Առակներ / Proverbs - 14 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 0: 1-7. О мудрости и глупости вообще. 8-19. Более частное изображение мудрых и глупых, главным образом со стороны различия их жизненного жребия. 20-27. О богатстве и бедности в их причинной связи с мудростью. 28-35. Параллельное изображение мудрых и глупых, богатых и бедных, наконец, господ и слуг Adam Clarke: Commentary on the Bible - 1831 Various moral sentiments. The antithesis between wisdom and folly, and the different effects of each. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Pro 14:1: wise: Pro 24:3, Pro 24:4, Pro 31:10-31; Rut 4:11 the foolish: Pro 9:13-15, Pro 19:13, Pro 21:9, Pro 21:19; Kg1 16:31, Kg1 21:24, Kg1 21:25; Kg2 11:1
14:114:1: Իմաստուն կանայք՝ շինեցին տունս. իսկ անզգամքն ձեռօք իւրեանց կործանեցին։ 1 Իմաստուն կանայք շինում են իրենց տները, իսկ անզգամ կանայք կործանում են դրանք իրենց ձեռքով: 14 Իմաստուն կիները իրենց տուները կը շինեն, Բայց յիմար կինը զանիկա իր ձեռքովը կը փլցնէ։ Իմաստուն կանայք` շինեցին տունս, իսկ անզգամքն ձեռօք իւրեանց կործանեցին: 14:1: Իմաստուն կանայք՝ շինեցին տունս. իսկ անզգամքն ձեռօք իւրեանց կործանեցին։ 1 Իմաստուն կանայք շինում են իրենց տները, իսկ անզգամ կանայք կործանում են դրանք իրենց ձեռքով: 14 Իմաստուն կիները իրենց տուները կը շինեն, Բայց յիմար կինը զանիկա իր ձեռքովը կը փլցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	14:114:1 Мудрая жена устроит дом свой, а глупая разрушит его своими руками. 14:1 σοφαὶ σοφος wise γυναῖκες γυνη woman; wife ᾠκοδόμησαν οικοδομεω build οἴκους οικος home; household ἡ ο the δὲ δε though; while ἄφρων αφρων senseless κατέσκαψεν κατασκαπτω undermine ταῖς ο the χερσὶν χειρ hand αὐτῆς αυτος he; him 14:1 חַכְמֹ֣ות ḥaḵmˈôṯ חָכָם wise נָ֭שִׁים ˈnāšîm אִשָּׁה woman בָּנְתָ֣ה bānᵊṯˈā בנה build בֵיתָ֑הּ vêṯˈāh בַּיִת house וְ֝ ˈw וְ and אִוֶּ֗לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness בְּ bᵊ בְּ in יָדֶ֥יהָ yāḏˌeʸhā יָד hand תֶהֶרְסֶֽנּוּ׃ ṯehersˈennû הרס tear down 14:1. sapiens mulier aedificavit domum suam insipiens instructam quoque destruet manibusA wise woman buildeth her house: but the foolish will pull down with her hands that also which is built. 1. Every wise woman buildeth her house: but the foolish plucketh it down with her own hands. Every wise woman buildeth her house: but the foolish plucketh it down with her hands: 14:1 Мудрая жена устроит дом свой, а глупая разрушит его своими руками. 14:1 σοφαὶ σοφος wise γυναῖκες γυνη woman; wife ᾠκοδόμησαν οικοδομεω build οἴκους οικος home; household ἡ ο the δὲ δε though; while ἄφρων αφρων senseless κατέσκαψεν κατασκαπτω undermine ταῖς ο the χερσὶν χειρ hand αὐτῆς αυτος he; him 14:1 חַכְמֹ֣ות ḥaḵmˈôṯ חָכָם wise נָ֭שִׁים ˈnāšîm אִשָּׁה woman בָּנְתָ֣ה bānᵊṯˈā בנה build בֵיתָ֑הּ vêṯˈāh בַּיִת house וְ֝ ˈw וְ and אִוֶּ֗לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness בְּ bᵊ בְּ in יָדֶ֥יהָ yāḏˌeʸhā יָד hand תֶהֶרְסֶֽנּוּ׃ ṯehersˈennû הרס tear down 14:1. sapiens mulier aedificavit domum suam insipiens instructam quoque destruet manibus A wise woman buildeth her house: but the foolish will pull down with her hands that also which is built. 1. Every wise woman buildeth her house: but the foolish plucketh it down with her own hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-7: Конкретным проявлением мудрости является мудрая, созидающая дом жена, а таким же примером глупости - безумная жена, расстраивающая свой дом и все его благосостояние собственными руками (ст. 1, сн. XII:4). Далее противополагаются - страх Божий, ведущий человека прямыми путями, и дерзкое пренебрежение памятью о Боге, соединяющееся с хождением кривыми путями (ст. 2), - высокомерие речи безумных и скромность речи мудрых (ст. 3. Ср. XII:6), - свидетели истинный и ложный (ст. 5, сн. Исх. XXIII:1; Притч. XII:17), недоступность мудрости людям, лишенным страха Божия, и полная доступность ее для исполненных страха Божия и чистых сердцем (ст. 6), почему и дается совет устраняться от глупого, у которого нечему научиться (ст. 7). Вне видимой связи с общею мыслью рассматриваемого отдела стоит хозяйственная заметка ст. 4, имеющая, по-видимому, цель научить человека - не переоценивая значения богатства (ср. X:15; XIII:8), сообразовать попытки умножения имущества с распространением орудий производства и вообще жизненных средств. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Wisdom and Folly. 1 Every wise woman buildeth her house: but the foolish plucketh it down with her hands. Note, 1. A good wife is a great blessing to a family. By a fruitful wife a family is multiplied and replenished with children, and so built up. But by a prudent wife, one that is pious, industrious, and considerate, the affairs of the family are made to prosper, debts are paid, portions raised, provision made, the children well educated and maintained, and the family has comfort within doors and credit without; thus is the house built. She looks upon it as her own to take care of, though she knows it is her husband's to bear rule in, Esth. i. 22. 2. Many a family is brought to ruin by ill housewifery, as well as by ill husbandry. A foolish woman, that has no fear of God nor regard to her business, that is wilful, and wasteful, and humoursome, that indulges her ease and appetite, and is all for jaunting and feasting, cards and the play-house, though she come to a plentiful estate, and to a family beforehand, she will impoverish and waste it, and will as certainly be the ruin of her house as if she plucked it down with her hands; and the husband himself, with all his care, can scarcely prevent it. Adam Clarke: Commentary on the Bible - 1831 14:1: Every wise woman buildeth her house - By her prudent and industrious management she increases property in the family, furniture in the house, and food and raiment for her household. This is the true building of a house. The thriftless wife acts differently, and the opposite is the result. Household furniture, far from being increased, is dilapidated; and her household are ill-fed, ill-clothed, and worse educated. Albert Barnes: Notes on the Bible - 1834 14:1: Every wise woman - literally, Wise women. The fullest recognition that has as yet met us of the importance of woman, for good or evil, in all human society. Carl Friedrich Keil and Franz Delitzsch 14:1 1 The wisdom of the woman buildeth her house, And folly teareth it down with its own hands. Were it חכמות נשׁים, after Judg 5:29, cf. Is 19:11, then the meaning would be: the wise among women, each of them buildeth her house. But why then not just אשּׁה חכמה, as 2Kings 14:2, cf. Ex 35:25? The Syr., Targum, and Jerome write sapiens mulier. And if the whole class must be spoken of, why again immediately the individualizing in בּנתה? The lxx obliterates that by its ᾠκοδόμησαν. And does not אוּלת [folly] in the contrasted proverb (1b) lead us to conclude on a similar abstract in 1a? The translators conceal this, for they translate אולת personally. Thus also the Venet. and Luther; אוּלת is, says Kimchi, an adj. like עוּרת, caeca. But the linguistic usage does not point אויל with אוילי to any אוּל. It is true that a fem. of אויל does not occur; there is, however, also no place in which אולת may certainly present itself as such. Thus also חכמות must be an abstr.; we have shown at Prov 1:20 how חכמות, as neut. plur., might have an abstr. meaning. But since it is not to be perceived why the poet should express himself so singularly, the punctuation חכמות is to be understood as proceeding from a false supposition, and is to be read חכמות, as at Prov 9:1 (especially since this passage rests on the one before us). Fleischer says: "to build the house is figuratively equivalent to, to regulate well the affairs of a house, and to keep them in a good condition; the contrary, to tear down the house, is the same contrast as the Arab. 'amârat âlbyt and kharab albyt. Thus e.g., in Burckhardt's Sprchw. 217, harrt ṣabrt bythâ 'amârat, a good woman (ein braves Weib) has patience (with her husband), and thereby she builds up her house (at the same time an example of the use of the preterite in like general sentences for individualizing); also No. 430 of the same work: 'amârat âlbyt wla kharâbt, it is becoming to build the house, not to destroy it; cf. in the Thousand and One Nights, where a woman who had compelled her husband to separate from her says: âna âlty 'amalt hadhâ barwḥy wâkhrnt byty bnfsy. Burckhardt there makes the remark: 'amârat âlbyt denotes the family placed in good circumstances - father, mother, and children all living together happily and peacefully." This conditional relation of the wife to the house expresses itself in her being named as house-wife (cf. Hausehre [= honour of a house] used by Luther, Ps 68:13), to which the Talmudic דּביתי (= uxor mea) answers; the wife is noted for this, and hence is called עיקר הבית, the root and foundation of the house; vid., Buxtorf's Lex. col. 301. In truth, the oneness of the house is more dependent on the mother than on the father. A wise mother can, if her husband be dead or neglectful of his duty, always keep the house together; but if the house-wife has neither understanding nor good-will for her calling, then the best will of the house-father cannot hinder the dissolution of the house, prudence and patience only conceal and mitigate the process of dissolution - folly, viz., of the house-wife, always becomes more and more, according to the degree in which this is a caricature of her calling, the ruin of the house. Geneva 1599 14:1 Every wise woman (a) buildeth her house: but the foolish plucketh it down with her hands. (a) That is, takes pains to profit her family, and to do that which concerns her duty in her house. John Gill 14:1 Every wise woman buildeth her house,.... Not only by her fruitfulness, as Leah and Rachel built up the house of Israel; but by her good housewifery, prudent economy; looking well to the ways of her household; guiding the affairs of her house with discretion; keeping all things in a good decorum; and bringing up her children in virtue, and in the fear and admonition of the Lord. So Christ, who in this book goes by the name of "Wisdom", or the wise woman, builds his house upon himself, the Rock; and all his people on their most holy faith, by means of the ministry of the word, and administration of ordinances: he guides and governs his house, where he is, as a Son in it and over it; and of whom the whole family in heaven and earth is named, taken care of, and wisely and plentifully provided for: and so Gospel ministers, who are wise to win souls, being well instructed in the kingdom of God; these "wise women" (y), so it is in the original text, or wise virgins; these wise master builders lay the foundation Christ ministerially, and build souls on it; and speak things to the edification of the church and people of God, and the building of them up in faith and holiness; but the foolish plucketh it down with her hands; the Vulgate Latin version adds, "being built"; this she does by her idleness and laziness; by her lavish and profuse way of living; by her negligence and want of economy; by her frequenting playhouses, and attention to other diversions; and so her family and the affairs of it go to wreck and ruin. Thus the apostate church of Rome, who is called a "woman", and may be said to be a "foolish" one, being a wicked one and a harlot; see Rev_ 17:2; pulls down the true church and house of God with both hands, as much as in her lies, by her false doctrines, and superstitious worship and idolatry; and by her murders and massacres of the saints, with the blood of whom she is said to be drunk; nay, not only pulls it down with her hands, but treads upon it with her feet, Rev_ 11:2. So likewise all false teachers do as this foolish woman does, by their impure lives and impious doctrines, defile the temple of God, subvert the faith of many; by means of whom the tabernacle of David, or house of God, is fallen down; the ruins and breaches of which Christ will repair in the latter day. (y) "sapientes mulieres", Munster, Baynus; so the Septuagint and Arabic versions. John Wesley 14:1 Buildeth - Maintains and improves her family and estate. Her hands - By her idleness or sin. Robert Jamieson, A. R. Fausset and David Brown 14:1 (Pro. 14:1-35) Every wise, &c.--literally, "The wisdoms" (compare Prov 9:1) "of women," plural, a distributive form of speech. buildeth . . . house--increases wealth, which the foolish, by mismanagement, lessen.
14:214:2: Որ գնայ ուղիղ՝ երկնչի ՚ի Տեառնէ. եւ որ կամակորի ՚ի ճանապարհս իւր՝ անարգեսցի։ 2 Ուղիղ ընթացողը երկիւղ է կրում Տիրոջից, բայց ով ծռմռում է իր ճանապարհը՝ պիտի անարգուի: 2 Իր ուղղութեանը մէջ քալողը Տէրոջմէ կը վախնայ, Բայց ծուռ ճամբայ ունեցողը զանիկա կ’անարգէ։ Որ գնայ ուղիղ` երկնչի ի Տեառնէ, եւ որ կամակորի ի ճանապարհս իւր` ^[196]անարգեսցի: 14:2: Որ գնայ ուղիղ՝ երկնչի ՚ի Տեառնէ. եւ որ կամակորի ՚ի ճանապարհս իւր՝ անարգեսցի։ 2 Ուղիղ ընթացողը երկիւղ է կրում Տիրոջից, բայց ով ծռմռում է իր ճանապարհը՝ պիտի անարգուի: 2 Իր ուղղութեանը մէջ քալողը Տէրոջմէ կը վախնայ, Բայց ծուռ ճամբայ ունեցողը զանիկա կ’անարգէ։ zohrab-1805▾ eastern-1994▾ western am▾	14:214:2 Идущий прямым путем боится Господа; но чьи пути кривы, тот небрежет о Нем. 14:2 ὁ ο the πορευόμενος πορευομαι travel; go ὀρθῶς ορθως uprightly; normally φοβεῖται φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ὁ ο the δὲ δε though; while σκολιάζων σκολιαζω the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him ἀτιμασθήσεται ατιμαζω dishonor 14:2 הֹולֵ֣ךְ hôlˈēḵ הלך walk בְּ֭ ˈbᵊ בְּ in יָשְׁרֹו yošrˌô יֹשֶׁר uprightness יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and נְלֹ֖וז nᵊlˌôz לוז turn aside דְּרָכָ֣יו dᵊrāḵˈāʸw דֶּרֶךְ way בֹּוזֵֽהוּ׃ bôzˈēhû בזה despise 14:2. ambulans recto itinere et timens Deum despicitur ab eo qui infami graditur viaHe that walketh in the right way, and feareth God, is despised by him that goeth by an infamous way. 2. He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him. He that walketh in his uprightness feareth the LORD: but [he that is] perverse in his ways despiseth him: 14:2 Идущий прямым путем боится Господа; но чьи пути кривы, тот небрежет о Нем. 14:2 ὁ ο the πορευόμενος πορευομαι travel; go ὀρθῶς ορθως uprightly; normally φοβεῖται φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ὁ ο the δὲ δε though; while σκολιάζων σκολιαζω the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him ἀτιμασθήσεται ατιμαζω dishonor 14:2 הֹולֵ֣ךְ hôlˈēḵ הלך walk בְּ֭ ˈbᵊ בְּ in יָשְׁרֹו yošrˌô יֹשֶׁר uprightness יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and נְלֹ֖וז nᵊlˌôz לוז turn aside דְּרָכָ֣יו dᵊrāḵˈāʸw דֶּרֶךְ way בֹּוזֵֽהוּ׃ bôzˈēhû בזה despise 14:2. ambulans recto itinere et timens Deum despicitur ab eo qui infami graditur via He that walketh in the right way, and feareth God, is despised by him that goeth by an infamous way. 2. He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 2 He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him. Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes. 2. Grace and sin in their true light. By this we may know a man that has grace, and the fear of God, reigning in him, he walks in his uprightness, he makes conscience of his actions, is faithful both to God and man, and every stop he makes, as well as every step he takes, is by rule; here is one that honours God. But, on the contrary, he that is perverse in his ways, that wilfully follows his own appetites and passions, that is unjust and dishonest and contradicts his profession in his conversation, however he may pretend to devotion, he is a wicked man, and will be reckoned with as a despiser of God himself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:2: that walketh: Pro 16:17, Pro 28:6; Kg1 3:6; Job 1:1, Job 28:28; Psa 25:21, Psa 112:1; Ecc 12:13; Mal 2:5, Mal 2:6; Act 9:31, Act 10:22, Act 10:35 but: Pro 11:12; Job 12:4; Psa 123:3, Psa 123:4; Luk 10:16, Luk 16:14; Rom 2:4, Rom 2:5; Ti2 3:2, Ti2 3:3 Carl Friedrich Keil and Franz Delitzsch 14:2 2 He walketh in his uprightness who feareth Jahve, And perverse in his ways is he that despiseth Him. That which syntactically lies nearest is also that which is intended; the ideas standing in the first place are the predicates. Wherein it shows itself, and whereby it is recognised, that a man fears God, or stands in a relation to Him of indifference instead of one of fear and reverence, shall be declared: the former walketh in his uprightness, i.e., so far as the consciousness of duty which animates him prescribes; the latter in his conduct follows no higher rule than his own lust, which drives him sometimes hither and sometimes thither. הולך בּישׁרו .rehtih (cf. ישׁר הולך, Mic 2:7) is of kindred meaning with הולך בּתמּו, Prov 28:6 (הולך בּתּום, Prov 10:9), and הולך נכחו, Is 57:2. The connection of נלוז דּרכיו follows the scheme of 4Kings 18:37, and not 2Kings 15:32, Ewald, 288c. If the second word, which particularizes the idea of the first, has the reflexive suff. as here, then the accusative connection, or, as Prov 2:15, the prepositional, is more usual than the genitive. Regarding לוּז, flectere, inclinare (a word common to the author of chap. 1-9), vid., at Prov 2:15. With בּוזהוּ, cf. 1Kings 2:30; the suffix without doubt refers to God, for בוזהו is the word that stands in parallel contrast to 'ירא ה. Geneva 1599 14:2 He that walketh in his (b) uprightness feareth the LORD: but [he that is] perverse in his ways despiseth him. (b) That is, in uprightness of heart, and without hypocrisy. John Gill 14:2 He that walketh in his uprightness feareth the Lord,.... It is plain that the fear of the Lord is upon the heart and before the eyes of such that walk according to the word of God, with a sincere desire to glorify him; for it is by the fear of the Lord that men depart from evil, and because of that they cannot do what others do; and therefore when a man walks uprightly, and his conversation is in all holiness and godliness, it shows that the fear of God has a place in his heart, which influences his outward behaviour; but he that is perverse in his ways despiseth him; either God himself, whom the upright walker fears; for he that acts perversely, contrary to the law of God, or transgresses that, and goes out of the way, despises God the lawgiver, tramples upon his authority, stretches out his hand, and commits acts of hostility against him; and he that perverts the Gospel of Christ despises his ministers, and despises Christ himself, and him that sent him. Or else the meaning is, that such a perverse walker despises him that fears the Lord; so Aben Ezra interprets it; and such are generally the contempt of wicked men: to this sense is the Vulgate Latin version, "he that walks in a right way, and fears God, is despised by him that walks in an infamous way;'' but the Septuagint and Arabic versions render it, "is despised": meaning the perverse man. Robert Jamieson, A. R. Fausset and David Brown 14:2 uprightness--is the fruit of fearing God, as falsehood and ill-nature (Prov 2:15; Prov 3:32) of despising Him and His law.
14:314:3: ՚Ի բերանոյ անզգամաց՝ գաւազան թշնամանաց. շրթունք իմաստնոց զգո՛յշ լինիցին նոցա[8046]։ [8046] Ոմանք. Գաւազան բարկութեան. շրթունք իմաստնոց պահեսցեն զնոսա։ 3 Յիմարների բերանները թշնամանքի գաւազաններ են, բայց իմաստունների լեզուները պահպանում են դրանցից: 3 Յիմարին բերանը հպարտութեան գաւազան կայ, Բայց իմաստուններուն շրթունքները զիրենք կը պահեն։ Ի բերանոյ անզգամաց` գաւազան թշնամանաց. շրթունք իմաստնոց պահեսցեն նոցա: 14:3: ՚Ի բերանոյ անզգամաց՝ գաւազան թշնամանաց. շրթունք իմաստնոց զգո՛յշ լինիցին նոցա[8046]։ [8046] Ոմանք. Գաւազան բարկութեան. շրթունք իմաստնոց պահեսցեն զնոսա։ 3 Յիմարների բերանները թշնամանքի գաւազաններ են, բայց իմաստունների լեզուները պահպանում են դրանցից: 3 Յիմարին բերանը հպարտութեան գաւազան կայ, Բայց իմաստուններուն շրթունքները զիրենք կը պահեն։ zohrab-1805▾ eastern-1994▾ western am▾	14:314:3 В устах глупого бич гордости; уста же мудрых охраняют их. 14:3 ἐκ εκ from; out of στόματος στομα mouth; edge ἀφρόνων αφρων senseless βακτηρία βακτηρια insolence; insult χείλη χειλος lip; shore δὲ δε though; while σοφῶν σοφος wise φυλάσσει φυλασσω guard; keep αὐτούς αυτος he; him 14:3 בְּֽ bᵊˈ בְּ in פִי־ fî- פֶּה mouth אֱ֭וִיל ˈʔᵉwîl אֱוִיל foolish חֹ֣טֶר ḥˈōṭer חֹטֶר shoot גַּאֲוָ֑ה gaʔᵃwˈā גַּאֲוָה uproar וְ wᵊ וְ and שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise תִּשְׁמוּרֵֽם׃ tišmûrˈēm שׁמר keep 14:3. in ore stulti virga superbiae labia sapientium custodiunt eosIn the mouth of a fool is the rod of pride: but the lips of the wise preserve them. 3. In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. In the mouth of the foolish [is] a rod of pride: but the lips of the wise shall preserve them: 14:3 В устах глупого бич гордости; уста же мудрых охраняют их. 14:3 ἐκ εκ from; out of στόματος στομα mouth; edge ἀφρόνων αφρων senseless βακτηρία βακτηρια insolence; insult χείλη χειλος lip; shore δὲ δε though; while σοφῶν σοφος wise φυλάσσει φυλασσω guard; keep αὐτούς αυτος he; him 14:3 בְּֽ bᵊˈ בְּ in פִי־ fî- פֶּה mouth אֱ֭וִיל ˈʔᵉwîl אֱוִיל foolish חֹ֣טֶר ḥˈōṭer חֹטֶר shoot גַּאֲוָ֑ה gaʔᵃwˈā גַּאֲוָה uproar וְ wᵊ וְ and שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise תִּשְׁמוּרֵֽם׃ tišmûrˈēm שׁמר keep 14:3. in ore stulti virga superbiae labia sapientium custodiunt eos In the mouth of a fool is the rod of pride: but the lips of the wise preserve them. 3. In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 3 In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. See here, 1. A proud fool exposing himself. Where there is pride in the heart, and no wisdom in the head to suppress it, it commonly shows itself in the words: In the mouth there is pride, proud boasting, proud censuring, proud scorning, proud commanding and giving law; this is the rod, or branch, of pride; the word is used only here and Isa. xi. 1. It grows from that root of bitterness which is in the heart; it is a rod from that stem. The root must be plucked up, or we cannot conquer this branch, or it is meant of a smiting beating rod, a rod of pride which strikes others. The proud man with his tongue lays about him and deals blows at pleasure, but it will in the end be a rod to himself; the proud man shall come under an ignominious correction by the words of his own mouth, not cut as a soldier, but caned as a servant; and herein he will be beaten with his own rod, Ps. lxiv. 8. 2. A humble wise man saving himself and consulting his own good: The lips of the wise shall preserve them from doing that mischief to others which proud men do with their tongues, and from bringing that mischief on themselves which haughty scorners are often involved in. Adam Clarke: Commentary on the Bible - 1831 14:3: The mouth of the foolish is a rod of pride - The reproofs of such a person are ill-judged and ill-timed, and generally are conveyed in such language as renders them not only ineffectual, but displeasing, and even irritating. Albert Barnes: Notes on the Bible - 1834 14:3: A rod of pride - i. e., The pride shown in his speech is as a rod with which he strikes down others and himself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:3: the mouth: Pro 18:6, Pro 21:24, Pro 22:8, Pro 28:25; Sa1 2:3; Job 5:21; Psa 12:3, Psa 31:18, Psa 52:1, Psa 52:2; Psa 57:4; Dan 7:20; Jam 3:5, Jam 3:6; Pe2 2:18; Rev 15:5, Rev 15:6 but: Pro 12:6; Rom 10:9, Rom 10:10; Rev 3:10, Rev 12:11 Carl Friedrich Keil and Franz Delitzsch 14:3 3 In the mouth of the fool is a switch of pride; But the lips of the wise preserve them. The noun חטר (Aram. חוּטרא, Arab. khiṭr), which besides here occurs only at Is 11:1, meaning properly a brandishing (from חטר = Arab. khatr, to brandish, to move up and down or hither and thither, whence âlkhṭtâr, the brandisher, poet. the spear), concretely, the young elastic twig, the switch, i.e., the slender flexible shoot. Luther translates, "fools speak tyrannically," which is the briefer rendering of his earlier translation, "in the mouth of the fool is the sceptre of pride;" but although the Targum uses חוטרא of the king's sceptre and also of the prince's staff, yet here for this the usual Hebr. שׁבט were to be expected. In view of Is 11:1, the nearest idea is, that pride which has its roots in the heart of the fool, grows up to his mouth. But yet it is not thus explained why the representation of this proceeding from within stops with חטר cf. Prov 11:30). The βακτηρία ὕβρεως (lxx, and similarly the other Greek versions) is either meant as the rod of correction of his own pride (as e.g., Abulwald, and, among the moderns, Bertheau and Zckler) or as chastisement for others (Syr., Targum: the staff of reviling). Hitzig is in favour of the former idea, and thinks himself warranted in translating: a rod for his back; but while גּוה is found for גּאוה, we do not (cf. under Job 41:7 : a pride are the, etc.) find גאוה for גוה, the body, or גּו, the back. But in general it is to be assumed, that if the poet had meant חטר as the means of correction, he would have written גּאותו. Rightly Fleischer: "The tongue is often compared to a staff, a sword, etc., in so far as their effects are ascribed to it; we have here the figure which in Rev_ 1:16 passes over into plastic reality." Self-exaltation (R. גא, to strive to be above) to the delusion of greatness is characteristic of the fool, the אויל [godless], not the כּסיל [stupid, dull] - Hitzig altogether confounds these two conceptions. With such self-exaltation, in which the mind, morally if not pathologically diseased, says, like Nineveh and Babylon in the prophets, I am alone, and there is no one with me, there is always united the scourge of pride and of disgrace; and the meaning of 3b may now be that the lips of the wise protect those who are exposed to this injury (Ewald), or that they protect the wise themselves against such assaults (thus most interpreters). But this reference of the eos to others lies much more remote than at Prov 12:6; and that the protection of the wise against injury inflicted on them by words is due to their own lips is unsatisfactory, as in this case, instead of Bewahrung [custodia], we would rather expect Vertheidigung [defensio], Dmpfung [damping, extinguishing], Niederduckung [stooping down, accommodating oneself to circumstances]. But also it cannot be meant that the lips of the wise preserve them from the pride of fools, for the thought that the mouth preserves the wise from the sins of the mouth is without meaning and truth (cf. the contrary, Prov 13:3). Therefore Arama interprets the verb as jussive: the lips = words of the wise mayest thou keep i.e., take to heart. And the Venet. translates: χείλη δὲ σοφῶν φυλάξεις αὐτά, which perhaps means: the lips of the wise mayest thou consider, and that not as a prayer, which is foreign to the gnome, but as an address to the hearer, which e.g., Prov 20:19 shows to be admissible. but although in a certain degree of similar contents, yet 3a and 3b clash. Therefore it appears to us more probable that the subject of 3b is the חכמה contained in חכמים; in Prov 6:22 wisdom is also the subject to תשׁמר עליך without its being named. Thus: while hurtful pride grows up to the throat of the fool, that, viz., wisdom, keeps the lips of the wise, so that no word of self-reflection, especially none that can wound a neighbour, escapes from them. The form תּשׁמוּרם is much more peculiar than ישׁפּוּטוּ, Ex 18:26, and תעבוּרי, Ruth 2:8, for the latter are obscured forms of ישׁפּטוּ and תעברי, while on the contrary the former arises from תּשׁמרם. (Note: Vid., regarding these forms with ǒ instead of the simple Sheva, Kimchi, Michlol 20ab. He also remarks that these three forms with û are all Milra; this is the case also in a remarkable manner with ישׁפּוּטוּ, vid., Michlol 21b; Livjath Chen ii. 9; and particularly Heidenheim, in his edition of the Pentateuch entitled Mer Enajim, under Ex 18:26.) If, according to the usual interpretation, we make שׂפתי the subject, then the construction follows the rule, Gesen. 146, 2. The lxx transfers it into Greek: χείλη δὲ σοφῶν φυλάσσει αὐτούς. The probable conjecture, that תשׁמורם is an error in transcription for תּשׁמרוּם = תּשׁמרנה אתם (this is found also in Luzzatto's Gramm. 776; and Hitzig adduces as other examples of such transpositions of the ו Jer 2:25; Jer 17:23; Job 26:12, and Josh 2:4, ותצפנו for ותצפון), we do not acknowledge, because it makes the lips the subject with an exclusiveness the justification of which is doubtful to us. Geneva 1599 14:3 In the mouth of the foolish [is] a (c) rod of pride: but the lips of the wise shall preserve them. (c) His proud tongue will cause him to be punished. John Gill 14:3 In the mouth of the foolish is a rod of pride,.... A proud tongue, or a tongue speaking proud and haughty things; with which foolish or wicked men smite others and wound and hurt their reputation and credit, and in the issue hurt themselves also; their tongue is not only a rod to others, but a scourge to themselves, or is the cause of evil coming upon them; such was the tongue of Pharaoh, as Jarchi on the place observes, Ex 5:2; and of those the psalmist speaks of, Ps 73:9; and particularly of antichrist, whose mouth is opened in blasphemies against God, and his tabernacle, and his saints, Rev_ 13:5; but the lips of the wise shall preserve them; from speaking such proud and haughty things against God and men; or from being hurt by the tongues of men or their own; yea, what coaxes out of their mouth is confounding and destructive to their enemies, Rev_ 11:5. John Wesley 14:3 A rod - His insolent speeches as they are like a rod, offensive to others, so, they make a rod for their own backs. Robert Jamieson, A. R. Fausset and David Brown 14:3 rod of pride--that is, the punishment of pride, which they evince by their words. The words of the wise procure good to them.
14:414:4: Ուր ո՛չ գոն եզինք՝ մսուրք սուրբ են. եւ ուր բազում արդիւնք են, յայտնի՛ է եզին զօրութիւն։ 4 Ուր որ եզներ չկան, մաքուր են մսուրները, բայց ուր որ շատ արդիւնք կայ, այնտեղ երեւում է եզան զօրութիւնը: 4 Ուր արջառ չկայ, մսուրը մաքուր կը մնայ, Իսկ արդիւնքին առատութիւնը եզին զօրութենէն յառաջ կու գայ։ Ուր ոչ գոն եզինք, մսուրք սուրբ են. եւ ուր բազում արդիւնք են, յայտնի է եզին զօրութիւն: 14:4: Ուր ո՛չ գոն եզինք՝ մսուրք սուրբ են. եւ ուր բազում արդիւնք են, յայտնի՛ է եզին զօրութիւն։ 4 Ուր որ եզներ չկան, մաքուր են մսուրները, բայց ուր որ շատ արդիւնք կայ, այնտեղ երեւում է եզան զօրութիւնը: 4 Ուր արջառ չկայ, մսուրը մաքուր կը մնայ, Իսկ արդիւնքին առատութիւնը եզին զօրութենէն յառաջ կու գայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:414:4 Где нет волов, {там} ясли пусты; а много прибыли от силы волов. 14:4 οὗ ος who; what μή μη not εἰσιν ειμι be βόες βους ox φάτναι φατνη manger καθαραί καθαρος clean; clear οὗ ος who; what δὲ δε though; while πολλὰ πολυς much; many γενήματα γεννημα spawn; product φανερὰ φανερος exposed; exposure βοὸς βους ox ἰσχύς ισχυς force 14:4 בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] אֲ֭לָפִים ˈʔᵃlāfîm אֶלֶף cattle אֵב֣וּס ʔēvˈûs אֵבוּס manger בָּ֑ר bˈār בַּר grain וְ wᵊ וְ and רָב־ rov- רֹב multitude תְּ֝בוּאֹ֗ות ˈtᵊvûʔˈôṯ תְּבוּאָה yield בְּ bᵊ בְּ in כֹ֣חַ ḵˈōₐḥ כֹּחַ strength שֹֽׁור׃ šˈôr שֹׁור bullock 14:4. ubi non sunt boves praesepe vacuum est ubi autem plurimae segetes ibi manifesta fortitudo bovisWhere there are no oxen, the crib is empty: but where there is much corn, there the strength of the ox is manifest. 4. Where no oxen are, the crib is clean: but much increase is by the strength of the ox. Where no oxen [are], the crib [is] clean: but much increase [is] by the strength of the ox: 14:4 Где нет волов, {там} ясли пусты; а много прибыли от силы волов. 14:4 οὗ ος who; what μή μη not εἰσιν ειμι be βόες βους ox φάτναι φατνη manger καθαραί καθαρος clean; clear οὗ ος who; what δὲ δε though; while πολλὰ πολυς much; many γενήματα γεννημα spawn; product φανερὰ φανερος exposed; exposure βοὸς βους ox ἰσχύς ισχυς force 14:4 בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] אֲ֭לָפִים ˈʔᵃlāfîm אֶלֶף cattle אֵב֣וּס ʔēvˈûs אֵבוּס manger בָּ֑ר bˈār בַּר grain וְ wᵊ וְ and רָב־ rov- רֹב multitude תְּ֝בוּאֹ֗ות ˈtᵊvûʔˈôṯ תְּבוּאָה yield בְּ bᵊ בְּ in כֹ֣חַ ḵˈōₐḥ כֹּחַ strength שֹֽׁור׃ šˈôr שֹׁור bullock 14:4. ubi non sunt boves praesepe vacuum est ubi autem plurimae segetes ibi manifesta fortitudo bovis Where there are no oxen, the crib is empty: but where there is much corn, there the strength of the ox is manifest. 4. Where no oxen are, the crib is clean: but much increase is by the strength of the ox. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 4 Where no oxen are, the crib is clean: but much increase is by the strength of the ox. Note, 1. The neglect of husbandry is the way to poverty: Where no oxen are, to till the ground and tread out the corn, the crib is empty, is clean; there is no straw for the cattle, and consequently no bread for the service of man. Scarcity is represented by cleanness of teeth, Amos iv. 6. Where no oxen are there is nothing to be done at the ground, and then nothing to be had out of it; the crib indeed is clean from dung, which pleases the neat and nice, that cannot endure husbandry because there is so much dirty work in it, and therefore will sell their oxen to keep the crib clean; but then not only the labour, but even the dung of the ox is wanted. This shows the folly of those who addict themselves to the pleasures of the country, but do not mind the business of it, who (as we say) keep more horses than kine, more dogs than swine; their families must needs suffer by it. 2. Those who take pains about their ground are likely to reap the profit of it. Those who keep that about them which is for use and service, not for state and show, more husbandmen than footmen, are likely to thrive. Much increase is by the strength of the ox; that is made for our service, and is profitable alive and dead. Adam Clarke: Commentary on the Bible - 1831 14:4: But much increase is by the strength of the ox - The ox is the most profitable of all the beasts used in husbandry. Except merely for speed, he is almost in every respect superior to the horse. 1. He is longer lived. 2. Scarcely liable to any diseases. 3. He is steady, and always pulls fair in his gears. 4. He lives, fattens, and maintains his strength on what a horse will not eat, and therefore is supported on one third the cost. 5. His manure is more profitable. 6. When he is worn out in his labor his flesh is good for the nourishment of man, his horns of great utility, and his hide almost invaluable. It might be added, he is little or no expense in shoeing, and his gears are much more simple, and much less expensive, than those of the horse. In all large farms oxen are greatly to be preferred to horses. Have but patience with this most patient animal, and you will soon find that there is much increase by the strength and labor of the ox. Albert Barnes: Notes on the Bible - 1834 14:4: i. e., Labor has its rough, unpleasant side, yet it ends in profit. So also, the life of contemplation may seem purer, "cleaner "than that of action. The outer business of the world brings its cares and disturbances, but also "much increase." There will be a sure reward of that activity in good works for him who goes, as with "the strength of the ox," to the task to which God calls him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:4: clean: Amo 4:6 but: Pro 13:23; Co1 9:9-11 Carl Friedrich Keil and Franz Delitzsch 14:4 The switch and the preserving, Prov 14:3, may have given occasion to the collector, amid the store of proverbs before him, now to present the agricultural figure: Without oxen the crib is empty; But rich increase is by the strength of the plough-ox. This is a commendation of the breeding of cattle, but standing here certainly not merely as useful knowledge, but as an admonition to the treatment in a careful, gentle manner, and with thankful recompense of the ox (Prov 12:10), which God has subjected to man to help him in his labour, and more generally, in so far as one seeks to gain an object, to the considerate adoption of the right means for gaining it. אלפים (from אלף, to cling to) are the cattle giving themselves willingly to the service of men (poet. equivalent to בּקרים). שׁור (תּור, Arab. thwr), Ved. sthûras, is the Aryan-Semitic name of the plough-ox. The noun אבוּס (= אבוּס like אטוּן, אמוּן) denotes the fodder-trough, from אבס, to feed, and thus perhaps as to its root-meaning related to φάτνη (πάτνη), and may thus also designate the receptacle for grain where the corn for the provender or feeding of the cattle is preserved - מאבוּס, Jer 50:26, at least has this wider signification of the granary; but there exists no reason to depart here from the nearest signification of the word: if a husbandman is not thoughtful about the care and support of the cattle by which he is assisted in his labour, then the crib is empty - he has nothing to heap up; he needs not only fodder, but has also nothing. בּר (in pause בּר), clean (synon. נקי, cf. at Prov 11:26), corresponds with our baar [bare] = bloss [nudus]. Its derivation is obscure. The בּ, 4b, is that of the mediating cause: by the strength of the plough-ox there is a fulness of grain gathered into the barn (תּבוּאות, from בּוא, to gather in, anything gathered in). רב־ is the inverted בּר. Striking if also accidental is the frequency of the א and ב in Prov 14:4. This is continued in Prov 14:5, where the collector gives two proverbs, the first of which commences with a word beginning with א, and the second with one beginning with ב: Geneva 1599 14:4 Where no (d) oxen [are], the crib [is] clean: but much increase [is] by the strength of the ox. (d) By the ox is meant labour, and by the crib the barn, meaning, without labour there is no profit. John Gill 14:4 Where no oxen are the crib is clean,.... Or "empty" (z), so Jarchi and Aben Ezra. Oxen were used in Judea in several parts of husbandry; in ploughing the land, bringing home the corn, and in threshing or treading it out, Deut 22:10. Now where these are not, or not used, where husbandry is neglected, there is no straw in the crib for beasts, and much less food for men; or rather, no corn or "wheat" (a) on the "threshingfloor" (b), or in the barn, granary, or storehouse; for so the same word is rendered, Jer 50:26; and in this manner it is interpreted by Gersom here, as also by Kimchi (c): the word translated "clean" is used for "wheat", Amos 8:5. By supplying the negative particle, the whole may be rendered thus; "where no oxen are, the threshingfloor", "granary", or storehouse, "is without wheat"; or there is no wheat "on the floor", or "in the barn", &c. the note of Jarchi on the text is, "where there are no scholars of the wise men, there is no instruction in the constitutions.'' But much better is the mystical sense, thus; that where there are no ministers of the Gospel, there is no food for souls. Oxen are an emblem of faithful and laborious ministers. The ox was one of the emblems in the cherubim, which design Gospel ministers; the names by which oxen are called agree with them. Here are two words used of them in the text; the one comes from a root which signifies to "teach", "lead", "guide", and "govern"; and the same word for "oxen" signifies "teachers", "leaders", "guides", and "governors"; names which most properly belong to ministers of the word: the other word comes from a root which signifies to "see", to "look"; because these creatures are sharp sighted. Ministers are seers, overseers, and as John's living creatures in Rev_ 4:6; one of which was an ox, were full of eyes, within, and before, and behind. So ministers of the word had need to have good sight, to look into the Scriptures, and search them; to look to themselves and to their flock, and to look out to discover enemies, and danger by them; and to look into their own experience, and into things both past and to come. There is a likeness in ministers to these creatures, as to the nature of them; they are clean, creatures, as such should be that minister in holy things; and chew the cud, as such should revolve in their minds and constantly meditate upon divine things; and, like them, are patient and quiet under the yoke; and are not only strong to labour, but very laborious in the word and doctrine; submit to the yoke, draw the plough of the Gospel; bring home souls to Christ, to his church, and to heaven; and tread out the corn, the mysteries of grace, out of the sacred writings. Now where there are no such laborious and diligent ministers of the word, as there are none in the apostate church of Rome, there is no spiritual food for the souls of men; but a famine of the word, and men perish for lack of knowledge; but much increase is by the strength of the ox; as there is a large increase of the fruits of the earth, through the tillage of it by proper instruments; as by the strong and laborious ox, whose strength is employed in ploughing the ground (d) and treading the corn; which is put for all means of husbandry, where that is used or not: so through the unwearied labours of Gospel ministers, the blessing of God attending them, there is much spiritual food; see Prov 13:23. There is an increase of converts, a harvest of souls is brought in; and an increase of gifts and of grace, and of spiritual light and knowledge, and plenty of provisions; which spiritual increase, through the ministry of the word, is owing to God, 1Cor 3:6. (z) "vacuum", V. L. Munster, Pagninus, Mercerus, Gejerus, Amama; so the Syriac version. (a) "Triticum", Baynus. (b) "area", Gussetius, p. 14. Michaelis, Schultens. (c) Sepher Shorash. rad & R. Joseph Kimchi in Abendana in loc. (d) "Fortis arat valido rusticus arva bove", Tibullus, l. 2. Eleg. 2. v. 14. John Wesley 14:4 The crib - The stable is empty of food for cattle, and much more for man. In the same sense cleanness of teeth is put for famine, Amos 4:6. The strength - By their labours, or by diligence in husbandry, which then was principally managed by oxen. Robert Jamieson, A. R. Fausset and David Brown 14:4 crib is clean--empty; so "cleanness of teeth" denotes want of food (compare Amos 4:6). Men get the proper fruit of their doings (Gal 6:7).
14:514:5: Վկայ հաւատարիմ՝ ո՛չ ստէ. բորբոքէ՛ զստութիւն՝ վկա՛յ անիրաւ։ 5 Հաւատարիմ վկան չի ստում, բայց անիրաւ վկան ստերի կրակ է թափում: 5 Ճշմարտութեան վկան սուտ չի խօսիր, Բայց անիրաւ վկան ստութիւններ կը թափէ* բերնէն։ Վկայ հաւատարիմ ոչ ստէ. բորբոքէ զստութիւն վկայ անիրաւ: 14:5: Վկայ հաւատարիմ՝ ո՛չ ստէ. բորբոքէ՛ զստութիւն՝ վկա՛յ անիրաւ։ 5 Հաւատարիմ վկան չի ստում, բայց անիրաւ վկան ստերի կրակ է թափում: 5 Ճշմարտութեան վկան սուտ չի խօսիր, Բայց անիրաւ վկան ստութիւններ կը թափէ* բերնէն։ zohrab-1805▾ eastern-1994▾ western am▾	14:514:5 Верный свидетель не лжет, а свидетель ложный наговорит много лжи. 14:5 μάρτυς μαρτυς witness πιστὸς πιστος faithful οὐ ου not ψεύδεται ψευδω burn out δὲ δε though; while ψεύδη ψευδης false μάρτυς μαρτυς witness ἄδικος αδικος injurious; unjust 14:5 עֵ֣ד ʕˈēḏ עֵד witness אֱ֭מוּנִים ˈʔᵉmûnîm אֱמוּן faithful לֹ֣א lˈō לֹא not יְכַזֵּ֑ב yᵊḵazzˈēv כזב lie וְ wᵊ וְ and יָפִ֥יחַ yāfˌîₐḥ פוח wheeze כְּ֝זָבִ֗ים ˈkᵊzāvˈîm כָּזָב lie עֵ֣ד ʕˈēḏ עֵד witness שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie 14:5. testis fidelis non mentietur profert mendacium testis dolosusA faithful witness will not lie: but a deceitful witness uttereth a lie. 5. A faithful witness will not lie: but a false witness uttereth lies. A faithful witness will not lie: but a false witness will utter lies: 14:5 Верный свидетель не лжет, а свидетель ложный наговорит много лжи. 14:5 μάρτυς μαρτυς witness πιστὸς πιστος faithful οὐ ου not ψεύδεται ψευδω burn out δὲ δε though; while ψεύδη ψευδης false μάρτυς μαρτυς witness ἄδικος αδικος injurious; unjust 14:5 עֵ֣ד ʕˈēḏ עֵד witness אֱ֭מוּנִים ˈʔᵉmûnîm אֱמוּן faithful לֹ֣א lˈō לֹא not יְכַזֵּ֑ב yᵊḵazzˈēv כזב lie וְ wᵊ וְ and יָפִ֥יחַ yāfˌîₐḥ פוח wheeze כְּ֝זָבִ֗ים ˈkᵊzāvˈîm כָּזָב lie עֵ֣ד ʕˈēḏ עֵד witness שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie 14:5. testis fidelis non mentietur profert mendacium testis dolosus A faithful witness will not lie: but a deceitful witness uttereth a lie. 5. A faithful witness will not lie: but a false witness uttereth lies. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 A faithful witness will not lie: but a false witness will utter lies. In the administration of justice much depends upon the witnesses, and therefore it is necessary to the common good that witnesses be principled as they ought to be; for, 1. A witness that is conscientious will not dare to give in a testimony that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise than according to the best of his knowledge, whoever is pleased or displeased, and then judgment runs down like a river. 2. But a witness that will be bribed, and biassed, and browbeaten, will utter lies (and not stick nor startle at it), with as much readiness and assurance as if what he said were all true. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:5: Pro 14:25, Pro 6:19, Pro 12:17, Pro 13:5, Pro 19:5, Pro 19:9; Exo 20:16, Exo 23:1; Kg1 21:13, Kg1 22:12-14 Carl Friedrich Keil and Franz Delitzsch 14:5 Striking if also accidental is the frequency of the א and ב in Prov 14:4. This is continued in Prov 14:5, where the collector gives two proverbs, the first of which commences with a word beginning with א, and the second with one beginning with ב: 5 A faithful witness does not speak untruth; But a lying witness breathes out falsehoods. The right vocalization and sequence of the accents is בּקּשׁ לץ חכמה (ק with Tsere and the servile Mahpach, חכמה with Munach, because the following Athnach-word has not two syllables before the tone). As in 5a עד אמוּנים, so in 5b עד שׁקר is the subject. Different is the relation of subject and predicate in the second line of the parallel proverbs, Prov 14:25, Prov 19:5. With 5a cf. ציר אמוּנים, Prov 13:17; and regarding יפיח (one who breathes out), vid., at Prov 6:19; Prov 12:17. Geneva 1599 14:5 A faithful witness will not lie: but (e) a false witness will utter lies. (e) For the maintenance of his own ambition, and not for God's glory, as Simon Magus. John Gill 14:5 A faithful witness will not lie,.... For that would be contrary to his character as faithful; and as he will not witness to a falsehood upon oath in a court of judicature, so neither will he tell a lie in common conversation. This may be applied to Gospel ministers, who are witnesses of Christ; the Gospel they preach is a testimony concerning him, and they bear a faithful witness to the truth; nor will they, knowingly and willingly, deliver out a falsehood, or a doctrinal lie, since "no lie is of the truth", 1Jn 2:21; the character of a faithful witness is given to Christ, Rev_ 1:5; who is a "witness" of his father's love and grace, of his mind and will, and of the doctrines of the Gospel relating to himself, and the method of salvation by him; and he is "faithful" to him that appointed him; nor can he nor will he lie, for he is "truth" itself; but a false witness will utter lies; or "blow" (e) them out, and spread them abroad in great plenty; he will not stick to tell them, and, having no conscience, will utter them as fast as he can, with all boldness and confidence; for one that fears not to bear testimony to a falsehood upon oath, will not scruple to lie in common talk. Or the words, "nay" be rendered, "he that uttereth lies will be a false witness"; he that accustoms himself to lying, in his conversation with men in private company, will become a false witness upon occasion in a public court of judicature: such an one is not to be depended on; lesser sins lead to greater, lying to perjury. So false teachers, and the followers of the man of sin, speak lies in hypocrisy, doctrinal ones, which they are given up to believe; and such as do so are false witnesses, deceivers, and antichrist. (e) "efflabit", Montanus; "efflat", Junius & Tremellius, Piscator. Robert Jamieson, A. R. Fausset and David Brown 14:5 A faithful witness, &c.--one tested to be such. utter lies--or, "breathe out lies"--that is, habitually lies (Prov 6:19; compare Acts 9:1). Or the sense is, that habitual truthfulness, or lying, will be evinced in witness-bearing.
14:614:6: Խնդրեսցես զիմաստութիւն առ ՚ի չարաց՝ եւ ո՛չ գտցես. եւ զհանճար առ յիմաստնոց՝ դիւրաւ[8047]։ [8047] Ոմանք. Առ ՚ի յիմաստնոց։ 6 Չարերի մօտ եթէ իմաստութիւն փնտռես, չես գտնի, բայց հեշտութեամբ իմաստութիւն կը գտնես իմաստունների մօտ: 6 Ծաղրողը իմաստութիւն կը փնտռէ ու չի գտներ,Բայց իմաստուններուն համար գիտութիւնը դիւրին է։ ^[197]Խնդրեսցես զիմաստութիւն առ ի չարաց, եւ ոչ գտցես. եւ զհանճար առ յիմաստնոց` դիւրաւ: 14:6: Խնդրեսցես զիմաստութիւն առ ՚ի չարաց՝ եւ ո՛չ գտցես. եւ զհանճար առ յիմաստնոց՝ դիւրաւ[8047]։ [8047] Ոմանք. Առ ՚ի յիմաստնոց։ 6 Չարերի մօտ եթէ իմաստութիւն փնտռես, չես գտնի, բայց հեշտութեամբ իմաստութիւն կը գտնես իմաստունների մօտ: 6 Ծաղրողը իմաստութիւն կը փնտռէ ու չի գտներ,Բայց իմաստուններուն համար գիտութիւնը դիւրին է։ zohrab-1805▾ eastern-1994▾ western am▾	14:614:6 Распутный ищет мудрости, и не находит; а для разумного знание легко. 14:6 ζητήσεις ζητεω seek; desire σοφίαν σοφια wisdom παρὰ παρα from; by κακοῖς κακος bad; ugly καὶ και and; even οὐχ ου not εὑρήσεις ευρισκω find αἴσθησις αισθησις sensation; perception δὲ δε though; while παρὰ παρα from; by φρονίμοις φρονιμος prudent; conceited εὐχερής ευχερης easily handled; easy to deal with 14:6 בִּקֶּשׁ־ biqqeš- בקשׁ seek לֵ֣ץ lˈēṣ לֵץ scorner חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וָ wā וְ and אָ֑יִן ʔˈāyin אַיִן [NEG] וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge לְ lᵊ לְ to נָבֹ֣ון nāvˈôn בין understand נָקָֽל׃ nāqˈāl קלל be slight 14:6. quaerit derisor sapientiam et non inveniet doctrina prudentium facilisA scorner seeketh wisdom, and findeth it not: the learning of the wise is easy. 6. A scorner seeketh wisdom, and not: but knowledge is easy unto him that hath understanding. A scorner seeketh wisdom, and [findeth it] not: but knowledge [is] easy unto him that understandeth: 14:6 Распутный ищет мудрости, и не находит; а для разумного знание легко. 14:6 ζητήσεις ζητεω seek; desire σοφίαν σοφια wisdom παρὰ παρα from; by κακοῖς κακος bad; ugly καὶ και and; even οὐχ ου not εὑρήσεις ευρισκω find αἴσθησις αισθησις sensation; perception δὲ δε though; while παρὰ παρα from; by φρονίμοις φρονιμος prudent; conceited εὐχερής ευχερης easily handled; easy to deal with 14:6 בִּקֶּשׁ־ biqqeš- בקשׁ seek לֵ֣ץ lˈēṣ לֵץ scorner חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וָ wā וְ and אָ֑יִן ʔˈāyin אַיִן [NEG] וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge לְ lᵊ לְ to נָבֹ֣ון nāvˈôn בין understand נָקָֽל׃ nāqˈāl קלל be slight 14:6. quaerit derisor sapientiam et non inveniet doctrina prudentium facilis A scorner seeketh wisdom, and findeth it not: the learning of the wise is easy. 6. A scorner seeketh wisdom, and not: but knowledge is easy unto him that hath understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth. Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Luke xxiii. 8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Matt. xiii. 11, 15, 16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it. Adam Clarke: Commentary on the Bible - 1831 14:6: A scorner seeketh wisdom - I believe the scorner means, in this book, the man that despises the counsel of God; the infidel. Such may seek wisdom; but he never can find it, because he does not seek it where it is to be found; neither in the teaching of God's Spirit, nor in the revelation of his will. Albert Barnes: Notes on the Bible - 1834 14:6: Findeth it not - literally, there is none. The successful pursuit of wisdom presupposes at least earnestness and Rev_erence. The scoffer shuts himself out from the capacity of recognizing truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:6: scorner: Pro 18:2, Pro 26:12; Isa 8:20; Jer 8:9; Mat 6:22, Mat 6:23, Mat 11:25-27; Rom 1:21-28; Rom 9:31, Rom 9:32; Co1 3:18, Co1 3:19, Co1 8:2; Pe2 3:3-5 knowledge: Pro 8:9, Pro 17:24; Psa 119:18, Psa 119:98-100; Mat 13:11, Mat 13:12; Jam 1:5 Carl Friedrich Keil and Franz Delitzsch 14:6 6 In vain the scorner seeketh wisdom; But to the man of understanding knowledge is easy. The general sentence is concrete, composed in the common historical form. Regarding ואין, necquidquam, vid., at Prov 13:4. The participle נקל is here neut. for נקלּה, something which makes itself easy or light. The frivolous man, to whom truth is not a matter of conscience, and who recognises no authority, not even the Supreme, never reaches to truth notwithstanding all his searching, it remains veiled to him and far remote; but to the man of understanding, who knows that the fear of God and not estrangement from God leads to truth, knowledge is an easy matter - he enters on the right way to this end, he brings the right receptivity, brings to bear on it the clear eye, and there is fulfilled to him the saying, "To him that hath it is given." John Gill 14:6 A scorner seeketh wisdom, and findeth it not,.... So the scornful Greeks, that scoffed at the plainness and simplicity of the Gospel, sought natural wisdom, and thought they found it, and professed they had; but professing themselves to be wise they became fools, and with all their wisdom knew not God; and false teachers, that boasted of their evangelical wisdom, and of their great attainments in Gospel light, and derided others, were ever learning, and never came to the knowledge of the truth; and the scornful Jews, that mocked at the true Messiah, would seek him, the Wisdom of God, as they have done, and find him not; see Jn 7:34; Men often seek for wisdom in a wrong way and manner, in the use of wrong means; and seek it of wrong persons, and to wrong ends and purposes, and so seek amiss and find not; and some seek for wisdom, even evangelical wisdom, in a scornful manner, in a jeering sarcastic way, as the scoffing Athenians did, Acts 17:18; and find it not, nor Christ the substance of it, and so perish for lack of knowledge of him; but knowledge is easy unto him that understandeth; the knowledge of Wisdom, or of Christ, is easy to him that has a spiritual understanding given him; the knowledge of the Gospel, and the doctrines of it, is easy to him to whom it is given to know the mysteries of the kingdom of heaven; there is nothing perverse or froward in the words and doctrines of Christ; they are all plain to man whose understanding is opened by the Spirit of God; especially such as relate to the glory of Christ's person, and to the way of life and salvation by him; see Prov 8:8. John Wesley 14:6 Findeth it not - Because he doth not seek it aright. That understandeth - That is honest and pious. Robert Jamieson, A. R. Fausset and David Brown 14:6 An humble, teachable spirit succeeds in seeking (Prov 8:9; Jn 7:17; Jas 1:5-6).
14:714:7: Ամենայն ինչ հակառա՛կ է անզգամի. զէն հանճարոյ շրթունք իմաստունք։ 7 Անզգամը հակառակ է ամէն ինչի, բայց իմաստուն շրթները հանճարի զէնքն են: 7 Յիմար մարդէն հեռացիր, Երբ իմանաս, որ իմաստուն շրթունքներ չունի։ Ամենայն ինչ հակառակ է անզգամի. զէն հանճարոյ շրթունք իմաստունք: 14:7: Ամենայն ինչ հակառա՛կ է անզգամի. զէն հանճարոյ շրթունք իմաստունք։ 7 Անզգամը հակառակ է ամէն ինչի, բայց իմաստուն շրթները հանճարի զէնքն են: 7 Յիմար մարդէն հեռացիր, Երբ իմանաս, որ իմաստուն շրթունքներ չունի։ zohrab-1805▾ eastern-1994▾ western am▾	14:714:7 Отойди от человека глупого, у которого ты не замечаешь разумных уст. 14:7 πάντα πας all; every ἐναντία εναντιος contrary; opposite ἀνδρὶ ανηρ man; husband ἄφρονι αφρων senseless ὅπλα οπλον armament; weapon δὲ δε though; while αἰσθήσεως αισθησις sensation; perception χείλη χειλος lip; shore σοφά σοφος wise 14:7 לֵ֣ךְ lˈēḵ הלך walk מִ֭ ˈmi מִן from נֶּגֶד nneḡˌeḏ נֶגֶד counterpart לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man כְּסִ֑יל kᵊsˈîl כְּסִיל insolent וּ û וְ and בַל־ val- בַּל not יָ֝דַ֗עְתָּ ˈyāḏˈaʕtā ידע know שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge 14:7. vade contra virum stultum et nescito labia prudentiaeGo against a foolish man, and he knoweth not the lips of prudence. 7. Go into the presence of a foolish man, and thou shalt not perceive the lips of knowledge. Go from the presence of a foolish man, when thou perceivest not [in him] the lips of knowledge: 14:7 Отойди от человека глупого, у которого ты не замечаешь разумных уст. 14:7 πάντα πας all; every ἐναντία εναντιος contrary; opposite ἀνδρὶ ανηρ man; husband ἄφρονι αφρων senseless ὅπλα οπλον armament; weapon δὲ δε though; while αἰσθήσεως αισθησις sensation; perception χείλη χειλος lip; shore σοφά σοφος wise 14:7 לֵ֣ךְ lˈēḵ הלך walk מִ֭ ˈmi מִן from נֶּגֶד nneḡˌeḏ נֶגֶד counterpart לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man כְּסִ֑יל kᵊsˈîl כְּסִיל insolent וּ û וְ and בַל־ val- בַּל not יָ֝דַ֗עְתָּ ˈyāḏˈaʕtā ידע know שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge 14:7. vade contra virum stultum et nescito labia prudentiae Go against a foolish man, and he knoweth not the lips of prudence. 7. Go into the presence of a foolish man, and thou shalt not perceive the lips of knowledge. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. See here, 1. How we may discern a fool and discover him, a wicked man, for he is a foolish man. If we perceive not in him the lips of knowledge, if we find there is no relish or savour of piety in his discourse, that his communication is all corrupt and corrupting, and nothing in it good and to the use of edifying, we may conclude the treasure is bad. 2. How we must decline such a one and depart from him: Go from his presence, for thou perceivest there is no good to be gotten by his company, but danger of getting hurt by it. Sometimes the only way we have of reproving wicked discourse and witnessing against it is by leaving the company and going out of the hearing of it. Adam Clarke: Commentary on the Bible - 1831 14:7: When thou perceivest not - the lips of knowledge - Instead of דעת daath, knowledge, several MSS. have שקר sheker, a lie. How this reading came I cannot conjecture. The meaning of the adage is plain: Never associate with a vain, empty fellow, when thou perceivest he can neither convey nor receive instruction. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:7: Pro 9:6, Pro 13:20, Pro 19:27; Co1 5:11; Eph 5:11 Carl Friedrich Keil and Franz Delitzsch 14:7 Three proverbs regarding fools: 7 Go from the presence of a foolish man, And surely thou hast not known lips of knowledge; i.e., surely hast not brought into experience that he possesses lips which express experimental knowledge, or: surely thou must confess on reflection that no prudent word has come forth from his mouth. If 7b were intended to assign a motive, then the expression would be כּי בל־תּדע or וּבל־תּדע (Is 44:9), according to which Aquila and Theodotion translate, καὶ οὐ μὴ γνῷς. נגד is the sphere of vision, and מנּגד denotes either away from the sphere of vision, as e.g., Is 1:16, or, inasmuch as מן is used as in מעל, מתּחת, and the like: at a certain distance from the sphere of vision, but so that one keeps the object in sight, Gen 21:16. נגד ל denotes, as the inverted expression Deut 28:66 shows, over against any one, so that he has the object visibly before him, and מנּגד ל, Judg 20:34, from the neighbourhood of a place where one has it in view. So also here: go away from the vis--vis (vis = visûs) of the foolish man, if thou hast to do with such an one; whence, 7b, follows what he who has gone away must on looking back say to himself. בל (with the pret. as e.g., Is 33:23) expresses a negative with emphasis. Nolde and others, also Fleischer, interpret 7b relatively: et in quo non cognoveris labia scientiae. If וּבל־ידע were the expression used, then it would be explained after Prov 9:13, for the idea of the foolish man is extended: and of such an one as absolutely knows not how to speak anything prudent. But in וּבל־ידעתּ the relative clause intended must be indicated by the added בּו: and of such an one in whom... Besides, in this case וּלא (vid., Ps 35:15) would have been nearer than וּבל. The lxx has modified this proverb, and yet has brought out nothing that is correct; not only the Syr., but also Hitzig follows it, when he translates, "The foolish man hath everything before him, but lips of knowledge are a receptacle of knowledge" (וּכלי דּעת). It racks one's brains to find out the meaning of the first part here, and, as Bttcher rightly says, who can be satisfied with the "lips of knowledge" as the "receptacle of knowledge"? John Gill 14:7 Go from the presence of a foolish man,.... A wicked one; avoid him, shun his company, depart from him, have no fellowship with him, it, being dangerous, infectious, and hurtful; when thou perceivest not in him the lips of knowledge; when it is observed that his lips pour out foolishness, what is corrupt and unsavoury, unchaste and filthy; what does not minister grace to the hearers, nor is for the use of edifying, nor any ways improving in useful knowledge, but all the reverse: the Targum is, "for there is no knowledge in his lips,'' in what is expressed by them; some understand this ironically, and render the words thus, "go right against a foolish man" (f); join in company with him, "and thou shalt not know the lips of knowledge", or learn anything by him; if you have a mind to be ignorant, keep company with a foolish man; so Jarchi and Gersom: or rather to this sense the words may be rendered, "go to a foolish man, seeing thou knowest not the lips of knowledge" (g), since thou dost not approve of wise and knowing men, whose lips would teach knowledge; and despisest the Gospel, and Gospel ministers the pope of Rome, as Cocceius on the text serves, and hear him, what his holiness and infallibility says; or some other false teacher. (f) "e regione viri stulti", De Dieu; so Gussetius, p. 495. and Schultens (g) "Abi ut stes cora in viro stolido", Cocceius. Robert Jamieson, A. R. Fausset and David Brown 14:7 Avoid the society of those who cannot teach you.
14:814:8: Իմաստութիւն խորագիտաց՝ ծանիցէ զճանապարհս նոցա. անմտութիւն անզգամաց՝ մոլորութեամբ[8048]։ [8048] Ոմանք. Զճանապարհս նորա։ 8 Խելացի մարդու իմաստութիւնը երեւում է նրա ճանապարհից, իսկ անզգամների անմտութիւնը՝ իրենց մոլորութիւնից: 8 Խելացի մարդուն իմաստութիւնը իր ճամբան հասկնալն է. Բայց յիմարներուն անմտութիւնը նենգութիւն է։ Իմաստութիւն խորագիտաց` ծանիցէ զճանապարհս նոցա, անմտութիւն անզգամաց` մոլորութեամբ: 14:8: Իմաստութիւն խորագիտաց՝ ծանիցէ զճանապարհս նոցա. անմտութիւն անզգամաց՝ մոլորութեամբ[8048]։ [8048] Ոմանք. Զճանապարհս նորա։ 8 Խելացի մարդու իմաստութիւնը երեւում է նրա ճանապարհից, իսկ անզգամների անմտութիւնը՝ իրենց մոլորութիւնից: 8 Խելացի մարդուն իմաստութիւնը իր ճամբան հասկնալն է. Բայց յիմարներուն անմտութիւնը նենգութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾	14:814:8 Мудрость разумного знание пути своего, глупость же безрассудных заблуждение. 14:8 σοφία σοφια wisdom πανούργων πανουργος crafty ἐπιγνώσεται επιγινωσκω recognize; find out τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him ἄνοια ανοια mindlessness; witlessness δὲ δε though; while ἀφρόνων αφρων senseless ἐν εν in πλάνῃ πλανη error 14:8 חָכְמַ֣ת ḥoḵmˈaṯ חָכְמָה wisdom עָ֭רוּם ˈʕārûm עָרוּם shrewd הָבִ֣ין hāvˈîn בין understand דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וְ wᵊ וְ and אִוֶּ֖לֶת ʔiwwˌeleṯ אִוֶּלֶת foolishness כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent מִרְמָֽה׃ mirmˈā מִרְמָה deceit 14:8. sapientia callidi est intellegere viam suam et inprudentia stultorum erransThe wisdom of a discreet man is to understand his way: and the imprudence of fools erreth. 8. The wisdom of the prudent is to understand his way: but the folly of fools is deceit. The wisdom of the prudent [is] to understand his way: but the folly of fools [is] deceit: 14:8 Мудрость разумного знание пути своего, глупость же безрассудных заблуждение. 14:8 σοφία σοφια wisdom πανούργων πανουργος crafty ἐπιγνώσεται επιγινωσκω recognize; find out τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him ἄνοια ανοια mindlessness; witlessness δὲ δε though; while ἀφρόνων αφρων senseless ἐν εν in πλάνῃ πλανη error 14:8 חָכְמַ֣ת ḥoḵmˈaṯ חָכְמָה wisdom עָ֭רוּם ˈʕārûm עָרוּם shrewd הָבִ֣ין hāvˈîn בין understand דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וְ wᵊ וְ and אִוֶּ֖לֶת ʔiwwˌeleṯ אִוֶּלֶת foolishness כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent מִרְמָֽה׃ mirmˈā מִרְמָה deceit 14:8. sapientia callidi est intellegere viam suam et inprudentia stultorum errans The wisdom of a discreet man is to understand his way: and the imprudence of fools erreth. 8. The wisdom of the prudent is to understand his way: but the folly of fools is deceit. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-19: Здесь безраздельно и без строгого различия излагаются внутренние и внешние свойства и отношения мудрых - благочестивых и глупых - нечестивых. Противопоставляются - ведение мудрым пути своего и блуждание безумного на жизненном пути (ст. 8), кощунственное отношение последнего к идее греха и искупительной жертвы и благоволения во всех действиях этого рода у праведника (ст. 9), качество пути праведных и нечестивых и конечная судьба тех и других (ст. 11-12; 14-19). Попутно вставляются замечания: 1) о недоступности внутреннего мира человека, его радостей и горя, стороннему свидетелю или наблюдателю (ст. 10) и 2) безотрадное, почти пессимистическое наблюдение, что всякая радость, счастье таит в себе зародыш печали, несчастия (ст. 13). Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 The wisdom of the prudent is to understand his way: but the folly of fools is deceit. See here, 1. The good conduct of a wise and good man; he manages himself well. It is not the wisdom of the learned, which consists only in speculation, that is here recommended, but the wisdom of the prudent, which is practical, and is of use to direct our counsels and actions. Christian prudence consists in a right understanding of our way; for we are travellers, whose concern it is, not to spy wonders, but to get forward towards their journey's end. It is to understand our own way, not to be critics and busybodies in other men's matters, but to look well to ourselves and ponder the path of our feet, to understand the directions of our way, that we may observe them, the dangers of our way, that we may avoid them, the difficulties of our way, that we may break through them, and the advantages of our way, that we may improve them--to understand the rules we are to walk by and the ends we are to walk towards, and walk accordingly. 2. The bad conduct of a bad man; he puts a cheat upon himself. He does not rightly understand his way; he thinks he does, and so misses his way, and goes on in his mistake: The folly of fools is deceit; it cheats them into their own ruin. The folly of him that built on the sand was deceit. Adam Clarke: Commentary on the Bible - 1831 14:8: Is to understand his way - Instead of הבין habin, to understand, הכין hachin, to Direct his way, is found in one MS. It makes a very good sense. Albert Barnes: Notes on the Bible - 1834 14:8: The Hebrew counterpart to the Greek "Know thyself." "The highest wisdom is for a person to understand his own way. The most extreme folly is self-deceit." The word "deceit" may, however, involve fraud practiced upon others. The folly of fools shows itself then in their ceaseless effort to deceive. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:8: wisdom: Pro 2:9, Pro 8:20; Psa 111:10, Psa 119:5, Psa 119:34, Psa 119:35, Psa 119:73, Psa 143:8; Eph 5:17; Col 1:9, Col 1:10; Ti2 3:15-17; Jam 3:13 folly: Pro 11:18; Jer 13:20 *marg. Luk 12:19, Luk 12:20; Eph 4:22; Ti2 3:13 Carl Friedrich Keil and Franz Delitzsch 14:8 8 The wisdom of the prudent is to observe his way, And the folly of fools is deceit. The nearest idea is that of self-deceit, according to which the lxx, Syr., and Jerome render the word error ("Irrsal"). But מרמה is nowhere else used of self-deception, and moreover is not the suitable word for such an idea, since the conception of the dolus malus is constantly associated with it. Thus the contrast will be this: the wisdom of the prudent shows itself in this, that he considers his conduct (הבין as Prov 7:7, cf. Ps 5:2), i.e., regulates it carefully, examining and considering (Prov 13:16) it according to right and duty; and that on the contrary the folly of fools shows itself in this, that they aim at the malevolent deception of their neighbour, and try all kinds of secret ways for the gaining of this end. The former is wisdom, because from the good only good comes; the latter is folly or madness, because deception, however long it may sneak in darkness, yet at last comes to light, and recoils in its destructive effects upon him from whom it proceeds. John Gill 14:8 The wisdom of the prudent is to understand his way,.... The way of his calling, in which he should abide, and how to manage it in the best manner; the way of his duty, that he may walk inoffensively both towards God and men; and the way of life and salvation, which is by Jesus Christ, which to understand and to walk in is the highest wisdom and prudence; but the folly of fools is deceit: or "the wisdom of fools", which the opposition requires, and is meant, and is what the Holy Ghost calls "folly", as elsewhere, 1Cor 3:19; this is itself "deceit"; it is science, falsely so called; it lies in tricking and deceiving; and the issue of it is, not only the deceiving of others, but themselves also: such is the folly of the man of sin and followers, which lies in deceiving the inhabitants of the earth with their sorceries and superstitions, with their lying wonders and miracles; see Th2 2:10, Rev_ 13:14. John Wesley 14:8 His way - Consists not in vain speculations, but in a diligent study of his duty, and of the way to eternal happiness. The folly - The wit of ungodly men, which is really their folly, is employed only in finding out ways of deceiving. Robert Jamieson, A. R. Fausset and David Brown 14:8 Appearances deceive the thoughtless, but the prudent discriminate.
14:914:9: Տունք անօրինաց պարտաւորեսցին ՚ի սրբութենէ. տունք արդարոց՝ ընդունելի՛ են նմա։ 9 Անօրէնների տները պիտի դատապարտուեն արդարութեան կողմից, բայց արդարների տները հաճելի են դրան: 9 Յիմարները յանցաւորը կը ծաղրեն, Բայց ուղիղներուն մէջ ներողամտութիւն կայ։ Տունք անօրինաց պարտաւորեսցին ի սրբութենէ. տունք արդարոց` ընդունելի են նմա: 14:9: Տունք անօրինաց պարտաւորեսցին ՚ի սրբութենէ. տունք արդարոց՝ ընդունելի՛ են նմա։ 9 Անօրէնների տները պիտի դատապարտուեն արդարութեան կողմից, բայց արդարների տները հաճելի են դրան: 9 Յիմարները յանցաւորը կը ծաղրեն, Բայց ուղիղներուն մէջ ներողամտութիւն կայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:914:9 Глупые смеются над грехом, а посреди праведных благоволение. 14:9 οἰκίαι οικια house; household παρανόμων παρανομος owe; ought καθαρισμόν καθαρισμος cleansing οἰκίαι οικια house; household δὲ δε though; while δικαίων δικαιος right; just δεκταί δεκτος acceptable 14:9 אֱ֭וִלִים ˈʔᵉwilîm אֱוִיל foolish יָלִ֣יץ yālˈîṣ ליץ boast אָשָׁ֑ם ʔāšˈām אָשָׁם guilt וּ û וְ and בֵ֖ין vˌên בַּיִן interval יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right רָצֹֽון׃ rāṣˈôn רָצֹון pleasure 14:9. stultis inludet peccatum inter iustos morabitur gratiaA fool will laugh at sin, but among the just grace shall abide. 9. The foolish make a mock at guilt: but among the upright there is good will. Fools make a mock at sin: but among the righteous [there is] favour: 14:9 Глупые смеются над грехом, а посреди праведных благоволение. 14:9 οἰκίαι οικια house; household παρανόμων παρανομος owe; ought καθαρισμόν καθαρισμος cleansing οἰκίαι οικια house; household δὲ δε though; while δικαίων δικαιος right; just δεκταί δεκτος acceptable 14:9 אֱ֭וִלִים ˈʔᵉwilîm אֱוִיל foolish יָלִ֣יץ yālˈîṣ ליץ boast אָשָׁ֑ם ʔāšˈām אָשָׁם guilt וּ û וְ and בֵ֖ין vˌên בַּיִן interval יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right רָצֹֽון׃ rāṣˈôn רָצֹון pleasure 14:9. stultis inludet peccatum inter iustos morabitur gratia A fool will laugh at sin, but among the just grace shall abide. 9. The foolish make a mock at guilt: but among the upright there is good will. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 9 Fools make a mock at sin: but among the righteous there is favour. See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa. v. 20), turn it off with a jest, rush into sin (Jer. viii. 6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them of it. They are advocates for sin, and are ingenious at framing excuses for it. Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ. Those are fools that make light of sin, for they make light of that which God complains of (Amos ii. 13), which lay heavily upon Christ, and which they themselves will have other thoughts of shortly. 2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God. They have a goodwill one to another; and among them, in their societies, there is mutual charity and compassion in cases of offences, and no mocking. Adam Clarke: Commentary on the Bible - 1831 14:9: Fools make a mock at sin - And only fools would do so. But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire. Some learned men by their criticisms have brought this verse into embarrassments, out of which they were not able to extricate it. I believe we shall not come much nearer the sense than our present version does. Albert Barnes: Notes on the Bible - 1834 14:9: Fools make a mock - The verb in the Heb. is singular, the noun plural. The King James Version assumes that the number is altered to individualize the application of the maxim. Others translate it: "Sin mocks the fools who are its victims," i. e., disappoints and ruins them; or, "A sin-offering does but mock the worshippers when they are willfully wicked:" they expect to gain God's favor, and do not gain it. So taken it becomes parallel to Pro 15:8; Pro 21:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:9: Fools: Pro 1:22, Pro 10:23, Pro 26:18, Pro 26:19, Pro 30:20; Job 15:16, Job 34:7-9; Jde 1:18 among: Pro 3:4, Pro 8:35, Pro 12:2, Pro 13:15; Rom 14:17, Rom 14:18 Proverbs 14:10 Carl Friedrich Keil and Franz Delitzsch 14:9 9 The sacrificial offering of fools mocketh; But between upright men there is good understanding We may not give to the Hiph. הליץ any meaning which it nowhere has, as, to excuse (Kimchi), or to come to an agreement by mediation (Schultens). So we may not make אוילים the subject (Targ., Symmachus, Jerome, Luther, "fools make sport with sin"), for one is persuaded that אוילים is equivalent to כל אחר מן האוילים (Immanuel, Meri, and others), which would be more admissible if we had מליץ (vid., Prov 3:35), or if יליץ did not immediately follow (vid., Prov 28:1). Aquila and Theodotion rightly interpret the relation of the component parts of the sentence: ἄφρονας χλευάζει πλημμέλια; and this translation of אשׁם also is correct is we take πλημμέλεια in the sense of a θυσία περὶ πλημμελείας (Sir. 7:31), in which the Judaeo-Hellenic actually uses it (vid., Schleusner's Lex.). The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, a satisfactio in a church-disciplinary sense; the forgiveness of sins is conditioned by this, (1) that the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it, and (2) that he willingly presents the sacrifices of rams or of sheep, the value of which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards). The Tor gives accurately the offences which are thus to be atoned for. Here, with reference to 9b, there particularly comes into view the offence against property (Lev. 5:20ff.) and against female honour (Lev 19:20-22). Fools fall from one offence into another, which they have to atone for by the presentation of sacrificial offerings; the sacrificial offering mocketh them (הליץ with accus.-object, as Prov 19:28; Ps 119:51), for it equally derides them on account of the self-inflicted loss, and on account of the efforts with which they must make good the effects of their frivolity and madness; while on the contrary, among men of upright character, רצון, a relation of mutual favour, prevails, which does not permit that the one give to the other an indemnity, and apply the Asham- [אשׁם = trespass-offering] Tor. Symmachus rightly: καὶ ἀνάμεσον εὐθέων εὐδοκία. But the lxx confuses this proverb also. Hitzig, with the Syr., follows it and translates: The tents of the foolish are in punishment overthrown [verfllt]; The house of the upright is well-pleasing [wolgefllt]. Is not this extravagant [ungereimt = not rhymed] in spite of the rhyme? These אהלי [tents] extracted from אוילים, and this בית [house] formed out of בין, are nothing but an aimless and tasteless flourish. Geneva 1599 14:9 Fools make a mock at (f) sin: but among the righteous [there is] favour. (f) Does not know the grievousness of it, nor God's judgments against the same. John Gill 14:9 Fools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that do them; yea, sport themselves with the mischief that arises from them unto others; they make a mock at reproofs for them, and scoff at those that instruct and rebuke them; and laugh at a future state, and an awful judgment they are warned of, and in a scoffing manner say, "where is the promise of his coming?" Some, as Aben Ezra observes, render it "a sin offering"; and interpret it of the sin offerings and sacrifices under the law, as derided by wicked men; but may be better applied to the sin offering or sacrifice of Christ, who made his soul an offering for sin, to make satisfaction and atonement for the sins of his people; this is mocked at by false teachers, who deny it; and is exposed to derision and contempt by the Papists, by their bloodless sacrifice of the mass, and by their merits and works of supererogation, which they prefer to the sacrifice and satisfaction of Christ. The words may be rendered, "sin makes a mock of fools" (h); it deceives them, it promises them pleasure, or profit, or honour, but gives them neither, but all the reverse; but among the righteous there is favour: they enjoy the favour of God and man; or "there is good will" (i), good will towards men; they are so far from making a mock at sin, and taking delight in the mischief that comes by it to others, that they are willing to do all good offices unto men, and by love to serve their friends and neighbours: or "there is acceptance" (k); they are accepted with God upon the account of the sin offering, sacrifice, and satisfaction of Christ, which fools mock and despise. (h) , Aquila & Theodotion in Drusius; "delictum illudit fatuos", Gejerus. (i) "benevoleatia", Montanus, Baynus, Piscator, Mercerus, Gejerus. (k) "Acceptatio", Cocceius, Gussetius. John Wesley 14:9 Favour - They find favour both with God and men. Robert Jamieson, A. R. Fausset and David Brown 14:9 Fools make a mock at sin--or, "Sin deludes fools." righteous . . . favour--that is, of God, instead of the punishment of sin.
14:1014:10: Սիրտ առն ընդմտատարի՝ տրտմութի՛ւն է անձին իւրոյ. եւ յորժամ ուրախ լինի՝ չխառնի ընդ թշնամանս[8049]։ [8049] Ոմանք. Չխառնի ՚ի թշնամանս։ 10 Զգայուն մարդու սիրտը տրտմութիւն է իր համար, բայց ուրախութեան ժամանակ նա թշնամանքի չի խառնւում: 10 Մարդուն սիրտը իր հոգիին ցաւը կը ճանչնայ, Ուրիշը անոր ուրախութեանը մասնակից չ’ըլլար։ Սիրտ առն ընդմտատարի` տրտմութիւն է անձին իւրոյ, եւ յորժամ ուրախ լինի` չ խառնի ընդ թշնամանս: 14:10: Սիրտ առն ընդմտատարի՝ տրտմութի՛ւն է անձին իւրոյ. եւ յորժամ ուրախ լինի՝ չխառնի ընդ թշնամանս[8049]։ [8049] Ոմանք. Չխառնի ՚ի թշնամանս։ 10 Զգայուն մարդու սիրտը տրտմութիւն է իր համար, բայց ուրախութեան ժամանակ նա թշնամանքի չի խառնւում: 10 Մարդուն սիրտը իր հոգիին ցաւը կը ճանչնայ, Ուրիշը անոր ուրախութեանը մասնակից չ’ըլլար։ zohrab-1805▾ eastern-1994▾ western am▾	14:1014:10 Сердце знает горе души своей, и в радость его не вмешается чужой. 14:10 καρδία καρδια heart ἀνδρὸς ανηρ man; husband αἰσθητική αισθητικη soul αὐτοῦ αυτος he; him ὅταν οταν when; once δὲ δε though; while εὐφραίνηται ευφραινω celebrate; cheer οὐκ ου not ἐπιμείγνυται επιμιγνυμι insolence; insult 14:10 לֵ֗ב lˈēv לֵב heart יֹ֭ודֵעַ ˈyôḏēₐʕ ידע know מָרַּ֣ת morrˈaṯ מֹרָה bitterness נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וּ֝ ˈû וְ and בְ vᵊ בְּ in שִׂמְחָתֹ֗ו śimḥāṯˈô שִׂמְחָה joy לֹא־ lō- לֹא not יִתְעָ֥רַב yiṯʕˌārav ערב mix זָֽר׃ zˈār זָר strange 14:10. cor quod novit amaritudinem animae suae in gaudio eius non miscebitur extraneusThe heart that knoweth the bitterness of his own soul, in his joy the stranger shall not intermeddle. 10. The heart knoweth its own bitterness; and a stranger doth not intermeddle with its joy. The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy: 14:10 Сердце знает горе души своей, и в радость его не вмешается чужой. 14:10 καρδία καρδια heart ἀνδρὸς ανηρ man; husband αἰσθητική αισθητικη soul αὐτοῦ αυτος he; him ὅταν οταν when; once δὲ δε though; while εὐφραίνηται ευφραινω celebrate; cheer οὐκ ου not ἐπιμείγνυται επιμιγνυμι insolence; insult 14:10 לֵ֗ב lˈēv לֵב heart יֹ֭ודֵעַ ˈyôḏēₐʕ ידע know מָרַּ֣ת morrˈaṯ מֹרָה bitterness נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וּ֝ ˈû וְ and בְ vᵊ בְּ in שִׂמְחָתֹ֗ו śimḥāṯˈô שִׂמְחָה joy לֹא־ lō- לֹא not יִתְעָ֥רַב yiṯʕˌārav ערב mix זָֽר׃ zˈār זָר strange 14:10. cor quod novit amaritudinem animae suae in gaudio eius non miscebitur extraneus The heart that knoweth the bitterness of his own soul, in his joy the stranger shall not intermeddle. 10. The heart knoweth its own bitterness; and a stranger doth not intermeddle with its joy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 10 The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. This agrees with 1 Cor. ii. 11, What man knows the things of a man, and the changes of his temper, save the spirit of a man? 1. Every man feels most from his own burden, especially that which is a burden upon the spirits, for that is commonly concealed and the sufferer keeps it to himself. We must not censure the griefs of others, for we know not what they feel; their stroke perhaps is heavier than their groaning. 2. Many enjoy a secret pleasure, especially in divine consolations, which others are not aware of, much less are sharers in; and, as the sorrows of a penitent, so the joys of a believer are such as a stranger does not intermeddle with and therefore is no competent judge of. Adam Clarke: Commentary on the Bible - 1831 14:10: The heart knoweth his own bitterness - מרת נפשו morrath naphsho, "The bitterness of its soul." Under spiritual sorrow, the heart feels, the soul feels; all the animal nature feels and suffers. But when the peace of God is spoken to the troubled soul, the joy is indescribable; the whole man partakes of it. And a stranger to these religious feelings, to the travail of the soul, and to the witness of the Spirit, does not intermeddle with them; he does not understand them: indeed they may be even foolishness to him, because they are spiritually discerned. Albert Barnes: Notes on the Bible - 1834 14:10: A striking expression of the ultimate solitude of each man's soul at all times, and not merely at the hour of death. Something there is in every sorrow, and in every joy, which no one else can share. Beyond that range it is well to remember that there is a Divine Sympathy, uniting perfect knowledge and perfect love. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:10: heart: Pro 15:13, Pro 18:14; Sa1 1:10; Kg2 4:27; Job 6:2-4, Job 7:11, Job 9:18, Job 10:1; Eze 3:14; Mar 14:33, Mar 14:34; Joh 12:27 his: etc. Heb. the bitterness of his soul, Gen 42:21 and: Psa 25:14; Joh 14:18, Joh 14:23; Phi 4:7; Pe1 1:8; Rev 2:17 Proverbs 14:11 Carl Friedrich Keil and Franz Delitzsch 14:10 Four proverbs of joy and sorrow in the present and the future: 10 The heart knoweth the trouble of its soul, And no stranger can intermeddle with its joy. The accentuation לב יודע seems to point out יודע as an adjective (Lwenstein: a feeling heart), after 3Kings 3:9, or genit. (of a feeling heart); but Cod. 1294 and the Jemen Cod., and others, as well as the editions of Jablonsky and Michaelis, have לב with Rebia, so that this is by itself to be taken as the subject (cf. the accentuation Prov 15:5 and under at 16a). מרּת has the ר with Dagesh, and consequently the short Kametz (Michlol 63b), like שׁרּך Prov 3:8, cf. כּרתה, Judg 6:28, and on the contrary כרּת, Ezek 16:4; it is the fem. of mōr = morr, from מרר, adstringere, amarum esse. Regarding לב, in contradistinction to נפשׁ, vid., Psychol. p. 251. "All that is meant by the Hellenic and Hellenistic νοῦς, λόγος, συνείδησις, θυμός, is comprehended in καρδία, and all by which the בשׂר and נפשׁ are affected comes in לב into the light of consciousness." The first half of the proverb is clear: the heart, and only it, i.e., the man in the centre of his individuality, knows what brings bitterness to his soul, i.e., what troubles him in the sphere of his natural life and of the nearest life-circle surrounding him. It thus treats of life experiences which are of too complex a nature to be capable of being fully represented to others, and, as we are wont to say, of so delicate a nature that we shrink from uncovering them and making them known to others, and which on this account must be kept shut up in our own hearts, because no man is so near to us, or has so fully gained our confidence, that we have the desire and the courage to pour out our hearts to him from their very depths. Yet the saying, "Every one knows where the shoe pinches him" (3Kings 8:38), stands nearer to this proverb; here this expression receives a psychological, yet a sharper and a deeper expression, for the knowledge of that which grieves the soul is attributed to the heart, in which, as the innermost of the soul-corporeal life, it reflects itself and becomes the matter-of-fact of the reflex consciousness in which it must shut itself up, but also for the most part without external expression. If we now interpret לא־יתערב as prohibitive, then this would stand (with this exception, that in this case אל instead of לא is to be expected) in opposition, certainly not intended, to the exhortation, Rom 12:15, "Rejoice with them that do rejoice," and to the saying, "Distributed joy is doubled joy, distributed sorrow is half sorrow;" and an admonition to leave man alone with his joy, instead of urging him to distribute it, does not run parallel with 10a. Therefore we interpret the fut. as potentialis. As there is a soul-sorrow of the man whose experience is merely a matter of the heart, so there is also a soul-joy with which no other (vid., regarding זר, p. 135, and cf. here particularly Job 19:27) intermeddleth (ההערב בּ like Ps 106:35), in which no other can intermeddle, because his experience, as e.g., of blessed spiritual affection or of benevolent feeling, is purely of a personal nature, and admits of no participation (cf. on ἔκρυψε, Mt 13:44), and thus of no communication to others. Elster well observes: "By this thought, that the innermost feelings of a man are never fully imparted to another man, never perfectly cover themselves with the feelings of another, yea, cannot at all be fully understood by another, the worth and the significance of each separate human personality is made conspicuous, not one of which is the example of a species, but each has its own peculiarity, which no one of countless individuals possesses. At the same time the proverb has the significance, that it shows the impossibility of a perfect fellowship among men, because one never wholly understands another. Thereby it is indicated that no human fellowship can give true salvation, but only the fellowship with God, whose love and wisdom are capable of shining through the most secret sanctuary of human personality." Thus also Dchsel (but he interprets 10b admonitorily): "Each man is a little world in himself, which God only fully sees through and understands. His sorrow appertaining to his innermost life, and his joy, another is never able fully to transfer to himself. Yea, the most sorrowful of all experiences, the most inward of all joys, we possess altogether alone, without any to participate with us." Geneva 1599 14:10 The heart knoweth its own (g) bitterness; and a stranger doth not intermeddle with its joy. (g) As a man's conscience is witness to his own grief, so another cannot feel the joy and comfort which a man feels in himself. John Gill 14:10 The heart knoweth his own bitterness,.... Or "the bitterness of his soul" (l), the distress of his conscience, the anguish of his mind; the heart of man only knows the whole of it; something of it may be known to others by his looks, his words, and gestures, but not all of it; see 1Cor 2:10; bitterness of soul often arises from outward troubles, pains, and diseases of body, losses, crosses, and disappointments, 1Kings 1:10. Sometimes it is upon spiritual accounts; but this is not the case of every heart; men may be in the gall of bitterness, and have no bitterness of soul on account of it; the sensualist and voluptuous worldling feels nothing of it, nor the hardened and hardhearted sinner; only such who are awakened and convinced by the Spirit of God; to these, as sin is a bitter thing in itself, it is so to their taste; it makes hitter work for repentance in them; it brings trembling and astonishment on them; fills them with shame and confusion of face, causes self-loathing and abhorrence, and severe reflections upon themselves; seeing sin in its own colours, they are cut to the heart and killed with it; they are pressed down with the guilt of sin, and the load of it; and, having no views of pardon, are in that distress and bitterness of soul which no tongue can express nor heart conceive but what has felt the same; and a stranger doth not intermeddle with his joy; or "mingle himself with it" (m); he does not share in it or partake of it; this is more especially true of spiritual joy, which, as it is unspeakable to the man that possesses it, it passes the understanding of a natural man; he can form no true idea of it: spiritual joy is what a sensible sinner partakes of upon the Gospel, the joyful sound of salvation, reaching his ears and his heart, at the revelation of Christ in him and to him, as a Saviour; when an application of pardoning grace is made to his soul, and he has a view of the complete righteousness of Christ, and his interest in it, and can see all his sins expiated and stoned for by his sacrifice; when he is favoured with a sight of the fulness of grace in Christ, and of the spiritual and eternal salvation he has wrought out for him; and likewise when he is indulged with a visit from him, and enjoys communion with him; and when he has a glimpse of eternal glory, and a well grounded hope of right unto it, and meetness for it: now a stranger, one that is a stranger to God and godliness, to Christ and the way of salvation by him, to the Spirit and his work of grace upon the heart, to the Gospel and the doctrines of it, to his own heart and the plague of it, to the saints and communion with them; knows nothing at all of the above joy, nor can he interrupt it, nor take it away. (l) "amaritudine animae suae", V. L. Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Michaelis. (m) "non immiscet se", Michaelis, so Tigurine version; "non miscebit sese", Baynus; "non intermiscet se", Junius & Tremellius, Piscator. John Wesley 14:10 Bitterness - The inward griefs and joys of mens hearts, are not known to any but a man's self. Robert Jamieson, A. R. Fausset and David Brown 14:10 Each one best knows his own sorrows or joys.
14:1114:11: Տունք ամպարշտաց՝ կործանեսցի՛ն. յարկք արդարոց՝ հաստատեսցին[8050]։ [8050] Ոմանք. Յարկք արդարոց օրհնեսցին։ 11 Ամբարիշտների տները պիտի կործանուեն, բայց արդարների բնակարանները պիտի հաստատ լինեն: 11 Ամբարիշտներուն տունը պիտի կործանի, Բայց ուղիղներուն վրանը պիտի ծաղկի։ Տունք ամպարշտաց` կործանեսցին. յարկք արդարոց` օրհնեսցին: 14:11: Տունք ամպարշտաց՝ կործանեսցի՛ն. յարկք արդարոց՝ հաստատեսցին[8050]։ [8050] Ոմանք. Յարկք արդարոց օրհնեսցին։ 11 Ամբարիշտների տները պիտի կործանուեն, բայց արդարների բնակարանները պիտի հաստատ լինեն: 11 Ամբարիշտներուն տունը պիտի կործանի, Բայց ուղիղներուն վրանը պիտի ծաղկի։ zohrab-1805▾ eastern-1994▾ western am▾	14:1114:11 Дом беззаконных разорится, а жилище праведных процветет. 14:11 οἰκίαι οικια house; household ἀσεβῶν ασεβης irreverent ἀφανισθήσονται αφανιζω obscure; hide σκηναὶ σκηνη tent δὲ δε though; while κατορθούντων κατορθοω stand; establish 14:11 בֵּ֣ית bˈêṯ בַּיִת house רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty יִשָּׁמֵ֑ד yiššāmˈēḏ שׁמד destroy וְ wᵊ וְ and אֹ֖הֶל ʔˌōhel אֹהֶל tent יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right יַפְרִֽיחַ׃ yafrˈîₐḥ פרח sprout 14:11. domus impiorum delebitur tabernacula iustorum germinabuntThe house of the wicked shall be destroyed: but the tabernacles of the just shall flourish. 11. The house of the wicked shall be overthrown: but the tent of the upright shall flourish. The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish: 14:11 Дом беззаконных разорится, а жилище праведных процветет. 14:11 οἰκίαι οικια house; household ἀσεβῶν ασεβης irreverent ἀφανισθήσονται αφανιζω obscure; hide σκηναὶ σκηνη tent δὲ δε though; while κατορθούντων κατορθοω stand; establish 14:11 בֵּ֣ית bˈêṯ בַּיִת house רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty יִשָּׁמֵ֑ד yiššāmˈēḏ שׁמד destroy וְ wᵊ וְ and אֹ֖הֶל ʔˌōhel אֹהֶל tent יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right יַפְרִֽיחַ׃ yafrˈîₐḥ פרח sprout 14:11. domus impiorum delebitur tabernacula iustorum germinabunt The house of the wicked shall be destroyed: but the tabernacles of the just shall flourish. 11. The house of the wicked shall be overthrown: but the tent of the upright shall flourish. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 11 The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish. Note, 1. Sin is the ruin of great families: The house of the wicked, though built ever so strong and high, shall be overthrown, shall be brought to poverty and disgrace, and at length be extinct. His hope for heaven, the house on which he leans, shall not stand, but fail in the storm; the deluge that comes will sweep it away. 2. Righteousness is the rise and stability even of mean families: Even the tabernacle of the upright, though movable and despicable as a tent, shall flourish, in outward prosperity if Infinite Wisdom see good, at all events in graces and comfort, which are true riches and honours. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:11: house: Pro 3:33, Pro 12:7, Pro 21:12; Job 8:15, Job 15:34, Job 18:14, Job 18:15, Job 18:21, Job 20:26-28, Job 21:28; Job 27:13-23; Zac 5:4; Mat 7:26, Mat 7:27 the tabernacle: Pro 11:28, Pro 21:20; Job 8:6; Psa 112:2, Psa 112:3, Psa 128:3; Isa 58:11, Isa 58:12 Proverbs 14:12 Carl Friedrich Keil and Franz Delitzsch 14:11 11 The house of the wicked is overthrown; But the tent of the upright flourishes. In the cogn. proverb, Prov 12:7, line 2 begins with וּבית, but here the apparently firmly-founded house is assigned to the godless, and on the contrary the tent, easily destroyed, and not set up under the delusion of lasting for ever, is assigned to the righteous. While the former is swept away without leaving a trace behind (Is 14:23), the latter has blossoms and shoots (הפריח as inwardly transitive, like Job 14:9; Ps 92:14); the household of such remains not only preserved in the same state, but in a prosperous, happy manner it goes forward and upward. John Gill 14:11 The house of the wicked shall be overthrown,.... Houses built to perpetuate their names and eternize their memory; and which, though built high and stately, strong and firm, yet by one accident or another shall come to ruin, when they imagined they would continue for ever, and their dwelling places to all generations, Ps 49:11; or their families shall become extinct, none to be their heirs and inherit their estates, and transmit their name to posterity; or the substance of their house, their riches and wealth, especially that gotten dishonestly, shall waste away: and in a spiritual sense the house or hope of such, as to eternal salvation, being built on the sand, or something of their own, their external duties, or an outward profession of religion, shall not stand; though they lean upon it and would hold it fast, but it shall fall, and great shall be the fall of it; and particularly the apostate church of Rome, that synagogue of Satan, that habitation of devils, that hold of every foul spirit, and cage of every unclean bird, shall be overthrown with an utter overthrow, shall fall and never rise more, Rev_ 18:2; but the tabernacle of the upright shall flourish: their low and mean cottages, which are put up quickly, like tents movable from place to place, yet shall be established, Prov 15:25; their families shall become numerous like a flock of sheep, Ps 107:41; and their substance increase; they shall flourish in worldly things and grow rich, or however in spirituals, in girls and grace; shall flourish in the courts of the Lord, and tabernacles of the most High, like palm trees and cedars; for the allusion is to the flourishing of trees, Ps 92:13; especially they will be in such flourishing circumstances in the latter day, when antichrist will be destroyed, and when the tabernacle of God will be with men, Ps 72:8. Robert Jamieson, A. R. Fausset and David Brown 14:11 (Compare Prov 12:7). The contrast of the whole is enhanced by that of house and tabernacle, a permanent and a temporary dwelling.
14:1214:12: Են ճանապարհք որ թուին մարդկան թէ ուղիղ իցեն. բայց կատարած նոցա երթայ յատա՛կս դժոխոց[8051]։ [8051] Ոսկան. Է ճանապարհ որ թուի յաչս մարդկան թէ ուղիղ իցէ... նորա երթայ ՚ի յատակս դժ՛՛։ 12 Ճանապարհներ կան, որ մարդկանց թւում են ուղիղ, բայց դրանց վերջաւորութիւնը դժոխքի յատակն է գնում: 12 Ճամբայ կայ, որ մարդուն շիտակ կ’երեւնայ, Բայց անոր վերջաւորութիւնը մահուան ճամբան է։ Է ճանապարհ որ թուի յաչս մարդկան թէ ուղիղ իցէ, բայց կատարած նոցա երթայ յատակս դժոխոց: 14:12: Են ճանապարհք որ թուին մարդկան թէ ուղիղ իցեն. բայց կատարած նոցա երթայ յատա՛կս դժոխոց[8051]։ [8051] Ոսկան. Է ճանապարհ որ թուի յաչս մարդկան թէ ուղիղ իցէ... նորա երթայ ՚ի յատակս դժ՛՛։ 12 Ճանապարհներ կան, որ մարդկանց թւում են ուղիղ, բայց դրանց վերջաւորութիւնը դժոխքի յատակն է գնում: 12 Ճամբայ կայ, որ մարդուն շիտակ կ’երեւնայ, Բայց անոր վերջաւորութիւնը մահուան ճամբան է։ zohrab-1805▾ eastern-1994▾ western am▾	14:1214:12 Есть пути, которые кажутся человеку прямыми; но конец их путь к смерти. 14:12 ἔστιν ειμι be ὁδὸς οδος way; journey ἣ ος who; what δοκεῖ δοκεω imagine; seem ὀρθὴ ορθος upright; normal εἶναι ειμι be παρὰ παρα from; by ἀνθρώποις ανθρωπος person; human τὰ ο the δὲ δε though; while τελευταῖα τελευταιος he; him ἔρχεται ερχομαι come; go εἰς εις into; for πυθμένα πυθμην Hades 14:12 יֵ֤שׁ yˈēš יֵשׁ existence דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יָ֭שָׁר ˈyāšār יָשָׁר right לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face אִ֑ישׁ ʔˈîš אִישׁ man וְ֝ ˈw וְ and אַחֲרִיתָ֗הּ ʔaḥᵃrîṯˈāh אַחֲרִית end דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way מָֽוֶת׃ mˈāweṯ מָוֶת death 14:12. est via quae videtur homini iusta novissima autem eius deducunt ad mortemThere is a way which seemeth just to a man: but the ends thereof lead to death. 12. There is a way which seemeth right unto a man, but the end thereof are the ways of death. There is a way which seemeth right unto a man, but the end thereof [are] the ways of death: 14:12 Есть пути, которые кажутся человеку прямыми; но конец их путь к смерти. 14:12 ἔστιν ειμι be ὁδὸς οδος way; journey ἣ ος who; what δοκεῖ δοκεω imagine; seem ὀρθὴ ορθος upright; normal εἶναι ειμι be παρὰ παρα from; by ἀνθρώποις ανθρωπος person; human τὰ ο the δὲ δε though; while τελευταῖα τελευταιος he; him ἔρχεται ερχομαι come; go εἰς εις into; for πυθμένα πυθμην Hades 14:12 יֵ֤שׁ yˈēš יֵשׁ existence דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יָ֭שָׁר ˈyāšār יָשָׁר right לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face אִ֑ישׁ ʔˈîš אִישׁ man וְ֝ ˈw וְ and אַחֲרִיתָ֗הּ ʔaḥᵃrîṯˈāh אַחֲרִית end דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way מָֽוֶת׃ mˈāweṯ מָוֶת death 14:12. est via quae videtur homini iusta novissima autem eius deducunt ad mortem There is a way which seemeth just to a man: but the ends thereof lead to death. 12. There is a way which seemeth right unto a man, but the end thereof are the ways of death. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 12 There is a way which seemeth right unto a man, but the end thereof are the ways of death. We have here an account of the way and end of a great many self-deluded souls. 1. Their way is seemingly fair: It seems right to themselves; they please themselves with a fancy that they are as they should be, that their opinions and practices are good, and such as will bear them out. The way of ignorance and carelessness, the way of worldliness and earthly-mindedness, the way of sensuality and flesh-pleasing, seem right to those that walk in them, much more the way of hypocrisy in religion, external performances, partial reformations, and blind zeal; this they imagine will bring them to heaven; they flatter themselves in their own eyes that all will be well at last. 2. Their end is really fearful, and the more so for their mistake: It is the ways of death, eternal death; their iniquity will certainly be their ruin, and they will perish with a lie in their right hand. Self-deceivers will prove in the end self-destroyers. Adam Clarke: Commentary on the Bible - 1831 14:12: There is a way which seemeth right unto a man - This may be his easily besetting sin, the sin of his constitution, the sin of his trade. Or it may be his own false views of religion: he may have an imperfect repentance, a false faith, a very false creed; and he may persuade himself that he is in the direct way to heaven. Many of the papists, when they were burning the saints of God in the flames at Smithfield, thought they were doing God service! And in the late Irish massacre, the more of the Protestants they piked to death, shot, or burnt, the more they believed they deserved of God's favor and their Church's gratitude. But cruelty and murder are the short road, the near way, to eternal perdition. Albert Barnes: Notes on the Bible - 1834 14:12: A way ... - The way of the fool, the way of self-indulgence and self-will. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:12: Pro 12:15, Pro 16:25, Pro 30:12; Mat 7:13, Mat 7:14; Luk 13:24; Rom 6:21; Gal 6:3; Eph 5:6; Jam 1:22 Proverbs 14:13 Carl Friedrich Keil and Franz Delitzsch 14:12 12 There is a way that seemeth right to one, But the end thereof are the ways of death. This is literally repeated in Prov 16:25. The rightness is present only as a phantom, for it arises wholly from a terrible self-deception; the man judges falsely and goes astray when, without regard to God and His word, he follows only his own opinions. It is the way of estrangement from God, of fleshly security; the way of vice, in which the blinded thinks to spend his life, to set himself to fulfil his purposes; but the end thereof (אחריתהּ with neut. fem.: the end of this intention, that in which it issues) are the ways of death. He who thus deceives himself regarding his course of life, sees himself at last arrived at a point from which every way which now further remains to him leads only down to death. The self-delusion of one ends in death by the sentence of the judge, that of another in self-murder; of one in loathsome disease, of another in a slow decay under the agony of conscience, or in sorrow over a henceforth dishonoured and distracted life. John Gill 14:12 There is a way which seemeth right unto a man,.... As the way of sin and wickedness does, it promising much carnal pleasure and mirth; there is a great deal of company in it, it is a broad road, and is pleasant, and seems right, but it leads to destruction; so the way of the hypocrite and Pharisee that trusts to his own righteousness, and despises others, and even the righteousness of Christ; or however does not submit to it, but tramples upon him, and counts the blood of the covenant an unholy thing, and so is deserving of sorer punishment than the profane sinner; yet on account of his good works, as he calls them, fancies himself to be in a fair way for heaven and happiness; so Popery, through the pomp and grandeur and gaudiness of worship, through the lying miracles of the priests, and the air of devotion that appears in them, seems to be a right way; but the end thereof are the ways of death; which lead unto eternal death; for that is the wages of sin, let it appear in what shape it will. John Wesley 14:12 Right - There are some evil courses which men may think to be lawful and good. The end - The event shews that they were sinful and destructive. Robert Jamieson, A. R. Fausset and David Brown 14:12 end thereof--or, "reward," what results (compare Prov 5:4). ways of death--leading to it.
14:1314:13: Ընդ ուրախութիւնս՝ ո՛չ խառնի տրտմութիւն. բայց յետոյ ուրախութիւնն ՚ի սո՛ւգ գայ։ 13 Տրտմութիւնը չի խառնւում ուրախութեան հետ, բայց ուրախութիւնը յետոյ վերածւում է սգի: 13 Ծիծաղելու ատենն ալ մարդուս սիրտը տրտմութիւն կը զգայ Եւ ուրախութեան վախճանը սուգ կ’ըլլայ։ ^[198]Ընդ ուրախութիւնս` ոչ խառնի տրտմութիւն, բայց յետոյ ուրախութիւնն ի սուգ գայ: 14:13: Ընդ ուրախութիւնս՝ ո՛չ խառնի տրտմութիւն. բայց յետոյ ուրախութիւնն ՚ի սո՛ւգ գայ։ 13 Տրտմութիւնը չի խառնւում ուրախութեան հետ, բայց ուրախութիւնը յետոյ վերածւում է սգի: 13 Ծիծաղելու ատենն ալ մարդուս սիրտը տրտմութիւն կը զգայ Եւ ուրախութեան վախճանը սուգ կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1314:13 И при смехе {иногда} болит сердце, и концом радости бывает печаль. 14:13 ἐν εν in εὐφροσύναις ευφροσυνη celebration οὐ ου not προσμείγνυται προσμιγνυμι grief τελευταία τελευταιος though; while χαρὰ χαρα joy εἰς εις into; for πένθος πενθος sadness ἔρχεται ερχομαι come; go 14:13 גַּם־ gam- גַּם even בִּ bi בְּ in שְׂחֹ֥וק śᵊḥˌôq שְׂחֹוק laughter יִכְאַב־ yiḵʔav- כאב be in pain לֵ֑ב lˈēv לֵב heart וְ֝ ˈw וְ and אַחֲרִיתָ֖הּ ʔaḥᵃrîṯˌāh אַחֲרִית end שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy תוּגָֽה׃ ṯûḡˈā תּוּגָה grief 14:13. risus dolore miscebitur et extrema gaudii luctus occupatLaughter shall be mingled with sorrow, and mourning taketh hold of the ends of joy. 13. Even in laughter the heart is sorrowful; and the end of mirth is heaviness. Even in laughter the heart is sorrowful; and the end of that mirth [is] heaviness: 14:13 И при смехе {иногда} болит сердце, и концом радости бывает печаль. 14:13 ἐν εν in εὐφροσύναις ευφροσυνη celebration οὐ ου not προσμείγνυται προσμιγνυμι grief τελευταία τελευταιος though; while χαρὰ χαρα joy εἰς εις into; for πένθος πενθος sadness ἔρχεται ερχομαι come; go 14:13 גַּם־ gam- גַּם even בִּ bi בְּ in שְׂחֹ֥וק śᵊḥˌôq שְׂחֹוק laughter יִכְאַב־ yiḵʔav- כאב be in pain לֵ֑ב lˈēv לֵב heart וְ֝ ˈw וְ and אַחֲרִיתָ֖הּ ʔaḥᵃrîṯˌāh אַחֲרִית end שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy תוּגָֽה׃ ṯûḡˈā תּוּגָה grief 14:13. risus dolore miscebitur et extrema gaudii luctus occupat Laughter shall be mingled with sorrow, and mourning taketh hold of the ends of joy. 13. Even in laughter the heart is sorrowful; and the end of mirth is heaviness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 13 Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. This shows the vanity of carnal mirth, and proves what Solomon said of laughter, that it is mad; for, 1. There is sadness under it. Sometimes when sinners are under convictions, or some great trouble, they dissemble their grief by a forced mirth, and put a good face on it, because they will not seem to yield: they cry not when he binds them. Nay, when men really are merry, yet at the same time there is some alloy or other to their mirth, something that casts a damp upon it, which all their gaiety cannot keep from their heart. Their consciences tell them they have no reason to be merry (Hos. ix. 1); they cannot but see the vanity of it. Spiritual joy is seated in the soul; the joy of the hypocrite is but from the teeth outward. See John xvi. 22; 2 Cor. vi. 10. 2. There is worse after it: The end of that mirth is heaviness. It is soon over, like the crackling of thorns under a pot; and, if the conscience be awake, all sinful and profane mirth will be reflected upon with bitterness; if not, the heaviness will be so much the greater when for all these things God shall bring the sinner into judgment. The sorrows of the saints will end in everlasting joys (Ps. cxxvi. 5), but the laughter of fools will end in endless weeping and wailing. Adam Clarke: Commentary on the Bible - 1831 14:13: Even in laughter the heart is sorrowful - Many a time is a smile forced upon the face, when the heart is in deep distress. And it is a hard task to put on the face of mirth, when a man has a heavy heart. Albert Barnes: Notes on the Bible - 1834 14:13: Sorrow of some kind either mingles itself with outward joy, or follows hard upon it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:13: Pro 5:4; Ecc 2:2, Ecc 2:10, Ecc 2:11, Ecc 7:5, Ecc 7:6, Ecc 11:9; Luk 16:25; Jam 4:9; Rev 18:7, Rev 18:8 Proverbs 14:14 Carl Friedrich Keil and Franz Delitzsch 14:13 13 Even in the midst of laughter the heart experiences sadness; And to it, joy, the end is sorrow. Every human heart carries the feeling of disquiet and of separation from its true home, and of the nothingness, the transitoriness of all that is earthly; and in addition to this, there is many a secret sorrow in every one which grows out of his own corporeal and spiritual life, and from his relation to other men; and this sorrow, which is from infancy onward the lot of the human heart, and which more and more depends and diversifies itself in the course of life, makes itself perceptible even in the midst of laughter, in spite of the mirth and merriment, without being able to be suppressed or expelled from the soul, returning always the more intensely, the more violently we may have for a time kept it under and sunk it in unconsciousness. Euchel cites here the words of the poet, according to which 13a is literally true: "No, man is not made for joy; Why weep his eyes when in heart he laughs?" (Note: "Nein, der Mensch ist zur Freude nicht gemacht, Darum weint sein Aug' wenn er herzlich lacht.") From the fact that sorrow is the fundamental condition of humanity, and forms the background of laughter, it follows, 13b, that in general it is not good for man to give himself up to joy, viz., sensual (worldly), for to it, joy, the end (the issue) is sorrow. That is true also of the final end, which according to that saying, μακάριοι οἱ κλαίοντες νῦν ὅτι γελάσετε, changes laughter into weeping, and weeping into laughter. The correction אחרית השּׂמחה (Hitzig) presses upon the Mishle style an article in such cases rejected, and removes a form of expression of the Hebr. syntaxis ornata, which here, as at Is 17:6, is easily obviated, but which is warranted by a multitude of other examples, vid., at Prov 13:4 (also Prov 5:22), and cf. Philippi's Status Const. p. 14f., who regards the second word, as here שׂמהה, after the Arab., as accus. But in cases like שׂנאי שׁקר, although not in cases such as Ezra 2:62, the accus. rendering is tenable, and the Arab. does not at all demand it. (Note: Regarding the supplying (ibdâl) of a foregoing genitive or accus. pronoun of the third person by a definite or indefinite following, in the same case as the substantive, Samachschar speaks in the Mufassal, p. 94ff., where, as examples, are found: raeituhu Zeidan, I have seen him, the Zeid; marartu bihi Zeidin, I have gone over with him, the Zeid; saraftu wugûhahâ awwalihâ, in the flight I smote the heads of the same, their front rank. Vid., regarding this anticipation of the definite idea by an indefinite, with explanations of it, Fleischer's Makkar, Additions et Corrections, p. xl. col. 2, and Dieterici's Mutanabbi, p. 341, l. 13.) In the old Hebr. this solutio of the st. constr. belongs to the elegances of the language; it is the precursor of the vulgar post-bibl. אחרייהּ שׂל־שׂמחה. That the Hebr. may also retain a gen. where more or fewer parts of a sentence intervene between it and its governing word, is shown by such examples as Is 48:9; Is 49:7; Is 61:7. (Note: These examples moreover do not exceed that which is possible in the Arab., vid., regarding this omission of the mudâf, where this is supplied from the preceding before a genitive, Samachschar's Mufassal, p. 34, l. 8-13. Perhaps לחמך, Obad 1:7, of thy bread = the (men) of thy bread, is an example of the same thing.) Geneva 1599 14:13 Even in laughter the heart is sorrowful; (h) and the end of that mirth [is] heaviness. (h) He shows the allurement to sin, that it seems sweet, but the end of it is destruction. John Gill 14:13 Even in laughter the heart is sorrowful,.... As Belshazzar's was in the midst of his feast and jollity, when he saw the writing on the wall; so sin may stare a man in the face, and guilt load his conscience and fill him with sorrow, amidst his merriment; a man may put on a merry countenance, and feign a laugh, when his heart is very sorrowful; and oftentimes this sorrow comes by sinful laughter, by mocking at sin and jesting at religion; and the end of that mirth is heaviness: sometimes in this life a sinner mourns at last, and mourns for his wicked mirth, or that he has made himself so merry with religious persons and things, and oftentimes when it is too late; so the end of that mirth the fool in the Gospel promised himself was heaviness, when his soul was required of him; this was the case of the rich man who had his good things here, and his evil things hereafter. John Wesley 14:13 In laughter - The outward signs of joy are often mixed with real sorrow. Robert Jamieson, A. R. Fausset and David Brown 14:13 The preceding sentiment illustrated by the disappointments of a wicked or untimely joy.
14:1414:14: Յիւրոց ճանապարհաց յագեսցի խստասի՛րտն. եւ ՚ի խորհրդոց իւրոց ուղղեսցի այր բարերար[8052]։ [8052] Ոմանք. ՚Ի յիւրոց ճանապարհաց։ 14 Խստասիրտը պիտի յագենայ իր ճանապարհներից, իսկ բարերար մարդը ուղղուելու է իր խոհերի շնորհիւ: 14 Ապականած մարդը՝ իր ճամբաներու պտուղէն, Իսկ բարի մարդը իր գործերու պտուղէն պիտի կշտանայ։ Յիւրոց ճանապարհաց յագեսցի ^[199]խստասիրտն, եւ ի խորհրդոց իւրոց ուղղեսցի`` այր բարերար: 14:14: Յիւրոց ճանապարհաց յագեսցի խստասի՛րտն. եւ ՚ի խորհրդոց իւրոց ուղղեսցի այր բարերար[8052]։ [8052] Ոմանք. ՚Ի յիւրոց ճանապարհաց։ 14 Խստասիրտը պիտի յագենայ իր ճանապարհներից, իսկ բարերար մարդը ուղղուելու է իր խոհերի շնորհիւ: 14 Ապականած մարդը՝ իր ճամբաներու պտուղէն, Իսկ բարի մարդը իր գործերու պտուղէն պիտի կշտանայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1414:14 Человек с развращенным сердцем насытится от путей своих, и добрый от своих. 14:14 τῶν ο the ἑαυτοῦ εαυτου of himself; his own ὁδῶν οδος way; journey πλησθήσεται πληθω fill; fulfill θρασυκάρδιος θρασυκαρδιος from; away δὲ δε though; while τῶν ο the διανοημάτων διανοημα notion αὐτοῦ αυτος he; him ἀνὴρ ανηρ man; husband ἀγαθός αγαθος good 14:14 מִ mi מִן from דְּרָכָ֣יו ddᵊrāḵˈāʸw דֶּרֶךְ way יִ֭שְׂבַּע ˈyiśbaʕ שׂבע be sated ס֣וּג sˈûḡ סוג turn לֵ֑ב lˈēv לֵב heart וּ֝ ˈû וְ and מֵ mē מִן from עָלָ֗יו ʕālˈāʸw עַל upon אִ֣ישׁ ʔˈîš אִישׁ man טֹֽוב׃ ṭˈôv טֹוב good 14:14. viis suis replebitur stultus et super eum erit vir bonusA fool shall be filled with his own ways, and the good man shall be above him. 14. The backslider in heart shall be filled with his own ways: and a good man from himself. The backslider in heart shall be filled with his own ways: and a good man [shall be satisfied] from himself: 14:14 Человек с развращенным сердцем насытится от путей своих, и добрый от своих. 14:14 τῶν ο the ἑαυτοῦ εαυτου of himself; his own ὁδῶν οδος way; journey πλησθήσεται πληθω fill; fulfill θρασυκάρδιος θρασυκαρδιος from; away δὲ δε though; while τῶν ο the διανοημάτων διανοημα notion αὐτοῦ αυτος he; him ἀνὴρ ανηρ man; husband ἀγαθός αγαθος good 14:14 מִ mi מִן from דְּרָכָ֣יו ddᵊrāḵˈāʸw דֶּרֶךְ way יִ֭שְׂבַּע ˈyiśbaʕ שׂבע be sated ס֣וּג sˈûḡ סוג turn לֵ֑ב lˈēv לֵב heart וּ֝ ˈû וְ and מֵ mē מִן from עָלָ֗יו ʕālˈāʸw עַל upon אִ֣ישׁ ʔˈîš אִישׁ man טֹֽוב׃ ṭˈôv טֹוב good 14:14. viis suis replebitur stultus et super eum erit vir bonus A fool shall be filled with his own ways, and the good man shall be above him. 14. The backslider in heart shall be filled with his own ways: and a good man from himself. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Righteous and the Wicked Contrasted. 14 The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself. Note, 1. The misery of sinners will be an eternal surfeit upon their sins: The backslider in heart, who for fear of suffering, or in hope of profit or pleasure, forsakes God and his duty, shall be filled with his own ways; God will give him enough of them. They would not leave their brutish lusts and passions, and therefore they shall stick by them, to their everlasting terror and torment. He that is filthy shall be filthy still. "Son, remember," shall fill them with their own ways, and set their sins in order before them. Backsliding begins in the heart; it is the evil heart of unbelief that departs from God; and of all sinners backsliders will have most terror when they reflect on their own ways, Luke xi. 26. 2. The happiness of the saints will be an eternal satisfaction in their graces, as tokens of and qualifications for God's peculiar favour: A good man shall be abundantly satisfied from himself, from what God has wrought in him. He has rejoicing in himself alone, Gal. vi. 3. As sinners never think they have sin enough till it brings them to hell, so saints never think they have grace enough till it brings them to heaven. Adam Clarke: Commentary on the Bible - 1831 14:14: The backslider in heart shall be filled with his own ways - 1. Who is the backslider? סוג sug. 1. The man who once walked in the ways of religion, but has withdrawn from them. 2. The man who once fought manfully against the world, the devil, and the flesh; but has retreated from the battle, or joined the enemy. 3. The man who once belonged to the congregation of the saints, but is now removed from them, and is set down in the synagogue of Satan. 2. But who is the backslider in Heart? 1. Not he who was surprised and overcome by the power of temptation, and the weakness of his own heart. 2. But he who drinks down iniquity with greediness. 3. Who gives cheerful way to the bent of his own nature, and now delights in fulfilling the lusts of the flesh and of the mind. 4. Who loves sin as before he loved godliness. 3. What are his own ways? Folly, sin, disappointment, and death; with the apprehension of the wrath of God, and the sharp twingings of a guilty conscience. 4. What is implied in being filled with his own ways? Having his soul saturated with folly, sin, and disappointment. At last ending here below in death, and then commencing an eternal existence where the fire is not quenched, and under the influence of that worm that never dieth. Alas, alas! who may abide when God doeth this? And a good man shall be satisfied from himself - 1. Who is the good man? (איש טוב ish tob). 1. The man whose heart is right with God, whose tongue corresponds to his heart, and whose actions correspond to both. 2. The man who is every thing that the sinner and backslider are not. 2. He shall be satisfied from himself - he shall have the testimony of his own conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has his conversation among men. 3. He shall have God's Spirit to testify with his spirit that he is a child of God. He hath the witness in himself that he is born from above. The Spirit of God in his conscience, and the testimony of God in his Bible, show him that he belongs to the heavenly family. It is not from creeds or confessions of faith that he derives his satisfaction: he gets it from heaven, and it is sealed upon his heart. Albert Barnes: Notes on the Bible - 1834 14:14: Shall be satisfied - These words are not in the original. Repeat the verb from the first clause, "He who falls away from God in his heart, shall be filled with his own ways; and the good man (shall be filled) with that which belongs to him." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:14: backslider: Pro 1:32; Jer 2:19, Jer 8:5, Jer 17:5; Hos 4:16; Zep 1:6; Heb 3:12; Pe2 2:20-22 filled: Pro 1:31, Pro 12:14; Eze 22:31 a good: Pro 14:10; Joh 4:14; Co2 1:12; Gal 6:4, Gal 6:8 Proverbs 14:15 Carl Friedrich Keil and Franz Delitzsch 14:14 There follows a series of proverbs which treat of the wicked and the good, and of the relation between the foolish and the wise: 14 He that is of a perverse heart is satisfied with his own ways; And a good man from himself. We first determine the subject conception. סוּג לב (one turning aside τῆς καρδίας or τὴν καρδίαν) is one whose heart is perverted, נסוג, turned away, viz., from God, Ps 44:19. The Book of Proverbs contains besides of this verb only the name of dross (recedanea) derived from it; סוּג, separated, drawn away, is such a half passive as סוּר, Is 49:21, שׁוּב, Mic 2:8, etc. (Olsh. 245a). Regarding אישׁ טוב, vid., at Prov 12:2, cf. Prov 13:22 : a man is so called whose manner of thought and of action has as its impulse and motive self-sacrificing love. When it is said of the former that he is satisfied with his own ways, viz., those which with heart turned away from God he enters upon, the meaning is not that they give him peace or bring satisfaction to him (Lwenstein), but we see from Prov 1:31; Prov 18:20, that this is meant recompensatively: he gets, enjoys the reward of his wandering in estrangement from God. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his reward. We will therefore not explain (after Prov 4:15, cf. Num 16:26; 2Kings 19:10): the good man turns himself away from him, or the good man stands over him (as Jerome, Venet., after Eccles 5:7); - this rendering gives no contrast, or at least a halting one. The מן of מעליו must be parallel with that of מדּרכיו. From the lxx, ἀπὸ δὲ τῶν διανοημάτων αὐτοῦ, the Syr. rightly: from the fruit (religiousness) of his soul; the Targ.: from his fruit. Buxtorf, against Cappellus, has already perceived that here no other phrase but the explanation of מעליו by ex eo quod penes se est lies at the foundation. We could, after Prov 7:14, also explain: from that which he perceives as his obligation (duty); yet that other explanation lies proportionally nearer, but yet no so that we refer the suffix to the backslider of 14a: in it (his fate) the good man is satisfied, for this contrast also halts, the thought is not in the spirit of the Book of Proverbs (for Prov 29:16 does not justify it); and in how totally different a connection of thought מעליו is used in the Book of Proverbs, is shown by Prov 24:17; but generally the Scripture does not use שׂבע of such satisfaction, it has, as in 14a, also in 14b, the recompensative sense, according to the fundamental principle, ὃ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει (Gal 6:7). The suffix refers back to the subject, as we say: רוּחי עלי, נפשׁי עלי (Psychol. p. 152). But considerations of an opposite kind also suggest themselves. Everywhere else מעל refers not to that which a man has within himself, but that which he carries without; and also that מעליו can be used in the sense of משּׁעליו, no evidence can be adduced: it must be admitted to be possible, since the writer of the Chronicles (2Chron 1:4) ventures to use בהכין. Is מעליו thus used substantively: by his leaves (Aben Ezra and others)? If one compares Prov 11:28 with Ps 1:3, this explanation is not absurd; but why then did not the poet rather use מפּריו? We come finally to the result, that ומעליו, although it admits a connected interpretation, is an error of transcription. But the correction is not וּמעלּיו (Elster) nor וּמעלליו (Cappellus), for עלּים and עללים, deeds, are words which do not exist; nor is it וּמפּעליו (Bertheau) nor וּמגּמליו (Ewald), but וּממּעלליו (which Cappellus regarded, but erroneously, as the lxx phrase); for (1) throughout almost the whole O.T., from Judg 2:19 to Zech 1:18, דרכים and מעללים are interchangeable words, and indeed almost an inseparable pair, cf. particularly Jer 17:10; and (2) when Isaiah (Is 3:10) says, אמרו צדיק כי־טוב כּי־פרי מעלליהם יאכלוּ, this almost sounds like a prophetical paraphrase of the second line of the proverb, which besides by this emendation gains a more rhythmical sound and a more suitable compass. (Note: As here an ל too few is written, so at Is 32:1 (ולשׂרים) and Ps 74:14 (לציים) one too many.) Geneva 1599 14:14 The backslider in heart (i) shall be filled with his own ways: and a good man [shall be satisfied] from himself. (i) He who forsakes God will be punished, and made weary of his sins, in which he delighted. John Gill 14:14 The backslider in heart shall be filled with his own ways,.... One that is a backslider at heart, whose heart departeth from the Lord; in whom there is an evil heart of unbelief in departing from the living God; and indeed apostasy begins at the heart, and shows itself in the life and conversation: there may be a backsliding when the heart does not wickedly depart from God; but is through the infirmity of the flesh and the force of temptation; from which backslidings the Lord's people are recovered, and which are healed by his grace; but here such an one is meant who willingly and heartily backslides; and such shall have the reward of their hands and actions given them, or the full and due punishment of their sins; they shall have their bellyful of their own wicked ways and works, the just recompense of reward for them; and a good man shall be satisfied from himself; shall eat the fruit of his own doings, shall be blessed in his deeds, and have peace and satisfaction therein; though not salvation by them, or for them: he shall be satisfied with the grace of God bestowed on him and wrought in him; and, from a feeling experience of the grace of God within him, shall be satisfied that he has in heaven a better and an enduring substance; or he shall be satisfied "from above himself" (m), from the grace that is in Christ, out of the fulness which is in him; and shall be filled with all the fulness of God he is capable of; and especially in the other world, when he shall awake in his likeness. The Targum is, "a good man shall be satisfied with his fear;'' and so the Syriac version, with the fear of his soul; it may be rendered, as by the Vulgate Latin version, "a good man shall be above him" (n); that is, above the backslider; shall be better tilled, and be more happy than he. (m) "de super eo", Montanus; "de super semet", Schultens. (n) "Et super cum erit vir bonus", V. L. De Dieu. John Wesley 14:14 In heart - He who departs from God inwardly. Filled - With the fruit of his ways, the punishment of his sins. Satisfied - From the pious temper of his own heart, which cleaves to the Lord, he shall receive unspeakable comfort. Robert Jamieson, A. R. Fausset and David Brown 14:14 filled . . . ways--receive retribution (Prov 1:31). a good man . . . himself--literally, "is away from such," will not associate with him.
14:1514:15: Անմեղն հաւատա՛յ ամենայն բանի. իսկ խորագէտն գա՛յ ՚ի զղջումն[8053]։ [8053] Ոսկան յաւելու. Գայ ՚ի զղջումն. որդւոյ նենգաւորի ո՛չ ինչ եղիցի բարի. իսկ ծառայի իմաստնոյ պատկանաւորք եղիցին գործք, եւ ուղղեսցին ճանապարհք նորա։ 15 Անմեղը հաւատում է ամէն բանի, բայց խորագէտը պիտի զղջայ: 15 Միամիտ մարդը ամէն խօսքի կը հաւատայ, Բայց խելացին իր քայլերը կը քննէ։ Անմեղն հաւատայ ամենայն բանի, իսկ խորագէտն ^[200]գայ ի զղջումն: 14:15: Անմեղն հաւատա՛յ ամենայն բանի. իսկ խորագէտն գա՛յ ՚ի զղջումն[8053]։ [8053] Ոսկան յաւելու. Գայ ՚ի զղջումն. որդւոյ նենգաւորի ո՛չ ինչ եղիցի բարի. իսկ ծառայի իմաստնոյ պատկանաւորք եղիցին գործք, եւ ուղղեսցին ճանապարհք նորա։ 15 Անմեղը հաւատում է ամէն բանի, բայց խորագէտը պիտի զղջայ: 15 Միամիտ մարդը ամէն խօսքի կը հաւատայ, Բայց խելացին իր քայլերը կը քննէ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1514:15 Глупый верит всякому слову, благоразумный же внимателен к путям своим. 14:15 ἄκακος ακακος blameless πιστεύει πιστευω believe; entrust παντὶ πας all; every λόγῳ λογος word; log πανοῦργος πανουργος crafty δὲ δε though; while ἔρχεται ερχομαι come; go εἰς εις into; for μετάνοιαν μετανοια reconsideration; yielding 14:15 פֶּ֭תִי ˈpeṯî פֶּתִי young man יַאֲמִ֣ין yaʔᵃmˈîn אמן be firm לְ lᵊ לְ to כָל־ ḵol- כֹּל whole דָּבָ֑ר dāvˈār דָּבָר word וְ֝ ˈw וְ and עָר֗וּם ʕārˈûm עָרוּם shrewd יָבִ֥ין yāvˌîn בין understand לַ la לְ to אֲשֻׁרֹֽו׃ ʔᵃšurˈô אָשׁוּר step 14:15. innocens credit omni verbo astutus considerat gressus suosThe innocent believeth every word: the discreet man considereth his steps. No good shall come to the deceitfnl son: but the wise servant shall prosper in his dealings, and his way shall be made straight. 15. The simple believeth every word: but the prudent man looketh well to his going. The simple believeth every word: but the prudent [man] looketh well to his going: 14:15 Глупый верит всякому слову, благоразумный же внимателен к путям своим. 14:15 ἄκακος ακακος blameless πιστεύει πιστευω believe; entrust παντὶ πας all; every λόγῳ λογος word; log πανοῦργος πανουργος crafty δὲ δε though; while ἔρχεται ερχομαι come; go εἰς εις into; for μετάνοιαν μετανοια reconsideration; yielding 14:15 פֶּ֭תִי ˈpeṯî פֶּתִי young man יַאֲמִ֣ין yaʔᵃmˈîn אמן be firm לְ lᵊ לְ to כָל־ ḵol- כֹּל whole דָּבָ֑ר dāvˈār דָּבָר word וְ֝ ˈw וְ and עָר֗וּם ʕārˈûm עָרוּם shrewd יָבִ֥ין yāvˌîn בין understand לַ la לְ to אֲשֻׁרֹֽו׃ ʔᵃšurˈô אָשׁוּר step 14:15. innocens credit omni verbo astutus considerat gressus suos The innocent believeth every word: the discreet man considereth his steps. No good shall come to the deceitfnl son: but the wise servant shall prosper in his dealings, and his way shall be made straight. 15. The simple believeth every word: but the prudent man looketh well to his going. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 15 The simple believeth every word: but the prudent man looketh well to his going. Note, 1. It is folly to be credulous, to heed every flying report, to give ear to every man's story, though ever so improbable, to take things upon trust from common fame, to depend upon every man's profession of friendship and give credit to every one that will promise payment; those are simple who thus believe every word, forgetting that all men, in some sense, are liars in comparison with God, all whose words we are to believe with an implicit faith, for he cannot lie. 2. It is wisdom to be cautious: The prudent man will try before he trusts, will weigh both the credibility of the witness and the probability of the testimony, and then give judgment as the thing appears or suspend his judgment till it appears. Prove all things, and believe not every spirit. Albert Barnes: Notes on the Bible - 1834 14:15: Simple - In the bad sense (compare Pro 1:22). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:15: simple: Pro 4:26, Pro 22:3, Pro 27:12; Rom 16:18, Rom 16:19; Eph 4:14, Eph 5:17; Jo1 4:1 the prudent: Pro 14:8; Amo 5:13; Act 13:7 Proverbs 14:16 Carl Friedrich Keil and Franz Delitzsch 14:15 15 The simple believeth every word; But the prudent takes heed to his step. We do not translate, "every thing," for "word" and faith are correlates, Ps 106:24, and פּתי is the non-self-dependent who lets himself be easily persuaded by the talk of another: he believes every word without proving it, whether it is well-meant, whether it is true, whether it is salutary and useful, so that he is thus, without having any firm principle, and without any judgment of his own, driven about hither and thither; the prudent, on the other hand, considers and marks his step, that he may not take a false step or go astray, he proves his way (8a), he takes no step without thought and consideration (בּין or הבין with ל, to consider or reflect upon anything, Ps 73:17, cf. Ps 33:15) - he makes sure steps with his feet (Heb 12:13), without permitting himself to waver and sway by every wind of doctrine (Eph 4:14). John Gill 14:15 The simple believeth every word,.... Every thing that is said to him every story that is told him, and every promise that is made him; and so is easily imposed upon, and drawn in to his hurt: every word of God, or doctrine of his, ought to be believed; because whatever he says is true, he cannot lie; every word of his is pure, free from all error and falsehood; it is a tried word, and found to bear a faithful testimony, and, if we receive the witness of then, the witness of God is greater; besides, his word is profitable for instruction, and for the increase of peace, joy, and comfort, and is effectual to saving purposes: every word of Christ is to be believed, who is a teacher sent from God; whose mission is confirmed by miracles, and whose doctrine is not his own as man, but his Father's; he is the faithful witness, and truth itself; his words are more than human, and besides are pleasant and wholesome: and every word and doctrine of his apostles, who received their mission commission, and doctrines from him, is also to be believed; but every spirit, or everyone that pretends to be a spiritual man, and to have spiritual gifts, is not to be believed; but the words and doctrines of ordinary men and ministers are to be first tried by the unerring rule of the sacred Scriptures; yea, the doctrines of the apostles were examined by them; see 1Jn 4:1; they are "simple", weak, silly, foolish persons, that believe all they hear, whether right or wrong, true or false, good or hurtful; they are children in knowledge, who are tossed to and fro with every wind of doctrine, and are deceived with good words and fair speeches, Eph 4:14, Rom 16:18. This truly describes the followers of the man of sin; who give heed to seducing spirits, and doctrines of devils; who believe as the church believes; that believe with an implicit faith; believe every word and doctrine the pope and councils say they should, though ever so absurd; as, for instance, the doctrine of transubstantiation: these are "simple" or fools with a witness, who give up their understandings, and even their senses unto, and pin their faith upon, another; but the prudent man looketh well to his going; or "its going" (o); to the course and tendency of the word he hears, or the doctrine which is proposed to his faith; he considers well whether it is agreeable or is contrary to the perfections of God; whether it derogates from the glory of any of the divine Persons; whether it makes for the magnifying the riches of God's grace, and for the debasing of men; or for the depreciating of the one, and setting up of the other; and whether it is a doctrine according to godliness, or not, that tends to promote holiness of heart and life, or to indulge a loose conversation; and according to these criteria he judges and determines whether he shall believe it or not. Or, "to his going"; that is, to the going of the deceiver and impostor; he observes narrowly the methods he takes, the artifices he makes use of, the cunning sleight by which he lies in wait to deceive; how craftily he walks, and handles the word of God deceitfully; and he takes notice of his moral walk and conversation, and, as our Lord says, "ye shall know them by their fruits", Mt 7:16. Or else the meaning is, and which seems to be the sense of our version, that he looks well unto, and carefully observes, his own goings; he takes heed to his ways, that they are right; that he is not in ways of his devising and choosing, but in God's ways; in the way of life and salvation by Christ; in the path of faith on him, and in the way of holiness; that he has chosen the way of truth, and walks in that; and that every step he takes in doctrine is according to the word of truth; and that whatever he does in worship is agreeably to the divine rule; and that every path of duty he treads in is according to the same, and as he has Christ for a pattern, and the Spirit for a guide; and that his walk is as becomes the Gospel, worthy of the calling wherein he is called, and that it is circumspect and wise; and such a man may be truly said to be a "prudent" man: the Targum is, "he attends to his good;'' and so he does. (o) "gressum illius, sc. sermonis", Baynus, so some in Mercerus. John Wesley 14:15 The simple - A foolish man. Looketh - He orders his dealings in the world with due circumspection, not considering so much what other men say as what he ought to do. Robert Jamieson, A. R. Fausset and David Brown 14:15 The simple . . . word--He is credulous, not from love, but heedlessness (Prov 13:16).
14:1614:16: Իմաստունն զարհուրեալ՝ խոտորեցաւ ՚ի չարէ. իսկ անզգամն յանձնապաստան խառնակի՛ ընդ անօրինին։ 16 Իմաստունը զարհուրելով՝ իր ճամփան շեղում է չարից, իսկ անզգամը ինքնավստահ ընկերանում է անօրէնի հետ: 16 Իմաստունը կը վախնայ ու չարութենէ կը փախչի, Բայց անմիտը կը հպարտանայ ու յանձնապաստան կ’ըլլայ։ Իմաստունն զարհուրեալ` խոտորեցաւ ի չարէ. իսկ անզգամն ^[201]յանձնապաստան խառնակի ընդ անօրինին: 14:16: Իմաստունն զարհուրեալ՝ խոտորեցաւ ՚ի չարէ. իսկ անզգամն յանձնապաստան խառնակի՛ ընդ անօրինին։ 16 Իմաստունը զարհուրելով՝ իր ճամփան շեղում է չարից, իսկ անզգամը ինքնավստահ ընկերանում է անօրէնի հետ: 16 Իմաստունը կը վախնայ ու չարութենէ կը փախչի, Բայց անմիտը կը հպարտանայ ու յանձնապաստան կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1614:16 Мудрый боится и удаляется от зла, а глупый раздражителен и самонадеян. 14:16 σοφὸς σοφος wise φοβηθεὶς φοβεω afraid; fear ἐξέκλινεν εκκλινω deviate; avoid ἀπὸ απο from; away κακοῦ κακος bad; ugly ὁ ο the δὲ δε though; while ἄφρων αφρων senseless ἑαυτῷ εαυτου of himself; his own πεποιθὼς πειθω persuade μείγνυται μιγνυμι mingle ἀνόμῳ ανομος lawless 14:16 חָכָ֣ם ḥāḵˈām חָכָם wise יָ֭רֵא ˈyārē ירא fear וְ wᵊ וְ and סָ֣ר sˈār סור turn aside מֵ mē מִן from רָ֑ע rˈāʕ רַע evil וּ֝ ˈû וְ and כְסִ֗יל ḵᵊsˈîl כְּסִיל insolent מִתְעַבֵּ֥ר miṯʕabbˌēr עבר be angry וּ û וְ and בֹוטֵֽחַ׃ vôṭˈēₐḥ בטח trust 14:16. sapiens timet et declinat malum stultus transilit et confiditA wise man feareth, and declineth from evil: the fool leapeth over, and is confident. 16. A wise man feareth, and departeth from evil: but the fool beareth himself insolently, and is confident. A wise [man] feareth, and departeth from evil: but the fool rageth, and is confident: 14:16 Мудрый боится и удаляется от зла, а глупый раздражителен и самонадеян. 14:16 σοφὸς σοφος wise φοβηθεὶς φοβεω afraid; fear ἐξέκλινεν εκκλινω deviate; avoid ἀπὸ απο from; away κακοῦ κακος bad; ugly ὁ ο the δὲ δε though; while ἄφρων αφρων senseless ἑαυτῷ εαυτου of himself; his own πεποιθὼς πειθω persuade μείγνυται μιγνυμι mingle ἀνόμῳ ανομος lawless 14:16 חָכָ֣ם ḥāḵˈām חָכָם wise יָ֭רֵא ˈyārē ירא fear וְ wᵊ וְ and סָ֣ר sˈār סור turn aside מֵ mē מִן from רָ֑ע rˈāʕ רַע evil וּ֝ ˈû וְ and כְסִ֗יל ḵᵊsˈîl כְּסִיל insolent מִתְעַבֵּ֥ר miṯʕabbˌēr עבר be angry וּ û וְ and בֹוטֵֽחַ׃ vôṭˈēₐḥ בטח trust 14:16. sapiens timet et declinat malum stultus transilit et confidit A wise man feareth, and declineth from evil: the fool leapeth over, and is confident. 16. A wise man feareth, and departeth from evil: but the fool beareth himself insolently, and is confident. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 16 A wise man feareth, and departeth from evil: but the fool rageth, and is confident. Note, 1. Holy fear is an excellent guard upon every holy thing, and against every thing that is unholy. It is wisdom to depart from evil, from the evil of sin, and thereby from all other evil; and therefore it is wisdom to fear, that is, to be jealous over ourselves with a godly jealousy, to keep up a dread of God's wrath, to be afraid of coming near the borders of sin or dallying with the beginnings of it. A wise man, for fear of harm, keeps out of harm's way, and starts back in a fright when he finds himself entering into temptation. 2. Presumption is folly. He who, when he is warned of his danger, rages and is confident, furiously pushes on, cannot bear to be checked, bids defiance to the wrath and curse of God, and, fearless of danger, persists in his rebellion, makes bold with the occasions of sin, and plays upon the precipice, he is a fool, for he acts against his reason and his interest, and his ruin will quickly be the proof of his folly. Adam Clarke: Commentary on the Bible - 1831 14:16: A wise man feareth - He can never trust in himself, though he be satisfied from himself. He knows that his suffiency is of God; and he has that fear that causes him to depart from evil, which is a guardian to the love he feels. Love renders him cautious; the other makes him confident. His caution leads him from sin; his confidence leads him to God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:16: feareth: Pro 3:7, Pro 16:6, Pro 16:17, Pro 22:3; Gen 33:9, Gen 42:18; Neh 5:15; Job 31:21-23; Psa 119:120; Th1 5:22 the fool: Pro 7:22, Pro 28:14, Pro 29:9; Kg1 19:2, Kg1 20:10, Kg1 20:11, Kg1 20:18; Ecc 10:13; Mar 6:17-19, Mar 6:24, Mar 6:25; Joh 9:40 Proverbs 14:17 Carl Friedrich Keil and Franz Delitzsch 14:16 16 The wise feareth and departeth from evil; But the fool loseth his wits and is regardless. Our editions have ירא with Munach, as if חכם ירא were a substantive with its adjective; but Cod. 1294 has חכם with Rebia, and thus it must be: חכם is the subject, and what follows is its complex predicate. Most interpreters translate 16b: the fool is over-confident (Zckler), or the fool rushes on (Hitzig), as also Luther: but a fool rushes wildly through, i.e., in a daring, presumptuous manner. But התעבּר denotes everywhere nothing else than to fall into extreme anger, to become heated beyond measure, Prov 26:17 (cf. Prov 20:2), Deut 3:26, etc. Thus 16a and 16b are fully contrasted. What is said of the wise will be judged after Job 1:1, cf. Ps 34:15; Ps 37:27 : the wise man has fear, viz., fear of God, or rather, since האלהים is not directly to be supplied, that careful, thoughtful, self-mistrusting reserve which flows from the reverential awe of God; the fool, on the contrary, can neither rule nor bridle his affections, and without any just occasion falls into passionate excitement. But on the other side he is self-confident, regardless, secure; while the wise man avoids the evil, i.e., carefully goes out of its way, and in N.T. phraseology "works out his own salvation with fear and trembling." John Gill 14:16 A wise man feareth, and departeth from evil,.... He fears God, and is careful not to offend him; wherefore he departs from sin, stands at a distance from it, abstains from all appearance of it; being influenced by the goodness and grace of God unto him, he fears the Lord and his goodness, and therefore avoids all occasions of sinning against him: his motive is not merely fear of punishment, as Jarchi, but a sense of goodness; and now, as it is through the influence of divine fear that men depart from evil; so to do this shows a good understanding, and that such a man is a wise man, Prov 16:6; but the fool rageth, and is confident; he fears neither God nor men, he sets his mouth against both; he "rages" in heart, if not with his mouth, against God and his law, which forbid the practice of such sins he delights in; and against all good men, that admonish him of them, rebuke him for them, or dissuade him from them: and "is confident" that no evil shall befall him; he has no concern about a future state, and is fearless of hell and damnation, though just upon the precipice of ruin; yet, as the words may be rendered, "he goes on confidently", nothing can stop him; he pushes on, regardless of the laws of God or men, of the advices and counsels of his friends, or of what will be the issue of his desperate courses in another world. John Wesley 14:16 Feareth - Trembles at God's judgments when they are either inflicted or threatened. Rageth - Frets against God; or is enraged against his messengers. Confident - Secure and insensible of his danger. Robert Jamieson, A. R. Fausset and David Brown 14:16 (Compare Prov 3:7; Prov 28:14). rageth--acts proudly and conceitedly.
14:1714:17: Բարկասիրտ՝ գործէ՛ առանց խորհրդոյ. եւ այր իմաստուն՝ յո՛յժ համբերէ։ 17 Զայրացկոտ մարդը գործում է առանց մտածելու, իսկ իմաստուն մարդը խիստ համբերատար է: 17 Շուտ բարկացողը յիմարութիւն կ’ընէ Իսկ իմաստուն մարդը կը համբերէ։ Բարկասիրտ գործէ առանց խորհրդոյ. եւ այր ^[202]իմաստուն` յոյժ համբերէ: 14:17: Բարկասիրտ՝ գործէ՛ առանց խորհրդոյ. եւ այր իմաստուն՝ յո՛յժ համբերէ։ 17 Զայրացկոտ մարդը գործում է առանց մտածելու, իսկ իմաստուն մարդը խիստ համբերատար է: 17 Շուտ բարկացողը յիմարութիւն կ’ընէ Իսկ իմաստուն մարդը կը համբերէ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1714:17 Вспыльчивый может сделать глупость; но человек, умышленно делающий зло, ненавистен. 14:17 ὀξύθυμος οξυθυμος act; enact μετὰ μετα with; amid ἀβουλίας αβουλια man; husband δὲ δε though; while φρόνιμος φρονιμος prudent; conceited πολλὰ πολυς much; many ὑποφέρει υποφερω bear up under 14:17 קְֽצַר־ qᵊˈṣar- קָצֵר short אַ֭פַּיִם ˈʔappayim אַף nose יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make אִוֶּ֑לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man מְ֝זִמֹּ֗ות ˈmzimmˈôṯ מְזִמָּה purpose יִשָּׂנֵֽא׃ yiśśānˈē שׂנא hate 14:17. inpatiens operabitur stultitiam et vir versutus odiosus estThe impatient man shall work folly: and the crafty man is hateful. 17. He that is soon angry will deal foolishly: and a man of wicked devices is hated. He that is soon angry dealeth foolishly: and a man of wicked devices is hated: 14:17 Вспыльчивый может сделать глупость; но человек, умышленно делающий зло, ненавистен. 14:17 ὀξύθυμος οξυθυμος act; enact μετὰ μετα with; amid ἀβουλίας αβουλια man; husband δὲ δε though; while φρόνιμος φρονιμος prudent; conceited πολλὰ πολυς much; many ὑποφέρει υποφερω bear up under 14:17 קְֽצַר־ qᵊˈṣar- קָצֵר short אַ֭פַּיִם ˈʔappayim אַף nose יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make אִוֶּ֑לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man מְ֝זִמֹּ֗ות ˈmzimmˈôṯ מְזִמָּה purpose יִשָּׂנֵֽא׃ yiśśānˈē שׂנא hate 14:17. inpatiens operabitur stultitiam et vir versutus odiosus est The impatient man shall work folly: and the crafty man is hateful. 17. He that is soon angry will deal foolishly: and a man of wicked devices is hated. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 17 He that is soon angry dealeth foolishly: and a man of wicked devices is hated. Note, 1. Passionate men are justly laughed at. Men who are peevish and touchy, and are soon angry upon every the least provocation, deal foolishly; they say and do that which is ridiculous, and so expose themselves to contempt; they themselves cannot but be ashamed of it when the heat is over. The consideration of this should engage those especially who are in reputation for wisdom and honour with the utmost care to bridle their passion. 2. Malicious men are justly dreaded and detested, for they are much more dangerous and mischievous to all societies: A man of wicked devices, who stifles his resentments till he has an opportunity of being revenged, and is secretly plotting how to wrong his neighbour and to do him an ill turn, as Cain to kill Abel, such a man as this is hated by all mankind. The character of an angry man is pitiable; through the surprise of a temptation he disturbs and disgraces himself, but it is soon over, and he is sorry for it. But that of a spiteful revengeful man is odious; there is no fence against him nor cure for him. Adam Clarke: Commentary on the Bible - 1831 14:17: He that is soon angry - קצר אפים ketsar appayim, "short of nostrils:" because, when a man is angry, his nose is contracted, and drawn up towards his eyes. Dealeth foolishly - He has no time for reflection; he is hurried on by his passions, speaks like a fool, and acts like a madman. Albert Barnes: Notes on the Bible - 1834 14:17: The contrast lies between two forms of evil. Hasty anger acts foolishly, but the "man of wicked devices," vindictive and insidious, incurs all men's hatred. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:17: that: Pro 14:29, Pro 12:16, Pro 15:18, Pro 16:32, Pro 22:24, Pro 29:22; Ecc 7:9; Jam 1:19 a man: Pro 6:18, Pro 12:2; Est 3:6, Est 7:5, Est 7:6; Isa 32:7; Jer 5:26-29 Proverbs 14:18 Carl Friedrich Keil and Franz Delitzsch 14:17 This verse, as if explanatory of מתעבר, connects itself with this interpretation of the contrasts, corresponding to the general usus loquendi, and particularly to the Mishle style. One who is quick to anger worketh folly, And a man of intrigues is hated. Ewald finds here no right contrast. He understands אישׁ מזמּה in a good sense, and accordingly corrects the text, substituting for ישׂנא, ישׁוּא (ישׁוּא), for he translates: but the man of consideration bears (properly smooths, viz., his soul). On the other hand it is also to be remarked, that אישׁ מזמה, when it occurs, is not to be understood necessarily in a good sense, since מזמה is used just like מזמות, at one time in a good and at another in a bad sense, and that we willingly miss the "most complete sense" thus arising, since the proverb, as it stands in the Masoretic text, is good Hebrew, and needs only to be rightly understood to let nothing be missed in completeness. The contrast, as Ewald seeks here to represent it (also Hitzig, who proposes ישׁאן: the man of consideration remains quiet; Syr. ramys, circumspect), we have in Prov 14:29, where the μακρόθυμος stands over against the ὀξύθυμος (אף or אפּים of the breathing of anger through the nose, cf. Theocritus, i. 18: καὶ οἱ ἀεὶ δριμεῖα χολὰ ποτὶ ῥινὶ κάθηται). Here the contrast is different: to the man who is quick to anger, who suddenly gives expression to his anger and displeasure, stands opposed the man of intrigues, who contrives secret vengeance against those with whom he is angry. Such a deceitful man, who contrives evil with calculating forethought and executes it in cold blood (cf. Ps 37:7), is hated; while on the contrary the noisy lets himself rush forward to inconsiderate, mad actions, but is not hated on that account; but if in his folly he injures or disgraces himself, or is derided, or if he even does injury to the body and the life of another, and afterwards with terror sees the evil done in its true light, then he is an object of compassion. Theodotion rightly: (ἀνὴρ δὲ) διαβουλιῶν μισηθήσεται, and Jerome: vir versutus odiosus est (not the Venet. ἀνὴρ βδελυγμῶν, for this signification has only זמּה, and that in the sing.); on the contrary, the lxx, Syr., Targum, and Symmachus incorrectly understand איש מזמות in bonam partem. John Gill 14:17 He that is soon angry dealeth foolishly,.... A man that is quick and short, of a hasty spirit, and presently discovers anger and resentment in his face; he says and does many foolish things, which he afterwards is sorry for, and repents, and is ashamed of; and he is to be pitied and forgiven; and a man of wicked devices is hated; one that hides his anger, covers his resentment, contrives schemes to revenge himself, and waits an opportunity to put them in execution, is justly hateful to God and men. John Wesley 14:17 Foolishly - His passion hurries him into foolish speeches and actions. Wicked devices - One who suppresses his passion, but meditates revenge. Hated - Both by God and men. Robert Jamieson, A. R. Fausset and David Brown 14:17 He . . . angry--literally, "short of anger" (compare Prov 14:29, opposite idea). man . . . hated--that is, the deliberate evildoer is more hated than the rash.
14:1814:18: Բաժանի՛ն ամպարիշտք ՚ի չարիս. իսկ խորագէտք զօրանան իմաստութեամբ[8054]։ [8054] Ոսկան. Բաժանեն ամբա՛՛։ 18 Ամբարիշտները պիտի բաժանեն չարիքները, բայց խորագէտները պիտի զօրանան իրենց իմաստութեամբ: 18 Անխոհեմները անմտութիւն կը ժառանգեն, Բայց խելացիները գիտութեամբ կը պսակուին։ Բաժանին ամպարիշտք զչարիս, իսկ խորագէտք զօրանան իմաստութեամբ: 14:18: Բաժանի՛ն ամպարիշտք ՚ի չարիս. իսկ խորագէտք զօրանան իմաստութեամբ[8054]։ [8054] Ոսկան. Բաժանեն ամբա՛՛։ 18 Ամբարիշտները պիտի բաժանեն չարիքները, բայց խորագէտները պիտի զօրանան իրենց իմաստութեամբ: 18 Անխոհեմները անմտութիւն կը ժառանգեն, Բայց խելացիները գիտութեամբ կը պսակուին։ zohrab-1805▾ eastern-1994▾ western am▾	14:1814:18 Невежды получают в удел себе глупость, а благоразумные увенчаются знанием. 14:18 μεριοῦνται μεριζω apportion; allocate ἄφρονες αφρων senseless κακίαν κακια badness; vice οἱ ο the δὲ δε though; while πανοῦργοι πανουργος crafty κρατήσουσιν κρατεω seize; retain αἰσθήσεως αισθησις sensation; perception 14:18 נָחֲל֣וּ nāḥᵃlˈû נחל take possession פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man אִוֶּ֑לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness וַֽ֝ ˈwˈa וְ and עֲרוּמִ֗ים ʕᵃrûmˈîm עָרוּם shrewd יַכְתִּ֥רוּ yaḵtˌirû כתר surround דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge 14:18. possidebunt parvuli stultitiam et astuti expectabunt scientiamThe childish shall possess folly, and the prudent shall look for knowledge. 18. The simple inherit folly: but the prudent are crowned with knowledge. The simple inherit folly: but the prudent are crowned with knowledge: 14:18 Невежды получают в удел себе глупость, а благоразумные увенчаются знанием. 14:18 μεριοῦνται μεριζω apportion; allocate ἄφρονες αφρων senseless κακίαν κακια badness; vice οἱ ο the δὲ δε though; while πανοῦργοι πανουργος crafty κρατήσουσιν κρατεω seize; retain αἰσθήσεως αισθησις sensation; perception 14:18 נָחֲל֣וּ nāḥᵃlˈû נחל take possession פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man אִוֶּ֑לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness וַֽ֝ ˈwˈa וְ and עֲרוּמִ֗ים ʕᵃrûmˈîm עָרוּם shrewd יַכְתִּ֥רוּ yaḵtˌirû כתר surround דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge 14:18. possidebunt parvuli stultitiam et astuti expectabunt scientiam The childish shall possess folly, and the prudent shall look for knowledge. 18. The simple inherit folly: but the prudent are crowned with knowledge. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 18 The simple inherit folly: but the prudent are crowned with knowledge. Note, 1. Sin is the shame of sinners: The simple, who love simplicity, get nothing by it; they inherit folly. They have it by inheritance, so some. This corruption of nature is derived from our first parents, and all the calamities that attend it we have by kind; it was the inheritance they transmitted to their degenerate race, an hereditary disease. They are as fond of it as a man of his inheritance, hold it as fast, and are as loth to part with it. What they value themselves upon is really foolish; and what will be the issue of their simplicity but folly? They will for ever rue their own foolish choice. 2. Wisdom is the honour of the wise: The prudent crown themselves with knowledge, they look upon it as their brightest ornament, and there is nothing they are so ambitious of; they bind it to their heads as a crown, which they will by no means part with; they press towards the top and perfection of knowledge, which will crown their beginnings and progress. They shall have the praise of it; wise heads shall be respected as if they were crowned heads. They crown knowledge (so some read it); they are a credit to their profession. Wisdom is not only justified, but glorified, of all her children. Albert Barnes: Notes on the Bible - 1834 14:18: Crowned - The teacher anticipates the truth, and the paradox, of the Stoic saying, "The wise is the only king." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:18: inherit: Pro 3:35, Pro 11:29; Jer 16:19, Jer 44:17; Mat 23:29-32; Pe1 1:18 the prudent: Pro 4:7-9, Pro 11:30; Dan 12:3; Ti2 4:8; Pe1 5:4 Proverbs 14:19 Carl Friedrich Keil and Franz Delitzsch 14:18 18 The simple have obtained folly as an inheritance; But the prudent put on knowledge as a crown. As a parallel word to נחלוּ, יכתּרוּ (after the Masora defective), also in the sense of Arab. âkthar, multiplicare, abundare (from Arab. kathura, to be much, perhaps (Note: According to rule the Hebr. ש becomes in Arab. ṯ, as in Aram. ת; but kthar might be from ktar, an old verb rarely found, which derivata with the idea of encircling (wall) and of rounding (bunch) point to.) properly comprehensive, encompassing), would be appropriate, but it is a word properly Arabic. On the other hand, inappropriate is the meaning of the Heb.-Aram. כּתּר, to wait (properly waiting to surround, to go round any one, cf. manere aliquem or aliquod), according to which Aquila, ἀναμενούσιν, and Jerome, expectabunt. Also הכתּיר, to encompass in the sense of to embrace (lxx κρατήσουσιν), does not suffice, since in the relation to נחלו one expects an idea surpassing this. Certainly there is a heightening of the idea in this, that the Hiph. in contradistinction to נחל would denote an object of desire spontaneously sought for. But far stronger and more pointed is the heightening of the idea when we take יכתרו as the denom. of כּרת (Gr. κίταρις, κίδαρις, Babyl. כדר, cudur, cf. כּדּוּר, a rounding, sphaera). Thus Theodotion, στεφθήσονται. The Venet. better actively, ἐστέψαντο (after Kimchi: ישׂימו הדעת ככתר על ראשם), the Targ., Jerome, Luther (but not the Syr., which translates נחלו by "to inherit," but יכתרו by μεριοῦνται, which the lxx has for נחלו). The bibl. language has also (Ps. 142:8) הכתיר in the denom. signification of to place a crown, and that on oneself; the non-bibl. has מכתיר (like the bibl. מעטיר) in the sense of distributor of crowns, (Note: Vid., Wissenschaft, Kunst, Judenthum (1838), p. 240.) and is fond of the metaphor כתר הדעת, crown of knowledge. With those not self-dependent (vid., regarding the plur. form of פּתי, p. 56), who are swayed by the first influence, the issue is, without their willing it, that they become habitual fools: folly is their possession, i.e., their property. The prudent, on the contrary, as Prov 14:15 designates them, have thoughtfully to ponder their step to gain knowledge as a crown (cf. העשׁיר, to gain riches, הפריח, 11b, to gain flowers, Gesen. 53, 2). Knowledge is to them not merely an inheritance, but a possession won, and as such remains with them a high and as it were a kingly ornament. John Gill 14:18 The simple inherit folly,.... It is natural and hereditary to them, they are born like wild asses colts; the foolish sayings and proverbs, customs and practices, of their ancestors, though they have been demonstrated to be mere folly, yet these, their posterity, approve them; they love, like, and retain them as their patrimony, Job 11:12. Such are the foolish traditions, customs, principles, and doctrines, of the church of Rome, handed down from father to son; and because Popery is the religion they have been bred and brought up in, though so foolish and absurd, they will not relinquish it; but the prudent are crowned with knowledge; natural, civil, and spiritual, especially the latter; evangelical knowledge, the knowledge of Christ, and of God in Christ, and of Gospel truths; they are honoured with an acquaintance with them; and they esteem the knowledge of these above all things else, and reckon all things else but loss and dung in comparison of them; they are as a crown unto them, and the knowledge of them is the way to the crown of life; yea, is itself life eternal, Phil 3:8. Or, they "crown themselves with knowledge" (p); they labour after it, pursue it with eagerness, follow on to know the Lord, and attain to a large share of it; surround, encompass, and lay hold upon it, and gird themselves about with this girdle of truth. Or, "they crown knowledge" (q); do honour to that, by putting it in practice; by adding to it temperance, and every virtue, and by bringing others to it; and are an ornament to it in their lives and conversation; they adorn the doctrine of God their Saviour. (p) "imponent coronam sibi scientiam", Montanus; "coronant se scientia", Piscator, so Ben Melech. (q) "Coronabunt scientiam", Baynus; "ornant scientiam", Drusius. John Wesley 14:18 Inherit - They possess it as their inheritance, holding it fast, and glorying in it. Knowledge - The saving knowledge of God and of their own duty. Robert Jamieson, A. R. Fausset and David Brown 14:18 inherit--as a portion (compare Prov 3:35). are crowned--literally, "are surrounded with it," abound in it.
14:1914:19: Գայթագղեսցին չարք առաջի բարեաց. եւ ամպարիշտք կողկողեսցին առ դրունս արդարոց[8055]։ [8055] Ոսկան յաւելու. Առ դրունս արդարոց։ Բայց բարեկամի իւրոյ աղքատն ատելի եղիցի։ 19 Չարերը ծնկի պիտի գան բարիների առջեւ, եւ ամբարիշտները պիտի պաղատեն արդարների դռների մօտ: 19 Չարերը բարիներուն առջեւ կը խոնարհին Եւ ամբարիշտները՝ արդարներուն դրանը քով։ Գայթակղեսցին`` չարք առաջի բարեաց, եւ ամպարիշտք կողկողեսցին առ դրունս արդարոց: 14:19: Գայթագղեսցին չարք առաջի բարեաց. եւ ամպարիշտք կողկողեսցին առ դրունս արդարոց[8055]։ [8055] Ոսկան յաւելու. Առ դրունս արդարոց։ Բայց բարեկամի իւրոյ աղքատն ատելի եղիցի։ 19 Չարերը ծնկի պիտի գան բարիների առջեւ, եւ ամբարիշտները պիտի պաղատեն արդարների դռների մօտ: 19 Չարերը բարիներուն առջեւ կը խոնարհին Եւ ամբարիշտները՝ արդարներուն դրանը քով։ zohrab-1805▾ eastern-1994▾ western am▾	14:1914:19 Преклонятся злые пред добрыми и нечестивые у ворот праведника. 14:19 ὀλισθήσουσιν ολισθαινω bad; ugly ἔναντι εναντι next to; in the presence of ἀγαθῶν αγαθος good καὶ και and; even ἀσεβεῖς ασεβης irreverent θεραπεύσουσιν θεραπευω cure; minister to θύρας θυρα door δικαίων δικαιος right; just 14:19 שַׁח֣וּ šaḥˈû שׁחח bow down רָ֭עִים ˈrāʕîm רַע evil לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face טֹובִ֑ים ṭôvˈîm טֹוב good וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty עַֽל־ ʕˈal- עַל upon שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate צַדִּֽיק׃ ṣaddˈîq צַדִּיק just 14:19. iacebunt mali ante bonos et impii ante portas iustorumThe evil shall fall down before the good: and the wicked before the gates of the just. 19. The evil bow before the good; and the wicked at the gates of the righteous. The evil bow before the good; and the wicked at the gates of the righteous: 14:19 Преклонятся злые пред добрыми и нечестивые у ворот праведника. 14:19 ὀλισθήσουσιν ολισθαινω bad; ugly ἔναντι εναντι next to; in the presence of ἀγαθῶν αγαθος good καὶ και and; even ἀσεβεῖς ασεβης irreverent θεραπεύσουσιν θεραπευω cure; minister to θύρας θυρα door δικαίων δικαιος right; just 14:19 שַׁח֣וּ šaḥˈû שׁחח bow down רָ֭עִים ˈrāʕîm רַע evil לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face טֹובִ֑ים ṭôvˈîm טֹוב good וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty עַֽל־ ʕˈal- עַל upon שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate צַדִּֽיק׃ ṣaddˈîq צַדִּיק just 14:19. iacebunt mali ante bonos et impii ante portas iustorum The evil shall fall down before the good: and the wicked before the gates of the just. 19. The evil bow before the good; and the wicked at the gates of the righteous. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 19 The evil bow before the good; and the wicked at the gates of the righteous. That is, 1. The wicked are oftentimes impoverished and brought low, so that they are forced to beg, their wickedness having reduced them to straits; while good men, by the blessing of God, are enriched, and enabled to give, and do give, even to the evil; for where God grants life we must not deny a livelihood. 2. Sometimes God extorts, even from bad men, an acknowledgement of the excellency of God's people. The evil ought always to bow before the good, and sometimes they are made to do it and to know that God has loved them, Rev. iii. 9. They desire their favour (Esth. vii. 7), their prayers, 2 Kings iii. 12. 3. There is a day coming when the upright shall have the dominion (Ps. xlix. 14), when the foolish virgins shall come begging to the wise for oil, and shall knock in vain at that gate of the Lord at which the righteous entered. Adam Clarke: Commentary on the Bible - 1831 14:19: The evil bow before the good - They are almost constrained to show them respect; and the wicked, who have wasted their substance with riotous living, bow before the gates of the righteous - of benevolent men - begging a morsel of bread. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:19: Gen 42:6, Gen 43:28; Exo 8:8, Exo 9:27, Exo 9:28, Exo 11:8; Kg2 3:12; Est 7:7, Est 7:8; Psa 49:14; Isa 60:14; Mic 7:9, Mic 7:10, Mic 7:16, Mic 7:17; Mal 4:3; Act 16:39; Rev 3:9 Proverbs 14:20 Carl Friedrich Keil and Franz Delitzsch 14:19 19 The wicked must bow before the good, And the godless stand at the doors of the righteous. The good, viz., that which is truly good, which has love as its principle, always at last holds the supremacy. The good men who manifest love to men which flows from love to God, come finally forward, so that the wicked, who for a long time played the part of lords, bow themselves willingly or unwillingly before them, and often enough it comes about that godless men fall down from their prosperity and their places of honour so low, that they post themselves at the entrance of the stately dwelling of the righteous (Prov 13:22), waiting for his going out and in, or seeking an occasion of presenting to him a supplication, or also as expecting gifts to be bestowed (Ps 37:25). The poor man Lazarus πρὸς τὸν πυλῶνα of the rich man, Lk 16:20, shows, indeed, that this is not always the case on this side of the grave. שׁחוּ has, according to the Masora (cf. Kimchi's Wrterbuch under שׁחח), the ultima accented; the accentuation of the form סכּוּ wavers between the ult. and penult. Olsh. p. 482f., cf. Gesen. 68, Anm. 10. The substantival clause 19b is easily changed into a verbal clause: they come (Syr.), appear, stand (incorrectly the Targ.: they are judged in the gates of the righteous). Geneva 1599 14:19 The evil bow before the good; and the wicked (k) at the gates of the righteous. (k) If this come not daily to pass, we must consider that it is because of our sins, which hinder God's workings. John Gill 14:19 The evil bow before the good,.... Wicked men before good men. This, as Jarchi observes, respects future time; even the latter day glory, or the spiritual times of the Messiah, when the kingdom under the whole heaven shall be given to the saints of the most High: for though there may have been some few instances of this kind, as Haman bowing before Mordecai, and the Heathen emperors before Constantine; and there may be some now, in some cases where obligation requires; yet this is far from being general, as it will be in the spiritual reign of Christ; when the sons of those that afflicted the church will come bending to her, and they that have despised her shall bow themselves down at the soles of her feet; and even great personages too shall bow down and lick the dust of her feet; the kings of the earth, who before have been in confederacy with antichrist, and have persecuted the saints, now shall hate the whore, and honour the true church of Christ: this will be in the Philadelphian state, which is the same with the spiritual reign of Christ; such who called themselves Jews, and are not, shall come and worship before the feet of the church, and own that she and her members are the favourites of heaven, Dan 7:27, Is 49:23; and the wicked at the gates of the righteous; or, "come to the gates of the righteous", as the Syriac version supplies it; they come and knock there, stand and wait, or lay themselves down; become prostrate and humble supplicants for relief and protection, as beggars do. This may also respect their attendance at Wisdom's gates, at the gates of Zion, on public ordinances, for counsel and instruction, which before they despised, Prov 8:34. The Septuagint version is, "shall serve thy gates"; that is, at them; see Is 60:11. John Wesley 14:19 The evil - Good men shall have the pre - eminency over the wicked. Robert Jamieson, A. R. Fausset and David Brown 14:19 Describes the humbling of the wicked by the punishment their sins incur.
14:2014:20: Բարեկամք ատեսցեն զբարեկամս աղքատս. բարեկամք մեծատանց բազումք[8056]։ [8056] Ոմանք. Բարեկամք աղքատք ատեսցեն։ 20 Աղքատներին ատում են նոյնիսկ իր բարեկամները, մինչդեռ հարուստներին շատերն են դառնում բարեկամ: 20 Աղքատը մինչեւ անգամ իր ընկերին ատելի է, Բայց հարուստին բարեկամները շատ են։ Բարեկամք ատեսցեն զբարեկամս աղքատս. բարեկամք մեծատանց բազումք: 14:20: Բարեկամք ատեսցեն զբարեկամս աղքատս. բարեկամք մեծատանց բազումք[8056]։ [8056] Ոմանք. Բարեկամք աղքատք ատեսցեն։ 20 Աղքատներին ատում են նոյնիսկ իր բարեկամները, մինչդեռ հարուստներին շատերն են դառնում բարեկամ: 20 Աղքատը մինչեւ անգամ իր ընկերին ատելի է, Բայց հարուստին բարեկամները շատ են։ zohrab-1805▾ eastern-1994▾ western am▾	14:2014:20 Бедный ненавидим бывает даже близким своим, а у богатого много друзей. 14:20 φίλοι φιλος friend μισήσουσιν μισεω hate φίλους φιλος friend πτωχούς πτωχος bankrupt; beggarly φίλοι φιλος friend δὲ δε though; while πλουσίων πλουσιος rich πολλοί πολυς much; many 14:20 גַּם־ gam- גַּם even לְ֭ ˈl לְ to רֵעֵהוּ rēʕēhˌû רֵעַ fellow יִשָּׂ֣נֵא yiśśˈānē שׂנא hate רָ֑שׁ rˈāš רושׁ be poor וְ wᵊ וְ and אֹהֲבֵ֖י ʔōhᵃvˌê אהב love עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich רַבִּֽים׃ rabbˈîm רַב much 14:20. etiam proximo suo pauper odiosus erit amici vero divitum multiThe poor man shall be hateful even to his own neighbour: but the friends of the rich are many. 20. The poor is hated even of his own neighbour: but the rich hath many friends. The poor is hated even of his own neighbour: but the rich [hath] many friends: 14:20 Бедный ненавидим бывает даже близким своим, а у богатого много друзей. 14:20 φίλοι φιλος friend μισήσουσιν μισεω hate φίλους φιλος friend πτωχούς πτωχος bankrupt; beggarly φίλοι φιλος friend δὲ δε though; while πλουσίων πλουσιος rich πολλοί πολυς much; many 14:20 גַּם־ gam- גַּם even לְ֭ ˈl לְ to רֵעֵהוּ rēʕēhˌû רֵעַ fellow יִשָּׂ֣נֵא yiśśˈānē שׂנא hate רָ֑שׁ rˈāš רושׁ be poor וְ wᵊ וְ and אֹהֲבֵ֖י ʔōhᵃvˌê אהב love עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich רַבִּֽים׃ rabbˈîm רַב much 14:20. etiam proximo suo pauper odiosus erit amici vero divitum multi The poor man shall be hateful even to his own neighbour: but the friends of the rich are many. 20. The poor is hated even of his own neighbour: but the rich hath many friends. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20-27: Из двух стихов - 20: и 21, в первом указывается частое, хотя и не нормальное с нравственной точки зрения, явление - дружба лишь по видам корысти, - а во втором проводится моральное воззрение на этот пункт. Далее следуют сентенции: о гибельности злоумышления против ближнего и о благотворности доброжелательства (ст. 22), о пользе труда и о вреде празднослова (ст. 23), о богатстве, как уделе мудрых, и скудости, постигающей безумного (ст. 24), о спасительности истинного свидетельства и пагубности лжесвидетельства (ст. 25); наконец, в связи с последним, а вместе с содержанием целого отдела, говорится о страхе Божьем, как источнике всякого блага жизни и самой жизни (ст. 26-27). Matthew Henry: Concise Commentary on the Whole Bible - 1706 20 The poor is hated even of his own neighbour: but the rich hath many friends. This shows, not what should be, but what is the common way of the world--to be shy of the poor and fond of the rich. 1. Few will give countenance to those whom the world frowns upon, though otherwise worthy of respect: The poor, who should be pitied, and encouraged, and relieved, is hated, looked strange upon, and kept at a distance, even by his own neighbour, who, before he fell into disgrace, was intimate with him and pretended to have a kindness for him. Most are swallow-friends, that are gone in winter. It is good having God our friend, for he will not desert us when we are poor. 2. Every one will make court to those whom the world smiles upon, though otherwise unworthy: The rich have many friends, friends to their riches, in hope to get something out of them. There is little friendship in the world but what is governed by self-interest, which is no true friendship at all, nor what a wise man will either value himself on or put any confidence in. Those that make the world their God idolize those that have most of its good things, and seek their favour as if indeed they were Heaven's favourites. Adam Clarke: Commentary on the Bible - 1831 14:20: But the rich hath many friends - Many who speak to him the language of friendship; but if they profess friendship because he is rich, there is not one real friend among them. There is a fine saying of Cicero on this subject: Ut hirundines festivo tempore praesto sunt, frigore pulsae recedunt: ita falsi amici sereno tempore praesto sunt: simul atque fortunae hiemem viderint, evolant omnes - Lib. iv., ad Herenn. "They are like swallows, who fly off during the winter, and quit our cold climates; and do not return till the warm season: but as soon as the winter sets in, they are all off again." So Horace: - Donec eris felix, multos numerabis amicos:Nullus ad amissas ibit amicus opes. "As long as thou art prosperous, thou shalt have many friends: but who of them will regard thee when thou hast lost thy wealth?" Albert Barnes: Notes on the Bible - 1834 14:20: The maxim, jarring as it is, represents the generalization of a wide experience; but the words which follow Pro 14:21 show that it is not to be taken by itself. In spite of all the selfish morality of mere prudence, the hearer is warned that to despise his "neighbor" (Christians must take the word in all the width given to it by the parable of the Good Samaritan) is to sin. The fullness of blessing comes on him who sees in the poor the objects of his mercy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:20: poor: Pro 10:15, Pro 19:7; Job 6:21-23, Job 19:13, Job 19:14, Job 30:10 but: Pro 19:4, Pro 19:6; Est 3:2, Est 5:10, Est 5:11 the rich hath many friends: Heb. many are the lovers of the rich. Proverbs 14:21 Carl Friedrich Keil and Franz Delitzsch 14:20 Three proverbs on the hatred of men: 20 The poor is hated even by his neighbour; But of those who love the rich there are many. This is the old history daily repeating itself. Among all people is the saying and the complaint: Donec eris felix multos numerabis amicos, Tempora si fuerint nubilia solus eris. (Note: Ovid, Trist. i. 8.) The Book of Proverbs also speaks of this lamentable phenomenon. It is a part of the dark side of human nature, and one should take notice of it, so that when it goes well with him, he may not regard his many friends as all genuine, and when he becomes poor, he may not be surprised by the dissolution of earlier friendship, but may value so much the higher exceptions to the rule. The connection of the passive with ל of the subject (cf. Prov 13:13), as in the Greek with the dative, is pure Semitic; sometimes it stands with מן, but in the sense of ἀπό, Song 3:10, before the influence of the West led to its being used in the sense of ὑπό (Ges. 143, 2); ישּׂנא, is hated (Cod. 1294: ישּׂנא, connects with the hatred which is directed against the poor also the indifference which makes him without sympathy, for one feels himself troubled by him and ashamed. John Gill 14:20 The poor is hated even of his own neighbour,.... As well as of strangers; that is, he is shy of him; he does not care to take any notice of him, or be friendly with him, lest he should be burdensome to him. Poverty brings a man into contempt and disgrace; the same man, in affluence and indigence, is respected or disrespected: this is true, as Gersom observes, of a man that is poor, whether in money or in knowledge, in his purse or in his understanding; but the rich hath many friends; or, "many are the lovers of the rich" (r): for the sake of their riches; either for the sake of honour or profit, or because the rich want nothing of them, or because they themselves may gain something by them: this also is observed by the above Jewish commentator to be true of the rich in substance or in wisdom; but the former sense is best; for a wise man, if poor in the world, is but little regarded. (r) "et amatores divitiis spissi", Schultens; "dilectores autem divitis multi sunt", Piscator. "Donec eris felix, multos numerabis amicos", Ovid. Trist. Eleg. 8. "Dat census honores, census amicitias", ib. Fasti, l. 1. so Phocylides, v. 925, 926. John Wesley 14:20 Hated - Despised and abandoned. Robert Jamieson, A. R. Fausset and David Brown 14:20 This sad but true picture of human nature is not given approvingly, but only as a fact.
14:2114:21: Որ անարգէ զտնանկն՝ մեղանչէ. եւ որ ողորմի աղքատի՝ երանելի է[8057]։ [8057] ՚Ի լուս՛՛. Որ անարգէ զաղքատն. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան յաւելու. Աղքատաց, երանելի է, որ հաւատայ ՚ի Տէր՝ զողորմութիւն սիրէ։ 21 Ով անարգում է տնանկին, մեղք է գործում, բայց ով ողորմում է աղքատին, արժանի է երանութեան: 21 Տնանկը անարգողը մեղք կը գործէ, Բայց աղքատին ողորմողը երանելի կ’ըլլայ։ Որ անարգէ ^[203]զտնանկն` մեղանչէ. եւ որ ողորմի աղքատի` երանելի է: 14:21: Որ անարգէ զտնանկն՝ մեղանչէ. եւ որ ողորմի աղքատի՝ երանելի է[8057]։ [8057] ՚Ի լուս՛՛. Որ անարգէ զաղքատն. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան յաւելու. Աղքատաց, երանելի է, որ հաւատայ ՚ի Տէր՝ զողորմութիւն սիրէ։ 21 Ով անարգում է տնանկին, մեղք է գործում, բայց ով ողորմում է աղքատին, արժանի է երանութեան: 21 Տնանկը անարգողը մեղք կը գործէ, Բայց աղքատին ողորմողը երանելի կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:2114:21 Кто презирает ближнего своего, тот грешит; а кто милосерд к бедным, тот блажен. 14:21 ὁ ο the ἀτιμάζων ατιμαζω dishonor πένητας πενης poor ἁμαρτάνει αμαρτανω sin ἐλεῶν ελεεω show mercy; have mercy on δὲ δε though; while πτωχοὺς πτωχος bankrupt; beggarly μακαριστός μακαριστος deemed 14:21 בָּז־ boz- בוז despise לְ lᵊ לְ to רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow חֹוטֵ֑א ḥôṭˈē חטא miss וּ û וְ and מְחֹונֵ֖ן mᵊḥônˌēn חנן favour עֲנָוִ֣יםעניים ʕᵃnāwˈîm עָנָו humble אַשְׁרָֽיו׃ ʔašrˈāʸw אֶשֶׁר happiness 14:21. qui despicit proximum suum peccat qui autem miseretur pauperi beatus eritHe that despiseth his neighbour, sinneth: but he that sheweth mercy to the poor, shall be blessed. He that believeth in the Lord, loveth mercy. 21. He that despiseth his neighbour sinneth: but he that hath pity on the poor, happy is he. He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy [is] he: 14:21 Кто презирает ближнего своего, тот грешит; а кто милосерд к бедным, тот блажен. 14:21 ὁ ο the ἀτιμάζων ατιμαζω dishonor πένητας πενης poor ἁμαρτάνει αμαρτανω sin ἐλεῶν ελεεω show mercy; have mercy on δὲ δε though; while πτωχοὺς πτωχος bankrupt; beggarly μακαριστός μακαριστος deemed 14:21 בָּז־ boz- בוז despise לְ lᵊ לְ to רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow חֹוטֵ֑א ḥôṭˈē חטא miss וּ û וְ and מְחֹונֵ֖ן mᵊḥônˌēn חנן favour עֲנָוִ֣יםעניים ʕᵃnāwˈîm עָנָו humble אַשְׁרָֽיו׃ ʔašrˈāʸw אֶשֶׁר happiness 14:21. qui despicit proximum suum peccat qui autem miseretur pauperi beatus erit He that despiseth his neighbour, sinneth: but he that sheweth mercy to the poor, shall be blessed. He that believeth in the Lord, loveth mercy. 21. He that despiseth his neighbour sinneth: but he that hath pity on the poor, happy is he. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 21 He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he. See here how men's character and condition are measured and judged of by their conduct towards their poor neighbours. 1. Those that look upon them with contempt have here assigned them a bad character, and their condition will be accordingly: He that despises his neighbour because he is low in the world, because he is of a mean extraction, rustic education, and makes but a mean figure, that thinks it below him to take notice of him, converse with him, or concern himself about him, and sets him with the dogs of his flock, is a sinner, is guilty of a sin, is in the way to worse, and shall be dealt with as a sinner; unhappy is he. 2. Those that look upon them with compassion are here said to be in a good condition, according to their character: He that has mercy on the poor, is ready to do all the good offices he can to him, and thereby puts an honour upon him, happy is he; he does that which is pleasing to God, which he himself will afterwards reflect upon with great satisfaction, for which the loins of the poor will bless him, and which will be abundantly recompensed in the resurrection of the just. Adam Clarke: Commentary on the Bible - 1831 14:21: He that despiseth his neighbor sinneth - To despise a man because he has some natural blemish is unjust, cruel, and wicked. He is not the author of his own imperfections; they did not occur through his fault or folly; and if he could, he would not retain them. It is, therefore, unjust and wicked to despise him for what is not his fault, but his misfortune. But he that hath mercy on the poor - Who reproaches no man for his poverty or scanty intellect, but divides his bread with the hungry - happy is he; the blessing of God, and of them that were ready to perish, shall come upon him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:21: that despiseth: Pro 11:12, Pro 17:5, Pro 18:3; Job 31:13-15, Job 35:5, Job 35:6; Psa 22:24; Luk 18:9; Jam 2:5, Jam 2:6, Jam 2:14-16 he that hath: Pro 14:31, Pro 11:24, Pro 11:25, Pro 19:17, Pro 28:27; Psa 41:1, Psa 41:2, Psa 112:5, Psa 112:9; Ecc 11:1, Ecc 11:2; Isa 58:7-12; Dan 4:27; Mat 25:34-46; Luk 6:30-36; Act 20:35; Heb 6:12; Jo1 3:17-22 Proverbs 14:22 Carl Friedrich Keil and Franz Delitzsch 14:21 21 Whoever despiseth his neighbour committeth sin; But whoever hath compassion on the suffering - blessings on him! One should regard every human being, especially such as God has placed near to him, as a being having the same origin, as created in the image of God, and of the same lofty destination, and should consider himself as under obligation to love him. He who despiseth his neighbour (write בּז with Metheg, and vid., regarding the constr. with dat. object. Prov 6:30, cf. Prov 11:12; Prov 13:13) sins in this respect, that he raises himself proudly and unwarrantably above him; that the honour and love he shows to him he measures not by the rule of duty and of necessity, but according to that which is pleasing to himself; and in that he refuses to him that which according to the ordinance of God he owes him. In Prov 14:21 the Chethı̂b עניּים and the Kerı̂ ענוים (vid., at Ps 9:13) interchange in an inexplicable way; עני is the bowed down (cf. Arab. ma'nuww, particularly of the prisoner, from 'ana, fut. ya'nw, to bow, bend), ענו (Arab. 'anin, with the art. âl'niy, from the intrans. 'aniya, to be bowed down) the patient bearer who in the school of suffering has learned humility and meekness. One does not see why the Kerı̂ here exchanges that passive idea for this ethical one, especially since, in proving himself to be מחונן (compassionate) (for which elsewhere the part. Kal חונן, Prov 14:31; Prov 19:17; Prov 28:8), one must be determined only by the needy condition of his neighbour, and not by his (the neighbour's) moral worthiness, the want of which ought to make him twofold more an object of our compassion. All the old translators, from the lxx to the Venet. and Luther, on this account adopt the Chethı̂b. John Gill 14:21 He that despiseth his neighbour sinneth,.... He that despiseth his neighbour in his heart, speaks slightly of him, overlooks him, is not friendly to him, will neither converse with him, nor relieve him in his necessity; for it seems to be understood of his poor neighbour; and so the Septuagint and Arabic versions render it, "he that despiseth the poor"; that despises him for his poverty; because of his pedigree and education, and the low circumstances he is in; or on account of his weakness and incapacity, or any outward circumstance that attends him; such an one sins very greatly, is guilty of a heinous sin; and he will be reckoned and dealt with as a sinner, and be condemned and punished, and so be unhappy and miserable; but he that hath mercy on the poor, happy is he; or, "that gives to the poor,'' as the Targum; who has compassion on him in his distress, and shows it by relieving him: he that shows favour to the meek and humble ones, as the word (s) may be rendered, and as they generally are that are in affliction and poverty, for these tend to humble men; and such who regard them in their low estate are "happy" or blessed; they are blessed in things temporal and spiritual, and both here and hereafter; see Ps 41:1. (s) "modestorum", Montanus, Mercerus; "mansuetos", Cocceius. John Wesley 14:21 Despiseth - That does not pity and relieve the poor. Robert Jamieson, A. R. Fausset and David Brown 14:21 For such contempt of the poor is contrasted as sinful with the virtuous compassion of the good.
14:2214:22: Մոլորեալք նիւթեն զչարիս. զողորմութիւն եւ զճշմարտութիւն՝ նիւթե՛ն բարիք։ Ո՛չ գիտեն զողորմութիւն եւ զհաւատ՝ նիւթօղք չարեաց, ողորմութիւն եւ հաւատք առ նիւթօղս բարեաց[8058]։ [8058] Ոմանք. Զողորմութիւն եւ զհաւատք։ 22 Մոլորեալները չարիքներ են նիւթում, բարիք խորհողները՝ ողորմութիւն եւ ճշմարտութիւն արարում: Չարիքներ նիւթողները չեն ճանաչում ողորմութիւնն ու հաւատը, բայց բարիք արարողները կը ժառանգեն ողորմութիւնն ու հաւատը: 22 Չարութիւն մտածողները կը մոլորին, Բայց բարութիւն մտածողներուն ողորմութիւն ու ճշմարտութիւն կը հանդիպի։ ^[204]Մոլորեալք նիւթեն զչարիս, զողորմութիւն եւ զճշմարտութիւն նիւթեն բարիք. ոչ գիտեն զողորմութիւն եւ զհաւատս` նիւթօղք չարեաց, ողորմութիւն եւ հաւատք առ նիւթօղս բարեաց: 14:22: Մոլորեալք նիւթեն զչարիս. զողորմութիւն եւ զճշմարտութիւն՝ նիւթե՛ն բարիք։ Ո՛չ գիտեն զողորմութիւն եւ զհաւատ՝ նիւթօղք չարեաց, ողորմութիւն եւ հաւատք առ նիւթօղս բարեաց[8058]։ [8058] Ոմանք. Զողորմութիւն եւ զհաւատք։ 22 Մոլորեալները չարիքներ են նիւթում, բարիք խորհողները՝ ողորմութիւն եւ ճշմարտութիւն արարում: Չարիքներ նիւթողները չեն ճանաչում ողորմութիւնն ու հաւատը, բայց բարիք արարողները կը ժառանգեն ողորմութիւնն ու հաւատը: 22 Չարութիւն մտածողները կը մոլորին, Բայց բարութիւն մտածողներուն ողորմութիւն ու ճշմարտութիւն կը հանդիպի։ zohrab-1805▾ eastern-1994▾ western am▾	14:2214:22 Не заблуждаются ли умышляющие зло? [не знают милости и верности делающие зло;] но милость и верность у благомыслящих. 14:22 πλανώμενοι πλαναω mislead; wander τεκταίνουσι τεκταινω bad; ugly ἔλεον ελεος mercy δὲ δε though; while καὶ και and; even ἀλήθειαν αληθεια truth τεκταίνουσιν τεκταινω good οὐκ ου not ἐπίστανται επισταμαι well aware; stand over ἔλεον ελεος mercy καὶ και and; even πίστιν πιστις faith; belief τέκτονες τεκτων carpenter; craftsman κακῶν κακος bad; ugly ἐλεημοσύναι ελεημοσυνη mercy δὲ δε though; while καὶ και and; even πίστεις πιστις faith; belief παρὰ παρα from; by τέκτοσιν τεκτων carpenter; craftsman ἀγαθοῖς αγαθος good 14:22 הֲֽ hˈᵃ הֲ [interrogative] לֹוא־ lô- לֹא not יִ֭תְעוּ ˈyiṯʕû תעה err חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough טֹֽוב׃ ṭˈôv טֹוב good 14:22. errant qui operantur malum misericordia et veritas praeparant bonaThey err that work evil: but mercy and truth prepare good things. 22. Do they not err that devise evil? but mercy and truth them that devise good. Do they not err that devise evil? but mercy and truth [shall be] to them that devise good: 14:22 Не заблуждаются ли умышляющие зло? [не знают милости и верности делающие зло;] но милость и верность у благомыслящих. 14:22 πλανώμενοι πλαναω mislead; wander τεκταίνουσι τεκταινω bad; ugly ἔλεον ελεος mercy δὲ δε though; while καὶ και and; even ἀλήθειαν αληθεια truth τεκταίνουσιν τεκταινω good οὐκ ου not ἐπίστανται επισταμαι well aware; stand over ἔλεον ελεος mercy καὶ και and; even πίστιν πιστις faith; belief τέκτονες τεκτων carpenter; craftsman κακῶν κακος bad; ugly ἐλεημοσύναι ελεημοσυνη mercy δὲ δε though; while καὶ και and; even πίστεις πιστις faith; belief παρὰ παρα from; by τέκτοσιν τεκτων carpenter; craftsman ἀγαθοῖς αγαθος good 14:22 הֲֽ hˈᵃ הֲ [interrogative] לֹוא־ lô- לֹא not יִ֭תְעוּ ˈyiṯʕû תעה err חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough טֹֽוב׃ ṭˈôv טֹוב good 14:22. errant qui operantur malum misericordia et veritas praeparant bona They err that work evil: but mercy and truth prepare good things. 22. Do they not err that devise evil? but mercy and truth them that devise good. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 22 Do they not err that devise evil? but mercy and truth shall be to them that devise good. See here, 1. How miserably mistaken those are that not only do evil, but devise it: Do they not err? Yes, certainly they do; every one knows it. They think that by sinning with craft and contrivance, and carrying on their intrigues with more plot and artifice than others, they shall make a better hand of their sins than others do, and come off better. But they are mistaken. God's justice cannot be out-witted. Those that devise evil against their neighbours greatly err, for it will certainly turn upon themselves and end in their own ruin, a fatal error! 2. How wisely those consult their own interest that not only do good but devise it: Mercy and truth shall be to them, not a reward of debt (they will own that they merit nothing), but a reward of mercy, mere mercy, mercy according to the promise, mercy and truth, to which God is pleased to make himself a debtor. Those that are so liberal as to devise liberal things, that seek opportunities of doing good, and contrive how to make their charity most extensive and most acceptable to those that need it, by liberal things they shall stand, Isa. xxxii. 8. Albert Barnes: Notes on the Bible - 1834 14:22: Err - In the sense of wandering from the right way, the way of life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:22: err: Pro 14:17, Pro 12:2; Isa 32:7, Isa 32:8 but: Gen 24:27; Psa 25:10, Psa 61:7; Mat 5:7; Joh 1:17 devise: Pro 19:22; Ch2 6:8 Proverbs 14:23 Carl Friedrich Keil and Franz Delitzsch 14:22 The proverb terminating (Prov 14:21) with אשׁריו (cf. Prov 16:20) is now followed by one not less singularly formed, commencing with הלא (cf. Prov 8:1). Will they not go astray who devise evil, And are not mercy and truth to those who devise good? The part. חרשׁ signifies both the plougher and the artisan; but on this account to read with Hitzig both times חרשׁי, i.e., machinatores, is nothing less than advisable, since there is connected with this metaphorical חרשׁ, as we have shown at Prov 3:29, not only the idea of fabricating, but also that of ploughing. Just so little is there any reason for changing with Hitzig, against all old translators, יתעוּ into ירעוּ: will it not go ill with them...; the fut. יתעו (cf. Is 63:17) is not to be touched; the perf. תעו (e.g., Ps 58:4) would denote that those who contrive evil are in the way of error, the fut. on the contrary that they will fall into error (cf. Prov 12:26 with Job 12:24). But if הלא יתעו is the expression of the result which shall certainly come to such, then 22b stands as a contrast adapted thereto: and are not, on the contrary, mercy and truth those who contrive that which is good, i.e., (for that which befalls them, as Prov 13:18, cf. Prov 14:35, is made their attribute) are they not an object of mercy and truth, viz., on the part of God and of men, for the effort which proceeds from love and is directed to the showing forth of good is rewarded by this, that God and men are merciful to such and maintain truth to them, stand in truth to them; for חסד ואמת is to be understood here, as at Prov 3:3, neither of God nor of men exclusively, but of both together: the wicked who contrive evil lose themselves on the way to destruction, but grace and truth are the lot of those who aim at what is good, guarded and guided by which, they reach by a blessed way a glorious end. John Gill 14:22 Do they not err that devise evil?.... Certainly they do; they go astray from the right way, from the word of truth, from the Gospel of Christ, who contrive schemes to commit sin, and do mischief to their neighbours; or who "plough" (t) it, and sow it, and expect a fine harvest; but they will be mistaken, and find it will not turn to account, and that they have took a wrong course, and have gone out of the way: none more mischievous devisers or contrivers of evil than the Papists, and none more sadly and fatally err; but mercy and truth shall be to them that devise good; who devise liberal things, to do good to the poor and needy; to their neighbours, their fellow creatures and fellow Christians: such receive grace and "mercy" at the hands of God, and his "truth" will appear in making good all promises to them; mercy and truth will preserve them from the evil way, and guide them in the right way, so that they shall not err as others do; neither from the doctrines of grace and truth, nor from the practice of them. (t) "arant", Baynus; "arantibus", Amama; "verbum proprie significat arare", Piscator. Robert Jamieson, A. R. Fausset and David Brown 14:22 As usual, the interrogative negative strengthens the affirmative. mercy and truth--that is, God's (Ps 57:3; Ps 61:7).
14:2314:23: Ամենայնի որ հոգայ՝ մի ինչ աւելի է, իմաստութիւն. իսկ անձնդի՛ւրն եւ անհոգն ՚ի կարօտութեան եղիցի[8059]։ [8059] Ոմանք. Մի ինչ է. կամ՝ իցէ աւելի։ 23 Իմաստութիւն է, որ մարդ աշխատում եւ մի բան է աւելացնում, բայց անհոգ դատարկապորտը միշտ կարիքի մէջ պիտի լինի: 23 Ամէն աշխատանքի մէջ օգուտ մը կայ, Բայց դատարկաբանութիւնը* միայն կարօտութեան կը տանի մարդը։ Ամենայնի որ հոգայ` մի ինչ աւելի է, իմաստութիւն. իսկ անձնդիւրն եւ անհոգն ի կարօտութեան եղիցի: 14:23: Ամենայնի որ հոգայ՝ մի ինչ աւելի է, իմաստութիւն. իսկ անձնդի՛ւրն եւ անհոգն ՚ի կարօտութեան եղիցի[8059]։ [8059] Ոմանք. Մի ինչ է. կամ՝ իցէ աւելի։ 23 Իմաստութիւն է, որ մարդ աշխատում եւ մի բան է աւելացնում, բայց անհոգ դատարկապորտը միշտ կարիքի մէջ պիտի լինի: 23 Ամէն աշխատանքի մէջ օգուտ մը կայ, Բայց դատարկաբանութիւնը* միայն կարօտութեան կը տանի մարդը։ zohrab-1805▾ eastern-1994▾ western am▾	14:2314:23 От всякого труда есть прибыль, а от пустословия только ущерб. 14:23 ἐν εν in παντὶ πας all; every μεριμνῶντι μεριμναω anxious; care ἔνεστιν ενειμι in; contents περισσόν περισσος overflowing; superfluous ὁ ο the δὲ δε though; while ἡδὺς ηδυς and; even ἀνάλγητος αναλγητος in ἐνδείᾳ ενδεια be 14:23 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֶ֭צֶב ˈʕeṣev עֶצֶב pain יִהְיֶ֣ה yihyˈeh היה be מֹותָ֑ר môṯˈār מֹותָר advantage וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip אַךְ־ ʔaḵ- אַךְ only לְ lᵊ לְ to מַחְסֹֽור׃ maḥsˈôr מַחְסֹור need 14:23. in omni opere erit abundantia ubi autem verba sunt plurima frequenter egestasIn much work there shall be abundance: but where there are many words, there is oftentimes want. 23. In all labour there is profit: but the talk of the lips only to penury. In all labour there is profit: but the talk of the lips [tendeth] only to penury: 14:23 От всякого труда есть прибыль, а от пустословия только ущерб. 14:23 ἐν εν in παντὶ πας all; every μεριμνῶντι μεριμναω anxious; care ἔνεστιν ενειμι in; contents περισσόν περισσος overflowing; superfluous ὁ ο the δὲ δε though; while ἡδὺς ηδυς and; even ἀνάλγητος αναλγητος in ἐνδείᾳ ενδεια be 14:23 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֶ֭צֶב ˈʕeṣev עֶצֶב pain יִהְיֶ֣ה yihyˈeh היה be מֹותָ֑ר môṯˈār מֹותָר advantage וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip אַךְ־ ʔaḵ- אַךְ only לְ lᵊ לְ to מַחְסֹֽור׃ maḥsˈôr מַחְסֹור need 14:23. in omni opere erit abundantia ubi autem verba sunt plurima frequenter egestas In much work there shall be abundance: but where there are many words, there is oftentimes want. 23. In all labour there is profit: but the talk of the lips only to penury. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 23 In all labour there is profit: but the talk of the lips tendeth only to penury. Note, 1. Working, without talking, will make men rich: In all labour of the head, or of the hand, there is profit; it will turn to some good account or other. Industrious people are generally thriving people, and where there is something done there is something to be had. The stirring hand gets a penny. It is good therefore to keep in business, and to keep in action, and what our hand finds to do to do it with all our might. 2. Talking, without working, will make men poor. Those that love to boast of their business and make a noise about it, and that waste their time in tittle-tattle, in telling and hearing new things, like the Athenians, and, under pretence of improving themselves by conversation, neglect the work of their place and day, they waste what they have, and the course they take tends to penury, and will end in it. It is true in the affairs of our souls; those that take pains in the service of God, that strive earnestly in prayer, will find profit in it. But if men's religion runs all out in talk and noise, and their praying is only the labour of the lips, they will be spiritually poor, and come to nothing. Adam Clarke: Commentary on the Bible - 1831 14:23: In all labor there is profit - If a man work at his trade, he gains by it; if he cultivate the earth, it will yield an increase; and in proportion as he labors, so will be his profit: but he who talks much labors little. And a man words is seldom a man of deeds. Less talk and more work, is one of our own ancient advices. Albert Barnes: Notes on the Bible - 1834 14:23: The contrast between a single, thorough deed, and the mere emptiness of speech. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:23: all: Pro 12:24, Pro 28:19; Joh 6:27; Heb 6:10, Heb 6:11 but: Pro 10:10; Ecc 5:3; Th2 3:10-12; Ti1 5:13 Proverbs 14:24 Carl Friedrich Keil and Franz Delitzsch 14:23 There now follows a considerable series of proverbs (Prov 14:23-31) which, with a single exception (Prov 14:24), have all this in common, that one or two key-words in them begin with מ. 23 In all labour there is gain, But idle talk leadeth only to loss. Here the key-words are מותר and מחסור (parallel Prov 21:5, cf. with Prov 11:24), which begin with מ. עצב is labour, and that earnest and unwearied, as at Prov 10:22. If one toils on honestly, then there always results from it something which stands forth above the endeavour as its result and product, vid., at Job 30:11, where it is shown how יתר, from the primary meaning to be stretched out long, acquires the meaning of that which hangs over, shoots over, copiousness, and gain. By the word of the lips, on the contrary, i.e., purposeless and inoperative talk (דּבר שׂפתים as Is 36:5, cf. Job 11:2), nothing is gained, but on the contrary there is only loss, for by it one only robs both himself and others of time, and wastes strength, which might have been turned to better purpose, to say nothing of the injury that is thereby done to his soul; perhaps also he morally injures, or at least discomposes and wearies others. John Gill 14:23 In all labour there is profit,.... Or "abundance" (u); much is got by it, food, raiment, riches, wealth, wisdom, honour; either with the labour of the hands or head, and nothing is to be got without labour; and he that is laborious in his calling, whether it be by manual operation, working with his hands that which is good; or by hard study, much reading, and constant meditation, is like to gain much for his own use and the good of others; but the talk of the lips tendeth only to penury; or "want" (w), of food and raiment, the common necessaries of life; a man that spends his time in idle talk, boasting of what he can do and does, and yet does nothing, is in a fair way to come to beggary: so all talk about wisdom, and knowledge, and religion, without making use of the proper means of improvement, tends to the poverty of the mind; and generally they are most empty of knowledge, natural or spiritual, that talk and brag most of it; empty casks make the greatest sound; good discourse, wholesome words, sound doctrine, thoroughly digested, tend indeed to edification, to the enriching of the mind; but vain words, the enticing words of men's wisdom; logomachies, striving about words to no profit; and all great swelling words of vanity, which are all mere lip labour; they tend to spiritual poverty and leanness of soul. (u) "abundantia", Tigurine version, Baynus, Mercerus, Gejerus. (w) "ad defectum", Pagninus, Montanus; "ad egestatem", Tigurine version, Piscator, Cocceius. John Wesley 14:23 The talk - Idle talking will bring a man to poverty. Robert Jamieson, A. R. Fausset and David Brown 14:23 labour--painful diligence. talk . . . penury--idle and vain promises and plans.
14:2414:24: Պսակ իմաստնոց՝ խորագիտութիւն. եւ գնացք անմտաց՝ չարութիւն[8060]։ [8060] ՚Ի լուս՛՛. Պսակ իմաստնոց մեծութիւն։ 24 Իմաստունների պսակը իրենց խորագիտութիւնն է, իսկ անմիտների ուղին՝ իրենց չարութիւնը: 24 Իմաստուններուն հարստութիւնը իրենց պսակն է, Բայց անմիտներուն բարձրութիւնը յիմարութիւն է։ Պսակ իմաստնոց` խորագիտութիւն, եւ գնացք անմտաց` չարութիւն: 14:24: Պսակ իմաստնոց՝ խորագիտութիւն. եւ գնացք անմտաց՝ չարութիւն[8060]։ [8060] ՚Ի լուս՛՛. Պսակ իմաստնոց մեծութիւն։ 24 Իմաստունների պսակը իրենց խորագիտութիւնն է, իսկ անմիտների ուղին՝ իրենց չարութիւնը: 24 Իմաստուններուն հարստութիւնը իրենց պսակն է, Բայց անմիտներուն բարձրութիւնը յիմարութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾	14:2414:24 Венец мудрых богатство их, а глупость невежд глупость {и есть}. 14:24 στέφανος στεφανος.1 wreath; laurel σοφῶν σοφος wise πανοῦργος πανουργος crafty ἡ ο the δὲ δε though; while διατριβὴ διατριβη senseless κακή κακος bad; ugly 14:24 עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise עָשְׁרָ֑ם ʕošrˈām עֹשֶׁר riches אִוֶּ֖לֶת ʔiwwˌeleṯ אִוֶּלֶת foolishness כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness 14:24. corona sapientium divitiae eorum fatuitas stultorum inprudentiaThe crown of the wise, is their riches: the folly of fools, imprudence. 24. The crown of the wise is their riches: the folly of fools is folly. The crown of the wise [is] their riches: [but] the foolishness of fools [is] folly: 14:24 Венец мудрых богатство их, а глупость невежд глупость {и есть}. 14:24 στέφανος στεφανος.1 wreath; laurel σοφῶν σοφος wise πανοῦργος πανουργος crafty ἡ ο the δὲ δε though; while διατριβὴ διατριβη senseless κακή κακος bad; ugly 14:24 עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise עָשְׁרָ֑ם ʕošrˈām עֹשֶׁר riches אִוֶּ֖לֶת ʔiwwˌeleṯ אִוֶּלֶת foolishness כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness 14:24. corona sapientium divitiae eorum fatuitas stultorum inprudentia The crown of the wise, is their riches: the folly of fools, imprudence. 24. The crown of the wise is their riches: the folly of fools is folly. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 24 The crown of the wise is their riches: but the foolishness of fools is folly. Observe, 1. If men be wise and good, riches make them so much the more honourable and useful: The crown of the wise is their riches; their riches make them to be so much the more respected, and give them the more authority and influence upon others. Those that have wealth, and wisdom to use it, will have a great opportunity of honouring God and doing good in the world. Wisdom is good without an inheritance, but better with it. 2. If men be wicked and corrupt, their wealth will but the more expose them: The foolishness of fools, put them in what condition you will, is folly, and will show itself and shame them; if they have riches, they do mischief with them and are the more hardened in their foolish practices. Adam Clarke: Commentary on the Bible - 1831 14:24: But the foolishness of fools is folly - The Targum reads, The honor of fools is folly. The fool, from his foolishness, produces acts of folly. This appears to be the meaning. Albert Barnes: Notes on the Bible - 1834 14:24: "The crown," i. e., the glory of the wise man constitutes his wealth. He alone is truly rich even as he alone (compare Pro 14:18 note) is truly king. The seeming tautology of the second clause is really its point. Turn "the foolishness of fools" as you will, it comes back to "foolishness" at last. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:24: crown: Psa 112:9; Ecc 7:11, Ecc 7:12; Isa 33:6; Luk 16:9 foolishness: Pro 27:22; Psa 49:10-13; Luk 12:19, Luk 12:20, Luk 16:19-25 Proverbs 14:25 Carl Friedrich Keil and Franz Delitzsch 14:24 24 It is a crown to the wise when they are rich; But the folly of fools remains folly. From Prov 12:4, 31; Prov 17:6, we see that עטרת חכמים is the predicate. Thus it is the riches of the wise of which it is said that they are a crown or an ornament to them. More than this is said, if with Hitzig we read, after the lxx, ערמם, their prudence, instead of עשׁרם. For then the meaning would be, that the wise need no other crown than that which they have in their prudence. But yet far more appropriately "riches" are called the crown of a wise man when they come to his wisdom; for it is truly thus that riches, when they are possessed along with wisdom, contribute not a little to heighten its influence and power, and not merely because they adorn in their appearance like a crown, or, as we say, surround as with a golden frame, but because they afford a variety of means and occasions for self-manifestation which are denied to the poor. By this interpretation of 24a, 24b comes out also into the light, without our requiring to correct the first אוּלת, or to render it in an unusual sense. The lxx and Syr. translate the first אולת by διατριβή (by a circumlocution), the Targ. by gloria, fame - we know not how they reach this. Schultens in his Com. renders: crassa opulentia elumbium crassities, but in his Animadversiones he combines the first אולת with the Arab. awwale, precedence, which Gesen. approves of. But although the meaning to be thick (properly coalescere) appertains to the verbal stem אול as well as the meaning to be before (Arab. âl, âwila, wâl), yet the Hebr. אוּלת always and everywhere means only folly, (Note: Ewald's derivation of אויל from און = אוין, null, vain, is not much better than Heidenheim's from אולי: one who says "perhaps" = a sceptic, vid., p. 59, note.) from the fundamental idea crassities (thickness). Hitzig's אוּלת (which denotes the consequence with which the fool invests himself) we do not accept, because this word is Hitzig's own invention. Rather לוית is to be expected: the crown with which fools adorn themselves is folly. But the sentence: the folly of fools is (and remains) folly (Symmachus, Jerome, Venet., Luther), needs the emendation as little as Prov 16:22, for, interpreted in connection with 24a, it denotes that while wisdom is adorned and raised up by riches, folly on the other hand remains, even when connected with riches, always the same, without being either thereby veiled or removed - on the contrary, the fool, when he is rich, exhibits his follies always more and more. C. B. Michaelis compares Lucian's simia est simia etiamsi aurea gestet insignia. John Gill 14:24 The crown of the wise is their riches,.... Riches being used by them to increase and improve their knowledge and wisdom, and for the good of men, are an honour to them, and give them credit and reputation among men of sense and goodness; see Eccles 7:11; but the foolishness of fools is folly; mere folly, extreme folly, just the same as it was; riches make them never the wiser; yea, their folly is oftentimes made more manifest through the ill use they make of their riches; spending them in the gratification of their sinful lusts; and making no use of them for their own improvement in knowledge, or for the good of their fellow creatures. The Targum is, "the glory of fools is their folly;'' and that is no other than their shame, and in which they glory; such fools are wicked men. John Wesley 14:24 Riches - They are a singular advantage and ornament to them. But - As for rich fools, their folly is not cured, but made worse and more manifest by their riches. Robert Jamieson, A. R. Fausset and David Brown 14:24 (Compare Prov 3:16). foolishness . . . folly--Folly remains, or produces folly; it has no benefit.
14:2514:25: Փրկէ՛ զանձն՝ վկայ հաւատարիմ. եւ բորբոքէ ստութեամբ նենգաւորն[8061]։ [8061] Ոմանք. Փրկէ ՚ի չարէ զանձն։ 25 Հաւատարիմ վկան մարդ է փրկում, բայց նենգամիտը բորբոքում է ստերի կրակը: 25 Հաւատարիմ վկան հոգիներ կ’ազատէ, Բայց խարդախը ստութիւններ դուրս կու տայ։ Փրկէ զանձն`` վկայ հաւատարիմ. եւ բորբոքէ ստութեամբ նենգաւորն: 14:25: Փրկէ՛ զանձն՝ վկայ հաւատարիմ. եւ բորբոքէ ստութեամբ նենգաւորն[8061]։ [8061] Ոմանք. Փրկէ ՚ի չարէ զանձն։ 25 Հաւատարիմ վկան մարդ է փրկում, բայց նենգամիտը բորբոքում է ստերի կրակը: 25 Հաւատարիմ վկան հոգիներ կ’ազատէ, Բայց խարդախը ստութիւններ դուրս կու տայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:2514:25 Верный свидетель спасает души, а лживый наговорит много лжи. 14:25 ῥύσεται ρυομαι rescue ἐκ εκ from; out of κακῶν κακος bad; ugly ψυχὴν ψυχη soul μάρτυς μαρτυς witness πιστός πιστος faithful ἐκκαίει εκκαιω burn out δὲ δε though; while ψεύδη ψευδης false δόλιος δολιος cunning; deceitful 14:25 מַצִּ֣יל maṣṣˈîl נצל deliver נְ֭פָשֹׁות ˈnᵊfāšôṯ נֶפֶשׁ soul עֵ֣ד ʕˈēḏ עֵד witness אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְ wᵊ וְ and יָפִ֖חַ yāfˌiₐḥ פוח wheeze כְּזָבִ֣ים kᵊzāvˈîm כָּזָב lie מִרְמָֽה׃ mirmˈā מִרְמָה deceit 14:25. liberat animas testis fidelis et profert mendacia versipellisA faithful witness delivereth souls: and the double dealer uttereth lies. 25. A true witness delivereth souls: but he that uttereth lies deceit. A true witness delivereth souls: but a deceitful [witness] speaketh lies: 14:25 Верный свидетель спасает души, а лживый наговорит много лжи. 14:25 ῥύσεται ρυομαι rescue ἐκ εκ from; out of κακῶν κακος bad; ugly ψυχὴν ψυχη soul μάρτυς μαρτυς witness πιστός πιστος faithful ἐκκαίει εκκαιω burn out δὲ δε though; while ψεύδη ψευδης false δόλιος δολιος cunning; deceitful 14:25 מַצִּ֣יל maṣṣˈîl נצל deliver נְ֭פָשֹׁות ˈnᵊfāšôṯ נֶפֶשׁ soul עֵ֣ד ʕˈēḏ עֵד witness אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְ wᵊ וְ and יָפִ֖חַ yāfˌiₐḥ פוח wheeze כְּזָבִ֣ים kᵊzāvˈîm כָּזָב lie מִרְמָֽה׃ mirmˈā מִרְמָה deceit 14:25. liberat animas testis fidelis et profert mendacia versipellis A faithful witness delivereth souls: and the double dealer uttereth lies. 25. A true witness delivereth souls: but he that uttereth lies deceit. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 25 A true witness delivereth souls: but a deceitful witness speaketh lies. See here, 1. How much praise is due to a faithful witness: He delivers the souls of the innocent, who are falsely accused, and their good names, which are as dear to them as their lives. A man of integrity will venture the displeasure of the greatest, to bring truth to light and rescue those who are injured by falsehood. A faithful minister, who truly witnesses for God against sin, is thereby instrumental to deliver souls from eternal death. 2. How little regard is to be had to a false witness. He forges lies, and yet pours them out with the greatest assurance imaginable for the destruction of the innocent. It is therefore the interest of a nation by all means possible to detect and punish false-witness-bearing, yea, and lying in common conversation; for truth is the cement of society. Albert Barnes: Notes on the Bible - 1834 14:25: In the second clause, "destroyeth life" might have been expected as the antithesis to "delivereth souls." But what worse could be said? "A deceitful witness speaketh lies." All destruction is implied in falsehood. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:25: Pro 14:5; Act 20:21, Act 20:26, Act 20:27, Act 26:16-20; Ti1 4:1-3; Pe2 3:3 Proverbs 14:26 Carl Friedrich Keil and Franz Delitzsch 14:25 25 A witness of truth delivereth souls; But he who breathes out lies is nothing but deception. When men, in consequence of false suspicions or of false accusations, fall into danger of their lives (דיני נפשׁות is the designation in the later language of the law of a criminal process), then a tongue which, pressed by conscientiousness and not deterred by cowardice, will utter the truth, saves them. But a false tongue, which as such (vid., Prov 14:5) is a יפח כזבים (after the Masora at this place ויפח, defective), i.e., is one who breathes out lies (vid., regarding יפיח at Prov 6:19), is mere deception (lxx, without reading מרמּה [as Hitzig does]: δόλιος). In Prov 12:17 מרמה is to be interpreted as the object. accus. of יגיד carried forward, but here to carry forward מצּיל (Arama, Lwenstein) is impracticable - for to deliver deceit = the deceiver is not expressed in the Hebr. - מרמה is, as possibly also Heb 12:16 (lxx δόλιος), without אישׁ or עד being supplied, the pred. of the substantival clause: such an one is deception (in bad Latin, dolositas), for he who utters forth lies against better knowledge must have a malevolent, deceitful purpose. John Gill 14:25 A true witness delivereth souls,.... Or, "a witness of truth" (x): one that witnesses truth upon oath in a court of judicature, he "delivers souls"; men, not one man only, but many; a whole family, or more, in danger of being ruined; he delivers them, as the Septuagint and Arabic versions add, "from evils"; from evil charges and accusations brought against them; from the oppression of their enemies, from the loss of their good name, and from ruin and destruction, that otherwise would have come upon them; he delivers their "lives" (y), as it may be rendered, in danger of being lost by false accusations: so a witness of the truth of Christ, or a faithful minister of the Gospel, not only saves himself, but them that hear him; and is an instrument of delivering the souls of men from error and damnation; but a deceitful witness speaketh lies; boldly, openly, by wholesale; he blows them out (z), to the ruin of the good names and characters, and to the destruction of the lives, of the innocent; and so a false teacher, one that lies in wait to deceive, speaks lies in hypocrisy, doctrinal lies, to the ruin of the souls of men. The Targum is, "he that speaketh lies is deceitful;'' he is "deceit" (a) itself, as in the Hebrew text. Such is the man of sin, and such are his emissaries. (x) "testis veritatis", Montanus, Cocceius, Schultens. (y) "vitas; animam pro vita usurpari notum", Gejerus. (z) "efflat", Tigurine version, Piscator, Gejerus; "spirat", Schultens; "efflabit", Monatnus. (a) "dolus", Montanus, Vatablus; "fraus", Cocceius. John Wesley 14:25 Souls - Such as are innocent, from false accusations. Robert Jamieson, A. R. Fausset and David Brown 14:25 Life often depends on truth-telling. a deceitful . . . lies--He that breathes out lies is deceit, not to be trusted (Prov 14:5).
14:2614:26: Յերկեւղ Տեառն՝ յոյս զօրութեան. եւ որդւոց իւրոց թողու զհաստատութիւն խաղաղութեան։ 26 Տիրոջից երկիւղ կրելու մէջ վստահ յոյս կայ, որովհետեւ Աստուած իր որդիների համար խաղաղ ապաւէն է: 26 Տէրոջը վախին մէջ հաստատ վստահութիւն կայ Ու անոր որդիները ապաւէն պիտի ունենան։ Յերկեւղ Տեառն` յոյս զօրութեան. եւ որդւոց իւրոց թողու զհաստատութիւն խաղաղութեան: 14:26: Յերկեւղ Տեառն՝ յոյս զօրութեան. եւ որդւոց իւրոց թողու զհաստատութիւն խաղաղութեան։ 26 Տիրոջից երկիւղ կրելու մէջ վստահ յոյս կայ, որովհետեւ Աստուած իր որդիների համար խաղաղ ապաւէն է: 26 Տէրոջը վախին մէջ հաստատ վստահութիւն կայ Ու անոր որդիները ապաւէն պիտի ունենան։ zohrab-1805▾ eastern-1994▾ western am▾	14:2614:26 В страхе пред Господом надежда твердая, и сынам Своим Он прибежище. 14:26 ἐν εν in φόβῳ φοβος fear; awe κυρίου κυριος lord; master ἐλπὶς ελπις hope ἰσχύος ισχυς force τοῖς ο the δὲ δε though; while τέκνοις τεκνον child αὐτοῦ αυτος he; him καταλείπει καταλειπω leave behind; remain ἔρεισμα ερεισμα prop; stay 14:26 בְּ bᵊ בְּ in יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מִבְטַח־ mivṭaḥ- מִבְטָח trust עֹ֑ז ʕˈōz עֹז power וּ֝ ˈû וְ and לְ lᵊ לְ to בָנָ֗יו vānˈāʸw בֵּן son יִהְיֶ֥ה yihyˌeh היה be מַחְסֶֽה׃ maḥsˈeh מַחְסֶה refuge 14:26. in timore Domini fiducia fortitudinis et filiis eius erit spesIn the fear of the Lord is confidence of strength, and there shall be hope for his children. 26. In the fear of the LORD is strong confidence: and his children shall have a place of refuge. In the fear of the LORD [is] strong confidence: and his children shall have a place of refuge: 14:26 В страхе пред Господом надежда твердая, и сынам Своим Он прибежище. 14:26 ἐν εν in φόβῳ φοβος fear; awe κυρίου κυριος lord; master ἐλπὶς ελπις hope ἰσχύος ισχυς force τοῖς ο the δὲ δε though; while τέκνοις τεκνον child αὐτοῦ αυτος he; him καταλείπει καταλειπω leave behind; remain ἔρεισμα ερεισμα prop; stay 14:26 בְּ bᵊ בְּ in יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מִבְטַח־ mivṭaḥ- מִבְטָח trust עֹ֑ז ʕˈōz עֹז power וּ֝ ˈû וְ and לְ lᵊ לְ to בָנָ֗יו vānˈāʸw בֵּן son יִהְיֶ֥ה yihyˌeh היה be מַחְסֶֽה׃ maḥsˈeh מַחְסֶה refuge 14:26. in timore Domini fiducia fortitudinis et filiis eius erit spes In the fear of the Lord is confidence of strength, and there shall be hope for his children. 26. In the fear of the LORD is strong confidence: and his children shall have a place of refuge. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 26 In the fear of the LORD is strong confidence: and his children shall have a place of refuge. 27 The fear of the LORD is a fountain of life, to depart from the snares of death. In these two verses we are invited and encouraged to live in the fear of God by the advantages which attend a religious life. The fear of the Lord is here put for all gracious principles, producing gracious practices. 1. Where this reigns it produces a holy security and serenity of mind. There is in it a strong confidence; it enables a man still to hold fast both his purity and his peace, whatever happens, and gives him boldness before God and the world. I know that I shall be justified--None of these things move me; such is the language of this confidence. 2. It entails a blessing upon posterity. The children of those that by faith make God their confidence shall be encouraged by the promise that God will be a God to believers and to their seed to flee to him as their refuge, and they shall find shelter in him. The children of religious parents often do the better for their parents' instructions and example and fare the better for their faith and prayers. "Our fathers trusted in thee, therefore we will." 3. It is an over-flowing ever-flowing spring of comfort and joy; it is a fountain of life, yielding constant pleasure and satisfaction to the soul, joys that are pure and fresh, are life to the soul, and quench its thirst, and can never be drawn dry; it is a well of living water, that is springing up to, and is the earnest of, eternal life. 4. It is a sovereign antidote against sin and temptation. Those that have a true relish of the pleasures of serious godliness will not be allured by the baits of sin to swallow its hook; they know where to obtain better things than any it can pretend to offer, and therefore it is easy to them to depart from the snares of death and to keep their foot from being taken in them. Adam Clarke: Commentary on the Bible - 1831 14:26: In the fear of the Lord is strong confidence - From this, and from genuine Christian experience, we find that the fear of God is highly consistent with the strongest confidence in his mercy and goodness. Albert Barnes: Notes on the Bible - 1834 14:26: His children - Probably, the children whom the Lord adopts, and who are true to their adoption. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:26: fear: Pro 3:7, Pro 3:8, Pro 3:25, Pro 3:26, Pro 19:23; Gen 31:42; Psa 34:7-11, Psa 112:1, Psa 112:6-8, Psa 115:13, Psa 115:14; Ecc 7:18; Mal 3:16-18, Mal 4:2; Act 9:31 his: Pro 18:10; Isa 26:20, Isa 26:21; Jer 15:11, Jer 32:39, Jer 32:40 Proverbs 14:27 Carl Friedrich Keil and Franz Delitzsch 14:26 26 In the fear of Jahve lies a strong ground of confidence, And the children of such an one have a refuge. The so-called בּ essentiae stands here, as at Ps 68:5; Ps 55:19; Is 26:4, before the subject idea; the clause: in the fear of God exists, i.e., it is and proves itself, as a strong ground of confidence, does not mean that the fear of God is something in which one can rely (Hitzig), but that it has (Prov 22:19; Jer 17:7, and here) an inheritance which is enduring, unwavering, and not disappointing in God, who is the object of fear; for it is not faith, nor anything else subjective, which is the rock that bears us, but this Rock is the object which faith lays hold of (cf. Is 28:16). Is now the וּלבניו to be referred, with Ewald and Zckler, to 'ה? It is possible, as we have discussed at Gen 6:1.; but in view of parallels such as Prov 20:7, it is not probable. He who fears God entails in the Abrahamic way (Gen 18:19) the fear of God on his children, and in this precious paternal inheritance they have a מחסה (not מחסה, and therefore to be written with Masoretic exactness מחסּה), a fortress or place of protection, a refuge in every time of need (cf. Ps 71:5-7). Accordingly, ולבניו refers back to the 'ירא ה, to be understood from 'ביראת ה (lxx, Luther, and all the Jewish interpreters), which we find not so doubtful as to regard on this account the explanation after Ps 73:15, cf. Deut 14:1, as necessary, although we grant that such an introduction of the N.T. generalization and deepening of the idea of sonship is to be expected from the Chokma. John Gill 14:26 In the fear of the Lord is strong confidence,.... Such who fear the Lord may be confident that he has a love to them, a delight in them; that his eye is upon them, and his heart towards them; and will communicate every needful good to them, and protect and defend them: or the Lord himself that is feared, who is the object of fear, called the fear of Isaac, Gen 31:42; he is a strong tower, a place of defence to those that fear him and trust in him, Prov 18:10; and his children shall have a place of refuge; the children of God, as those that fear him are; the Lord is a place of refuge to them, from the avenger of blood, from the vindictive justice of God; from the storm and tempest of divine wrath, and from the curses of a righteous law; as well as from the rage and persecutions of men. Robert Jamieson, A. R. Fausset and David Brown 14:26 The blessings of piety descend to children (Prov 13:22; Prov 20:7; Ex 20:6).
14:2714:27: Հրաման Տեառն աղբեւր կենաց. եւ առնէ խոտորել յորոգայթից մահու[8062]։ [8062] Ոսկան. Երկիւղ Տեառն աղբիւր կե՛՛։ 27 Տիրոջ հրամանը կեանքի աղբիւր է, որը խուսափել է տալիս մահուան որոգայթներից: 27 Տէրոջը վախը կեանքի աղբիւր է՝ Մահուան որոգայթներէն ազատ մնալու համար։ ^[205]Հրաման Տեառն աղբեւր կենաց, եւ առնէ խոտորել յորոգայթից մահու: 14:27: Հրաման Տեառն աղբեւր կենաց. եւ առնէ խոտորել յորոգայթից մահու[8062]։ [8062] Ոսկան. Երկիւղ Տեառն աղբիւր կե՛՛։ 27 Տիրոջ հրամանը կեանքի աղբիւր է, որը խուսափել է տալիս մահուան որոգայթներից: 27 Տէրոջը վախը կեանքի աղբիւր է՝ Մահուան որոգայթներէն ազատ մնալու համար։ zohrab-1805▾ eastern-1994▾ western am▾	14:2714:27 Страх Господень источник жизни, удаляющий от сетей смерти. 14:27 πρόσταγμα προσταγμα lord; master πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality ποιεῖ ποιεω do; make δὲ δε though; while ἐκκλίνειν εκκλινω deviate; avoid ἐκ εκ from; out of παγίδος παγις trap θανάτου θανατος death 14:27 יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מְקֹ֣ור mᵊqˈôr מָקֹור well חַיִּ֑ים ḥayyˈîm חַיִּים life לָ֝ ˈlā לְ to ס֗וּר sˈûr סור turn aside מִ mi מִן from מֹּ֥קְשֵׁי mmˌōqᵊšê מֹוקֵשׁ bait מָֽוֶת׃ mˈāweṯ מָוֶת death 14:27. timor Domini fons vitae ut declinet a ruina mortisThe fear of the Lord is a fountain of life, to decline from the ruin of death. 27. The fear of the LORD is a fountain of life, to depart from the snares of death. The fear of the LORD [is] a fountain of life, to depart from the snares of death: 14:27 Страх Господень источник жизни, удаляющий от сетей смерти. 14:27 πρόσταγμα προσταγμα lord; master πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality ποιεῖ ποιεω do; make δὲ δε though; while ἐκκλίνειν εκκλινω deviate; avoid ἐκ εκ from; out of παγίδος παγις trap θανάτου θανατος death 14:27 יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מְקֹ֣ור mᵊqˈôr מָקֹור well חַיִּ֑ים ḥayyˈîm חַיִּים life לָ֝ ˈlā לְ to ס֗וּר sˈûr סור turn aside מִ mi מִן from מֹּ֥קְשֵׁי mmˌōqᵊšê מֹוקֵשׁ bait מָֽוֶת׃ mˈāweṯ מָוֶת death 14:27. timor Domini fons vitae ut declinet a ruina mortis The fear of the Lord is a fountain of life, to decline from the ruin of death. 27. The fear of the LORD is a fountain of life, to depart from the snares of death. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 14:27: The fear of the Lord is a fountain of life - מקור חיים mekor chaiyim, the vein of lives. Another allusion to the great aorta which carries the blood from the heart to all the extremities of the body. Of this phrase, and the tree of lives, Solomon is particularly fond. See on Pro 4:23 (note); Pro 10:12 (note). Albert Barnes: Notes on the Bible - 1834 14:27: See the marginal reference and Pro 10:11 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:27: a fountain: Pro 13:14; Isa 33:6; Rev 21:6 to: Pro 2:10-18, Pro 22:5; Psa 18:5; Ecc 7:26 Proverbs 14:28 Carl Friedrich Keil and Franz Delitzsch 14:27 27 The fear of Jahve is a fountain of life, To escape the snares of death. There springs up a life which makes him who carries in himself (cf. Jn 4:14, ἐν αὐτῷ) this welling life, penetrating and strong of will to escape the snares (write after the Masora ממּקשׁי defective) which death lays, and which bring to an end in death - a repetition of Prov 13:4 with changed subject. John Gill 14:27 The fear of the Lord is a fountain of life,.... Where the true fear of God is, there is a real principle of grace, which is "a well of living water, springing up unto everlasting life", Jn 4:14; eternal life is connected with it; it makes meet for it, and issues in it: or the Lord, who is the object of fear, he is the fountain of life: as of natural, so of spiritual and eternal life; spiritual life springs from him, is supported and maintained by him, the consequence of which is life everlasting; to depart from the snares of death; sins, transgressions, as Aben Ezra interprets it; these are the works of men's hands, in which they are snared; these are the cords in which they are holden, and so die without instruction; the wages of them are death, even death eternal: likewise there are the snares of the world and of the devil, temptations to sin, with which being ensnared, lead to death; now the fear of the Lord is a means of delivering from and of avoiding those snares, and so of escaping death. John Wesley 14:27 To depart - To preserve men from destructive courses. Robert Jamieson, A. R. Fausset and David Brown 14:27 (Compare Prov 13:14). fear of the Lord--or, "law of the wise," is wisdom (Ps 111:10).
14:2814:28: ՚Ի բազո՛ւմ զօրս՝ փառք թագաւորի. ՚ի նուազել ժողովրդոց՝ բեկումն հզօրաց։ 28 Թագաւորի փառքն իր զօրքերի բազմութեան մէջ է, հզօրների կործանումը՝ իրենց ժողովրդի նուազելու մէջ: 28 Ժողովուրդին բազմութիւնը թագաւորին պատիւ է, Բայց ժողովուրդին նուազութիւնը իշխանին կործանումն է։ Ի բազում զօրս` փառք թագաւորի. ի նուազել ժողովրդոց` բեկումն հզօրաց: 14:28: ՚Ի բազո՛ւմ զօրս՝ փառք թագաւորի. ՚ի նուազել ժողովրդոց՝ բեկումն հզօրաց։ 28 Թագաւորի փառքն իր զօրքերի բազմութեան մէջ է, հզօրների կործանումը՝ իրենց ժողովրդի նուազելու մէջ: 28 Ժողովուրդին բազմութիւնը թագաւորին պատիւ է, Բայց ժողովուրդին նուազութիւնը իշխանին կործանումն է։ zohrab-1805▾ eastern-1994▾ western am▾	14:2814:28 Во множестве народа величие царя, а при малолюдстве народа беда государю. 14:28 ἐν εν in πολλῷ πολυς much; many ἔθνει εθνος nation; caste δόξα δοξα glory βασιλέως βασιλευς monarch; king ἐν εν in δὲ δε though; while ἐκλείψει εκλειψις populace; population συντριβὴ συντριβη dynasty; dynast 14:28 בְּ bᵊ בְּ in רָב־ rov- רֹב multitude עָ֥ם ʕˌām עַם people הַדְרַת־ haḏraṯ- הֲדָרָה adornment מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וּ û וְ and בְ vᵊ בְּ in אֶ֥פֶס ʔˌefes אֶפֶס end לְ֝אֹ֗ם ˈlʔˈōm לְאֹם people מְחִתַּ֥ת mᵊḥittˌaṯ מְחִתָּה terror רָזֹֽון׃ rāzˈôn רָזֹון [official] 14:28. in multitudine populi dignitas regis et in paucitate plebis ignominia principisIn the multitude of people is the dignity of the king: and in the small number of the people the dishonour of the prince. 28. In the multitude of people is the king’s glory: but in the want of people is the destruction of the prince. In the multitude of people [is] the king' s honour: but in the want of people [is] the destruction of the prince: 14:28 Во множестве народа величие царя, а при малолюдстве народа беда государю. 14:28 ἐν εν in πολλῷ πολυς much; many ἔθνει εθνος nation; caste δόξα δοξα glory βασιλέως βασιλευς monarch; king ἐν εν in δὲ δε though; while ἐκλείψει εκλειψις populace; population συντριβὴ συντριβη dynasty; dynast 14:28 בְּ bᵊ בְּ in רָב־ rov- רֹב multitude עָ֥ם ʕˌām עַם people הַדְרַת־ haḏraṯ- הֲדָרָה adornment מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וּ û וְ and בְ vᵊ בְּ in אֶ֥פֶס ʔˌefes אֶפֶס end לְ֝אֹ֗ם ˈlʔˈōm לְאֹם people מְחִתַּ֥ת mᵊḥittˌaṯ מְחִתָּה terror רָזֹֽון׃ rāzˈôn רָזֹון [official] 14:28. in multitudine populi dignitas regis et in paucitate plebis ignominia principis In the multitude of people is the dignity of the king: and in the small number of the people the dishonour of the prince. 28. In the multitude of people is the king’s glory: but in the want of people is the destruction of the prince. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 28-35: Содержание отдела отчасти затрагивает область государственной жизни, указывается благо царя в многочисленности подданных его и несчастие - в малочисленности их (ст. 26); определяется основной закон возвышения и унижения народов - правда (ст. 34); царь представляется идеальной силой, как бы совестью народа, по справедливости награждающей благие деяния и карающей нечестие (ст. 35). С другой стороны и главным образом оттеняется значение и благо личной добродетели, и зло ее противоположности - нечестия, - так противопоставляются: долготерпение и раздражение (ст. 29), кротость и зависть (ст. 30), конечная гибель нечестивого и надежда на спасение у человека благочестивого (ст. 32). Высокое значение признается в особенности за делами милости, причем высказывается мысль, со всей ясностью повторяемая в Евангелии (Мф. XXV:36), что милосердие или немилосердие человека к ближнему Бог благоволит принимать и вменять Себе Самому (ст. 31, сн. XVII:5). Matthew Henry: Concise Commentary on the Whole Bible - 1706 28 In the multitude of people is the king's honour: but in the want of people is the destruction of the prince. Here are two maxims in politics, which carry their own evidence with them:-- 1. That it is much for the honour of a king to have a populous kingdom; it is a sign that he rules well, since strangers are hereby invited to come and settle under his protection and his own subjects live comfortably; it is a sign that he and his kingdom are under the blessing of God, the effect of which is being fruitful and multiplying. It is his strength, and makes him considerable and formidable; happy is the king, the father of his country, who has his quiver full of arrows; he shall not be ashamed, but shall speak with his enemy in the gate, Ps. cxxvii. 4, 5. It is therefore the wisdom of princes, by a mild and gentle government, by encouraging trade and husbandry, and by making all easy under them, to promote the increase of their people. And let all that wish well to the kingdom of Christ, and to his honour, do what they can in their places that many may be added to his church. 2. That when the people are lessened the prince is weakened: In the want of people is the leanness of the prince (so some read it); trade lies dead, the ground lies untilled, the army wants to be recruited, the navy to be manned, and all because there are not hands sufficient. See how much the honour and safety of kings depend upon their people, which is a reason why they should rule by love, and not with rigour. Princes are corrected by those judgments which abate the number of the people, as we find, 2 Sam. xxiv. 13. Adam Clarke: Commentary on the Bible - 1831 14:28: In the multitude of people - It is the interest of every state to promote marriage by every means that is just and prudent; and to discourage, disgrace, and debase celibacy; to render bachelors incapable, after a given age, of all public employments: and to banish nunneries and monasteries from all parts of their dominions; - they have ever, from their invention, contributed more to vice than virtue; and are positively point blank against the law of God. Albert Barnes: Notes on the Bible - 1834 14:28: A protest against the false ideal of national greatness to which Eastern kings, for the most part, have bowed down. Not conquest, or pomp, or gorgeous array, but a happy and numerous people form the true glory of a king. The word translated "prince" is of doubtful meaning; but the translation is supported by the Septuagint, Vulg, and most commentators. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:28: Exo 1:12, Exo 1:22; Kg1 4:20, Kg1 4:21, Kg1 20:27; Kg2 10:32, Kg2 10:33, Kg2 13:7 Proverbs 14:29 Carl Friedrich Keil and Franz Delitzsch 14:28 28 In the multitude of the people lies the king's honour; And when the population diminishes, it is the downfall of his glory. The honour or the ornament (vid., regarding הדר, tumere, ampliari, the root-word of הדר and הדרה at Is 63:1) of a king consists in this, that he rules over a great people, and that they increase and prosper; on the other hand, it is the ruin of princely greatness when the people decline in number and in wealth. Regarding מחתּה, vid., at Prov 10:14. בּאפס signifies prepositionally "without" (properly, by non-existence), e.g., Prov 26:20, or adverbially "groundless" (properly, for nothing), Is 52:4; here it is to be understood after its contrast בּרב־: in the non-existence, but which is here equivalent to in the ruin (cf. אפס, the form of which in conjunction is אפס, Gen 47:15), lies the misfortune, decay, ruin of the princedom. The lxx ἐν δὲ ἐκλείψει λαοῦ συντριβὴ δυνάστου. Certainly רזון (from רזן, Arab. razuna, to be powerful) is to be interpreted personally, whether it be after the form בּגוד with a fixed, or after the form יקושׁ with a changeable Kametz; but it may also be an abstract like שׁלום (= Arab. selâm), and this we prefer, because in the personal signification רזן, Prov 8:15; Prov 31:4, is used. We have not here to think of רזון (from רזה), consumption (the Venet. against Kimchi, πενίας); the choice of the word also is not determined by an intended amphibology (Hitzig), for this would be meaningless. Geneva 1599 14:28 In the multitude of (l) people [is] the king's honour: but in the lack of people [is] the destruction of the prince. (l) That is, the strength of a king stands in many people. John Gill 14:28 In the multitude of people is the king's honour,.... For it is a sign of a good and wise government, of clemency and righteousness being exercised, of liberty and property being enjoyed, of peace, plenty, and prosperity; which encourage subjects to serve their king cheerfully, and to continue under his reign and government peaceably; and which invites others from different parts to come and settle there also; by which the strength and glory of a king are much increased. This is true of the King of kings, of Jesus Christ, who is King of saints; his honour and glory, as Mediator, lies in a large number of voluntary subjects, made "willing" to serve him "in the day of his power" upon them, as numerous as the drops of the morning "dew", Ps 110:3; such as he had in the first times of the Gospel, both among the Jews and among the Gentiles; and as he will have more especially in the latter day, when those prophecies shall be fulfilled in Is 60:4; and so this is interpreted of the King Messiah, in an ancient writing (b) of the Jews; but in the want of people is the destruction of the prince; or, "the consternation" (c) of him; if his people are destroyed in wars his ambition or cruelty has led him to; or they are driven out from his kingdom by persecution or oppression; hence follows a decay of trade, and consequently of riches; lack of cultivation of land, and so want of provision: in course of time there is such a decrease, that, as there are but few to carry on trade and till the land, so to fight for their prince, and defend his country; wherefore, when attacked by a foreign power, he is thrown into the utmost consternation, and is brought to destruction. This will be the case of the prince of darkness, the man of sin, antichrist; who, though however populous he may be, or has been, ruling over tongues, people, and nations, yet before long he will be deserted by them; one nation after another will fall off from him; they and their kings will hate him, make him bare and desolate, and burn him with fire, Rev_ 17:15. Some render it, "the consternation of leanness" (d); such consternation as causes leanness in a king. (b) Zohar in Exod. fol. 67. 3, 4. (c) "formidat princeps", Tigurine version; "consternatio", Cocceius, Michaelis, Schultens. (d) "Consternatio macici", Gussetius, p. 785. "consternatio tabifica", Schultens; "contritio maciei", Gejerus; "terror tenuitatis", Mercerus, Gersom. Robert Jamieson, A. R. Fausset and David Brown 14:28 The teaching of a true political economy.
14:2914:29: Այր երկայնամիտ՝ բազմապատի՛կ է խորհրդովք. իսկ կարճամիտն՝ յո՛յժ անմիտ է։ 29 Համբերատար մարդն օժտուած է մեծ խոհեմութեամբ, բայց կարճամիտը շատ է անխելք: 29 Երկայնամիտ մարդը շատ խոհեմ է, Իսկ կարճամիտը շատ յիմարութիւն կ’ընէ։ Այր երկայնամիտ` բազմապատիկ է խորհրդովք. իսկ կարճամիտն` յոյժ անմիտ է: 14:29: Այր երկայնամիտ՝ բազմապատի՛կ է խորհրդովք. իսկ կարճամիտն՝ յո՛յժ անմիտ է։ 29 Համբերատար մարդն օժտուած է մեծ խոհեմութեամբ, բայց կարճամիտը շատ է անխելք: 29 Երկայնամիտ մարդը շատ խոհեմ է, Իսկ կարճամիտը շատ յիմարութիւն կ’ընէ։ zohrab-1805▾ eastern-1994▾ western am▾	14:2914:29 У терпеливого человека много разума, а раздражительный выказывает глупость. 14:29 μακρόθυμος μακροθυμος man; husband πολὺς πολυς much; many ἐν εν in φρονήσει φρονησις prudence; insight ὁ ο the δὲ δε though; while ὀλιγόψυχος ολιγοψυχος morose ἰσχυρῶς ισχυρως senseless 14:29 אֶ֣רֶךְ ʔˈereḵ אָרֵךְ long אַ֭פַּיִם ˈʔappayim אַף nose רַב־ rav- רַב much תְּבוּנָ֑ה tᵊvûnˈā תְּבוּנָה understanding וּ û וְ and קְצַר־ qᵊṣar- קָצֵר short ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind מֵרִ֥ים mērˌîm רום be high אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness 14:29. qui patiens est multa gubernatur prudentia qui autem inpatiens exaltat stultitiam suamHe that is patient, is governed with much wisdom: but he that is impatient, exalteth his folly. 29. He that is slow to anger is of great understanding: but he that is hasty of spirit exalteth folly. He that is slow to wrath [is] of great understanding: but [he that is] hasty of spirit exalteth folly: 14:29 У терпеливого человека много разума, а раздражительный выказывает глупость. 14:29 μακρόθυμος μακροθυμος man; husband πολὺς πολυς much; many ἐν εν in φρονήσει φρονησις prudence; insight ὁ ο the δὲ δε though; while ὀλιγόψυχος ολιγοψυχος morose ἰσχυρῶς ισχυρως senseless 14:29 אֶ֣רֶךְ ʔˈereḵ אָרֵךְ long אַ֭פַּיִם ˈʔappayim אַף nose רַב־ rav- רַב much תְּבוּנָ֑ה tᵊvûnˈā תְּבוּנָה understanding וּ û וְ and קְצַר־ qᵊṣar- קָצֵר short ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind מֵרִ֥ים mērˌîm רום be high אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness 14:29. qui patiens est multa gubernatur prudentia qui autem inpatiens exaltat stultitiam suam He that is patient, is governed with much wisdom: but he that is impatient, exalteth his folly. 29. He that is slow to anger is of great understanding: but he that is hasty of spirit exalteth folly. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 29 He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. Note, 1. Meekness is wisdom. He rightly understands himself, and his duty and interest, the infirmities of human nature, and the constitution of human society, who is slow to anger, and knows how to excuse the faults of others as well as his own, how to adjourn his resentments, and moderate them, so as by no provocation to be put out of the possession of his own soul. A mild patient man is really to be accounted an intelligent man, one that learns of Christ, who is Wisdom itself. 2. Unbridled passion is folly proclaimed: He that is hasty of spirit, whose heart is tinder to every spark of provocation, that is all fire and tow, as we say, he thinks hereby to magnify himself and make those about stand in awe of him, whereas really he exalts his own folly; he makes it known, as that which is lifted up is visible to all, and he submits himself to it as to the government of one that is exalted. Adam Clarke: Commentary on the Bible - 1831 14:29: That is hasty of spirit - קצר רוח ketsar ruach, "the short of spirit;" one that is easily irritated; and, being in a passion, he is agitated so as to be literally short of breath. Here put in opposition to ארך אפים erech appayim, long of nostrils; see on Pro 14:17 (note); and of the same import with St. Paul's μακροθυμια, longsuffering, longmindedness. See on Eph 4:2 (note). Albert Barnes: Notes on the Bible - 1834 14:29: Exalteth folly - Lifts it up, as it were, on high, and exposes it to the gaze of all men. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:29: slow: Pro 14:17, Pro 15:18, Pro 16:32; Num 12:3; Mat 11:29; Co1 13:4, Co1 13:5; Jam 1:19, Jam 3:17, Jam 3:18 but: Pro 22:24, Pro 22:25, Pro 25:8, Pro 25:28; Ecc 7:9; Dan 3:19-25; Mat 2:16 hasty: Heb. short exalteth: Pro 4:8; Ecc 10:6 Proverbs 14:30 Carl Friedrich Keil and Franz Delitzsch 14:29 29 He that is slow to anger is rich in understanding; But he that is easily excited carries off folly. ארך אפּים (constr. of ארך) is he who puts off anger long, viz., the outbreak of anger, האריך, Prov 19:11, i.e., lets it not come in, but shuts it out long (μακρόθυμος = βραδὺς εἰς ὀργήν, Jas 1:19); and קצר־רוּח, he who in his spirit and temper, viz., as regards anger (for רוּח denotes also the breathing out and snorting, Is 25:4; Is 33:11), is short, i.e., (since shortness of time is meant) is rash and suddenly (cf. quick to anger, praeceps in iram, 17a) breaks out with it, not ὀλιγόψυχος (but here ὀξύθυμος), as the lxx translate 17a. The former, who knows how to control his affections, shows himself herein as "great in understanding" (cf. 2Kings 23:20), or as a "man of great understanding" (Lat. multus prudenti); the contrary is he who suffers himself to be impelled by his affections into hasty, inconsiderate action, which is here expressed more actively by מרים אוּלת. Does this mean that he bears folly to the view (Luther, Umbreit, Bertheau, Elster, and others)? But for that idea the Mishle style has other expressions, Prov 12:23; Prov 13:16; Prov 15:2, cf. Prov 14:17. Or does it mean that he makes folly high, i.e., shows himself highly foolish (lxx, Syr., Targum, Fleischer, and others)? But that would be expressed rather by הגדּיל or הרבּה. Or is it he heightens folly (Lwenstein, Hitzig)? But the remark that the angry ebullition is itself a gradual heightening of the foolish nature of such an one is not suitable, for the choleric man, who lets the evenness of his disposition be interrupted by a breaking forth of anger, is by no means also in himself a fool. Rashi is right when he says, מפרישה לחלקו, i.e., (to which also Fleischer gives the preference) aufert pro portione sua stultitiam. The only appropriate parallel according to which it is to be explained, is Prov 3:35. But not as Ewald: he lifts up folly, which lies as it were before his feet on his life's path; but: he takes off folly, in the sense of Lev 6:8, i.e., he carries off folly, receives a portion of folly; for as to others, so also to himself, when he returns to calm blood, that which he did in his rage must appear as folly and madness. John Gill 14:29 He that is slow to wrath is of great understanding,.... Or "long in wrath" (e); it is long before he is angry; he is longsuffering, bears much and long, is very patient; such an one appears to understand himself and human nature, and has a great command over his passions; which shows him to be a man of great wisdom and understanding; but he that is hasty of spirit exalteth folly; or is "short of spirit" (f); is soon angry; presently discovers resentment in his words, looks, and gestures; such an one "exalts folly", prefers it to wisdom, sets it above himself, and makes it his master: or he "lifts" it (g) up; exposes his folly to public view, so that it is seen of all men to his disgrace. (e) "longus iris", Vatablus; "longus naribus", Montanus; "longus narium", Schultens. (f) "brevis spiritu", Montanus, Vatblus. Cocceius, Merceus, Michaelis; "curtus spiritu", Schultens. (g) "attollit", Mercerus, Piscator; "alte proclamat", Schultens; "elevat", Baynus. John Wesley 14:29 Exalteth - Heb. lifteth up, like a banner, makes it known and visible to all men. Robert Jamieson, A. R. Fausset and David Brown 14:29 slow . . . understanding--(Compare Prov 14:17). hasty--(Compare Prov 14:17). exalteth folly--makes it conspicuous, as if delighting to honor it.
14:3014:30: Այր հեզ՝ բժի՛շկ է սրտի. ցե՛ց ոսկերաց սիրտ հոգած[8063]։ [8063] Ոմանք. Այր հեզ երկայնամիտ բժ՛՛։ 30 Հեզաբարոյ մարդը սրտի բժիշկ է, հոգս անող սիրտը՝ ոսկորների փտութիւն: 30 Հանդարտ* սիրտը մարմնին կեանք է, Բայց նախանձը ոսկորներուն փտութիւն է։ ^[206]Այր հեզ` բժիշկ է սրտի. ցեց ոսկերաց` սիրտ հոգած: 14:30: Այր հեզ՝ բժի՛շկ է սրտի. ցե՛ց ոսկերաց սիրտ հոգած[8063]։ [8063] Ոմանք. Այր հեզ երկայնամիտ բժ՛՛։ 30 Հեզաբարոյ մարդը սրտի բժիշկ է, հոգս անող սիրտը՝ ոսկորների փտութիւն: 30 Հանդարտ* սիրտը մարմնին կեանք է, Բայց նախանձը ոսկորներուն փտութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾	14:3014:30 Кроткое сердце жизнь для тела, а зависть гниль для костей. 14:30 πραΰθυμος πραυθυμος man; husband καρδίας καρδια heart ἰατρός ιατρος healer σὴς σος your δὲ δε though; while ὀστέων οστεον bone καρδία καρδια heart αἰσθητική αισθητικη sensitive 14:30 חַיֵּ֣י ḥayyˈê חַיִּים life בְ֭שָׂרִים ˈvśārîm בָּשָׂר flesh לֵ֣ב lˈēv לֵב heart מַרְפֵּ֑א marpˈē מַרְפֵּא calmness וּ û וְ and רְקַ֖ב rᵊqˌav רָקָב rottenness עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 14:30. vita carnium sanitas cordis putredo ossuum invidiaSoundness of heart is the life of the flesh: but envy is the rottenness of the bones. 30. A sound heart is the life of the flesh: but envy is the rottenness of the bones. A sound heart [is] the life of the flesh: but envy the rottenness of the bones: 14:30 Кроткое сердце жизнь для тела, а зависть гниль для костей. 14:30 πραΰθυμος πραυθυμος man; husband καρδίας καρδια heart ἰατρός ιατρος healer σὴς σος your δὲ δε though; while ὀστέων οστεον bone καρδία καρδια heart αἰσθητική αισθητικη sensitive 14:30 חַיֵּ֣י ḥayyˈê חַיִּים life בְ֭שָׂרִים ˈvśārîm בָּשָׂר flesh לֵ֣ב lˈēv לֵב heart מַרְפֵּ֑א marpˈē מַרְפֵּא calmness וּ û וְ and רְקַ֖ב rᵊqˌav רָקָב rottenness עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 14:30. vita carnium sanitas cordis putredo ossuum invidia Soundness of heart is the life of the flesh: but envy is the rottenness of the bones. 30. A sound heart is the life of the flesh: but envy is the rottenness of the bones. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 30 A sound heart is the life of the flesh: but envy the rottenness of the bones. The foregoing verse showed how much our reputation, this how much our health, depends on the good government of our passions and the preserving of the temper of the mind. 1. A healing spirit, made up of love and meekness, a hearty, friendly, cheerful disposition, is the life of the flesh; it contributes to a good constitution of body; people grow fat with good humour. 2. A fretful, envious, discontented spirit, is its own punishment; it consumes the flesh, preys upon the animal spirits, makes the countenance pale, and is the rottenness of the bones. Those that see the prosperity of others and are grieved, let them gnash with their teeth and melt away, Ps. cxii. 10. Rumpatur, quisquis rumpitur invidia. Whoever bursts for envy, let him burst. Adam Clarke: Commentary on the Bible - 1831 14:30: A sound heart is the life of the flesh - A healthy state of the blood, and a proper circulation of that stream of life, is the grand cause, in the hand of God, of health and longevity. If the heart be diseased, life cannot be long continued. Albert Barnes: Notes on the Bible - 1834 14:30: Sound heart - literally, "heart of health," that in which all emotions and appetites are in a healthy equilibrium. The contrast with this is the envy which eats, like a consuming disease, into the very bones and marrow of a man's moral life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:30: sound: Pro 4:23; Psa 119:80; Ti2 1:7 envy: Job 5:2; Psa 112:10; Act 7:9; Rom 1:29; Jam 4:5 rottenness: Pro 3:8, Pro 12:4, Pro 17:22 Proverbs 14:31 Carl Friedrich Keil and Franz Delitzsch 14:30 30 A quiet heart is the life of the body, But covetousness is rottenness in the bones. Heart, soul, flesh, is the O.T. trichotomy, Ps 84:3; Ps 16:9; the heart is the innermost region of the life, where all the rays of the bodily and the soul-life concentrate, and whence they again unfold themselves. The state of the heart, i.e., of the central, spiritual, soul-inwardness of the man, exerts therefore on all sides a constraining influence on the bodily life, in the relation to the heart the surrounding life. Regarding לב מרפּא, vid., at Prov 12:18. Thus is styled the quiet heart, which in its symmetrical harmony is like a calm and clear water-mirror, neither interrupted by the affections, nor broken through or secretly stirred by passion. By the close connection in which the corporeal life of man stands to the moral-religious determination of his intellectual and mediately his soul-life - this threefold life is as that of one personality, essentially one - the body has in such quiet of spirit the best means of preserving the life which furthers the well-being, and co-operates to the calming of all its disquietude; on the contrary, passion, whether it rage or move itself in stillness, is like the disease in the bones (Prov 12:4), which works onward till it breaks asunder the framework of the body, and with it the life of the body. The plur. בּשׂרים occurs only here; Bttcher, 695, says that it denotes the whole body; but בּשׂר also does not denote the half, בשׂרים is the surrogate of an abstr.: the body, i.e., the bodily life in the totality of its functions, and in the entire manifoldness of its relations. Ewald translates bodies, but בשׂר signifies not the body, but its material, the animated matter; rather cf. the Arab. âbshâr, "corporeal, human nature," but which (leaving out of view that this plur. belongs to a later period of the language) has the parallelism against it. Regarding קנאה (jealousy, zeal, envy, anger) Schultens is right: affectus inflammans aestuque indignationis fervidus, from קנא, Arab. ḳanâ, to be high red. John Gill 14:30 A sound heart is the life of the flesh,.... A heart made so by the grace of God, in which are sound principles of truth, righteousness, and holiness; these preserve from sin, and so from many diseases; whereby the life of the flesh or body is kept safe and sound, or that is kept in health and vigour; or a "quiet heart" (h); a heart free from wrath, anger, and envy, and such like passions and perturbations; this contributes much to the health of the body, and the comfort of life: or a "healing heart", or "spirit" (i); that is humane, kind, and friendly; that pities and heals the distresses of others, and makes up differences between persons at variance: such an one is "the life of fleshes" (k), as in the original text; or of men, of the same flesh and blood; the life of others, as well as of his own flesh; such an one contributes to the comfortable living of others as well as of himself; but envy the rottenness of the bones; a man that envies the happiness and prosperity of others, this preys upon his own spirits, and not only wastes his flesh, but weakens and consumes the stronger parts of his body, the bones; it is as a "moth" within him, as the Arabic version: the Targum is, "as rottenness in wood, so is envy in the bones;'' hence Ovid (l) calls it "livor edax", and so Martial (m). (h) "cor leve", Baynus; "cor lene", Mercerus; "cor lenitatis", Gejerus, so Ben Melech. (i) "Animus sanans", Junius & Tremellius, so the Tigurine version; "sanator", Gussetius, p. 800. (k) "vitae carnium", Montanus; "vita carnium", V. L. Pagninus, Michaelis. (l) Amorum, l. 1. Eleg. 15. v. 1. & de Remed. Amor. l. 1. in fine. (m) Epigr. l. 11. Ep. 21. John Wesley 14:30 A sound heart - Free from envy and inordinate passions. Is life - Procures and maintains the health and vigour of the body. Robert Jamieson, A. R. Fausset and David Brown 14:30 A sound heart--both literally and figuratively, a source of health; in the latter sense, opposed to the known effect of evil passions on health.
14:3114:31: Որ զրպարտէ զտնանկն՝ բարկացուցանէ զԱրարիչ նորա, եւ որ պատուէ զՆա՝ ողորմի աղքատի։ 31 Տնանկին զրպարտողը բարկացնում է նրա Արարչին, բայց ով պատւում է Աստծուն, նա ողորմում է աղքատին: 31 Աղքատին զրկանք ընողը անոր Ստեղծիչը կ’անարգէ, Բայց տնանկին ողորմութիւն ընողը զ Անիկա կը պատուէ։ Որ զրպարտէ զտնանկն` բարկացուցանէ զԱրարիչ նորա. եւ որ պատուէ զՆա` ողորմի աղքատի: 14:31: Որ զրպարտէ զտնանկն՝ բարկացուցանէ զԱրարիչ նորա, եւ որ պատուէ զՆա՝ ողորմի աղքատի։ 31 Տնանկին զրպարտողը բարկացնում է նրա Արարչին, բայց ով պատւում է Աստծուն, նա ողորմում է աղքատին: 31 Աղքատին զրկանք ընողը անոր Ստեղծիչը կ’անարգէ, Բայց տնանկին ողորմութիւն ընողը զ Անիկա կը պատուէ։ zohrab-1805▾ eastern-1994▾ western am▾	14:3114:31 Кто теснит бедного, тот хулит Творца его; чтущий же Его благотворит нуждающемуся. 14:31 ὁ ο the συκοφαντῶν συκοφαντης poor παροξύνει παροξυνω goad; irritate τὸν ο the ποιήσαντα ποιεω do; make αὐτόν αυτος he; him ὁ ο the δὲ δε though; while τιμῶν τιμαω honor; value αὐτὸν αυτος he; him ἐλεᾷ ελεαω have mercy; have pity for πτωχόν πτωχος bankrupt; beggarly 14:31 עֹ֣שֵֽׁק־ ʕˈōšˈēq- עשׁק oppress דָּ֭ל ˈdāl דַּל poor חֵרֵ֣ף ḥērˈēf חרף reproach עֹשֵׂ֑הוּ ʕōśˈēhû עשׂה make וּ֝ ˈû וְ and מְכַבְּדֹ֗ו mᵊḵabbᵊḏˈô כבד be heavy חֹנֵ֥ן ḥōnˌēn חנן favour אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 14:31. qui calumniatur egentem exprobrat factori eius honorat autem eum qui miseretur pauperisHe that oppresseth the poor, upbraideth his maker: but he that hath pity on the poor, honoureth him. 31. He that oppresseth the poor reproacheth his Maker: but he that hath mercy on the needy honoureth him. He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor: 14:31 Кто теснит бедного, тот хулит Творца его; чтущий же Его благотворит нуждающемуся. 14:31 ὁ ο the συκοφαντῶν συκοφαντης poor παροξύνει παροξυνω goad; irritate τὸν ο the ποιήσαντα ποιεω do; make αὐτόν αυτος he; him ὁ ο the δὲ δε though; while τιμῶν τιμαω honor; value αὐτὸν αυτος he; him ἐλεᾷ ελεαω have mercy; have pity for πτωχόν πτωχος bankrupt; beggarly 14:31 עֹ֣שֵֽׁק־ ʕˈōšˈēq- עשׁק oppress דָּ֭ל ˈdāl דַּל poor חֵרֵ֣ף ḥērˈēf חרף reproach עֹשֵׂ֑הוּ ʕōśˈēhû עשׂה make וּ֝ ˈû וְ and מְכַבְּדֹ֗ו mᵊḵabbᵊḏˈô כבד be heavy חֹנֵ֥ן ḥōnˌēn חנן favour אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 14:31. qui calumniatur egentem exprobrat factori eius honorat autem eum qui miseretur pauperis He that oppresseth the poor, upbraideth his maker: but he that hath pity on the poor, honoureth him. 31. He that oppresseth the poor reproacheth his Maker: but he that hath mercy on the needy honoureth him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. God is here pleased to interest himself more than one would imagine in the treatment given to the poor. 1. He reckons himself affronted in the injuries that are done them. Whosoever he be that wrongs a poor man, taking advantage against him because he is poor and cannot help himself, let him know that he puts an affront upon his Maker. God made him, and gave him his being, the same that is the author of our being; we have all one Father, one Maker; see how Job considered this, Job xxxi. 15. God made him poor, and appointed him his lot, so that, if we deal hardly with any because they are poor, we reflect upon God as dealing hardly with them in laying them low, that they might be trampled upon. 2. He reckons himself honoured in the kindnesses that are done them; he takes them as done to himself, and will show himself accordingly pleased with them. I was hungry, and you gave me meat. Those therefore that have any true honour for God will show it by compassion to the poor, whom he has undertaken in a special manner to protect and patronise. Adam Clarke: Commentary on the Bible - 1831 14:31: He that oppresseth the poor reproacheth his Maker - Because the poor, or comparatively poor, are, in the order of God, a part of the inhabitants of the earth; and every man who loves God will show mercy to the poor, for with this God is peculiarly delighted. The poor have we ever with us, for the excitement and exercise of those benevolent, compassionate, and merciful feelings, without which men had been but little better than brutes. Albert Barnes: Notes on the Bible - 1834 14:31: Honoureth him - i. e., God, who is the Maker of poor and rich alike. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:31: that oppresseth: Pro 17:5, Pro 22:2, Pro 22:16, Pro 22:22, Pro 22:23; Job 31:13-16; Psa 12:5; Ecc 5:8; Mat 25:40-46 but: Pro 14:21, Pro 19:17; Mat 25:40; Joh 12:8; Co2 8:7-9; Jo1 3:17-21, Jo1 4:21 Proverbs 14:32 Carl Friedrich Keil and Franz Delitzsch 14:31 31 He who oppresseth the poor reproacheth his Maker; And whosoever is merciful to the poor, it is an honour to him. Line first is repeated in Prov 17:5 somewhat varied, and the relation of the idea in 31b is as Prov 19:17, according to which וּמכבּדו is the predicate and חונן אביון the subject (Symmachus, Targ., Jerome, Venet., Luther), not the reverse (Syr.); חונן is thus not the 3 per. Po. (lxx), but the part. Kal (for which 21b has the part. Po. מחונן). The predicates חרף עשׂהוּ (vid., regarding the perf. Gesen. 126, 3) and ומכבדו follow one another after the scheme of the Chiasmus. עשׁק has Munach on the first syllable, on which the tone is thrown back, and on the second the העמדה sign (vid., Torath Emeth, p. 21), as e.g., פּוטר, Prov 17:14, and אהב, Prov 17:19. The showing of forbearance and kindness to the poor arising from a common relation to one Creator, and from respect towards a personality bearing the image of God, is a conception quite in the spirit of the Chokma, which, as in the Jahve religion it becomes the universal religion, so in the national law it becomes the human. Thus also Job 31:15, cf. Prov 3:9 of the Epistle of James, which in many respects has its roots in the Book of Proverbs. Mt 25:40 is a New Testament side-piece to 31b. John Gill 14:31 He that oppresseth the poor reproacheth his Maker,.... That does him any injury, either by scoffing at him, and reproaching him for his poverty; or by vexatious law suits; or by withholding from him his wages; or not giving him that relief which he ought: such an one not only injures the poor man; but reproaches God that made him, not only a man, but a poor man; and who is the Maker of the rich man also, Prov 22:2; but he that honoureth him hath mercy on the poor; he that is desirous of honouring God, and glorifying him, will give of his substance to the poor; having compassion on him in his necessitous circumstances, will relieve him; and in so doing he honours God, whose image the poor man bears, and who has commanded him so to do. The words may be rendered, "he that hath mercy on the poor honoureth him"; that is, his Maker: so the Targum, "he that hath mercy on him that suffers injury honoureth him.'' John Wesley 14:31 His maker - Whose image the poor man bears, by whose providence he is made poor, and who hath declared himself to be their protector and avenger. Robert Jamieson, A. R. Fausset and David Brown 14:31 reproacheth his Maker--who is the God of such, as well as of the rich (Prov 22:2; Job 31:15; and specially 1Kings 2:8; Ps 113:7).
14:3214:32: Չարեօք իւրովք մերժի՛ ամպարիշտն, եւ որ յուսայ յանձին սրբութիւն՝ արդա՛ր է։ 32 Ամբարիշտը պիտի մերժուի իր չարիքի պատճառով, բայց իր անձի համար մաքրութիւն ցանկացողը արդար կը լինի: 32 Ամբարիշտը իր չարութեանը համար կը կործանի, Բայց արդարը իր մահուան ատենը ապահովութիւն կ’ունենայ։ Չարեօք իւրովք մերժի ամպարիշտն. ^[207]եւ որ յուսայ յանձին սրբութիւն` արդար է: 14:32: Չարեօք իւրովք մերժի՛ ամպարիշտն, եւ որ յուսայ յանձին սրբութիւն՝ արդա՛ր է։ 32 Ամբարիշտը պիտի մերժուի իր չարիքի պատճառով, բայց իր անձի համար մաքրութիւն ցանկացողը արդար կը լինի: 32 Ամբարիշտը իր չարութեանը համար կը կործանի, Բայց արդարը իր մահուան ատենը ապահովութիւն կ’ունենայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:3214:32 За зло свое нечестивый будет отвергнут, а праведный и при смерти своей имеет надежду. 14:32 ἐν εν in κακίᾳ κακια badness; vice αὐτοῦ αυτος he; him ἀπωσθήσεται απωθεω thrust away; reject ἀσεβής ασεβης irreverent ὁ ο the δὲ δε though; while πεποιθὼς πειθω persuade τῇ ο the ἑαυτοῦ εαυτου of himself; his own ὁσιότητι οσιοτης responsibility; devotion δίκαιος δικαιος right; just 14:32 בְּֽ֭ ˈbᵊˈ בְּ in רָעָתֹו rāʕāṯˌô רָעָה evil יִדָּחֶ֣ה yiddāḥˈeh דחה push רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and חֹסֶ֖ה ḥōsˌeh חסה seek refuge בְ vᵊ בְּ in מֹותֹ֣ו môṯˈô מָוֶת death צַדִּֽיק׃ ṣaddˈîq צַדִּיק just 14:32. in malitia sua expelletur impius sperat autem iustus in morte suaThe wicked man shall be driven out in his wickedness: but the just hath hope in his death. 32. The wicked is thrust down in his evil-doing: but the righteous hath hope in his death. The wicked is driven away in his wickedness: but the righteous hath hope in his death: 14:32 За зло свое нечестивый будет отвергнут, а праведный и при смерти своей имеет надежду. 14:32 ἐν εν in κακίᾳ κακια badness; vice αὐτοῦ αυτος he; him ἀπωσθήσεται απωθεω thrust away; reject ἀσεβής ασεβης irreverent ὁ ο the δὲ δε though; while πεποιθὼς πειθω persuade τῇ ο the ἑαυτοῦ εαυτου of himself; his own ὁσιότητι οσιοτης responsibility; devotion δίκαιος δικαιος right; just 14:32 בְּֽ֭ ˈbᵊˈ בְּ in רָעָתֹו rāʕāṯˌô רָעָה evil יִדָּחֶ֣ה yiddāḥˈeh דחה push רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and חֹסֶ֖ה ḥōsˌeh חסה seek refuge בְ vᵊ בְּ in מֹותֹ֣ו môṯˈô מָוֶת death צַדִּֽיק׃ ṣaddˈîq צַדִּיק just 14:32. in malitia sua expelletur impius sperat autem iustus in morte sua The wicked man shall be driven out in his wickedness: but the just hath hope in his death. 32. The wicked is thrust down in his evil-doing: but the righteous hath hope in his death. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 32 The wicked is driven away in his wickedness: but the righteous hath hope in his death. Here is, 1. The desperate condition of a wicked man when he goes out of the world: He is driven away in his wickedness. He cleaves so closely to the world that he cannot find in his heart to leave it, but is driven away out of it; his soul is required, is forced from him, And sin cleaves so closely to him that it is inseparable; it goes with him into another world; he is driven away in his wickedness, dies in his sins, under the guilt and power of them, unjustified, unsanctified. His wickedness is the storm in which he is hurried away, as chaff before the wind, chased out of the world. 2. The comfortable condition of a godly man when he finishes his course: He has hope in his death of a happiness on the other side death, of better things in another world than ever he had in this. The righteous then have the grace of hope in them; though they have pain, and some dread of death, yet they have hope. They have before them the good hoped for, even the blessed hope which God, who cannot lie, has promised. Adam Clarke: Commentary on the Bible - 1831 14:32: The wicked is driven away in his wickedness - He does not leave life cheerfully. Poor soul! Thou hast no hope in the other world, and thou leavest the present with the utmost regret! Thou wilt not go off; but God will drive thee. But the righteous hath hope in his death - He rejoiceth to depart and be with Christ: to him death is gain; he is not reluctant to go - he flies at the call of God. Albert Barnes: Notes on the Bible - 1834 14:32: Consult marginal reference. The hope which abides even "in death" must look beyond it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:32: driven: Job 18:18, Job 27:20-22; Psa 58:9; Dan 5:26-30; Joh 8:21, Joh 8:24; Rom 9:22; Th1 5:3 the righteous: Gen 49:18; Job 13:15, Job 19:25-27; Psa 23:4, Psa 37:37; Luk 2:29; Co1 15:55-58; Co2 1:9, Co2 5:8; Phi 1:21, Phi 1:23; Ti2 4:18; Rev 14:13 Proverbs 14:33 Carl Friedrich Keil and Franz Delitzsch 14:32 This verse also contains a key-word beginning with מ, but pairs acrostically with the proverb following: When misfortune befalls him, the godless is overthrown; But the righteous remains hopeful in his death. When the subject is רעה connected with רשׁע (the godless), then it may be understood of evil thought and action (Eccles 7:15) as well as of the experience of evil (e.g., Prov 13:21). The lxx (and also the Syr., Targ., Jerome, and Venet.) prefers the former, but for the sake of producing an exact parallelism changes במותו [in his death] into בתמּו [in his uprightness], reversing also the relation of the subject and the predicate: ὁ δὲ πεποιθὼς τῇ ἑαυτοῦ ὁσιότητι (the Syr.: in this, that he has no sin; Targ.: when he dies) δίκαιος. But no Scripture word commends in so contradictory a manner self-righteousness, for the verb חסה never denotes self-confidence, and with the exception of two passages (Judg 9:15; Is 30:2), where it is connected with בּצל, is everywhere the exclusive (vid., Ps 118:8.) designation of confidence resting itself in God, even without the 'בה, as here as at Ps 17:7. The parallelism leads us to translate ברעתו, not on account of his wickedness, but with Luther, in conformity with במותו, in his misfortune, i.e., if it befall him. Thus Jeremiah (Jer 23:12) says of the sins of his people: בּאפלה ידּחוּ, in the deep darkness they are driven on (Niph. of דחח = דחה), and Prov 24:16 contains an exactly parallel thought: the godless stumble ברעה, into calamity. Ewald incorrectly: in his calamity the wicked is overthrown - for what purpose then the pronoun? The verb דחה frequently means, without any addition, "to stumble over heaps," e.g., Ps 35:5; 36:13. The godless in his calamity is overthrown, or he fears in the evils which befall him the intimations of the final ruin; on the contrary, the righteous in his death, even in the midst of extremity, is comforted, viz., in God in whom he confides. Thus understood, Hitzig thinks that the proverb is not suitable for a time in which, as yet, men had not faith in immortality and in the resurrection. Yet though there was no such revelation then, still the pious in death put their confidence in Jahve, the God of life and of salvation - for in Jahve (Note: Vid., my Bibl.-prophet. Theol. (1845), p. 268, cf. Bibl. Psychologie (1861), p. 410, and Psalmen (1867), p. 52f., and elsewhere.) there was for ancient Israel the beginning, middle, and end of the work of salvation - and believing that they were going home to Him, committing their spirit into His hands (Ps 31:6), they fell asleep, though without any explicit knowledge, yet not without the hope of eternal life. Job also knew that (Job 27:8.) between the death of those estranged from God and of those who feared God there was not only an external, but a deep essential distinction; and now the Chokma opens up a glimpse into the eternity heavenwards, Prov 15:24, and has formed, Prov 12:28, the expressive and distinctive word אל־מות, for immortality, which breaks like a ray from the morning sun through the night of the Sheol. John Gill 14:32 The wicked is driven away in his wickedness,.... That is, at death, as the opposite clause shows; he is driven out of the world, his heart is so much set on; from all the good things of it, which are his all, his portion; from the place of his abode, which will know him no more; and from all his friends and acquaintance, with whom he has lived a merry and jovial life; he shall be driven out of light into darkness, even into outer darkness; into hell, which is a place of torment, a prison, a lake burning with fire and brimstone; he shall be driven as a beast is, driven: and such is the man of sin, who shall go into perdition; and such are his followers, and that will be their end, Rev_ 13:1; he shall be driven sore against his will; the righteous depart, and desire to depart; but the wicked are driven, and go unwillingly, with reluctance; they would fain flee out of the hand of God, and yet they have no power to withstand; go they must, they are driven forcibly and irresistibly: and it may also denote the suddenness of their death, and the swiftness of their destruction. The driver is not mentioned; it may be understood of the Lord himself, who, in and by a storm of his wrath, hurls them out of their place; or of death, as having a commission from him, when a man has no power over his spirit to retain it; or of angels, good or bad, employed by the Lord in driving their souls to hell upon their separation from their bodies. The circumstance, "in his wickedness", may denote their dying in their sins, unrepented of, unforgiven, and without faith in Christ; in the midst of them, in their full career of sin, under the power, faith, and guilt of it; and as sometimes, in the horror of a guilty conscience, in black despair, without any hope or view of pardon, the reverse of the righteous man; and so will have all their wickedness to answer for, it being not taken away, but found upon them: or this may be expressive of the cause of the wicked man's being driven away, namely, his wickedness; for so it may be rendered and interpreted, "because of his wickedness" (n) it is for that he shall die and go to hell: or it may be rendered, "into his evil" (o); and so denote the everlasting punishment into which he shall go, being driven; but the righteous hath hope in his death; not in the death of the wicked man, as Aben Ezra, when he shall be delivered, and he can do him no more hurt; but in his own death; he dies as other men; his righteousness, though it delivers him from eternal death, yet not from a corporeal one; though the death of a righteous man is different from others; he dies in Christ, in the faith of him, and in hope of eternal life by him; and to die his death is very desirable: he has a hope of interest in the blessings of grace and glory; which is a good hope through grace; is wrought in him at regeneration; and is founded on that righteousness from whence he is denominated righteous, even the righteousness of Christ; and is of singular use and advantage to him in life: and this grace he exercises at death; it carries him through the valley of death, and above the fears of it; he hopes, though he dies, he shall rise again; and he hopes to be in heaven and happiness, immediately upon his dissolution, and to all eternity; he hopes to see God, be with Christ, angels and good men, for evermore. Jarchi's note is, "when he dies, he trusts he shall enter into the garden of Eden, or paradise.'' (n) "propter suam malitiam", Pagninus, Mercerus, Gejerus. (o) "In malam suum", Junius & Tremellius, Amama, so some in Mercerus. John Wesley 14:32 Driven away - In his death, from God's favour and presence. Death - In his greatest dangers and distresses, yea even in death itself. Robert Jamieson, A. R. Fausset and David Brown 14:32 driven--thrust out violently (compare Ps 35:5-6). hath hope--trusteth (Prov 10:2; Prov 11:4; Ps 2:12), implying assurance of help.
14:3314:33: ՚Ի սիրտ առատ հանգչի իմաստութիւն. եւ ՚ի սիրտ անմտաց ո՛չ ծանիցի[8064]։ [8064] Ոմանք. ՚Ի սիրտ բարի հանգչի... ո՛չ ճանաչի։ 33 Իմաստութիւնը հանգիստ է գտնում բարի սրտում, բայց անմիտների սիրտը չի ճանաչում այն: 33 Խելացի մարդուն սրտին մէջ իմաստութիւնը կը հանգչի, Իսկ յիմարներուն ներսը եղածը չի ճանչցուիր։ Ի սիրտ բարի հանգչի իմաստութիւն, եւ ի սիրտ անմտաց ոչ ծանիցի: 14:33: ՚Ի սիրտ առատ հանգչի իմաստութիւն. եւ ՚ի սիրտ անմտաց ո՛չ ծանիցի[8064]։ [8064] Ոմանք. ՚Ի սիրտ բարի հանգչի... ո՛չ ճանաչի։ 33 Իմաստութիւնը հանգիստ է գտնում բարի սրտում, բայց անմիտների սիրտը չի ճանաչում այն: 33 Խելացի մարդուն սրտին մէջ իմաստութիւնը կը հանգչի, Իսկ յիմարներուն ներսը եղածը չի ճանչցուիր։ zohrab-1805▾ eastern-1994▾ western am▾	14:3314:33 Мудрость почиет в сердце разумного, и среди глупых дает знать о себе. 14:33 ἐν εν in καρδίᾳ καρδια heart ἀγαθῇ αγαθος good ἀνδρὸς ανηρ man; husband σοφία σοφια wisdom ἐν εν in δὲ δε though; while καρδίᾳ καρδια heart ἀφρόνων αφρων senseless οὐ ου not διαγινώσκεται διαγινωσκω diagnose; decide 14:33 בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart נָ֭בֹון ˈnāvôn בין understand תָּנ֣וּחַ tānˈûₐḥ נוח settle חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and בְ vᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior כְּ֝סִילִ֗ים ˈkᵊsîlˈîm כְּסִיל insolent תִּוָּדֵֽעַ׃ tiwwāḏˈēₐʕ ידע know 14:33. in corde prudentis requiescit sapientia et indoctos quoque erudietIn the heart of the prudent resteth wisdom, and it shall instruct all the ignorant. 33. Wisdom resteth in the heart of him that hath understanding: but in the inward part of fools is made known. Wisdom resteth in the heart of him that hath understanding: but [that which is] in the midst of fools is made known: 14:33 Мудрость почиет в сердце разумного, и среди глупых дает знать о себе. 14:33 ἐν εν in καρδίᾳ καρδια heart ἀγαθῇ αγαθος good ἀνδρὸς ανηρ man; husband σοφία σοφια wisdom ἐν εν in δὲ δε though; while καρδίᾳ καρδια heart ἀφρόνων αφρων senseless οὐ ου not διαγινώσκεται διαγινωσκω diagnose; decide 14:33 בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart נָ֭בֹון ˈnāvôn בין understand תָּנ֣וּחַ tānˈûₐḥ נוח settle חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and בְ vᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior כְּ֝סִילִ֗ים ˈkᵊsîlˈîm כְּסִיל insolent תִּוָּדֵֽעַ׃ tiwwāḏˈēₐʕ ידע know 14:33. in corde prudentis requiescit sapientia et indoctos quoque erudiet In the heart of the prudent resteth wisdom, and it shall instruct all the ignorant. 33. Wisdom resteth in the heart of him that hath understanding: but in the inward part of fools is made known. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 33 Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known. Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides his treasure, so as not to boast of it (Matt. xiii. 44), though he does not hide his talent, so as not to trade with it. His wisdom rests in his heart; he digests what he knows, and has it ready to him, but does not unseasonably talk of it and make a noise with it. The heart is the seat of the affections, and there wisdom must rest in the practical love of it, and not swim in the head. 2. Openness and ostentation are a mark of folly. If fools have a little smattering of knowledge, they take all occasions, though very foreign, to produce it, and bring it in by head and shoulders. Or the folly that is in the midst of fools is made known by their forwardness to talk. Many a foolish man takes more pains to show his folly than a wise man thinks it worth his while to take to show his wisdom. Albert Barnes: Notes on the Bible - 1834 14:33: Omit "that which is." "Wisdom" is the subject of both clauses. She is "made nown," i. e., by the very force of contrast, in the midst of fools; or she is reserved and reticent in the one, noisy and boastful in the other. The Septuagint and some other versions get over the difficulty, by reading "Wisdom is not made known." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:33: Pro 12:16, Pro 12:23, Pro 13:16, Pro 15:2, Pro 15:28, Pro 29:11; Ecc 10:3 Proverbs 14:34 Carl Friedrich Keil and Franz Delitzsch 14:33 33 Wisdom rests in the heart of the man of understanding; But the heart of fools it maketh itself known. Most interpreters know not what to make of the second line here. The lxx (and after it the Syr.), and as it appears, also Aquila and Theodotion, insert οὐ; the Targ. improves the Peshito, for it inserts אוּלת (so that Prov 12:23; Prov 13:16, and Prov 15:2 are related). And Abulwald explains: in the heart of fools it is lost; Euchel: it reels about; but these are imaginary interpretations resting on a misunderstanding of the passages, in which ידע means to come to feel, and הודיע to give to feel (to punish, correct). Kimchi rightly adheres to the one ascertained meaning of the words, according to which the Venet. μέσον δὲ ἀφρόνων γνωσθήσεται. So also the translation of Jerome: et indoctos quosque (quoque) erudiet, is formed, for he understands the "and is manifest among fools" (Luther) not merely, as C. B. Michaelis, after the saying: opposita juxta se posita magis elucescunt, but of a becoming manifest, which is salutary to these. Certainly בּקרב can mean among = in the circle, of Prov 15:31; but if, as here and e.g., Jer 31:31, בקרב is interchanged with בלב, and if חכמה בקרב is the subject spoken of, as 3Kings 3:28, then בקרב does not mean among (in the midst of), but in the heart of the fool. According to this, the Talmud rightly, by comparison with the current proverb (Meza 85b): אסתירא בלגינא קישׁ קישׁ קריא, a stater in a flaggon cries Kish, Kish, i.e., makes much clatter. In the heart of the understanding wisdom rests, i.e., remains silent and still, for the understanding feels himself personally happy in its possession, endeavours always the more to deepen it, and lets it operate within; on the contrary, wisdom in the heart of fools makes itself manifest: they are not able to keep to themselves the wisdom which they imagine they possess, or the portion of wisdom which is in reality theirs; but they think, as it is said in Persius: Scire tuum nihil est nisi scire hoc te sciat alter. They discredit and waste their little portion of wisdom (instead of thinking on its increase) by obtrusive ostentatious babbling. Geneva 1599 14:33 Wisdom resteth in the heart of him that hath understanding: but [that which is] (m) in the midst of fools is made known. (m) Forasmuch as they are convicted by it, and silenced. John Gill 14:33 Wisdom resteth in the heart of him that hath understanding,.... It is in his heart, as the treasury where it is laid up, and where it is kept in safety; here it lies hid and undiscerned, unmolested and undisturbed; no noise is made about it, or any ostentation of it; it dwells quietly and constantly there; but that which is in the midst of fools is made known; the least share of knowledge which such persons have, or think they have, does not lie long in the midst of them; they take every opportunity of showing it to others, or of letting others know what they have attained to; and thereby, instead of getting the character of wise and prudent men, obtain that of fools; for, though a prudent man is communicative of his knowledge to others, it is at proper times, and in proper places, and to proper persons, which fools do not observe; but, without any manner of judgment or discretion, or regard to persons, places, and seasons, vainly thrust out their knowledge, and so proclaim their folly. The Syriac version is, "in the heart of fools it shall not be known;'' Tit has no place there. John Wesley 14:33 Resteth - Is laid up and hid there. In the midst - In the heart. Made known - They will publish in all times and companies. Robert Jamieson, A. R. Fausset and David Brown 14:33 resteth--preserved in quietness for use, while fools blazon their folly (Prov 12:23; Prov 13:16).
14:3414:34: Արդարութիւն զազգ բարձրացուցանէ. նուազեցուցանեն զազգս մեղք։ 34 Արդարութիւնը բարձրացնում է ազգը, բայց մեղքը ազգեր է նուազեցնում: 34 Արդարութիւնը ազգը կը բարձրացնէ, Բայց մեղքը ժողովուրդներուն անարգանք է։ Արդարութիւն զազգ բարձրացուցանէ. նուազեցուցանեն զազգս մեղք: 14:34: Արդարութիւն զազգ բարձրացուցանէ. նուազեցուցանեն զազգս մեղք։ 34 Արդարութիւնը բարձրացնում է ազգը, բայց մեղքը ազգեր է նուազեցնում: 34 Արդարութիւնը ազգը կը բարձրացնէ, Բայց մեղքը ժողովուրդներուն անարգանք է։ zohrab-1805▾ eastern-1994▾ western am▾	14:3414:34 Праведность возвышает народ, а беззаконие бесчестие народов. 14:34 δικαιοσύνη δικαιοσυνη rightness; right standing ὑψοῖ υψος height; on high ἔθνος εθνος nation; caste ἐλασσονοῦσι ελασσονοω though; while φυλὰς φυλη tribe ἁμαρτίαι αμαρτια sin; fault 14:34 צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice תְרֹֽומֵֽם־ ṯᵊrˈômˈēm- רום be high גֹּ֑וי gˈôy גֹּוי people וְ wᵊ וְ and חֶ֖סֶד ḥˌeseḏ חֶסֶד shame לְאֻמִּ֣ים lᵊʔummˈîm לְאֹם people חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin 14:34. iustitia elevat gentem miseros facit populos peccatumJustice exalteth a nation: but sin maketh nations miserable. 34. Righteousness exalteth a nation: but sin is a reproach to any people. Righteousness exalteth a nation: but sin [is] a reproach to any people: 14:34 Праведность возвышает народ, а беззаконие бесчестие народов. 14:34 δικαιοσύνη δικαιοσυνη rightness; right standing ὑψοῖ υψος height; on high ἔθνος εθνος nation; caste ἐλασσονοῦσι ελασσονοω though; while φυλὰς φυλη tribe ἁμαρτίαι αμαρτια sin; fault 14:34 צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice תְרֹֽומֵֽם־ ṯᵊrˈômˈēm- רום be high גֹּ֑וי gˈôy גֹּוי people וְ wᵊ וְ and חֶ֖סֶד ḥˌeseḏ חֶסֶד shame לְאֻמִּ֣ים lᵊʔummˈîm לְאֹם people חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin 14:34. iustitia elevat gentem miseros facit populos peccatum Justice exalteth a nation: but sin maketh nations miserable. 34. Righteousness exalteth a nation: but sin is a reproach to any people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 34 Righteousness exalteth a nation: but sin is a reproach to any people. Note, 1. Justice, reigning in a nation, puts an honour upon it. A righteous administration of the government, impartial equity between man and man, public countenance given to religion, the general practice and profession of virtue, the protecting and preserving of virtuous men, charity and compassion to strangers (alms are sometimes called righteousness), these exalt a nation; they uphold the throne, elevate the people's minds, and qualify a nation for the favour of God, which will make them high, as a holy nation, Deut. xxvi. 19. 2. Vice, reigning in a nation, puts disgrace upon it: Sin is a reproach to any city or kingdom, and renders them despicable among their neighbours. The people of Israel were often instances of both parts of this observation; they were great when they were good, but when they forsook God all about them insulted them and trampled on them. It is therefore the interest and duty of princes to use their power for the suppression of vice and support of virtue. Adam Clarke: Commentary on the Bible - 1831 14:34: But sin is a reproach to any people - I am satisfied this is not the sense of the original, וחסד לאמים חטאת vechesed leummim chattath; which would be better rendered, And mercy is a sin-offering for the people. The Vulgate has, Miseros autem facit populos peccatum, "sin makes the people wretched." Ελασσονουσι δε φυλας ἁμαρτιαι; "But sins lessen the tribes." - Septuagint. So also the Syriac and Arabic. The plain meaning of the original seems to be, A national disposition to mercy appears in the sight of God as a continual sin-offering. Not that it atones for the sin of the people; but, as a sin-offering is pleasing in the sight of the God of mercy, so is a merciful disposition in a nation. This view of the verse is consistent with the purest doctrines of free grace. And what is the true sense of the words, we should take at all hazards and consequences: we shall never trench upon a sound creed by a literal interpretation of God's words. No nation has more of this spirit than the British nation. It is true, we have too many sanguinary laws; but the spirit of the people is widely different. If any one will contend for the common version, he has my consent; and I readily agree in the saying, Sin is the reproach of any people. It is the curse and scandal of man. Though I think what I have given is the true meaning of the text. Albert Barnes: Notes on the Bible - 1834 14:34: Reproach - The word so rendered has this sense in the Targum of Lev 20:17. Its more usual meaning is "mercy," "piety;" hence, some have attached to the word rendered "sin" the sense of "sin-offering," and so get the maxim "piety is an atonement for the people." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:34: Righteousness: Deu 4:6-8, Deu 28:1-14; Jdg 2:6-14; jer 2:2-25; Hos 13:1 but: Deut. 28:15-68, Deu 29:18-28; Psa 107:34; Ezek. 16:1-63, 22:1-23:49 any people: Heb. nations Proverbs 14:35 Carl Friedrich Keil and Franz Delitzsch 14:34 Two proverbs follow regarding the state and its ruler: 34 Righteousness exalteth a nation, And sin is a disgrace to the people. The Hebr. language is richer in synonyms of "the people" than the German. גּוי (formed like the non-bibl. מוי, water, and נוי, corporealness, from גּוה, to extend itself from within outward; cf. Prov 9:3, גּפּי, Prov 10:13, גּו) is, according to the usus loq., like natio the people, as a mass swollen up from a common origin, and עם, 28a (from עמם, to bind), the people as a confederation held together by a common law; לאם (from לאם, to unite, bind together) is the mass (multitude) of the people, and is interchanged sometimes with גוי, Gen 25:23, and sometimes with עם, Prov 14:28. In this proverb, לאמּים stands indeed intentionally in the plur., but not גוי, with the plur. of which גּוים, the idea of the non-Israelitish nations, too easily connects itself. The proverb means all nations without distinction, even Israel (cf. under Is 1:4) not excluded. History everywhere confirms the principle, that not the numerical, nor the warlike, nor the political, nor yet the intellectual and the so-called civilized greatness, is the true greatness of a nation, and determines the condition of its future as one of progress; but this is its true greatness, that in its private, public, and international life, צדקה, i.e., conduct directed by the will of God, according to the norm of moral rectitude, rules and prevails. Righteousness, good manners, and piety are the things which secure to a nation a place of honour, while, on the contrary, חטּאת, sin, viz., prevailing, and more favoured and fostered than contended against in the consciousness of the moral problem of the state, is a disgrace to the people, i.e., it lowers them before God, and also before men who do not judge superficially or perversely, and also actually brings them down. רומם, to raise up, is to be understood after Is 1:2, cf. Prov 23:4, and is to be punctuated תּרומם, with Munach of the penult., and the העמדה-sign with the Tsere of the last syllable. Ben-Naphtali punctuates thus: תּרומם. In 34b all the artifices of interpretation (from Nachmani to Schultens) are to be rejected, which interpret חסד as the Venet. (ἔλεος δὲ λαῶν ἁμαρτία) in its predominant Hebrew signification. It has here, as at Lev 20:17 (but not Job 6:14), the signification of the Syr. chesdho, opprobrium; the Targ. חסדּא, or more frequently חסּוּדא, as among Jewish interpreters, is recognised by Chanan'el and Rashbam. That this חסד is not foreign to the Mishle style, is seen from the fact that חסּד, Prov 25:10, is used in the sense of the Syr. chasedh. The synon. Syr. chasam, invidere, obtrectare, shows that these verbal stems are formed from the R. הס, stringere, to strike. Already it is in some measure perceived how חסד, Syr. chasadh, Arab. hasada, may acquire the meaning of violent love, and by the mediation of the jealousy which is connected with violent love, the signification of grudging, and thus of reproach and of envy; yet this is more manifest if one thinks of the root-signification stringere, in the meaning of loving, as referred to the subject, in the meanings of disgrace and envy, as from the subject directed to others. Ewald (51c) compares חסל and חסר, Ethiop. chasra, in the sense of carpere, and on the other side חסה in the sense of "to join;" but חסה does not mean to join (vid., Ps 2:12) and instead of carpere, the idea more closely connected with the root is that of stringere, cf. stringere folia ex arboribus (Caesar), and stringere (to diminish, to squander, strip) rem ingluvie (Horace, Sat. i. 2. 8). The lxx has here read חסר (Prov 28:22), diminution, decay, instead of חסד (shame); the quid pro quo is not bad, the Syr. accepts it, and the miseros facit of Jerome, and Luther's verderben (destruction) corresponds with this phrase better than with the common traditional reading which Symmachus rightly renders by ὄνειδος. John Gill 14:34 Righteousness exalteth a nation,.... Administered by the government, and exercised by subjects towards one another; doing justice between man and man: this exalts a nation, as it did the people of Israel, while practised among them; this sets a people above their neighbours, and high in the esteem of God and men; and is attended with privileges and blessings, which make a nation great and honourable. Some understand this of aims deeds, or beneficence to the poor; which, both in the Hebrew and Greek languages, is called righteousness; See Gill on Mt 6:1. It may be put for the whole of true religion, which is an honour to a nation, where it obtains; and is what makes the holy nation, and peculiar people, so truly illustrious; and particularly the righteousness of Christ makes such who are interested in it really great and noble, and promotes and exalts them to heaven and happiness; but sin is a reproach to any people; where vice reigns, iniquity abounds, profaneness, impiety, and immorality of all sorts prevail, a people become mean and despicable; they fall into poverty and contempt; are neither able to defend themselves, nor help their neighbours, and so are despised by them. The word rendered "reproach" most commonly signifies "mercy" or goodness; and some render it, "and the mercy of a people is a sin offering" (p); or as one: or it is so "to the nations"; it is as good as a sacrifice for sin, of which the word is sometimes used, or better, more acceptable to God, "who will have mercy, and not sacrifice", Mt 9:13; even beneficence and kindness to the poor, the same with righteousness, as before. I think it may be as well rendered, "the piety" or religion "of the nations is sin" (q); it being idolatry, as Aben Ezra observes: such is the religion of the antichristian nations, who worship idols of gold and silver; and though they may afflict themselves, as Gersom remarks of the idolatrous nations, with fasting and penance, with whippings and scourgings; yet it is nothing else but sin, will worship, and superstition. (p) "beneficentia expiatio est populi", Grotius; "sacrificium expiatorium", Tigurine version; "velut sacrificium pro peccato", Vatablus, Gejerus; "gratuita beneificentia nationibus est aliquid sacrificium peccati expiatorium", Gussetius, p. 74. (q) "Pietas nationum est peccatium", Munster, Mercerus; "studium nationum peccatum", Cocceius. Robert Jamieson, A. R. Fausset and David Brown 14:34 Righteousness--just principles and actions. exalteth--raises to honor. is a reproach--brings on them the ill-will of others (compare Prov 13:6).
14:3514:35: Ընդունելի՛ է թագաւորի սպասաւո՛ր իմաստուն. եւ իւրով շութափութեամբ թօթափէ զանարգանս։ Բարկութիւն կորուսանէ զիմաստունս[8065]։[8065] Ոմանք. Շութափութեամբ ՚ի բաց բառնայ զանարգութիւն։ Ուր Ոսկան. շուտափութութեամբ։ 35 Խելացի սպասաւորը հաճելի է թագաւորին. իր փութաջանութեամբ նա թօթափում է անարգանքը: Բարկութիւնը կործանում է նոյնիսկ իմաստուններին: 35 Թագաւորը խոհեմ ծառային կը հաճի, Բայց նախատինք բերող ծառային կը բարկանայ։ Ընդունելի է թագաւորի սպասաւոր իմաստուն. ^[208]եւ իւրով շութափութեամբ թօթափէ զանարգանս. բարկութիւն կորուսանէ զիմաստունս: 14:35: Ընդունելի՛ է թագաւորի սպասաւո՛ր իմաստուն. եւ իւրով շութափութեամբ թօթափէ զանարգանս։ Բարկութիւն կորուսանէ զիմաստունս[8065]։ [8065] Ոմանք. Շութափութեամբ ՚ի բաց բառնայ զանարգութիւն։ Ուր Ոսկան. շուտափութութեամբ։ 35 Խելացի սպասաւորը հաճելի է թագաւորին. իր փութաջանութեամբ նա թօթափում է անարգանքը: Բարկութիւնը կործանում է նոյնիսկ իմաստուններին: 35 Թագաւորը խոհեմ ծառային կը հաճի, Բայց նախատինք բերող ծառային կը բարկանայ։ zohrab-1805▾ eastern-1994▾ western am▾	14:3514:35 Благоволение царя к рабу разумному, а гнев его против того, кто позорит его. 14:35 δεκτὸς δεκτος acceptable βασιλεῖ βασιλευς monarch; king ὑπηρέτης υπηρετης officer νοήμων νοημων the δὲ δε though; while ἑαυτοῦ εαυτου of himself; his own εὐστροφίᾳ ευστροφια take away ἀτιμίαν ατιμια dishonor 14:35 רְֽצֹון־ rᵊˈṣôn- רָצֹון pleasure מֶ֭לֶךְ ˈmeleḵ מֶלֶךְ king לְ lᵊ לְ to עֶ֣בֶד ʕˈeveḏ עֶבֶד servant מַשְׂכִּ֑יל maśkˈîl שׂכל prosper וְ֝ ˈw וְ and עֶבְרָתֹ֗ו ʕevrāṯˈô עֶבְרָה anger תִּהְיֶ֥ה tihyˌeh היה be מֵבִֽישׁ׃ mēvˈîš בושׁ be ashamed 14:35. acceptus est regi minister intellegens iracundiam eius inutilis sustinebitA wise servant is acceptable to the king: he that is good for nothing shall feel his anger. 35. The king’s favour is toward a servant that dealeth wisely: but his wrath shall be him that causeth shame. The king' s favour [is] toward a wise servant: but his wrath is [against] him that causeth shame: 14:35 Благоволение царя к рабу разумному, а гнев его против того, кто позорит его. 14:35 δεκτὸς δεκτος acceptable βασιλεῖ βασιλευς monarch; king ὑπηρέτης υπηρετης officer νοήμων νοημων the δὲ δε though; while ἑαυτοῦ εαυτου of himself; his own εὐστροφίᾳ ευστροφια take away ἀτιμίαν ατιμια dishonor 14:35 רְֽצֹון־ rᵊˈṣôn- רָצֹון pleasure מֶ֭לֶךְ ˈmeleḵ מֶלֶךְ king לְ lᵊ לְ to עֶ֣בֶד ʕˈeveḏ עֶבֶד servant מַשְׂכִּ֑יל maśkˈîl שׂכל prosper וְ֝ ˈw וְ and עֶבְרָתֹ֗ו ʕevrāṯˈô עֶבְרָה anger תִּהְיֶ֥ה tihyˌeh היה be מֵבִֽישׁ׃ mēvˈîš בושׁ be ashamed 14:35. acceptus est regi minister intellegens iracundiam eius inutilis sustinebit A wise servant is acceptable to the king: he that is good for nothing shall feel his anger. 35. The king’s favour is toward a servant that dealeth wisely: but his wrath shall be him that causeth shame. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 35 The king's favour is toward a wise servant: but his wrath is against him that causeth shame. This shows that in a well-ordered court and government smiles and favours are dispensed among those that are employed in public trusts according to their merits; Solomon lets them know he will go by that rule, 1. That those who behave themselves wisely shall be respected and preferred, whatever enemies they may have that seek to undermine them. No man's services shall be neglected to please a party or a favourite. 2. That those who are selfish and false, who betray their country, oppress the poor, and sow discord, and thus cause shame, shall be displaced and banished the court, whatever friends they may make to speak for them. Adam Clarke: Commentary on the Bible - 1831 14:35: The king's favor is toward a wise servant - The king should have an intelligent man for his minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the former will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers, men of blood, who cannot be happy but in endeavoring to unchain the spirit of discord. Let every humane heart pray, Lord, scatter thou the people who delight in war! Amen - so be it. Selah! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:35: king's: Pro 19:12, Pro 19:13, Pro 20:8, Pro 20:26, Pro 22:11, Pro 25:5, Pro 29:12; Psa 101:4-8; Mat 24:45-51; Luk 12:42-48 him: Pro 10:5, Pro 17:2, Pro 19:26 Carl Friedrich Keil and Franz Delitzsch 14:35 35 The king's favour is towards a prudent servant, And his wrath visits the base. Regarding the contrasts משׂכּיל and מבישׁ, vid., at Prov 10:5; cf. Prov 12:4. The substantival clause 35a may mean: the king's favour has (possesses)..., as well as: it is imparted to, an intelligent servant; the arrangement of the words is more favourable to the latter rendering. In 35b the gender of the verb is determined by attraction after the pred., as is the case also at Gen 31:8; Job 15:31, Ewald, 317c. And "his wrath" is equivalent to is the object of it, cf. 22b, Prov 13:18. The syntactical character of the clause does not permit the supplying of ל from 35a. Luther's translation proceeds only apparently from this erroneous supposition. John Gill 14:35 The king's favour is toward a wise servant,.... Who does his prince's business well, committed to him; manages all his affairs wisely and prudently; is diligent and careful to do everything for the king's honour, and the good of his subjects; such an one has a share in royal favour, a place in the affections of his master; and is sure to be promoted to honour by him, and exalted to higher places of trust and profit, as well as to be protected and defended by him: so Christ, the King of kings, shows favour to his wise and faithful servants, Lk 12:42; but his wrath is against him that causeth shame; who neglects his business, or does it foolishly; in such a manner as his prince is ashamed of him, and which brings shame and disgrace to himself; all which provokes the anger of his master, who discharges him from his service, and this fixes a mark of infamy upon him; see Lk 12:45. John Wesley 14:35 Shame - Both to himself, by his foolish management of the king's affairs, and to the king who made so foolish a choice of a servant. Robert Jamieson, A. R. Fausset and David Brown 14:35 wise--discreet or prudent. causeth shame-- (Prov 10:5; Prov 12:4) acts basely.

Առակներ / Proverbs - 14 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch