A tyrannical ruler lacks judgment. One who hates ill-gotten gain will have long days.
Parallel Translations
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A tyrannical ruler lacks judgment. One who hates ill-gotten gain will have long days.
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The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
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The prince that lacketh understanding is also a great oppressor; but he that hateth covetousness shall prolong his days.
Cross-references (9)
Passages linked to Proverbs 28:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 18:21 Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
- 1 Kings 12:10 The young men who had grown up with him said to him, “Tell these people who spoke to you, saying, ‘Your father made our yoke heavy, but make it lighter to us;’ tell them, ‘My little finger is thicker than my father’s waist.
- 1 Kings 12:14 and spoke to them according to the counsel of the young men, saying, “My father made your yoke heavy, but I will add to your yoke. My father chastised you with whips, but I will chastise you with scorpions.”
- Nehemiah 5:15 But the former governors who were before me were supported by the people, and took bread and wine from them, plus forty shekels of silver; yes, even their servants ruled over the people; but I didn’t do so, because of the fear of God.
- Ecclesiastes 4:1 Then I returned and saw all the oppressions that are done under the sun: and behold, the tears of those who were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
- Isaiah 3:12 As for my people, children are their oppressors, and women rule over them. My people, those who lead you cause you to err, and destroy the way of your paths.
- Isaiah 33:15-16 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil— he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure.
- Jeremiah 22:15-17 “Should you reign, because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy; so it was well, then. Wasn’t this to know me?” says Yahweh. But your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.”
- Amos 4:1 Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, “Bring us drinks!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Trapp 1656 · Public Domain Pro 28:16 The prince that wanteth understanding [is] also…
Pro 28:16 The prince that wanteth understanding [is] also a great oppressor: [but] he that hateth covetousness shall prolong [his] days.
Ver. 16. The prince that wanteth understanding.] As every tyrant doth, {Psa 14:4} though they think they deal wisely, as Pharaoh, {Exo 1:10} for they usually come to untimely ends, {a} as most of the Caesars till Constantine, and as our Richard III and Queen Mary, whose reigns are the shortest of all the kings since the Conquest. "Bloody and deceitful men live not half their days," or if they do, it is for a further evil unto them. {Isa 65:20}
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But he that hateth covetousness.] Covetousness in the original hath its name from piercing or wounding, and fitly, both in respect of others, {Pro 1:19} and himself. {1Ti 6:10}
{a} Ad generum Cereris sine caede, &c.
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 The tyranny or oppression of a prince, though by…
The tyranny or oppression of a prince, though by some accounted wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the hearts of his people, in which his honour, and safety, and riches consist, and ofttimes causeth the shortening of his days, either from God, who cuts him off by some sudden judgment, or from men, who are injured by him, and exasperated against him.
Covetousness is the chief cause of all oppressions and unjust practices.
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Shall prolong his days, by God’s favour, the peace and satisfaction of his own mind, and the hearty love of his people, which makes them careful to preserve his life by their fervent prayers to God for him, by willingly hazarding their own estates and lives for him, when occasion requires it, and by all other possible means.
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 Two things are here intimated to be the causes…
Two things are here intimated to be the causes of the mal-administration of princes: - 1. The love of money, that root of all evil; for hating covetousness here stands opposed to oppression, according to Moses's character of good magistrates, men fearing God and hating covetousness (Exo 18:21), not only not being covetous, but hating it, and shaking the hands from the holding of bribes. A ruler that is covetous will neither do justly nor love mercy, but the people under him shall be bought and sold. 2. Want of consideration: He that hates covetousness shall prolong his government and peace, shall be happy in the affections of his people and the blessing of his God. It is as much the interest as the duty of princes to reign in righteousness. Oppressors therefore and tyrants are the greatest fools in the world; they want understanding; they do not consult their own honour, ease, and safety, but sacrifice all to their ambition of an absolute and arbitrary power. They might be much happier in the hearts of their subjects than in their necks or estates.
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 The prince that wanteth understanding is also a great…
The prince that wanteth understanding is also a great oppressor,.... Or, "much in oppressions" (o); he multiplies them, and abounds in them; he distresses his subjects in a variety of ways and methods he uses to extort money from them by which he shows his want of understanding: he is a wise prince that uses gentle methods, and gains the affections of his people, and who cheerfully supports his crown and government with honour and glory; but he is a foolish prince that uses them with rigour. It may be rendered, "and a prince that wanteth understanding, and is much", or "abounds, in oppressions"; in laying heavy burdens and taxes on his people, in an arbitrary manner; "shall shorten, and not prolong his days" (p), as it may be supplied from the next clause; either his subjects will rise up against him, and dethrone him, and destroy him; or God, in mercy to them, and in judgment to him, will remove him by death;
but he that hateth covetousness shall prolong his days; to hate covetousness is a good qualification of a civil magistrate, prince, or ruler, Exo 18:21. This sin is the cause of a wicked prince oppressing his subjects; but where it is hated, which is seen by moderation in government, and easing of the people as much as possible; such a prince, as he has the hearts of his subjects, is well pleasing to God, by whom he reigns; and such an one, through the prayers of the people for him, and the goodness of God unto him, lives long, and reigns prosperously; and dies, as David, in a good old age, full of days, riches, and honour.
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(o) "multus oppressionibus", Montanus, Junius & Tremeilius, Piscator, Mercerus, Baynus, Michaelis, Schultens. (p) So Junius & Tremellius, Piscator, Gejerus, and some Jewish writers in Vatablus.
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 Oppressor - The tyranny of a prince, is a…
Oppressor - The tyranny of a prince, is a manifest sign of folly. Prolong - By God's favour, the peace and satisfaction of his own mind, and the hearty love of his people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. The prince that wanteth understanding] A weak…
Verse 16. The prince that wanteth understanding] A weak prince will generally have wicked ministers, for his weakness prevents him from making a proper choice; and he is apt to prefer them who flatter him, and minister most to his pleasures. The quantum of the king's intellect may be always appreciated by the mildness or oppressiveness of his government. He who plunges his people into expensive wars, to support which they are burdened with taxes, is a prince without understanding. He does not know his own interest, and does not regard that of his people. But these things, though general truths, apply more particularly to those despotic governments which prevail in Asiatic countries.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 28:16. The prince that wanteth understanding, &c. —…
Pro 28:16. The prince that wanteth understanding, &c. — The tyranny or oppression of a prince is a manifest sign of great folly, because it alienates from him the hearts of his people, in possessing which his honour, safety, and riches consist; and often causes the shortening of his days, either through God’s cutting him off by some sudden stroke, or through the violence of men who have been injured by him, and are exasperated against him. But he that hateth covetousness — Which is the chief cause of all oppression and unjust practices; shall prolong his days — By God’s favour, the peace and satisfaction of his own mind, and the hearty love of his people, which induces them to pray fervently to God to preserve his life, and makes them willing to hazard their estates and lives in his defence.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Prudence. Septuagint, "riches." Poverty is a great temptation to…
Prudence. Septuagint, "riches." Poverty is a great temptation to people in authority, more than avarice itself. (Calmet)
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 prince . . . understanding--that is, He does…
The prince . . . understanding--that is, He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast.
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 16. Prince that wanteth understanding — It is not…
16. Prince that wanteth understanding — It is not a wicked ruler only that oppresses his people, but a weak one also; one who is himself both incapable of governing well and of selecting good advisers. He will probably prefer weak men, like himself, or wicked men, who flatter him and give him evil counsel. Witness the case of Rehoboam, given in 1 Kings.
Hateth covetousness shall prolong his days — The ruler that is a hater of rapine and plunder shall prolong the days of his reign, and probably also of his life.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. The prince &c.] Lit. A prince that lacketh…
16. The prince &c.] Lit. A prince that lacketh understanding and a great oppressor! i.e. the two are identical. There is no particle of connection or contrast between the two clauses of the verse, and R.V. marg. adopts the view that the whole verse is a continuous address or admonition: O prince that lackest understanding and art a great oppressor, he that, &c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) A prince that wanteth understanding is also a…
(16) A prince that wanteth understanding is also a great oppressor.—Thereby losing the love of his people, and at the same time impoverishing them; thus killing the goose that laid the golden eggs. He also by his misdeeds draws down upon himself God’s anger in the shape of an early death. Comp. the woe pronounced upon Jehoiakim (Jer_22:13, sqq.).
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 The prince that wanteth understanding is also a great…
The prince that wanteth understanding is also a great oppressor; literally, and rich in oppression. Ewald, Delitzsch, Nowack, and others take the verse, not as a statement, but as a warning addressed to the ruler, as we have so many addressed to a son, and as the author of the Book of Wisdom calls upon the judges of the earth to listen to his admonitions. They therefore render thus: "O prince, void of understanding, but rich in oppression!" The wording and accentuation of the passage confirm this view. Caher renders, "A prince that wants understanding increases his exactions." The want of intelligence makes a prince cruel and tyrannical and callous to suffering: not possessing the wisdom and prudence necessary for right government, he defrauds his subjects, treats them unjustly, and causes great misery. See the prophet"s denunciation of Shallum and Jehoiakim for these very crimes. (Jer_22:13-19) Septuagint, "A king wanting revenues is a great oppresser (sukofanthv )." He that hateth covetousness shall prolong his days. (Pro_15:27) The prince addressed is thus warned that his oppressive acts will be visited upon him judicially; that only a ruler who deals with his subjects liberally and equitably can attain to old age, and that his conduct will shorten his life. An early death is reckoned as a token of God"s indignation. The second hemistich Caher translates, "But he who hates lucre shall reign long." Septuagint, "He who hateth iniquity shall live a long time." (For "covetousness" (betsa), see on Pro_1:19)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.