(but cf. Pro 21:19). הכּות is the usual word for punishment by scourging, Deu 25:1-3, cf. 2Co 11:24, N.T. μαστιγοῦν, δίρειν, Rabb. מכּות, strokes, or מלקוּת from לקה, vapulare, to receive stripes. נדיבים are here those noble in disposition. The idea of נדיב fluctuates between generosus in an outward and in a moral sense, wherefore על־ישׁר, or rather עלי־ישׁר, is added; for the old editions, correct MSS, and e.g., also Soncin. 1488, present עלי (vid., Norzi). Hitzig incorrectly explains this, “against what is due” (ישׁר, as Pro 11:24); also Psa 94:20, עלי־חק does not mean κατὰ προστάγματος (Symmachus), but ἐπὶ προστάγματι (lxx and Theod.), on the ground of right = praetextu juris (Vatabl.). Thus עלי־ישׁר means here neither against nor beyond what is due, but: on the ground of honourable conduct, making this (of course mistakenly) a lawful title to punishment; Aquila, ἐπὶ εὐθύτητι, cf. Mat 5:10, ἕνεκεν δικαιοσύνης. Besides, for על after הכּה, the causal signification lies nearest Num 22:32, cf. Isa 1:5 (על־מה, on account of anything). If the power of punishment is abused to the punishing of the righteous, yea, even to the corporeal chastisement of the noble, and their straight, i.e., conscientious, firm, open conduct, is made a crime against them, that is not good - it is perversion of the idea of justice, and an iniquity which challenges the penal rectitude of the Most High (Ecc 5:7 [8]).
Verse 27
Pro 17:27 27 He that keepeth his words to himself hath knowledge, And the cool of temper is a man of understanding.
The first line here is a variation of Pro 10:19. The phrase ידע דּעת (here and at Dan 1:4) means to possess knowledge (novisse); more frequently it is בּינה ידע, e.g., Pro 4:1, where ידע has the inchoative sense of noscere. In 27b the Kerı̂ is יקר־רוח. Jerome translates it pretiosi spiritus, the Venet. τίμιος τὸ πνεῦμα. Rashi glosses יקר here, as at 1Sa 3:1, by מנוע (thus to be read after codd.), retentus spiritu; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר, gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר) means to be firm, unmoveable, καρτερὸν εἶναι, hence to be congealed,
