גול [גִּ֣יל] יגול [יָ֭גִיל] אֲבִ֣י צַדִּ֑יק יולד [וְיוֹלֵ֥ד] חָ֝כָ֗ם וישמח־[יִשְׂמַח־] בּֽוֹ׃
Głośno się raduje ojciec cnotliwego; kto zrodził mędrca cieszy się nim.
Or HaChaim
Jacob may also have expressed the hope that the reputations of the patriarchs would be enhanced by the conduct of Joseph's sons in the future. We find such an idea in Proverbs 23,24: "the father of the righteous will rejoice greatly;" we also have a similar statement in Proverbs 17,6: "Grandchildren are the crown of their elders." All of this is predicated on the grandchildren following in the footsteps of their illustrious forebears.
Rabbeinu Bahya
In this verse King Solomon informed us that the system of justice by means of which the universe continues to exist is a source of ruin and trepidation for the wicked and a source of joy for the righteous.
The expression שמחה describes a greater degree of joy and happiness than expressions such as גילה, רינה, משוש, all of which also describe joy of varying degrees. The expressions just cited appear also in connection with the righteous in such verses as Proverbs 23,24: “the father of the righteous will rejoice greatly (גיל יגיל), he who fathers a wise child will be happy (ישמח) with him.” You will observe that Solomon described the joy of the righteous as גיל, whereas he used the expression שמחה in connection with the חכם, the wise. The reason is simply that the wise enjoys both the virtue of being righteous plus the attribute of wisdom. It is quite inconceivable that Solomon would sing the praises of a חכם who is wicked. In Psalms 32,11 David mentions three different kinds of joy in one verse writing שמחו בה' וגילו צדיקים, והרנינו כל ישרי לב, “Rejoice in the Lord; and exult O you righteous; shout for joy all upright men.” You will note that David reserved the term שמחה for association with Hashem; seeing G’d is so superior in virtuous attributes the highest form of joy is associated with His Being. After all, David did not write שמחו וגילו צדיקים בה', which would have meant that the righteous are to display both forms of joy in relation to Hashem. The meaning of the verse we quoted at the beginning is: the righteous has reason to be happy (שמחה) when justice and righteousness is being observed in the city and there is an absence of violence and robbery; if, however, there is oppression of the poor and robbery then the righteous will worry about it and will be upset about this as it is the nature of the righteous to care. The second half of the verse which speaks about the ruin means that the performance of justice will frighten the wicked of becoming ruined when the righteous admonish the wicked about their conduct pointing out that retribution is in store for them. They will be punished for the hatred they display against the practice of justice. In other words, the new dimension of insight revealed here by Solomon is that the very performance, i.e. prevalence of justice and righteousness spells doom for the evildoers. When the righteous observes this reaction of the evildoers he has cause to rejoice.
The expression שמחה describes a greater degree of joy and happiness than expressions such as גילה, רינה, משוש, all of which also describe joy of varying degrees. The expressions just cited appear also in connection with the righteous in such verses as Proverbs 23,24: “the father of the righteous will rejoice greatly (גיל יגיל), he who fathers a wise child will be happy (ישמח) with him.” You will observe that Solomon described the joy of the righteous as גיל, whereas he used the expression שמחה in connection with the חכם, the wise. The reason is simply that the wise enjoys both the virtue of being righteous plus the attribute of wisdom. It is quite inconceivable that Solomon would sing the praises of a חכם who is wicked. In Psalms 32,11 David mentions three different kinds of joy in one verse writing שמחו בה' וגילו צדיקים, והרנינו כל ישרי לב, “Rejoice in the Lord; and exult O you righteous; shout for joy all upright men.” You will note that David reserved the term שמחה for association with Hashem; seeing G’d is so superior in virtuous attributes the highest form of joy is associated with His Being. After all, David did not write שמחו וגילו צדיקים בה', which would have meant that the righteous are to display both forms of joy in relation to Hashem. The meaning of the verse we quoted at the beginning is: the righteous has reason to be happy (שמחה) when justice and righteousness is being observed in the city and there is an absence of violence and robbery; if, however, there is oppression of the poor and robbery then the righteous will worry about it and will be upset about this as it is the nature of the righteous to care. The second half of the verse which speaks about the ruin means that the performance of justice will frighten the wicked of becoming ruined when the righteous admonish the wicked about their conduct pointing out that retribution is in store for them. They will be punished for the hatred they display against the practice of justice. In other words, the new dimension of insight revealed here by Solomon is that the very performance, i.e. prevalence of justice and righteousness spells doom for the evildoers. When the righteous observes this reaction of the evildoers he has cause to rejoice.