his Commentary (1858), for this reason places the Hithpa. מתּעה (rather write מתּעה) in the place of the Hiph.; but in the Comm. on Jeremiah (1866), 42:20, he rightly remarks: "To err, not as an involuntary condition, but as an arbitrary proceeding, is suitably expressed by the Hiph." In like manner הוסיף, הגּיע (to touch), הרחיק (to go to a distance), denote the active conduct of a being endowed with reason; Ewald, 122, c. Jewish interpreters gloss מתעה by supplying נפשׁו; but it signifies only as inwardly transitive, to accomplish the action of the תּעות.

Proverbs 10:23 Parallel Commentaries

Treasury of Scripture Knowledge

Proverbs 14:9 Fools make a mock at sin: but among the righteous there is favor.

Proverbs 15:21 Folly is joy to him that is destitute of wisdom: but a man of understanding walks uprightly.

Proverbs 26:18,19 As a mad man who casts firebrands, arrows, and death...

Ecclesiastes 11:9 Rejoice, O young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart...

Proverbs 10:22
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