Pro 27:10 | KD | STEP | Another proverb, consisting of three lines, in commendation of friendship: Thine own friend and the friend of thy father forsake not, And into thy brother’s house go not in the day of thy misfortune - Better is a near neighbour than a far-off brother. In our editions רעך is incorrectly appointed with Pasek after it, so that the accent is Asla Legarmeh ; the Pasek is, after the example of older editions, with Norzi, to be cancelled, so that only the conjunctive Asla remains; “thine own and the friend of thy father” denotes the family friend, like some family heirloom, descending from father to son. Such an old tried friend one must certainly not give up. The Kerı̂ changes the second ורעה into ורע, but ורעה (which, after the Masora in st. constr ., retains its segol , Ewald, §211e) is also admissible, for a form of comparison (Hitzig) this רעה is not, but the fuller form of the abbreviated רע, from רעה, to take care of, to tend, to pasture - an infinitive formation (= רעי) like the Arab. cogn. râ'in a participial. Such a proved friend one ought certainly not to give up, and in the time of heavy trial ( vid ., regarding איד, ) one should go to him and not to a brother’s house - it is by this supposed that, as says, there is a degree of friendship (cf. ) which in regard to attachment stands above that of mere fraternal relationship, and it is true; blood-relationship, viewed in itself, stands as a relationship of affection on natural grounds below friendship, which is a relationship of life on moral grounds. But does blood-relationship exclude friendship of soul? cannot my brother be at the same time my heart-friend? and is not friendship all the firmer when it has at the same time its roots in the spirit and in natural grounds? The poet seems to have said this, for in 10c, probably a popular saying (cf. “ Besser Nachbar an der Wand als Bruder über Land ” [Better a neighbour by one’s side than a brother abroad]), he gives to his advice a foundation, and at the same time a limitation which modifies its ruggedness. But Dächsel places (like Schultens) in קרוב and רחוק meanings which the words do not contain, for he interprets them of inward nearness and remoteness; and Zöckler reads between the lines, for he remarks, a “near neighbour” is one who is near to the oppressed to counsel and help them, and a “distant brother” is one who with an unamiable disposition remains far from the oppressed. The state of the matter is simple. If one has a tried friend in neighbourly nearness, so in the time of distress, when he needs consolation and help, he must go to this friend, and not first to the house of a brother dwelling at a distance, for the former certainly does for us what the latter probably may and probably may not do for us.

‏ Proverbs 27:10

Another proverb, consisting of three lines, in commendation of friendship:

Thine own friend and the friend of thy father forsake not,

And into thy brother’s house go not in the day of thy misfortune -

Better is a near neighbour than a far-off brother.

In our editions רעך is incorrectly appointed with Pasek after it, so that the accent is Asla Legarmeh; the Pasek is, after the example of older editions, with Norzi, to be cancelled, so that only the conjunctive Asla remains; “thine own and the friend of thy father” denotes the family friend, like some family heirloom, descending from father to son. Such an old tried friend one must certainly not give up. The Kerı̂ changes the second ורעה into ורע, but ורעה (which, after the Masora in st. constr., retains its segol, Ewald, §211e) is also admissible, for a form of comparison (Hitzig) this רעה is not, but the fuller form of the abbreviated רע, from רעה, to take care of, to tend, to pasture - an infinitive formation (= רעי) like the Arab. cogn. râ'in a participial. Such a proved friend one ought certainly not to give up, and in the time of heavy trial (vid., regarding איד, Pro 1:26) one should go to him and not to a brother’s house - it is by this supposed that, as Pro 18:24 says, there is a degree of friendship (cf. Pro 17:17) which in regard to attachment stands above that of mere fraternal relationship, and it is true; blood-relationship, viewed in itself, stands as a relationship of affection on natural grounds below friendship, which is a relationship of life on moral grounds. But does blood-relationship exclude friendship of soul? cannot my brother be at the same time my heart-friend? and is not friendship all the firmer when it has at the same time its roots in the spirit and in natural grounds? The poet seems to have said this, for in 10c, probably a popular saying (cf. “Besser Nachbar an der Wand als Bruder über Land” [Better a neighbour by one’s side than a brother abroad]), he gives to his advice a foundation, and at the same time a limitation which modifies its ruggedness. But Dächsel places (like Schultens) in קרוב and רחוק meanings which the words do not contain, for he interprets them of inward nearness and remoteness; and Zöckler reads between the lines, for he remarks, a “near neighbour” is one who is near to the oppressed to counsel and help them, and a “distant brother” is one who with an unamiable disposition remains far from the oppressed. The state of the matter is simple. If one has a tried friend in neighbourly nearness, so in the time of distress, when he needs consolation and help, he must go to this friend, and not first to the house of a brother dwelling at a distance, for the former certainly does for us what the latter probably may and probably may not do for us.