English Standard Version
Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury.
King James Bible
He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
American Standard Version
He that correcteth a scoffer getteth to himself reviling; And he that reproveth a wicked man getteth himself a blot.
He that teacheth a scorner, doth an injury to himself: and he that rebuketh a wicked man, getteth himself a blot.
English Revised Version
He that correcteth a scorner getteth to himself shame: and he that reproveth a wicked man getteth himself a blot.
Webster's Bible Translation
He that reproveth a scorner, getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
Proverbs 9:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The preceding discourse pronounces those happy who, having taken their stand at the portal of Wisdom, wait for her appearance and her invitation. There is thus a house of Wisdom as there is a house of God, Psalm 84:11; and if now the discourse is of a house of Wisdom, and of an invitation to a banquet therein (like that in the parable, Matthew 22, of the invitation to the marriage feast of the king's son), it is not given without preparation:
1 Wisdom hath builded for herself an house,
Hewn out her seven pillars;
2 Hath slaughtered her beasts, mingled her wine;
Hath also spread her table;
3 Hath sent out her maidens; she waiteth
On the highest points of the city.
Regarding חכמות, vid., at Proverbs 1:20. It is a plur. excellentiae, which is a variety of the plur. extensivus. Because it is the expression of a plural unity, it stands connected (as for the most part also אלהים, Deus) with the sing. of the predicate. The perfects enumerate all that Wisdom has done to prepare for her invitation. If we had a parable before us, the perf. would have run into the historical ותּשׁלח; but it is, as the תקרא shows, an allegorical picture of the arrangement and carrying out of a present reality. Instead of בּנתה לּהּ בּית there is בּנתה בּיתהּ, for the house is already in its origin represented as hers, and 1b is to be translated: she has hewn out her seven pillars (Hitzig); more correctly: her pillars, viz., seven (after the scheme דבּתם רעה, Genesis 37:2); but the construction is closer. שׁבעה is, altogether like Exodus 25:37, the accusative of the second object, or of the predicate after the species of verba, with the idea: to make something, turn into something, which take to themselves a double accusative, Gesen. 139, 2: excidit columnas suas ita ut septem essent. Since the figure is allegorical, we may not dispense with the interpretation of the number seven by the remark, "No emphasis lies in the number" (Bertheau). First, we must contemplate architecturally the house with seven pillars: "They are," as Hitzig rightly remarks, "the pillars of the מסדּרון (porch) [vid. Bachmann under Judges 3:23, and Wetstein under Psalm 144:12, where חטב is used of the cutting out and hewing of wood, as חצב of the cutting out and hewing of stone] in the inner court, which bore up the gallery of the first (and second) floors: four of these in the corners and three in the middle of three sides; through the midst of these the way led into the court of the house-floor the area." But we cannot agree with Hitzig in maintaining that, with the seven pillars of chap. 8 and 9, the author looks back to the first seven chapters (Arab. âbwab, gates) of this book; we think otherwise of the component members of this Introduction to the Book of Proverbs; and to call the sections of a book "gates, שׁערים," is a late Arabico-Jewish custom, of which there is found no trace whatever in the O.T. To regard them also, with Heidenheim (cf. Dante's Prose Writings, translated by Streckfuss, p. 77), as representing the seven liberal arts (שׁבע חכמות) is impracticable; for this division of the artes liberales into seven, consisting of the Trivium (Grammar, Rhetoric, and Dialectics) and Quadrivium (Music, Arithmetic, Geometry, and Astronomy), is not to be looked for within the old Israelitish territory, and besides, these were the sciences of this world which were so divided; but wisdom, to which the discourse here refers, is wholly a religious-moral subject. The Midrash thinks of the seven heavens (שׁבעה רקיעים), or the seven climates or parts of the earth (שׁבעה ארצות), as represented by them; but both references require artificial combinations, and have, as also the reference to the seven church-eras (Vitringa and Chr. Ben. Michaelis), this against them, that they are rendered probable neither from these introductory proverbial discourses, nor generally from the O.T. writings. The patristic and middle-age reference to the seven sacraments of the church passes sentence against itself; but the old interpretation is on the right path, when it suggests that the seven pillars are the seven gifts of the Holy Ghost. The seven-foldness of the manifestation of the Spirit, already brought near by the seven lamps of the sacred candelabra (the מנורה), is established by Isaiah 11:2 (vid., l.c.); and that Wisdom is the possessor and dispenser of the Spirit she herself testifies, Proverbs 1:23. Her Spirit is the "Spirit of wisdom;" but at the same time, since, born of God, she is mediatrix between God and the world, also the "Spirit of Jahve," He is the "spirit of understanding," the "spirit of counsel," and the "spirit of might" (Isaiah 11:2); for she says, Proverbs 8:14, "Counsel is mine, and reflection; I am understanding, I have strength." He is also the "spirit of knowledge," and the "spirit of the fear of the Lord" (Isaiah 11:2); for fear and the knowledge of Jahve are, according to Proverbs 9:14, the beginning of wisdom, and essentially wisdom itself.
Treasury of Scripture Knowledge
"Behold, blessed is the one whom God reproves; therefore despise not the discipline of the Almighty.
A wise son hears his father's instruction, but a scoffer does not listen to rebuke.
Do not speak in the hearing of a fool, for he will despise the good sense of your words.
But they were silent and answered him not a word, for the king's command was, "Do not answer him."
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