Be wise, my son, and bring joy to my heart, then I can answer my tormentor.
Parallel Translations
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Be wise, my son, and bring joy to my heart, then I can answer my tormentor.
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My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
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My son, be wise, and make my heart glad, that I may answer him that taunteth me.
Cross-references (11)
Passages linked to Proverbs 27:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 10:1 The proverbs of Solomon. A wise son makes a glad father; but a foolish son brings grief to his mother.
- Psalms 119:42 So I will have an answer for him who reproaches me, for I trust in your word.
- Proverbs 23:15-16 My son, if your heart is wise, then my heart will be glad, even mine. Yes, my heart will rejoice when your lips speak what is right.
- Proverbs 23:24-25 The father of the righteous has great joy. Whoever fathers a wise child delights in him. Let your father and your mother be glad! Let her who bore you rejoice!
- 2 John 1:4 I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father.
- Proverbs 15:20 A wise son makes a father glad, but a foolish man despises his mother.
- Ecclesiastes 2:18-21 I hated all my labor in which I labored under the sun, because I must leave it to the man who comes after me. Who knows whether he will be a wise man or a fool? Yet he will have rule over all of my labor in which I have labored, and in which I have shown myself wise under the sun. This also is vanity. Therefore I began to cause my heart to despair concerning all the labor in which I had labored under the sun. For there is a man whose labor is with wisdom, with knowledge, and with skillfulness; yet he shall leave it for his portion to a man who has not labored for it. This also is vanity and a great evil.
- Psalms 127:4-5 As arrows in the hand of a mighty man, so are the children of youth. Happy is the man who has his quiver full of them. They won’t be disappointed when they speak with their enemies in the gate.
- Proverbs 29:3 Whoever loves wisdom brings joy to his father; but a companion of prostitutes squanders his wealth.
- Philemon 1:7 For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
- Philemon 1:19-20 I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides). Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Trapp 1656 · Public Domain Pro 27:11 My son, be wise, and make my…
Pro 27:11 My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
Ver. 11. My son, be wise, and make my heart glad.] {See Trapp on "Pro 10:1"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For being the father of a wicked son, as…
For being the father of a wicked son, as if I had either deserved him as a curse from God, or made him so by my example, or by the neglect of his education. See Eze 16:44; 1Th 3:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Children are here exhorted to be wise and good,…
Children are here exhorted to be wise and good, 1. That they may be a comfort to their parents and may make their hearts glad, even when the evil days come, and so recompense them for their care, Pro 23:15. 2. That they may be a credit to them: "That I may answer him that reproaches me with having been over-strict and severe in bringing up my children, and having taken a wrong method with them in restraining them from the liberties which other young people take. My son, be wise, and then it will appear, in the effect, that I went the wisest way to work with my children." Those that have been blessed with a religious education should in every thing conduct themselves so as to be a credit to their education and to silence those who say, A young saint, an old devil; and to prove the contrary, A young saint, an old angel.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain A prudent man foreseeth the evil,.... See Gill on…
A prudent man foreseeth the evil,.... See Gill on Pro 22:3; or "seeth the evil" (f); the evil of sin, as it is contrary to the nature, will, and law and abominable in his sight; and not only the evil of gross actions of sin, but of indwelling lust; and such an one, who is wise to that which is good, sees the sad work sin has made in the world, and in himself; how it has defaced the image of God in man, stripped him of his righteousness, and defiled all the powers and faculties of his soul; upon which sight of it he is filled with shame, reflects upon himself for his past conduct, loathes sin, and himself for it, repents of it, confesses and forsakes it: he likewise sees the evil of punishment for sin, the just demerit of it, the curse of the law, the wrath of God, the second and eternal death, a separation from God, a sense and feeling of divine vengeance, anguish, and distress intolerable, and that for ever;
and hideth himself; not in secret places, that he may not be seen by the Lord; nor in his own works of righteousness, to secure him from the wrath of God: nor is it to he understood of his hiding himself from sinners and their company, and so escaping the pollutions of the world; but of his betaking himself to Christ, who is the city of refuge, the stronghold, the rock, in the clefts of which the people of God hide themselves; even in his wounds, or in him as a suffering crucified Saviour, and who is the hiding place from the wind, and covert from the storm of divine wrath; such are redemption by him, his sacrifice and satisfaction, his blood and righteousness, and intercession; see Isa 32:2; also See Gill on Pro 22:3;
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but the simple pass on, and are punished; such who are thoughtless and foolish, have no sight nor sense of sin and danger, go on in their sinful course of life without any care or concern, without any fear or dread, till their feet stumble on the dark mountains of eternity; and they fall into the bottomless pit of perdition, from whence there is no recovery.
(f) "videns", V. L. Tigurine version, Piscator; "vidit", Pagninus, Montanus; "videt", Mercerus, Cocceius, Gejerus, Schultens.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Reproacheth - For being the father of a wicked…
Reproacheth - For being the father of a wicked son.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain The voice of the teacher to his true disciple.…
The voice of the teacher to his true disciple. He pleads with him that the uprightness of the scholar will be the truest answer to all attacks on the character or teaching of the master.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain The Christian Parent takes his full share of the…
The Christian Parent takes his full share of the Minister’s "greatest joy" to see "his children walk in truth." (2Jn 1:4 . 3Jn 1:4 .) Then indeed are they "the olive branches round about his table" (Psa 128:3 ) — the ornament of his family — yea, "plants of renown" — the glory of the Church and of the land. Every other portion for them we rest with the Lord, for "surely we know that it shall be well with them that fear God, which fear before him." (Ecc 8:12 .) Gladdened is our heart by their godly wisdom; and strengthened are we by what flows from this wisdom — their holy prayers. And truly will we put our seal to the choice of a parent thus honored and blessed — ’I had rather have my house filled with my children’s prayers, than filled with gold.’
But an ungodly child is indeed the parent’s reproach. He can but take up the father’s weeping under different circumstance. "Alas! my child! thou hast brought me very low, and thou art one of them that trouble me." (Jdg 11:35 .) On this account the offending damsel was "stoned at the door of her father’s house." (Deu 22:21 .) The graceless children of gracious parents are a special reproach, even upon the name of God.†1 The world will charge it (however in many cases most wrongfully) to their parents’ example or neglect. Here therefore a wise son makes the heart glad.†2 He is his father’s weapon of defense, "when he speaketh with his enemies in the gate."†3 Should not the children of the Church ponder this deep responsibility, to carry such a profession, as may answer him that reproacheth, and stop the mouth, ever ready to open with taunts against the Gospel? Specially should this responsibility be felt by children of Ministers; to ’adorn’ (as Mr. Richmond affectionately inculcated upon his children) ’not only their Christian profession, but their parents’ principles; shewing, that the principles of their father’s house and Ministry are the rules of their conduct, and their real delight.’†4
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Footnotes:
†1 Gen 34:30. 1Sa 2:17 .
†2 Pro 10:1; Pro 29:3 .
†3 Psa 127:5.
†4 Life, pp. 294, 295. The Mosaic law severely punished the sins of the priest’s daughter for the disgrace brought upon the holy office, Lev 21:9 . "Faithful children" is a Ministerial qualification. 1Ti 3:4-5. Tit 1:6 . It was a frequent petition in Philip Henry’s family worship, that ’ministers’ children might have grace to carry it, that the Ministry might in nothing be blamed.’ — See the Author’s Christian Ministry. Part 3. Chapter 9.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Thou. Hebrew, Complutensian, and Sixtus V, "I may," &c.…
Thou. Hebrew, Complutensian, and Sixtus V, "I may," &c. Septuagint, "and cast reproaches from thee."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The wisdom of children both reflects credit on parents…
The wisdom of children both reflects credit on parents and contributes to their aid in difficulties.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 11. May answer him — Literally, that I may…
11. May answer him — Literally, that I may return a word, etc.
That reproacheth me — That is, with want of care in the education of my child. The good and wise conduct of children is the best compliment to their parents. Instead of “that I may answer,” etc., some Versions, as the Vulgate, read: “That thou mayest answer.” Compare Pro_1:8, et seq.; Pro_10:1; Pro_22:21; Pro_23:15; Pro_23:24; Psa_119:42; Psa_127:5.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) My son.—The address of a father to his…
(11) My son.—The address of a father to his son, or master to pupil.
That I may answer him that reproacheth me for having brought you up badly when he sees you ignorant or ill-behaved. So Christians are exhorted to let their “light so shine before men” that their Father in heaven may be thereby glorified (Mat_5:16).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain My son, be wise, and make my heart glad.…
My son, be wise, and make my heart glad. The exhortation of a father to his son, or of a teacher to his pupil. Such address is not found elsewhere in this latter portion of the book, though common in previous parts. Delitzsch translates, "become wise." Sofonou , Septuagint. Such development of wisdom delights a father"s heart, as Pro_10:1 Pro_23:15, Pro_23:24. That I may answer him that reproacheth me. (Psa_119:42; comp. Psa_127:5; Ecc 30:2) If the pupil did not show wisdom and morality in his conduct, the teacher would incur blame for the apparent failure of his education; whereas the high tone of the disciple might be appealed to as a proof of the merit and efficacy of the tutor"s discipline. On the other hand, the evil doings of Hebrews often made the Name of God to be blasphemed among the Gentiles; just as nowadays the inconsistent lives of Christians are the greatest impediment to the success of missionary efforts in heathen countries. St. Jerome has, Ut possis exprobanti respondere sermonem. So Septuagint, "And remove from thyself reproachful words." But the first person is in accordance with the Hebrew.
Vers. 11-13. The need of prudence.
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I PRUDENT CONDUCT REFLECTS CREDIT UPON ONE"S PARENTS. (Ver. 11) The graceless children of gracious parents are a special reproach, bringing dishonour even upon the Name of God. (Gen_34:30 1Sa_2:17) The world will generally lay the blame at the parents" door. The Mosaic Law severely punished the sins of the priest"s daughter for the disgrace brought upon the holy office. (Lev_21:9)
II THE NEED AND ADVANTAGE OF FORETHOUGHT. (Ver. 12) Prudence has been described as "the virtue of the senses." It is the science of appearances. It is the outward action of the inward life. It is content to seek health of body by complying with physical conditions, and health of mind by complying with the laws of intellect. It is possible to give a base and cowardly interpretation of the duty of prudence; that "which makes the senses final is the divinity of sots and cowards, and is the subject of all comedy. The true prudence admits the knowledge of an outward and real world." Thus true prudence is only that which foresees, detects, and guards against the ills which menace the life of the soul; for there is no profit in the prudence which seeks the world and risks the soul. Those are "simple" who, often with the utmost regard for their material interests, go on heedless of the moral perils which their habits incur.
III THE FOLLY OF THOUGHTLESS SURETYSHIP. (Ver. 13) This, as we have seen, is often dwelt on in this book. It refers to a different condition of society from our own. We may generalize the warning. Prudence includes a proper self-regard, a virtuous egotism, so to speak. When good-natured people complain that they have been deceived, taken in, and turn sourly against human nature, do they not reproach themselves for having hacked this primary virtue of prudence? The highest virtues can grow only out of the root of independence. J. (see Pro_20:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Wisdom and Humility Go Hand in Hand
Wisdom and Humility Go Hand in Hand
v. 11. My son, be wise and make my heart glad, the inspired author again addressing all his readers in the tone of fatherly admonition, that I may answer him that reproacheth me, since the wise behavior of a pupil will enable the teacher to stop the reviling of an enemy who would mock at his teaching.
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v. 12. A prudent man foreseeth the evil, he is able to judge the signs of the times, and hideth himself; but the simple pass on and are punished, they come to harm because they take no steps to avoid it. cf Pro 22:3.
v. 13. Take his garment that is surety for a stranger, foolishly pledging himself, and take a pledge of him for a strange woman, rather, "on account of strange things. " cf Pro 20:16.
v. 14. He that blesseth his friend with a loud voice, rising early in the morning, in an attempt to appear most friendly and sincere and thus to hide his real feeling, it shall be counted a curse to him, it will so be charged against him on account of his hypocrisy and insincerity.
v. 15. A continual dropping in a very rainy day, when the drip of the spouts persists with maddening monotony, and a contentious woman, one always nagging and quarreling, are alike, namely, in their disagreeable effect upon others.
v. 16. Whosoever hideth her, that is, whoever attempts to restrain such a woman, hideth the wind, it is just as foolish to try to shut out the wind, and the ointment of his right hand, which bewrayeth itself, rather, "and his right hand encounters oil," something which always slips out of his grasp; for it is impossible to put a stop to the shrew’s scolding.
v. 17. Iron sharpeneth iron, namely, when a file is used; so a man sharpeneth the countenance of his friend, namely, by the stimulation of his conversation and the encouragement of his example.
v. 18. Whoso keepeth the fig-tree, giving it the care which it needs, shall eat the fruit thereof, thus finding his labor rewarded; so he that waiteth on his master, having the proper regard for him, cultivating the spirit of loyal service in his employ, shall be honored, his faithfulness being properly rewarded.
v. 19. As in water face answereth to face, the surface of the water acting as a mirror which reflects all objects, so the heart of man to man, being mirrored in that of his fellow, a true knowledge of men being gained best by a thorough study of self.
v. 20. Hell and destruction are never full, the grave and the realm of the dead are insatiable, they never have enough; so the eyes of man, of him who has given way to covetousness, are never satisfied, the avaricious man never has enough.
v. 21. As the fining-pot for silver and the furnace for gold, both of them serving to bring out the purity of the metals tried in them, so is a man to his praise, he is tested, his real character is disclosed, by his glorying or boasting, whether this is concerned with praiseworthy or with blameworthy and trivial things, or, according to the opinion in which he is held by honorable people. cf Pro 12:8.
v. 22. Though thou shouldest bray a fool in a mortar among wheat with a pestle, stamping him into little bits in a crucible in an effort to find at least a grain of sense, yet will not his foolishness depart from him, since it pervades every atom of his being.
v. 23. Be thou diligent to know the state of thy flocks, literally, "the face of thy sheep," their condition, and look well to thy herds, as a careful manager must do.
v. 24. For riches are not forever, they are unstable and must therefore be carefully looked after; and doth the crown endure to every generation? Even the king is not sure that his royal dignity and power will descend in his family, so uncertain and vain is all human possession; whence it behooves man all the more to make use of care and circumspection.
v. 25. The hay appeareth, and the tender grass showeth itself, and herbs of the mountains are gathered, the careful and provident manager insuring a sufficient supply for his herds, so that they do not lack food.
v. 26. The lambs are for thy clothing, their fleece furnishing wool for garments, and the goats are the price of the field, their value being so great that the money obtained by their sale will pay for the farm.
v. 27. And thou shalt have goats’ milk enough for thy food, for the food of thy household, the family and the house-servants, and for the maintenance for thy maidens, the female slaves which were always found in large establishments. Prosperity is a blessing of the Lord, but that does not exclude diligence and care on the part of every person, for prayer and industry must go hand in hand.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 make my heart rejoice
make my heart rejoice
Here the "heart" represents the person's feelings or emotions. AT: "make me feel joyful" or "make me glad" (See: Metonymy)
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then I will give back an answer to the one who mocks me
Here "answer" does not mean to answer a question. It means to respond or to reply to someone who is mocking. How this relates to the clause before it can be made clear. AT "then I will reply to the one who mocks me by telling him about you" (See: Assumed Knowledge and Implicit Information)
mocks
makes fun of someone, especially in a cruel way
A prudent man sees trouble and hides himself, but the naive people go on and suffer because of it
See how you translated a similar phrase in Proverbs 22:3.
A prudent man
"A man who is wise" or "A man who has good sense"
the naive people
"the inexperienced and immature people"
suffer
experience something very unpleasant, such as illness, pain, or other hardships
translationWords
wise
heart
joy
prudence
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 27:11 Fairly or not, parents are evaluated by their…
27:11 Fairly or not, parents are evaluated by their children’s public behavior.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.