Proverbs 17:21 — Word Study
WLCיֹלֵ֣ד כְּ֭סִיל לְת֣וּגָה ל֑וֹ וְלֹֽא־ יִ֝שְׂמַ֗ח אֲבִ֣י נָבָֽל׃
BSAA man fathersyâlad [who begets] a foolkᵉçîyl [stupid son, unwise child] to his own grieftûwgâh [personal, inner, sorrow, heaviness] the fatherʼâb [parent, progenitor] of a foolnâbâl [foolish, impious person] has nolôʼ [none, not any] joysâmach▸ [rejoices not, is not glad]
| Greek | English | Parsing |
|---|---|---|
| יֹלֵ֣ד | [one who] begets | Verb, Qal, participle (active) masculine singular |
| כְּ֭סִיל | a fool | Adj |
| לְת֣וּגָה | to grief | Preposition, noun common feminine singular absolute |
| ל֑וֹ | of him | Preposition, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִ֝שְׂמַ֗ח | he rejoices | Verb, Qal, imperfect third person masculine singular |
| אֲבִ֣י | [the] father of | Noun common, masculine singular construct |
| נָבָֽל׃ | a fool | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man fathers a fool to his own grief; the father of a fool has no joy. |
| KJV | He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy. |
| ASV | He that begetteth a fool doeth it to his sorrow; And the father of a fool hath no joy. |
| YLT | Whoso is begetting a fool hath affliction for it, Yea, the father of a fool rejoiceth not. |
| WEB | He who becomes the father of a fool grieves. The father of a fool has no joy. |
| BBE | He who has an unwise son gets sorrow for himself, and the father of a foolish son has no joy. |
Where they part company is כְּסִיל — see How Translations Differ.
The sentence has two main clauses, each expressing a consequence of foolishness, with a prepositional phrase indicating the emotional impact on the father.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָלַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 17:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Family Relationshipsgenerated
Proverbs 17:21 reflects on the challenges of parenthood, particularly when a child embodies foolishness. The surrounding verses emphasize the emotional toll that such situations can impose on a parent, contrasting joy with grief. This wisdom literature serves as a guide for understanding the dynamics of familial relationships and the impact of one's offspring on personal well-being.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:25 | A foolish son brings grief to his father and bitterness to her who bore him. |
| 2 | Proverbs 10:1 | The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother. |
| 3 | Proverbs 15:20 | A wise son brings joy to his father, but a foolish man despises his mother. |
| 4 | Proverbs 19:13 | A foolish son is his father’s ruin, and a quarrelsome wife is like a constant dripping. |
| 5 | Genesis 26:34 | When Esau was forty years old, he took as his wives Judith daughter of Beeri the Hittite and Basemath daughter of Elon the Hittite. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יֹלֵ֣ד, yo.Ledgenerated
The word יָלַד (*yalad*) is a participle meaning 'who begets', derived from the root that signifies giving birth. It encompasses the act of fathering a child, highlighting the responsibility and emotional connection involved in parenthood.
In this context, it underscores the relationship between a father and his child, particularly when that child is a fool, leading to personal grief for the father.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase fathers a fool. The KJV, ASV, and others also use similar wording, maintaining the core meaning of the original Hebrew.
Where translations differ is in the rendering of כְּסִיל. While most versions translate it as a fool, the FBV opts for stupid son, highlighting a more derogatory sense.
Sentence Structuregenerated
The finite verb יֹלֵ֣ד, he begets, governs the main clause, with a noun phrase כְּ֭סִיל as the object. The structure indicates a cause-and-effect relationship: the act of begetting a fool leads to grief.
The second part of the verse introduces a new clause with the verb יִ֝שְׂמַ֗ח, he rejoices, indicating the absence of joy for the father of a fool, thus contrasting the emotional states of grief and joy.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew כְּסִיל is rendered as ἄφρονος, which conveys a similar meaning of foolishness but may carry a broader connotation of lacking understanding. This choice reflects the translators' intent to communicate the moral implications of foolishness in a Greek context.
The Greek term emphasizes the ethical dimensions of foolish behavior, aligning with the overall theme of wisdom literature.
In plain words — the whole versegenerated
Proverbs 17:21 explains that a man who begets a fool experiences personal grief, and the father of such a fool finds no joy. This verse highlights the emotional burden of having a foolish child and contrasts it with the joy that should accompany parenthood.
Frequently Asked Questionsgenerated
To father a fool means to have a child who acts foolishly or lacks wisdom, which brings grief to the parent.
The verse emphasizes grief to illustrate the emotional pain that can come from having a foolish child, contrasting it with the expected joy of parenthood.
The word 'fool' signifies someone who rejects wisdom and acts against moral understanding, which can lead to negative consequences for both the individual and their family.
This verse can apply to modern parenting by reminding parents of the emotional challenges they may face and the importance of guiding their children towards wisdom.
Reflection Questionsgenerated
- In what ways have I seen foolishness impact relationships in my life?
- How can I encourage wisdom in my children or those I mentor?
- What steps can I take to find joy in my role as a parent or mentor, despite challenges?
- How does this verse challenge my understanding of success in parenting?
The early church on this verse — how the Fathers read it
The verse is referenced by Origen of Alexandria, who discusses the implications of divine fatherhood and love in relation to human experience.
God is called “father” and God’s love to humankind “mother,” which was the cause of the divine incarnation and his suffering for our sake.Early Church Fathers on Proverbs 17 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 17:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that begetteth a fool [doth it] to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA fool; not a natural, but a wilful fool, or a wicked son. The father; and consequently the mother also. Hath no joy, which parents usually have in the birth of a child, and especially of a son; but hath great cause of sorrow, the contrary being implied in this and such-like expressions, as in Scripture, as , &c., so also in profane authors; whose words see in my Latin Synopsis.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:21 He that begetteth a fool [doeth it] to his sorrow: and the father of a fool hath no joy.Ver. 21. He that begetteth a fool, doeth it to his sorrow.] Solomon might speak this by experience, and wish, as Augustus did, utinam caelebs vixissem, aut orbus periissem. Oh that I had either lived a bachelor or died childless! To "bring forth children to the murderer," children to the devil, that old manslayer; oh, what a grief is this to a pious parent! how much better were a "miscarrying womb, and dry breasts!" What heavy moan made David for his Absalom, dying in his sin! How doth many a miserable mother weep and warble out that mournful ditty of hers in Plutarch over her deceased…
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) He that begetteth a fool (khesîl).—See above, on Proverbs 1:32. The father of a fool (nâbhâl).—See above, on Proverbs 17:7.
Read Charles John Ellicott on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges21. a fool … a fool] The Heb. word so rendered is not the same in the two clauses of the verse. The first word in the first clause describes the fool as dull or senseless, or as some think obstinate. The second word points him out as shameless, like Nabal, whose name (the Heb. word here) was descriptive of his character (1 Samuel 25:25). There is a third Heb. word, used more commonly than either of these in this Book, which regards a fool as one who is perverse, or as some render, weak.
Read Cambridge on Proverbs 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. A fool — A boor; a dolt. Two different words are rendered “fool” in the text. They are akin in sense, but there is a shade of difference between them.
Read Daniel Denison Whedon on Proverbs 17 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A man fathers a fool to his own grief; the father of a fool has no joy.
He who becomes the father of a fool grieves. The father of a fool has no joy.
A man fathers a fool to his own grief; the father of a fool has no joy.
Whoever brings a fool into the world does so to his grief, and the father of a fool has no joy.
Tyndale line
He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
He that begetteth a fool doeth it to his sorrow; And the father of a fool hath no joy.
He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
He that begetteth a foole, getteth himselfe sorow, and the father of a foole can haue no ioy.
Strictly literal
He that begetteth a fool [doeth it] to his sorrow, and the father of a vile [man] hath no joy.
Whoso is begetting a fool hath affliction for it, Yea, the father of a fool rejoiceth not.
Whoever is begetting a fool has affliction for it, || Indeed, the father of a fool does not rejoice.
He that begetteth a fool [doth it] to his sorrow; and the father of a worthless fool cannot have any joy.
Whoever is the parent of a fool brings grief to himself; and the father of a fool has no joy.
From the Latin
A fool is born to his own disgrace: and even his father shall not rejoice in a fool.
Simplified
A stupid son brings grief to his father; the father of a child who does stupid things has no joy.
He who has an unwise son gets sorrow for himself, and the father of a foolish son has no joy.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents יֹלֵ֣ד כְּ֭סִיל לְת֣וּגָה ל֑וֹ וְלֹֽא־ יִ֝שְׂמַ֗ח אֲבִ֣י נָבָֽל׃. The Septuagint matches six of the eight words, indicating a strong correspondence, though its word order differs.
יֹלֵ֣ד כְּ֭סִיל לְת֣וּגָה ל֑וֹ וְלֹֽא־ יִ֝שְׂמַ֗ח אֲבִ֣י נָבָֽל׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 17:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
תּוּגָה (tuwgah) refers to a state of grief or sorrow, often associated with a heaviness of spirit. It is derived from the root meaning to be depressed, and is noted in poetic contexts. The entries consistently emphasize its connection to emotional heaviness and sorrow.
תּוּגָה n.f. grief (poet.)
base
H8424 תּוּגָה
8424 tuwgah too-gaw'
from 3013; depression (of spirits); concretely a
grief:--heaviness, sorrow.
see HEBREW for 03013
תּוּגָה (tu.gah) — grief.
grief, heaviness, sorrow
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.
נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool
base
H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful
5036 nabal naw-bawl'
from 5034; stupid; wicked (especially impious):--
fool(-ish, -ish man, -ish woman), vile person.
see HEBREW for 05034
נָבָל (na.val) — foolish.
foolish, senseless, fool
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.