*Minor differences ignored. Grouped by changes, with first version listed as example.
Directeth - i. e., Makes straight and firm. On one side it is the callousness of guilt; on the other side it is the confidence of integrity.
He directeth his way - Instead of יכין yachin, he directeth, upwards of fifty of Kennicott's and De Rossi's MSS., several ancient editions with some of the versions, read יבין yabin, he understands; and because he understands his way, he is able to direct himself in walking in it.
A wicked man hardeneth his face,.... Against all corrections and reproofs of parents, masters, ministers, and others; he blushes not at sins committed, and is not ashamed of them, but glories in them: or, he "strengthens with his face" (l); he puts an impudent face upon his words, and confirms them by his impudence; if he tells the most notorious lies, and says things the most shameful and scandalous, his countenance does not alter, by which he would be thought to have spoken what is right and true;
but as for the upright, he directeth his way; or "his ways" (m); according to the various reading; the man that is upright in heart, and walks uprightly, he directs his way according to the word of God; and, if he does amiss, when sensible he is ashamed of it, and amends.
(l) "roborat vultu suo", Baynus; "in faciebus suis", Montanus. (m) , Sept. "vias suas", Baynus, Tigurine version, Mercerus, Gejerus.
A wicked man bids defiance to the terrors of the law and the rebukes of Providence. But a good man asks, What does God require of me?
hardeneth his face--is obstinate.
directeth . . . way--considers it, and acts advisedly.
Another proverb with אישׁ: -
A godless man showeth boldness in his mien;
But one that is upright-he proveth his way.
The Chethı̂b has יכין; but that the upright directeth, dirigit, his way, i.e., gives to it the right direction (cf. 2-Chronicles 27:6), is not a good contrast to the boldness of the godless; the Kerı̂, הבין דּרכּו, deserves the preference. Aquila, Symmachus, the Syr., Targ., and Venet. adhere to the Chethı̂b, which would be suitable if it could be translated, with Jerome, by corrigit; Luther also reads the verb with כ, but as if it were יכּון (whoever is pious, his way will stand) - only the lxx render the Kerı̂ (συνιεῖ); as for the rest, the ancients waver between the Chethı̂b דּרכיו and the Kerı̂ דּרכּו: the former refers to manner of life in general; the latter (as at Proverbs 3:31 and elsewhere) to the conduct in separate cases; thus the one is just as appropriate as the other. In the circumstantial designation אישׁ רשׁע (cf. Proverbs 11:7) we have the stamp of the distinction of different classes of men peculiar to the Book of Proverbs. העז (to make firm, defiant) had, Proverbs 7:13, פנים as accus.; the בּ here is not that used in metaphoristic expressions instead of the accus. obj., which we have spoken of at Proverbs 15:4; Proverbs 20:30, but that of the means; for the face is thought of, not as the object of the action, but, after Gesen. 138, 1, as the means of its accomplishment: the godless makes (shows) firmness, i.e., defiance, accessibility to no admonition, which is countenance; but the upright considers, i.e., proves (Proverbs 14:8), his way. בּין (הבין) means a perceiving of the object in its specific peculiarity, an understanding of its constituent parts and essential marks; it denotes knowing an event analytically, as השׂכּיל, as well as synthetically (cf. Arab. shakl), and is thus used as the expression of a perception, which apprehends the object not merely immediately, but closely examines into its circumstances.
Hardeneth - Continues in evil with obstinacy and impudence. Directs - He orders his steps aright.
*More commentary available at chapter level.