English Standard Version
Crush a fool in a mortar with a pestle along with crushed grain, yet his folly will not depart from him.
King James Bible
Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
American Standard Version
Though thou shouldest bray a fool in a mortar with a pestle along with bruised grain, Yet will not his foolishness depart from him.
Though thou shouldst bray a fool in the mortar, as when a pestle striketh upon sodden barley, his folly would not be taken from him.
English Revised Version
Though thou shouldest bray a fool in a mortar with a pestle among bruised corn, yet will not his foolishness depart from him.
Webster's Bible Translation
Though thou shouldst bray a fool in a mortar among wheat with a pestle, yet his foolishness will not depart from him.
Proverbs 27:22 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
This verse stands in close connection with the preceding, for it speaks of the contentious woman:
He that restraineth her restraineth the wind,
And oil meeteth his right hand.
The connection of the plur. subject צפניה equals quicunque eam cohibet, with a sing. predicate, is not to be disputed (vid., Proverbs 3:18 and Proverbs 28:16, Chethı̂b); but can צפן gain from the meaning of preserving, laying up, also the meanings of keeping, of confining, and shutting up? - for these meanings we have כּלא and עצר (cf. צרר, Proverbs 30:4). In 16b it lies nearer to see in ימינו the object of the clause (oil meeteth his right hand) than the subject (his right hand meeteth oil), for the gender of ימין directs to יד (e.g., Ezekiel 15:6; cf. 6a, where נאדּרי is as to gender indifferent): it is fem., while on the contrary שׁמן is generally masc. (cf. Sol 1:3). There is no reason for regarding ימינו as an adverbial accus. (he meets oil with his right hand), or, with Hitzig, as a second subject (he meets oil, his right hand); the latter, in the order of the words lying before us, is not at all possible. We suppose that יקרא, as at Genesis 49:1, is equivalent to יקרה (Ewald, 116c), for the explanation oleum dexterae ejus praeconem agit (Cocceius, Schultens) does not explain, but only darkens: and oleum dexter su legit, i.e., colligit (Fleischer), is based on an untenable use of the word. As one may say of person to person, קרך, occurrit tibi, Numbers 25:18, so also יקרא (יקרה), of a thing that meets a man or one of his members; and if we compare לקראת and קרי, then for 16b the meaning is possible: oil meets his right hand; the quarrelsome woman is like oil that cannot be held in the hand, which struggles against that which holds it, for it always glides out of the hand. Thus also Luther: "and seeks to hold oil with his hand," as if he read יקמץ. In fact, this word was more commonly used as the expression of untenableness than the colourless and singular word יקרא, which, besides, is so ambiguous, that none of the old translators has thought on any other קרא than that which signifies "to call," "to name." The Jewish interpreters also adhere to this nearest lying קרא, and, moreover, explain, as the Syr., Targ., Aquila, Symmachus, Jerome, and the Venet., שׁמן ימינו, according to the accentuation as genit. connected, e.g., Rashi: he calls for oil to his right hand, viz., as the means of purification from leprosy, Leviticus 8:14 [Leviticus 14:16]; and Aben Ezra: even when he calls for oil to his right hand, i.e., would move them to silence with the precious anointing oil. Perhaps Proverbs 27:16 was originally an independent proverb as follows:
צפני הון צפן רוח
ושמן ימינו יקרא
He who layeth up riches in store layeth up the wind,
And he nameth them the fat of his right hand;
i.e., he sees in them that which makes his right hand fat and strong (שׁמן, as at Psalm 109:24, opp. Zechariah 11:17; cf. בּמשׁמנּיו, Isaiah 10:16, and regarding Ἐσμούν, the Phoenician god of health, at Isaiah 59:10), and yet it is only the wind, i.e., something that is worthless and transient, which he stored up (צפן, as at Proverbs 13:22, and in מצפּניו, Obad. Oba 1:6). הון is used as it frequently occurs in the Book of Proverbs, e.g., Proverbs 11:4, and the whole proverb expresses by another figure the same as Proverbs 18:11. The fact that צפון (רוח), Proverbs 25:23, and as a contrast thereto in the compass ימין (the south), hovered before the poet, may not have been without its influence on the choice of the words and expression here.
Treasury of Scripture Knowledge
"They struck me," you will say, "but I was not hurt; they beat me, but I did not feel it. When shall I awake? I must have another drink."
Like a dog that returns to his vomit is a fool who repeats his folly.
O LORD, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent.
Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.