Exegetical and Hermeneutical Commentary of Jeremiah 17:11
[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
11. As the partridge, etc.] mg. sitteth on eggs which she hath not laid. We need not take the statement to indicate more than a popular belief of that day, of which the prophet availed himself by way of an illustration. (Woods, however [see Woods and Powell, The Hebrew Prophets, II. 104 f., quoted by Pe.], maintains that the partridge does act in accordance with both text and mg.) “The young birds soon forsake their false mother, and so does wealth its unjust possessor. Or perhaps the words should be rendered, that heapeth together (eggs), but doth not bring forth (young) with allusion to the large number of eggs laid by the partridge, which are eagerly sought for by the Arabs as food, so that the bird often hatches no young.” Dr. who quotes Tristram, Nat. Hist. of the Bible, pp. 224 f.
they shall leave him ] mg. (and A.V.), better, he shall leave them.
a fool ] Heb. nbhl. “The fault of the nbhl was not weakness of reason, but moral and religious insensibility, an invincible lack of sense, or perception, for the claims of either God or man.” Dr. Parallel Psalter, p. 457. See Isa 32:5 f. and cp. for an example 1Sa 25:25.
Fuente: The Cambridge Bible for Schools and Colleges
Jer 17:11
As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days.
Riches gotten not by right
The illustration is taken from natural history. Some think it refers to an ancient practice still maintained amongst the Arabs, of driving the mother birds from place to place till they become exhausted, and are easily captured: in which case, of course, the poor partridge never has the joy of seeing her own progeny. Patiently has she sat for weeks in her nest, over eggs which another than herself is to hatch. I do not think this is the intended idea at all. On looking into the Septuagint, I find the rendering of the verse somewhat different, but practically the same as many of you will find in the margin of your Bibles. As the partridge gathereth young which she has not herself brought forth. That is more plain and natural. The partridge is in the habit of stealing eggs from the nests of other birds of a different species, and of sitting upon them: and then, shortly after these eggs are hatched, the young, forsaking their false parent, and associating with birds of their own order, make the old partridge look very foolish, as all her promising brood desert her.
I. The Bible has nothing to say against a mans getting rich by just and honourable means. A fine healthy sight it is we may see every morning in London, the thousands of young men pressing in to the city on bus or car, or better still, on their own two feet, eager for business, and determined to get on. Diligence in business is one of the prime virtues of human life upon the earth, but the motive power which impels it is the expectation of gain. To be altogether indifferent to material profit, so far from being a recommendation, betokens an unmanly and defective character. It is all very well to moralize on the duty of being contented with our lot, bug there is a certain contentment with our lot that simply means indolence, and stupidity, and the lack of enterprise. The wish to get riches is not a sinful wish; nay, it may be a most laudable one, and, as I have said, a useful stimulus to industry. Hence, it is by no means a good thing for a man to have been born with a silver spoon in his mouth; it may, indeed, make him the envy of others, but his moral dangers are enormously increased thereby. I dont pity you in the least, my young brothers, if you have had to begin life without a halfpenny; so long as you have good brains, sound health, high principle, and a fair opening, I have no fear of you; stick to your work; push on; go ahead; and may God prosper you!
II. Riches unrighteously gotten are no blessing. There are many ways in which you may violate the spirit of the eighth commandment, without robbing the till, or forging a cheque, or making a false entry in the cashbook. Do let me entreat you to be straightforward and open in everything; let your conduct and character be above the shadow of suspicion; let truthfulness and honesty be a very law of your being; condescend to nothing which conscience does not thoroughly approve; have an instinctive horror of everything approaching duplicity or equivocation; hate a lie as you hate death; and let your whole action in business be such that you can invite the eye of God to search you through, confident that all is straight and right. Ah! believe me, such a character is the grandest capital in the long run: as John Bright wrote to a young man who applied to him for advice:–In my judgment the value of a high character for strict honour and honesty in business can hardly be estimated too highly and it will often stand for more in the conscience, and even in the ledger, than all that can be gained by shabby and dishonest transactions. It seems to the rogue, wrote Thomas Carlyle, that he has found out a short northwest passage to wealth, but he soon discovers that fraudulence is not only a crime but a blunder. Sin never pays. Said a pawky Scotch farmer to his son, John, honestys the best policy; Ive tried both ways mysel. There is a great deal of money made in trade, which, it must be confessed, is gotten not by right. Too often there is one code of virtue for the home circle, and another code for the factory or shop. One system of morals for the Sunday, another for the weekday. Violations of rectitude, which would be severely condemned in the family, are winked at in business. When we come to the strict standard of Gods law, we shall find a vast deal more unrighteousness in the mercantile world than most of us are willing to allow. Strange as it may seem, thousands of men are far more ready to be benevolent than just. Mr. Gladstone, in one of his speeches, sagaciously observed, I would almost dare to say there are five generous men for one just; man. The passions will often ally themselves with generosity, but they always tend to divert from justice. I am quite in a line with the text when I advise you to practise frugality. Dont spend all our earnings; cultivate thrift. However small the sum, it will grow; and the tendency will be to develop in you self-denial, economy, and forethought. Then I would also suggest to you the wisdom, nay, the duty, of effecting, at as early a date as possible, an insurance on your life. When Jacob was bargaining with Laban about terms, he showed the sagacity that has ever been characteristic of his posterity; he was not going to remain in Labans service without fair wages; and now, he added, when shall I provide for mine own house also? I would almost go so far as to say that the small yearly sum it will now involve is not your own; if you spend it on unnecessary comforts, you may leave them in the midst of your days, and at your end may be a fool.
III. The penalty on the acquisition of unrighteous gain generally follows even in this life. Perhaps this does not hold so markedly in our times as under the old dispensation, because immortality, with its just retribution, is now more clearly revealed. Still, no thoughtful person can fail to see how often a terrible Nemesis pursues the fraudulent man, even in the midst of his days, and how, at his end, even the world styles him a fool. Some unexpected turn comes, some monetary crisis, some commercial disaster, and lo! all his hoarded gains take wing and fly away, and the unprincipled man is left like the silly partridge, to sit disconsolate in an empty nest! But though the money abide with him, there may be wretchedness untold, and he is ready to curse the gold that promised so much happiness, and now yields so little. Ill-gotten wealth will never make its owner really happy. There are plutocrats in this city whose tables are covered with silver plate, who drink their sparkling champagne, and roll along the streets in their sumptuous carriages, whose lives are unutterably miserable. A worm is gnawing at the root. Their fortune has been built upon a basis of deception, bringing with it deep, unutterable remorse; and though friends may flatter, an upbraiding voice from the unseen is ever whispering in their ear one little word of four letters–and two of them the same–Fool! Do not forget that your best possessions, even now, are things which cannot be weighed in a scale, nor measured by a rule; they are treasures which rust cannot tarnish, nor thieves carry away. It was a noble declaration of Marcus Aurelius, My dominions are greater within than without; and if this was the utterance of a heathen monarch, what ought a Christian to feel? Only let a living faith in the Lord Jesus Christ put you into connection with the riches of His grace, and let there burn within you the hope of a glorious immortality; then, I hesitate not to say, your fortune is made; you have the guarantee of peace and plenty here, and the promise of a blessed inheritance hereafter! (J. T. Davidson, D. D.)
Riches that escape from a man
Allusion is here made to a well-known fact in natural history. If a partridge or a quail or a robin brood the eggs of another species, the young will not stay with the one that happened to brood them, but at the first opportunity will assort with their own species. Those who have been brought up in the country have seen the dismay of the farmyard hen, having brooded aquatic fowls, when after a while they tumble into their natural element–the water. So the text suggests that a man may gather under his wings the property of others, but it will after a while escape; it will leave the man in a sorry predicament. (T. De Witt Talmage.)
Commercial morality
I. There are many wrong ways of getting riches, or seeking, at least, to get them, even where there is no violation of right or equity in a mans transactions with his fellow men.
1. What right-minded man would rush into the strife and scramble for them in the headlong way that many do?
2. Can that man be said to be getting riches rightly who is scraping them together, and hoarding them up, without regarding the urgent necessities, not to say anything of the desirable comforts, of others?
3. Is it right to get riches in an irreligious way, by habitually neglecting God and putting our duty to Him out of the account altogether?
4. It is one thing to get riches in a way that is not right–that is, unworthily, hard-heartedly, and irreligiously–and another thing to get them and not by right,–that is, unrighteously, by downright dishonesty, by the violation of the law of equity, by the rupture of the bond of uprightness in the conduct of man to man. It is this latter way of getting riches which is expressly mentioned here, emphatically condemned, and threatened with an inevitable and appropriate punishment.
II. There is a remarkable connection between what is said about the human heart in verse 9, and what immediately follows. The heart is deceitful, etc. Here is a challenge. Fathom the depth of depravity, obscured and complicated by the deceitfulness, who can. There is only One who can accept the challenge; and He does. I the Lord search, etc. His judgment is ever according to truth. He stamps all human character with its proper die; calls all human conduct by its proper name; and will infallibly lead all human conduct, be it good or bad, to its appropriate issue. Not by right are riches gotten–
1. If by the deceptions of merchandise.
2. By the unfair remuneration of labour.
3. By the artifices of commerce.
Conclusion–Be industrious: seeking, by the hand of diligence, if it be Gods will, even to be rich. But beware of being carried away from moral principle, from a religious life, by the prevailing furor of business, the almost terrific money rage. One thing is needful. All things are ours, if we are Christs, for Christ is Gods. (H. Angus, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. As the partridge] kore. It is very likely that this was a bird different from our partridge. The text Dr. Blayney translates thus: –
(As) the kore that hatcheth what it doth not lay
(So is) he who getteth riches, and not according to right.
“The covetous man,” says Dahler, “who heaps up riches by unjust ways, is compared to a bird which hatches the eggs of other fowls. And as the young, when hatched, and able at all to shift for themselves, abandon her who is not their mother, and leave her nothing to compensate her trouble, so the covetous man loses those unjustly-gotten treasures, and the fruit of his labour.”
And at his end shall be a fool.] Shall be reputed as such. He was a fool all the way through; he lost his soul to get wealth, and this wealth he never enjoyed. To him also are applicable those strong words of the poet: –
“O cursed lust of gold! when for thy sake
The wretch throws up his interest in both worlds.
First starved in this, then damned in that to come.”
BLAIR.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As the partridge sitteth on eggs, and hatcheth them not: it is no wonder if we cannot be certain as to the sense of these words so far as they concern natural history, when we are not certain what bird it is to which they relate; we translate the word partridge; others will have it the cuckow; but certain it is that it is the same word which we translate partridge, 1Sa 26:20, and cuckows use not to be much hunted after. How the partridge is said to sit on eggs, and hatch them not, is yet a greater question. It may be occasioned so many ways, viz. either sitting upon windeggs, or being killed before the eggs are hatched, or having its eggs destroyed by the male partridge, or by some dog or other vermin, or its nest being found having her eggs taken from her, that it is hard to determine which the prophet means. Of all other I least approve of that which Jerome makes the sense, though the thing be true, (if we may believe Cassiodorus, and several natural historians, Aldrovandus, &c.,) that partridges have such a love and desire to hatch young ones, that having lost their own eggs, they will steal the eggs of other partridges and hatch them, which birds being hatched, the young ones, knowing the cry of their proper dams, hearing them call, leave the partridge that hatched them (which is one thing quoted by Aldrovandus to show the sagacity of that bird): but if this were the sense, the words would be, As the partridge sitteth on eggs and hatcheth them, but enjoyeth them not, whereas they are hatcheth them not; that is, having lost them, either by some man that hath taken them from her, or by some vermin or wild beast. So he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool; so he that getteth an estate by oppression, or any cozenage, or unrighteous actions, shall lose it again before he cometh to die; and when he comes to die, shall understand what a fool he was to take so much pains to no more purpose.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. partridge (1Sa26:20). Hebrew, korea, from a root, “to call,”alluding to its cry; a name still applied to a bustard by the Arabs.Its nest is liable, being on the ground, to be trodden under foot, orrobbed by carnivorous animals, notwithstanding all the beautifulmanoeuvres of the parent birds to save the brood. The translation,”sitteth on eggs which it has not laid,” alludes tothe ancient notion that she stole the eggs of other birds and hatchedthem as her own; and that the young birds when grown left her for thetrue mother. It is not needful to make Scripture allude to anexploded notion, as if it were true. MAURERthinks the reference is to Jehoiakim’s grasping cupidity (Jer22:13-17). Probably the sense is more general; as previously Hecondemned trust in man (Jer 17:5),He now condemns another object of the deceitful hearts’ trust,unjustly gotten riches (Psa 39:6;Psa 49:16; Psa 49:17;Psa 55:23).
fool (Pro 23:5;Luk 12:20); “their folly”(Ps 49:13). He himself, andall, shall at last perceive he was not the wise man he thought hewas.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As the partridge sitteth on eggs, and hatcheth them not,…. Here seems to be another sin pointed at, as the cause of the ruin of the Jews; as idolatry and trust in the creature before mentioned; so riches unjustly got, and these boasted of and trusted in; the folly of which is illustrated by the simile of a bird sitting on eggs, and not hatching them; being either addled, or broke by the male through lust, or by the foot of man or beast, being laid on the ground; Or by a bird which “gathers” s, as some; or “hatches”, as others, eggs it has not laid; which being hatched, run away from it, and so not enjoyed by it. The Targum is,
“as the partridge, or “koraah”, which gathers eggs that are not its own, and nourishes young ones which will not follow it, so, c.”
whether the partridge is meant by “kore”, the word here used, is uncertain. Bochart t thinks the “woodcock”, or “snite” or “snipe”, is intended. Jarchi interprets it, by the “cuckoo”, which is not likely since that does not take away another’s eggs, and sit on them; but lays its own eggs in another’s nest, and leaves them to be hatched by it; but it must be understood rather of such an one that gets the eggs of another, and hatches them, but cannot keep the young when hatched; and this is said of the partridge, that when its own eggs are broke, it will get others, and sit upon them, and hatch them; but being hatched, knowing her not to be their dam, and hearing the voice of that which is, run from her to it u:
so he that getteth riches, and not by right; but by fraud, rapine, and oppression; such are they that will be rich, that are resolved upon it at any rate, right or wrong; and such persons may succeed, and become rich by illicit methods; but then, as such riches may be truly called “mammon of unrighteousness”; so they will not profit in a time to come, in a day of wrath; neither are they of long continuance now: for such a man
shall leave them in the midst of his days; which, according to the common term of life, and course of nature, he might hope to arrive to; he shall die, and not enjoy what he has got together; while he is promising himself much and long happiness, his soul is required of him; and whose his substance shall be, he knows not; the riches he has heaped up together, he knows not who shall gather; nor to whom he leaves them, whether a wise man or a fool: however, this is certain as to himself,
and at his end shall be a fool; he shall appear to be one for getting riches in an unlawful way; for trusting in uncertain riches; for promising himself a great deal of pleasure and felicity in them for a long time, which he could not secure; and for neglecting the true riches of grace and glory; see Lu 12:19. The Targum is,
“at his end he is called a wicked man;”
because of the unjust manner in which he has got his riches, and which appears by his end; every wicked man is a fool. The word here used is “Nabal”; and as is his name, so is he.
s “collegit”, Vatablus, Pagninus, Junius Tremellius, Piscator, Cocceius “collegit”, Montanus, Schmidt; so R. Sol. Urbin. Ohel Moed, fol. 82. 1. t Hierozoicon, par. 2. l. 1. c. 12. col. 81. u Vid. Frantz. Hist. Animal. Sacr. par. 2. c. 11. p. 414.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet no doubt intended only to shew that those who enriched themselves by unlawful means, or heaped together great wealth, would yet be subject to the curse of God, so that whatever they may have got through much toil and labor would vanish away from them; for God would empty them of all they possessed. There is therefore no ambiguity in the meaning of the Prophet, or in the subject itself. But as to the words, interpreters do not agree: the greater part, however, incline to this view, — That as the partridge gathers the eggs of others, which she does not hatch, so also he who accumulates wealth, shall at length have nothing, for God will deprive him. But the passage seems to me to be plainly this, — Whosoever makes, or procures or acquires, riches, and that not by right, that is, not rightly nor honestly, but by wicked and artful means, shall leave them in the midst of his days, and at last shall be of no account, or shall be a mockery: for נבל nabal, means a thing of nought; some render it fool, and rightly, for so it often means.
But there is a similitude employed, As the partridge gathers eggs and produces not. To produce may be here explained in two ways; it may be applied to the pullets or to the eggs. Some consider the word, קרא kora, to be masculine: then it is, The partridge, that is, the male, gathers, or lays on eggs which he has not produced, or did not lay. But to produce may also mean to hatch. (177)
It may be now asked, how can this similitude be applied to the subject in hand? The Rabbins, according to their practice, have devised fables; for they imagine that the partridge steals all the eggs of other birds which she can find, and gathers them into one heap; and then that the pullets, when hatched, fly away, as by a certain hidden instinct, they understand that it is not their mother. But neither Aristotle nor Pliny say any such thing of partridges. They indeed say that the bird is full of cunning, and mention several instances; but they refer to no such thing as that the partridge collects thus stealthily its eggs. These things then are fables, which it would be very absurd to believe. But it is said of partridges with one consent, by Aristotle and Pliny, as well as by others, that it is a very lustful bird. So great is their lust, that the males seek after the eggs, and lest the females should lay on them, they break them with their beaks or scatter them with their feet. There is also, as they say, great lust in the females, but a greater concern for their brood: they therefore hide their eggs, except when lust at times compels them to return to the males; and then they lay their eggs in their presence; and the male, when it finds an egg, breaks it with his feet. Hence great is the difficulty to protect the brood; for before the female hatches the eggs, they are often forced out by the male. I doubt not therefore but that the real meaning of the Prophet is this, — that while partridges so burn with love to their brood, they are at the same time led away by their own lust, and that while they conceal their eggs, the male cunningly steals them, so that their labor proves useless. Now the Prophet says, “that all those who accumulate riches in an unjust manner are like partridges; for they are compelled to leave riches unlawfully got in the midst of their days.” (178) The purport of the whole is, that whosoever seeks to become rich by means of injustice and wrong, will be exposed to the curse of God, so that at last he will not enjoy his ill-gotten wealth.
If any one will object and say, that many who are avaricious, perfidious and rapacious, do enioy their riches: I answer, that there is no true enjoyment, when there is no use made of them and no security for them. If we duly consider how the avaricious possess what they have plundered, we shall find that they always gape for more plunder and are like the partridges; for they lay clogs as it were, and yet no fruit appears. Before any fruit is brought forth, or at least before it comes to them, they become destitute in the midst of their days. And though God permits them to hold hidden riches, yet they derive, as it is well known, no benefit from them: nay, their cupidity, as it is insatiable, is a dropsy; for they are always thirsty; and the very mass of wealth so inflames their avarice, that the richest of them has less than he who is contented with a moderate and even with a small fortune. It is then certain, that those who, even to death, possess ill-gotten wealth, do not yet really enjoy it; for they always lay on their eggs, and yet, as I have said, they derive no benefit. And then the more remarkable judgment of God may be noticed; for in a moment the richest are reduced to the extremes of poverty; and though they think to make their children happy by leaving them a large patrimony, they yet leave them nothing but what proves to be snares to them all their life, and turns to their ruin. However this may be, experience sufficiently proves the truth of the old proverb, “What is in-got is in-spent.” And this is what the Prophet means, when he compares to partridges those who accumulate riches, not by right, as he says.
An exception is to be here noticed; for a just man may become rich, as God made Abraham rich; but he became not rich by frauds and plunder and cruelty: the blessing of God made him rich. But they who by wrong and injustice accumulate wealth must necessarily at length be destroyed by God.
He says first, In the midst of his days shall he leave them; that is, even while he has money shut up in his chest, while he has his granaries and his cellars full, even then his wealth shall vanish away. We see that where there is the greatest abundance, the master himself is hungry and famishing; he cannot cat so as to satisfy his hunger, while he could feed hundreds. Thus then his wealth disappears and vanishes in his hands, he afterwards adds, at his end he will be nothing, or he will be a mockery, or he will be a fool. The world indeed esteems those alone wise, who are provident, who are attentive to their own gain, and who plunder on every side, and tenaciously hold what has once come to their hands; but the Lord here condemns them all for their folly and vanity. I think, at the same time, that the slaves of money are here called men of nought and contemptible. It follows: —
(177) It is evident from 1Sa 26:20, that the partridge is meant; and it appears from a quotation which Parkhurst makes from Buffon, under the word קרא, that the red partridge is referred to here; for the male of the red kind in eastern countries sits on eggs as well as the female. This explains what appears intricate in this passage; for the word is masculine, and the verbs are in the same gender. What is here stated respecting the partridge is what often happens, the nest being often disturbed; and then the eggs become useless. It is a case of this kind that is here referred to, —
A partridge sitting and not hatching, Is he who gets wealth, and not by right; In the midst of his day shall he leave it, And at his end shall be a fool.
The reason why the partridge sits and hatches not, is intimated in the second clause, when it is said that the getter of wealth leaves it in the midst of his day: various things often compel the partridge to leave its eggs, such as dogs, cattle, etc.: and then nothing is brought forth. So the rich man is constrained to quit his wealth before he derives any benefit from it. This seems to be the comparison. — Ed.
(178) There are many MSS. and the marginal reading, in favor of “days” for “day:” but the latter is more poetical: man’s day is his life. “A fool,” — so the versions, and more suitable here than any other word: he will then appear to all to have acted foolishly and not wisely; and he will find himself to have so acted, though he thought himself before to be very wise.
Some consider the word to be a proper name, Nabal, whose history we have in 1Sa 25:10; and they render the line thus, —
And at his end shall be a Nabal.
—
Ed.
Fuente: Calvin’s Complete Commentary
(11) As the partridge sitteth on eggs . . .Better, following the LXX. and Vulg., and the marginal reading of the Authorised Version, heaps up eggs and hath not laid them. The words point to a popular belief among the Jews that the partridge steals the eggs of other birds and adds them to her own, with the result that when the eggs are hatched the broods desert her (see Bibl. Educ. iii. p. 73). It thus became a parable of the covetous man, whose avarice leads him to pile up riches which are not rightly his, and which after a while make to themselves wings and are seen no more. Modern naturalists have not observed this habit, but it is probable that the belief originated in the practice of the cuckoo laying its eggs in the nest of the partridge, as in that of other birds. The cuckoo (Lev. 11:16; Deu. 14:15) was and is a common bird in Palestine (Bibl. Educ. 2 p. 363).
Shall leave them in the midst of his days.If we retain the rendering of the Authorised Version the words may refer to the practice of hunting the partridge by driving it from its nest and then striking it with a club (see Bibl. Educ. iii. p. 73). Many commentators, however, adopt the rendering, they (the riches) shall leave him. As covetousness was the besetting sin of Jehoiakim (Jer. 22:17), the prediction may have pointed specially to him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Partridge Literally, the caller. It is uncertain what bird is meant, but the weight of testimony lies in favour of the common version. Sitteth, etc. Rather, gathereth eggs she hath not brought forth. There is no proof of any such habit on the part of this bird. The saying is probably a proverbial one, and so is accounted for by the existence of the proverb. It is a fit illustration of the folly of the man who accumulates by fraud and treachery, to be finally dispossessed of his ill-gotten gains, and die a fool.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 17:11. As the partridge As the snipe hatcheth or broodeth upon eggs which she did not lay; such is he who getteth wealth, and not by right. In the midst of his days it shall desert him, and at his end he shall be a fool. See Scheuchzer on 1Sa 26:20. Houbigant renders the 12th verse, The ancient throne of glory is taken from our sanctuary.
Fuente: Commentary on the Holy Bible by Thomas Coke
Some naturalists have given this account of the Partridge. And it forms a striking representation of the man of riches brooding over his riches, which after all bring forth nothing but disappointment. See our Lord’s account, Luk 12:16-21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 17:11 [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Ver. 11. As the partridge sitteth on eggs, and hatcheth them not. ] Because either she is taken in an evil net, or the eggs are marred by the male, or otherwise, before they can be hatched.
So he that getteth riches, and not by right.
“ Rem, rem, quocunque mode rem,
Unde habeat nemo quaerit, sed oportet habere. ”
Right or wrong, many are resolved to be rich, but are usually crossed or else cursed with a blessing for treasures of wickedness profit not, but righteousness delivereth from death.
Shall leave them in the midst of his days.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
days = day. But some codices, with one early printed edition, read “days”, as Authorized Version. Compare Luk 12:20.
Fuente: Companion Bible Notes, Appendices and Graphics
sitteth: etc. or gathered young which she hath not brought forth
he that: Jer 5:27, Jer 5:28, Jer 22:13, Jer 22:17, Pro 1:18, Pro 1:19, Pro 13:11, Pro 15:27, Pro 21:6, Pro 28:8, Pro 28:16, Pro 28:20, Pro 28:22, Isa 1:23, Isa 1:24, Eze 22:12, Eze 22:13, Hos 12:7, Hos 12:8, Amo 3:10, Amo 8:4-6, Mic 2:1, Mic 2:2, Mic 2:9, Mic 6:10-12, Mic 7:3, Hab 2:6-12, Zep 1:9, Zec 5:4, Zec 7:9-13, Mal 3:5, Mat 23:14, 1Ti 6:9, Tit 1:11, Jam 5:3-5, 2Pe 2:3, 2Pe 2:14
shall leave: Psa 55:23, Pro 23:5, Ecc 5:13-16
a fool: Luk 12:20
Reciprocal: Deu 32:29 – they would Jos 8:2 – only the spoil 2Sa 3:33 – as a fool dieth Job 20:21 – none of his meat be left Psa 49:10 – leave Psa 62:10 – Trust Pro 10:27 – the years Pro 16:8 – great Ecc 5:11 – what Jer 48:36 – the riches Jer 51:13 – thine Mat 5:22 – fool Jam 5:2 – Your riches
Fuente: The Treasury of Scripture Knowledge
Jer 17:11. This is a very confusing transiation and clouds the very thought the Lord wished to convey through the prophet. If a bird would he found that would sit ou eggs and yet not hatch them, it would be no illustration of man taking possession of riches that another had produced. Sitteth is from dagar and Strong defines it A primitive root; to brood over eggs or young. Hatcheth is from YALAD and the part of Strongs definition that applies here is, A primitive root; to bear young; causatively, to beget. This makes the language intelligible and gives us a clear illustration. A partridge takes possession of young birds which had not been produced either by her laying the eggs or by hatching the ones from which the young had come. Such a circumstance does compare with a man taking to himself the goods that have been produced by another. The leaders in Judah had done that very thing (Isa 58:3-7; Isa 3:13-15; Isa 5:23), and the Lord was going to bring his judgment against them.
Fuente: Combined Bible Commentary
Jer 17:11. As the partridge sitteth on eggs, and hatcheth them not Or rather, as the words may be more literally rendered, hatcheth eggs which she did not lay; so he that getteth riches, and not by right That is, not in a due, regular manner, by the blessing of God upon honest endeavours, but by arts of knavery and injustice; shall leave them in the midst of his days Though he may make them his hope, he shall not have joy in them, nor the true and lasting possession of them; but they shall be soon taken from him, or he from them. And at his end shall be a fool That is, he shall evidently appear such. He was indeed a fool all along, and doubtless his conscience often told him so; but at his end his folly will be manifest to all men. Bochart, with a great deal of learning, contends that , here rendered partridge, is not that bird, nor any one known in these parts. Blaney gives it the Hebrew name kore, observing, that it is a bird which frequents the mountains, and is of no great value, as may be learned from 1Sa 26:20. Here it is said to sit upon and hatch the eggs of birds of another species. This want of distinction is common to many sorts of birds; and the partridge is no way remarkable for it. But where it is so done, the young ones, when fledged, are sure to forsake their supposititious dam, and to join with those of their own feather; in which circumstance the point of comparison seems to lie.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17:11 {k} [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
(k) As the patriarch by calling gathered others who forsake her when they see she is not their mother: so the covetous man is forsaken of his riches because he comes by them falsely.
Fuente: Geneva Bible Notes
It is possible to earn a fortune unjustly, like a partridge (or grouse, Heb. qore’) that incubates the eggs of another bird. [Note: Another translation has the partridge brooding over eggs that will not hatch. They become the object of some tragedy that strikes the eggs, such as a predator. See Drinkard, pp. 228-29.] But such a fortune is fleeting (cf. Pro 23:4-5), and such a person is really a fool. The adopted baby bird will fly away when it eventually learns that it is different from its foster parent. Similarly, ill-gotten wealth normally leaves the one who does not earn it, and the person who tries to claim that he did earn it, ends up looking like a fool (cf. Luk 12:20-21).
Dwelling on the sinfulness of people and the deceitfulness of the heart needs balancing with even greater attention to the glory of God Himself. Jeremiah changed his perspective and so avoided more discouragement.