26<\/strong>. He coveteth<\/em> ] We may thus with A.V., Vulg., and others supply the subject of this clause from the preceding verse, or introduce a new subject, suggested perhaps by the preceding proverb and by contrast with the succeeding clause of this verse ( , LXX.), and so make the verse a complete proverb: There is that coveteth greedily<\/strong> &c.<\/p>\n giveth<\/em> ] Unlike the parched ground that covets ever, he resembles the perennial spring that gives forth unceasingly.<\/p>\n All the day long – <\/B>Better, every day. The wish of the slothful man passes into restless, covetous, dissatisfied desire; the righteous, free from that desire, gives without grudging.<\/P><\/p>\n He coveteth; <\/B>the slothful man, mentioned in the last verse. But because the verses in this book are for the most part independent one upon another, this clause is and may be otherwise rendered, There is that coveteth<\/I>, &c.; or, the wicked (which may be understood from the opposition of the righteous<\/I> in the next clause) coveteth<\/I>, &c. <\/P> All the day long; <\/B>spends his whole time in vain and lazy desires, but will not labour to get any thing, either to use himself, or to give to others. <\/P> The righteous giveth and spareth not; <\/B>by Gods blessing upon his industry he procures enough, not only for his own support, but also for the liberal relief of others. <\/P> <\/p>\n 26.<\/B> The sin of covetousnessmarks the sluggard, as the virtue of benevolence the righteous.<\/P><\/p>\n He coveteth greedily all the day long<\/strong>,…. The slothful man does, as he has nothing to do to employ his time and his thoughts with; he is always craving something to eat and drink, or wishing he had such an estate, or so much wealth and riches, that he might live as such and such persons do; and this is what his head runs upon all the day long;<\/p>\n but the righteous giveth and spareth not<\/strong>; not gives to the slothful, which does not restrain his desire, as Aben Ezra interprets it; but to the poor and necessitous, to proper objects; a good man will work with his hands, that he may have a sufficiency for himself and his family, and may have something to give to others that are in want; and “he spares not”, or withholds not his hands, neither from working nor from giving.<\/p>\n 26 One always desireth eagerly;<\/p>\n But the righteous giveth and holdeth not back.<\/p>\n Otherwise Fleischer: per totum diem avet avidus <\/em>, i.e.<\/em>, avarus <\/em>; but that in the verb is connected with its inner obj. is manifest from Num 11:4<\/span>; it is the mode of expression which is called in the Greek syntax schema etymologicum<\/em>, and which is also possible without an adj. joined to the obj., as in the (Eurip. Herc. fur<\/em>. 706), the Arab. marahu miryatn : he had a strife with him. Euchel impossibly: necessities will continually be appeased, which would have required or . The explanation also cannot be: each day presents its special demand, for does not mean each day, but the whole day, i.e.<\/em>, continually. Thus we render with the most general subject (in which case the national grammarians supply ): continually one longs longing, i.e.<\/em>, there are demands, solicitations, wishes, importunate petitions; but still the righteous is not embarrassed in his generosity, he gives as unceasingly (cf. Isa 14:6<\/span>; Isa 58:1<\/span>) as one asks. Thus the perf. is explained, which is related hypothetically to the fut. following: though one, etc.<\/p>\n (26) He coveteth greedily all the day long, <\/strong>that he may consume it on his lusts (Jas. 4:3<\/span>), while the righteous (Pro. 21:21<\/span>) gives to all who need, remembering that he is a steward (Luk. 16:9<\/span>), not an owner, and that blessing will attend upon him for so doing (Act. 20:35<\/span>).<\/p>\n 26<\/strong>. <\/strong> Coveteth greedily <\/strong> Literally, he desireth a desire; <\/em> a common Hebrew idiom expressive of intensity. This verse is supposed to refer to the preceding, the subject of the verb being the “slothful” of Pro 21:25<\/span>. All the day long <\/strong> Or, every day. The language seems to suggest that he is nothing and does nothing but desire. He spends his life in wishing and longing. The righteous is the opposite. He acts on his desires so effectually that he has enough for himself and some to spare for others. As he does not stop at wishing <\/em> for himself, so he does not put others off with mere good wishes. On second clause compare Psa 112:9<\/span>.<\/p>\n <\/p>\n v. 26. He coveteth greedily all the day long,<\/strong> his needs clamor to be met; but the righteous giveth and spareth not,<\/strong> his industry providing not only for his own needs, but for those in actual need as well. <\/p>\n Pro 21:26<\/span><\/em><\/strong>. <\/strong>He coveteth greedily<\/em><\/strong><\/strong> Though he <\/em>in this verse may refer to the slothful <\/em>in the preceding one; yet the LXX, who are followed by several other versions, read, The wicked coveteth. <\/em>Schultens renders it, Concupiscence, <\/em>or the covetous man, coveteth; omni die concupiscit cupiditas.<\/em> <\/p>\n <\/p>\n <\/em><\/p>\n Pro 21:26 He coveteth greedily all the day long: but the righteous giveth and spareth not.<\/p>\n <\/em><\/p>\n Ver. 26. He coveteth greedily all day long.<\/strong> ] But these greedy constant coverings come to nothing he makes nothing of them. Meteors have matter enough in the vapours themselves to carry them above the earth, but not enough to unite them to the element of fire, therefore they fall and return to their first principles. So it is with our wishers and woulders. Many came out of Egypt, that never came into Canaan; and why? The land they liked well, but complained, with those spies, of the strength of the Anakims, and the impossibility of the conquest, therefore their carcases fell in the wilderness; their sluggishness slew them. “They lusted and had not, they killed” themselves with coveting, as in the former verse, and “desired to have,” as here, “but could not obtain.” Jam 4:2 <\/p>\n <\/p>\n But the righteous giveth and spareth not.<\/strong> ] Neither necessity nor niggardice hindereth him; he hath it, and he holds that he hath no more than he giveth. He is both painful and pitiful, and what he cannot do for the poor himself, he stirs up others to do; so far is he from forbidding, or hindering any from showing mercy. Some render the words thus: The righteous giveth, and forbiddeth not. “Give a portion,” saith he to his richer friend, “to seven, and also to eight, for thou knowest not what evil shall be upon the earth.” Ecc 11:2 See Trapp on “<\/em> Ecc 11:2 “<\/em> <\/p>\n coveteth greedily = craving he craveth. Figure of speech Polyptoton, for emphasis. <\/p>\n Pro 21:26<\/p>\n Pro 21:26<\/p>\n “There is that coveteth greedily all the day long; But the righteous giveth and withholdeth not.”<\/p>\n “A sinner is always selfish, but a good man gives without stint. The Christian who remembers the glorious adage of Our Lord that, “It is more blessed to give than to receive,” will find unspeakable joy and satisfaction in doing so. All of us should remember that no hearse ever has a U-Haul trailer hitched on behind while on the way to the cemetery!<\/p>\n Pro 21:26. This verse reflects two ways to live with reference to material things: (1) how can one get more for himself even at others expense? and (2) how can one help others who are in need? The first majors on selfishness, the second on service. Psa 37:26 and Psa 112:9 blesses the giver.<\/p>\n coveteth: Act 20:33-35, 1Th 2:5-9 <\/p>\n the righteous: Psa 37:26, Psa 112:9, Luk 6:30-36, Act 20:35, 2Co 8:7-9, 2Co 9:9-14 <\/p>\n Reciprocal: Pro 12:24 – but Pro 17:16 – seeing Luk 16:3 – I cannot Jam 1:26 – bridleth<\/p>\n He coveteth greedily all the day long: but the righteous giveth and spareth not. 26. He coveteth ] We may thus with A.V., Vulg., and others supply the subject of this clause from the preceding verse, or introduce a new subject, suggested perhaps by the preceding proverb and by contrast with the succeeding clause of … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 21:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17021","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17021","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17021"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17021\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17021"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17021"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17021"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"