Take away the dross from the silver, and there shall come forth a vessel for the finer.

Take away the dross from the silver, And there cometh forth a vessel for the refiner:

Take away the rust from silver, and there shall come forth a most pure vessel:

Take away dross from silver, And a vessel for the refiner goeth forth,

Take away the waste from silver, and a vessel will come out for the silver-worker.

Take away the tarnish from silver, and a most pure vessel will go forth.

Take away the dross from the silver - You cannot have a pure silver vessel till you have purified the silver; and no nation can have a king a public blessing till the wicked - all bad counsellors, wicked and interested ministers, and sycophants - are banished from the court and cabinet. When the wise and good only are the king's ministers and advisers, then the throne will be established in righteousness, and his administration be a universal blessing.

Take away the (f) dross from the silver, and there shall come forth a vessel for the refiner.
(f) When vice is removed from a king, he is a meet vessel for the Lord's use.

Take away the dross from the silver,.... By putting it into the furnace, and purging it from it:
and there shall come forth a vessel for the finer; not out of the furnace, a vessel formed and shaped, but pure silver shall come out of it for the refiner; of which a vessel may be made, very honourable, beautiful, and fit for use: the application of it is in Proverbs 25:5.

For a prince to suppress vice, and reform his people, is the best way to support his government.

As separating impurities from ore leaves pure silver, so taking from a king wicked counsellors leaves a wise and beneficent government.

There now follows an emblematic (vid., vol. i. p. 10) tetrastich:
4 Take away the dross from silver,
So there is ready a vessel for the goldsmith;
5 Take away the wicked from the king,
And his throne is established by righteousness.
The form הגו (cf. the inf. Poal הגו, Isaiah 59:13) is regarded by Schultens as showing a ground-form הגו; but there is also found e.g., עשׂו, whose ground-form is עשׂי; the verb הגה, R. הג (whence Arab. hajr, discedere), cf. יגה (whence הגה, semovit, 2-Samuel 20:13 = Syr. âwagy, cf. Arab. âwjay, to withhold, to abstain from), signifies to separate, withdraw; here, of the separation of the סיגים, the refuse, i.e., the dross (vid., regarding the plena scriptio, Baer's krit. Ausg. des Jesaia, under Proverbs 1:22); the goldsmith is designated by the word צרף, from צרף morf, to turn, change, as he who changes the as yet drossy metal by means of smelting, or by purification in water, into that which is pure. In 5a הגה is, as at Isaiah 27:8, transferred to a process of moral purification; what kind of persons are to be removed from the neighbourhood of the king is shown by Isaiah 1:22-23. Here also (as at Isaiah. l.c.) the emblem or figure of Proverbs 25:4 is followed in Proverbs 25:5 by its moral antitype aimed at. The punctuation of both verses is wonderfully fine and excellent. In Proverbs 25:4, ויצא is not pointed ויצא, but as the consecutive modus ויּצא; this first part of the proverb refers to a well-known process of art: the dross is separated from the silver (inf. absol., as Proverbs 12:7; Proverbs 15:22), and so a vessel (utensil) proceeds from the goldsmith, for he manufactures pure silver; the ל is here similarly used as the designation of the subject in the passive, Proverbs 13:13; Proverbs 14:20. In Proverbs 25:5, on the contrary, ויּכּון (ויּכּן) is not the punctuation used, but the word is pointed indicatively ויכּון; this second part of the proverb expresses a moral demand (inf. absol. in the sense of the imperative, Gesen. 131, 4b like Proverbs 17:12, or an optative or concessive conjunction): let the godless be removed, לפני מלך, i.e., not from the neighbourhood of the king, for which the words are מלּפני מלך; also not those standing before the king, i.e., in his closest neighbourhood (Ewald, Bertheau); but since, in the absolute, הגה, not an act of another in the interest of the king, but of the king himself, is thought of: let the godless be removed from before the king, i.e., because he administers justice (Hitzig), or more generally: because after that Psalm (101), which is the "mirror of princes," he does not suffer him to come into his presence. Accordingly, the punctuation is בּצּדק, not בּצדק (Proverbs 16:12); because such righteousness is meant as separates the רשׁע from it and itself from him, as Isaiah 16:5 (vid., Hitzig), where the punctuation of בּחסד denotes that favour towards Moab seeking protection.

Take away - Then, and not 'till then it is fit for that use.