Pro 19:26-27 | KD | STEP | With there thus begins the fourth principal part of the Solomonic collection of proverbs introduced by chap. 1-9. He that doeth violence to his father and chaseth his mother, Is a son that bringeth shame and disgrace. The right name is given in the second line to him who acts as is described in the first. שׁדּד means properly to barricade [ obstruere ], and then in general to do violence to, here: to ruin one both as to life and property. The part., which has the force of an attributive clause, is continued in the finite: qui matrem fugat ; this is the rule of the Heb. style, which is not filome'tochos, Gesen. §134, Anm . 2. Regarding מבישׁ, vid ., at ; regarding the placing together of הבישׁ והחפּיר, vid ., , where for הבישׁ, to make shame, to be scandalous, the word הבאישׁ, which is radically different, meaning to bring into bad odour, is used. The putting to shame is in בּושׁ ni si (kindred with Arab. bâth) thought of as disturbatio (cf. σύγχυσις) (cf. at Ps. 6:11), in חפר (khfr) as opertio (cf. Cicero’s Cluent . 20: infamia et dedecore opertus ), not, as I formerly thought, with Fürst, as reddening, blushing ( vid ., ). Putting to shame would in this connection be too weak a meaning for מחפּיר. The paedagogic stamp which impresses on this fourth principal part is made yet further distinct in the verse that now follows.

‏ Proverbs 19:26-27

With Pro 19:26 there thus begins the fourth principal part of the Solomonic collection of proverbs introduced by chap. 1-9.

He that doeth violence to his father and chaseth his mother,

Is a son that bringeth shame and disgrace.

The right name is given in the second line to him who acts as is described in the first. שׁדּד means properly to barricade [obstruere], and then in general to do violence to, here: to ruin one both as to life and property. The part., which has the force of an attributive clause, is continued in the finite: qui matrem fugat; this is the rule of the Heb. style, which is not filome'tochos, Gesen. §134, Anm. 2. Regarding מבישׁ, vid., at Pro 10:5; regarding the placing together of הבישׁ והחפּיר, vid., Pro 13:5, where for הבישׁ, to make shame, to be scandalous, the word הבאישׁ, which is radically different, meaning to bring into bad odour, is used. The putting to shame is in בּושׁ ni si (kindred with Arab. bâth) thought of as disturbatio (cf. σύγχυσις) (cf. at Ps. 6:11), in חפר (khfr) as opertio (cf. Cicero’s Cluent. 20: infamia et dedecore opertus), not, as I formerly thought, with Fürst, as reddening, blushing (vid., Psa 34:6). Putting to shame would in this connection be too weak a meaning for מחפּיר. The paedagogic stamp which Pro 19:26 impresses on this fourth principal part is made yet further distinct in the verse that now follows. Pro 19:27 27 Cease, my son, to hear instruction, To depart from the words of knowledge.

Oetinger correctly: cease from hearing instruction if thou wilt make no other use of it than to depart, etc., i.e., cease to learn wisdom and afterwards to misuse it. The proverb is, as Ewald says, as “bloody irony;” but it is a dissuasive from hypocrisy, a warning against the self-deception of which Jam 1:22-24 speaks, against heightening one’s own condemnation, which is the case of that servant who knows his lord’s will and does it not, Luk 12:47. חדל, in the meaning to leave off doing something further, is more frequently construed with ל seq. infin. than with מן (cf. e.g., Gen 11:8 with 1Ki 15:21); but if we mean the omission of a thing which has not yet been begun, then the construction is with ל, Num 9:13, Instead of לשׁגּות, there might have been also used מלּשׁגּות (omit rather ... than...), and למען שׁגות would be more distinct; but as the proverb is expressed, לשׁגות is not to be mistaken as the subord. infin. of purpose. The lxx, Syr., Targ., and Jerome do violence to the proverb. Luther, after the example of older interpreters: instruction, that which leads away from prudent learning; but musar always means either discipline weaning from evil, or education leading to good.