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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-7. Против грехов слова. 8-15. Бог отвращается и ненавидит всякое злое сердце. 16-33. С точки зрения истинной мудрости говорится о различных добродетелях и пороках, преимущественно в религиозной жизни
Adam Clarke: Commentary on the Bible - 1831
The soft answer. Useful correction. Stability of the righteous. The contented mind. The slothful man. The fool. The covetous. The impious. The wicked opposed to the righteous; to the diligent; and to the man who fears the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 15:1: soft: Pro 25:15; Jdg 8:1-3; Sa1 25:21-33
grievous: Pro 15:18, Pro 10:12, Pro 28:25, Pro 29:22; Jdg 12:3-6; Sa1 25:10, Sa1 25:11, Sa1 25:21, Sa1 25:22; Sa2 19:43; Kg1 12:13-16
15:115:1: Պատասխանի ողոք՝ դարձուցանէ զսրտմտութիւն։ Բան խիստ՝ յարուցանէ զբարկութիւն.
1 Սիրալիր պատասխանը մեղմացնում է զայրոյթը, բայց խիստ խօսքը բարկութիւն է յարուցում:
15 Մեղմ պատասխանը սրտմտութիւնը կ’իջեցնէ, Բայց խիստ խօսքը բարկութիւնը կը գրգռէ։
Պատասխանի ողոք դարձուցանէ զսրտմտութիւն. բան խիստ յարուցանէ զբարկութիւն:

15:1: Պատասխանի ողոք՝ դարձուցանէ զսրտմտութիւն։ Բան խիստ՝ յարուցանէ զբարկութիւն.
1 Սիրալիր պատասխանը մեղմացնում է զայրոյթը, բայց խիստ խօսքը բարկութիւն է յարուցում:
15 Մեղմ պատասխանը սրտմտութիւնը կ’իջեցնէ, Բայց խիստ խօսքը բարկութիւնը կը գրգռէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:115:1 [Гнев губит и разумных.] Кроткий ответ отвращает гнев, а оскорбительное слово возбуждает ярость.
15:1 ὀργὴ οργη passion; temperament ἀπόλλυσιν απολλυμι destroy; lose καὶ και and; even φρονίμους φρονιμος prudent; conceited ἀπόκρισις αποκρισις response δὲ δε though; while ὑποπίπτουσα υποπιπτω turn away; alienate θυμόν θυμος provocation; temper λόγος λογος word; log δὲ δε though; while λυπηρὸς λυπηρος rise; arise ὀργάς οργη passion; temperament
15:1 מַֽעֲנֶה־ mˈaʕᵃneh- מַעֲנֶה answer רַּ֭ךְ ˈrraḵ רַךְ tender יָשִׁ֣יב yāšˈîv שׁוב return חֵמָ֑ה ḥēmˈā חֵמָה heat וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word עֶ֝֗צֶב ˈʕˈeṣev עֶצֶב pain יַעֲלֶה־ yaʕᵃleh- עלה ascend אָֽף׃ ʔˈāf אַף nose
15:1. responsio mollis frangit iram sermo durus suscitat furoremA mild answer breaketh wrath: but a harsh word stirreth up fury.
1. A SOFT answer turneth away wrath: but a grievous word stirreth up anger.
15:1. A soft answer turneth away wrath: but grievous words stir up anger.
15:1. A mild response shatters anger. But a harsh word stirs up fury.
A soft answer turneth away wrath: but grievous words stir up anger:

15:1 [Гнев губит и разумных.] Кроткий ответ отвращает гнев, а оскорбительное слово возбуждает ярость.
15:1
ὀργὴ οργη passion; temperament
ἀπόλλυσιν απολλυμι destroy; lose
καὶ και and; even
φρονίμους φρονιμος prudent; conceited
ἀπόκρισις αποκρισις response
δὲ δε though; while
ὑποπίπτουσα υποπιπτω turn away; alienate
θυμόν θυμος provocation; temper
λόγος λογος word; log
δὲ δε though; while
λυπηρὸς λυπηρος rise; arise
ὀργάς οργη passion; temperament
15:1
מַֽעֲנֶה־ mˈaʕᵃneh- מַעֲנֶה answer
רַּ֭ךְ ˈrraḵ רַךְ tender
יָשִׁ֣יב yāšˈîv שׁוב return
חֵמָ֑ה ḥēmˈā חֵמָה heat
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
עֶ֝֗צֶב ˈʕˈeṣev עֶצֶב pain
יַעֲלֶה־ yaʕᵃleh- עלה ascend
אָֽף׃ ʔˈāf אַף nose
15:1. responsio mollis frangit iram sermo durus suscitat furorem
A mild answer breaketh wrath: but a harsh word stirreth up fury.
15:1. A soft answer turneth away wrath: but grievous words stir up anger.
15:1. A mild response shatters anger. But a harsh word stirs up fury.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: Предлагается наставление о кротости и осторожности в славе (ст. 1, 4), а вместе дается предостережение против гнева и безумной злобы (ст. 1-2), причем то и другие обосновывается указанием на всеведение Божие, от которого не может укрыться ни добро, ни зло (ст. 3), а затем развивается общая мысль о благотворности мудрости и вреде безумия (ст. 5-7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Proper Use of the Tongue.
1 A soft answer turneth away wrath: but grievous words stir up anger.
Solomon, as conservator of the public peace, here tells us, 1. How the peace may be kept, that we may know how in our places to keep it; it is by soft words. If wrath be risen like a threatening cloud, pregnant with storms and thunder, a soft answer will disperse it and turn it away. When men are provoked, speak gently to them, and give them good words, and they will be pacified, as the Ephraimites were by Gideon's mildness (Judg. viii. 1-3); whereas, upon a like occasion, by Jephthah's roughness, they were exasperated, and the consequences were bad, Judg. xii. 1-3. Reason will be better spoken, and a righteous cause better pleaded, with meekness then with passion; hard arguments do best with soft words. 2. How the peace will be broken, that we, for our parts, may do nothing towards the breaking of it. Nothing stirs up anger, and sows discord, like grievous words, calling foul names, as Raca, and Thou fool, upbraiding men with their infirmities and infelicities, their extraction or education, or any thing that lessens them and makes them mean; scornful spiteful reflections, by which men affect to show their wit and malice, stir up the anger of others, which does but increase and inflame their own anger. Rather than lose a jest some will lose a friend and make an enemy.
Adam Clarke: Commentary on the Bible - 1831
15:1: A soft answer - Gentleness will often disarm the most furious, where positive derangement has not taken place; one angry word will always beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experience confirms this proverb.
Carl Friedrich Keil and Franz Delitzsch
15:1
We take these verses together as forming a group which begins with a proverb regarding the good and evil which flows from the tongue, and closes with a proverb regarding the treasure in which blessing is found, and that in which no blessing is found.
Prov 15:1
1 A soft answer turneth away wrath,
And a bitter word stirreth up anger.
In the second line, the common word for anger (אף, from the breathing with the nostrils, Prov 14:17) is purposely placed, but in the first, that which denotes anger in the highest degree (חמה from יחם, cogn. חמם, Arab. hamiya, to glow, like שׁנה from ישׁן): a mild, gentle word turns away the heat of anger (excandescentiam), puts it back, cf. Prov 25:15. The Dagesh in רּך follows the rule of the דחיק, i.e., of the close connection of a word terminating with the accented eh, aah, ah with the following word (Michlol 63b). The same is the meaning of the Latin proverb:
Frangitur ira gravis
Quando est responsio suavis.
The דבר־עצב produces the contrary effect. This expression does not mean an angry word (Ewald), for עצב is not to be compared with the Arab. ghaḍab, anger (Umbreit), but with Arab. 'aḍb, cutting, wounding, paining (Hitzig), so that דבר מעציב is meant in the sense of Ps 78:40 : a word which causes pain (lxx λυπηρός, Theod. πονικός), not after the meaning, a word provoking to anger (Gesenius), but certainly after its effect, for a wounding word "makes anger arise." As one says of anger שׁב, "it turns itself" (e.g., Is 9:11), so, on the other hand, עלה, "it rises up," Eccles 10:4. The lxx has a third line, ὀργὴ ἀπόλλυσι καὶ φρονίμους, which the Syr. forms into a distich by the repetition of Prov 14:32, the untenableness of which is at once seen.
Prov 15:2
The πραΰ́της σοφίας (Jas 3:13) commended in Prov 15:1 is here continued:
The tongue of the wise showeth great knowledge,
And the mouth of fools poureth forth folly.
As היטיב נגּן, Is 23:16, means to strike the harp well, and היטיב לכת, Is 30:29, to go along merrily, so היטיב דּעת, to know in a masterly manner, and here, where the subject is the tongue, which has only an instrumental reference to knowledge: to bring to light great knowledge (cf. 7a). In 2b the lxx translate στόμα δὲ ἀφρόνων ἀναγγέλλει κακά. From this Hitzig concludes that they read רעות as 28b, and prefers this phrase; but they also translated in Prov 13:16; Prov 14:28; Prov 26:11, אוּלת by κακίαν, for they interpreted the unintelligible word by combination with עולת, and in Prov 12:23 by ἀραῖς, for they thought they had before them אלות (from אלה).
Prov 15:3
3 The eyes of Jahve are in every place,
Observing the evil and the good.
The connection of the dual עינים with the plur. of the adjective, which does not admit of a dual, is like Prov 6:17, cf. 18. But the first line is a sentence by itself, to which the second line gives a closer determination, as showing how the eyes of God are everywhere (cf. 2Chron 16:9, after Zech 4:10) abroad over the whole earth, viz., beholding with penetrating look the evil and the good (צפה, to hold to, to observe, cf. ἐπιβλέποντες, Sir. 23:19), i.e., examining men whether they are good or evil, and keeping them closely before His eyes, so that nothing escapes him. This universal inspection, this omniscience of God, has an alarming but also a comforting side. The proverb seeks first to warn, therefore it speaks first of the evil.
Prov 15:4
4 Gentleness of the tongue is a tree of life;
But falseness in it is a wounding to the spirit.
Regarding מרפּא, vid., at Prov 12:18, and regarding סלף, at Prov 11:3; this latter word we derive with Fleischer from סלף, to subvert, overthrow, but not in the sense of "violence, asperitas, in as far as violent speech is like a stormy sea," but of perversity, perversitas (Venet. λοξότης), as the contrast to truthfulness, rectitude, kindness. Gentleness characterizes the tongue when all that it says to a neighbour, whether it be instruction or correction, or warning or consolation, it says in a manner without rudeness, violence, or obtrusiveness, by which it finds the easiest and surest acceptance, because he feels the goodwill, the hearty sympathy, the humility of him who is conscious of his own imperfection. Such gentleness is a tree of life, whose fruits preserve life, heal the sick, and raise up the bowed down. Accordingly, שׁבר בּרוּח is to be understood of the effect which goes forth from perversity or falseness of the tongue upon others. Fleischer translates: asperitas autem in ea animum vulnerat, and remarks, "שׁבר ברוח, abstr. pro concreto. The verb שׁבר, and the n. verbale שׁבר derived from it, may, in order to render the meaning tropical, govern the prep. בּ, as the Arab. kaser baḳlby, he has broken my heart (opp. Arab. jabar baḳlaby), cf. בּפניו, Prov 21:29, vid., De Glossis Habichtianis, p. 18; yet it also occurs with the accus., Ps 69:21, and the corresponding gen. שׁבר רוּח, Is 65:14." In any case, the breaking (deep wounding) is not meant in regard to his own spirit, but to that of the neighbour. Rightly Luther: but a lying (tongue) makes heart-sorrow (elsewhere, a false one troubles the cheerful); Euchel: a false tongue is soul-wounding; and the translation of the year 1844: falsehood is a breach into the heart. Only for curiosity's sake are two other interpretations of 4a and 4b mentioned: the means of safety to the tongue is the tree of life, i.e., The Tor (Erachin 15b); and: perversity suffers destruction by a breath of wind, after the proverb, כל שׁישׁ בו גסות רוח רוח קימעא שׁוברתו, a breath of wind breaks a man who is puffed up
(Note: Vid., Duke's Rabbinische Blumenlese, p. 176, where the rendering is somewhat different.)
(which Meri presents for choice, vid., also Rashi, who understands רוח of the storm of judgment). The lxx translates, in 4b, a different text: ὁ δὲ συντηρῶν αὐτὴν πλησθήσεται πνεύματος; but the ישׂבּע רוּח here supposed cannot mean "to be full of spirit," but rather "to eat full of wind." Otherwise the Syr. and Targ.: and he who eateth of his own fruit is satisfied (Heb. ואכל מפּריו ישׂבּע) - an attempt to give to the phrase ישׂבע a thought correct in point of language, but one against which we do not give up the Masoretic text.
Prov 15:5
5 A fool despiseth his father's correction;
But he that regardeth reproof is prudent.
We may with equal correctness translate: he acts prudently (after 1Kings 23:22); and, he is prudent (after Prov 19:25). We prefer, with Jerome, Venet., and Luther, the latter, against the lxx, Syr., and Targ., because, without a doubt, the יערם is so thought of at Prov 19:25 : the contrast is more favourable to the former. It is true that he who regardeth reproof is not only prudent, but also that he is prudent by means of observing it. With line first cf. Prov 1:7 and Prov 1:30, and with line second, Prov 12:1. Luther translates: the fool calumniates...; but of the meanings of abuse (properly pungere) and scorn, the second is perhaps here to be preferred.
Prov 15:6
6 The house of the righteous is a great treasure-chamber;
But through the gain of the wicked comes trouble.
The contrast shows that חסן does not here mean force or might (lxx, Syr., Targ., Jerome, and Venet.), which generally this derivative of the verb חסן never means, but store, fulness of possession, prosperity (Luther: in the house of the righteous are goods enough), in this sense (cf. Prov 27:24) placing itself, not with the Arab. ḥasuna, to be firm, fastened (Aram. ḥsn, חסן), but with Arab. khazan, to deposit, to lay up in granaries, whence our "Magazin." חסן may indeed, like חיל, have the meaning of riches, and חסן does actually mean, in the Jewish-Aram., to possess, and the Aphel אחסן, to take into possession (κρατεῖν); but the constant use of the noun חסן in the sense of store, with the kindred idea of laying up, e.g., Jer 20:5, and of the Niph. נחסן, which means, Is 23:18, with נאצר, "to be magazined," gives countenance to the idea that חסן goes back to the primary conception, recondere, and is to be distinguished from חסון, חסין, and other derivatives after the fundamental conception. We may not interpret בּית, with Fleischer, Bertheau, and Zckler, as accus.: in the house (cf. בּית, Prov 8:2), nor prepositionally as chez = casa; but: "the house of the righteous is a great store," equivalent to, the place of such. On the contrary, destruction comes by the gain of the wicked. It is impossible that נעכּרת can have the house as the subject (Lwenstein), for בּית is everywhere mas. Therefore Abulwald, followed by Kimchi and the Venet. (ὄλεθρος), interprets נעכרת as subst., after the form of the Mishnic נברכת, a pool, cf. נחרצה, peremptorily decided, decreed; and if we do not extinguish the ב of וּבתבוּאת (the lxx according to the second translation of this doubly-translated distich, Syr., and Targ.), there remains then nothing further than to regard נעכרת either as subst. neut. overturned = overthrow (cf. such part. nouns as מוּסדה, מוּעקה, but particularly נסבּה, 2Chron 10:15), or as impers. neut. pass.: it is overthrown = there is an overthrow, like נשׂערה, Ps 50:3 : it is stormed = a storm rages. The gain of the wicked has overthrow as its consequence, for the greed of gain, which does not shrink from unrighteous, deceitful gain, destroys his house, עכר בּיתו, Prov 15:27 (vid., regarding עצר, Prov 11:29). Far from enriching the house, such gain is the cause of nothing but ruin. The lxx, in its first version of this distich, reads, in 6a, בּרבות צדק (ἐν πλεοναζούσῃ δικαιοσύνῃ), and in 6b, וּבתבוּאת רשׁע נעכּר (and together with the fruit the godless is rooted out, ὁλόῤῥιζοι ἐκ γῆς ἀπολοῦνται); for, as Lagarde has observed, it confounds עכר with עקר (to root, privativ: to root up).
John Gill
15:1 A soft answer turneth away wrath,.... Mild words, gentle expressions, delivered with kindness and tenderness, humility and submission; these will work upon a man's passions, weaken his resentments, and break and scatter the storm of wrath raised in his breast, just breaking forth in a very boisterous and blustering manner; so high winds are sometimes laid by soft showers. Thus the Ephraimites were pacified by Gideon's mild answer; and David by Abigail's very submissive and respectful address, Judg 8:1;
but grievous words stir up anger; such as are rough and menacing, scornful and sneering, reproachful and reviling, proud, haughty, and overbearing; like those of Jephthah to the Ephraimites; and of the Ephraimites to the Gileadites; and of Nabal to David's servants, concerning him; and of Rehoboam, who answered the people roughly: in all which instances anger was stirred up, and either were or like to have been attended with bad consequences, Judg 12:1. Or a "word" causing, or rather expressing, "grief" (r); upbraiding others with being the cause of grief to them.
(r) "verbum vel sermo doloris", Montanus, Vatablus, Michaelis; vid. Gussetius, p. 177.
Robert Jamieson, A. R. Fausset and David Brown
15:1 (Pro. 15:1-33)
soft--tender or gentle.
turneth . . . wrath--from any one.
stir up--as a smouldering fire is excited.
15:215:2: լեզո՛ւ իմաստնոյ գիտէ զբարիս։ Բերան անզգամաց պատմեն զչարիս[8066]։ [8066] Ոմանք. Լեզուք իմաստնոց գիտեն։
2 Իմաստունների լեզուն գիտէ բարիքը, իսկ անզգամների բերանը խօսում է չարիքների մասին:
2 Իմաստուններուն լեզուն գիտութիւնը հաճելի կը դարձնէ, Բայց անմիտներուն բերանէն յիմարութիւն կը բղխի։
Լեզու իմաստնոց [209]գիտէ զբարիս``. բերանք անզգամաց պատմեն [210]զչարիս:

15:2: լեզո՛ւ իմաստնոյ գիտէ զբարիս։ Բերան անզգամաց պատմեն զչարիս[8066]։
[8066] Ոմանք. Լեզուք իմաստնոց գիտեն։
2 Իմաստունների լեզուն գիտէ բարիքը, իսկ անզգամների բերանը խօսում է չարիքների մասին:
2 Իմաստուններուն լեզուն գիտութիւնը հաճելի կը դարձնէ, Բայց անմիտներուն բերանէն յիմարութիւն կը բղխի։
zohrab-1805▾ eastern-1994▾ western am▾
15:215:2 Язык мудрых сообщает добрые знания, а уста глупых изрыгают глупость.
15:2 γλῶσσα γλωσσα tongue σοφῶν σοφος wise καλὰ καλος fine; fair ἐπίσταται επισταμαι well aware; stand over στόμα στομα mouth; edge δὲ δε though; while ἀφρόνων αφρων senseless ἀναγγελεῖ αναγγελλω announce κακά κακος bad; ugly
15:2 לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue חֲ֭כָמִים ˈḥᵃḵāmîm חָכָם wise תֵּיטִ֣יב têṭˈîv יטב be good דָּ֑עַת dˈāʕaṯ דַּעַת knowledge וּ û וְ and פִ֥י fˌî פֶּה mouth כְ֝סִילִ֗ים ˈḵsîlˈîm כְּסִיל insolent יַבִּ֥יעַ yabbˌîₐʕ נבע bubble אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
15:2. lingua sapientium ornat scientiam os fatuorum ebullit stultitiamThe tongue of the wise adorneth knowledge: but the mouth of fools bubbleth out folly.
2. The tongue of the wise uttereth knowledge aright: but the mouth of fools poureth out folly.
15:2. The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
15:2. The tongue of the wise adorns knowledge. But the mouth of the senseless gushes with foolishness.
The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness:

15:2 Язык мудрых сообщает добрые знания, а уста глупых изрыгают глупость.
15:2
γλῶσσα γλωσσα tongue
σοφῶν σοφος wise
καλὰ καλος fine; fair
ἐπίσταται επισταμαι well aware; stand over
στόμα στομα mouth; edge
δὲ δε though; while
ἀφρόνων αφρων senseless
ἀναγγελεῖ αναγγελλω announce
κακά κακος bad; ugly
15:2
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
חֲ֭כָמִים ˈḥᵃḵāmîm חָכָם wise
תֵּיטִ֣יב têṭˈîv יטב be good
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
וּ û וְ and
פִ֥י fˌî פֶּה mouth
כְ֝סִילִ֗ים ˈḵsîlˈîm כְּסִיל insolent
יַבִּ֥יעַ yabbˌîₐʕ נבע bubble
אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
15:2. lingua sapientium ornat scientiam os fatuorum ebullit stultitiam
The tongue of the wise adorneth knowledge: but the mouth of fools bubbleth out folly.
15:2. The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
15:2. The tongue of the wise adorns knowledge. But the mouth of the senseless gushes with foolishness.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
Note, 1. A good heart by the tongue becomes very useful. He that has knowledge is not only to enjoy it, for his own entertainment, but to use it, to use it aright, for the edification of others; and it is the tongue that must make use of it in pious profitable discourse, in giving suitable and seasonable instructions, counsels, and comforts, with all possible expressions of humility and love, and then knowledge is used aright; and to him that has, and thus uses what he has, more shall be given. 2. A wicked heart by the tongue becomes very hurtful; for the mouth of fools belches out foolishness, which is very offensive; and the corrupt communication which proceeds from an evil treasure within (the filthiness, and foolish talking, and jesting) corrupts the good manners of some and debauches them, and grieves the good hearts of others and disturbs them.
Adam Clarke: Commentary on the Bible - 1831
15:2: Useth knowledge aright - This is very difficult to know: - when to speak, and when to be silent; what to speak, and what to leave unspoken; the manner that is best and most suitable to the occasion, the subject, the circumstances, and the persons. All these are difficulties, often even to the wisest men. Even wise counsel may be foolishly given.
Albert Barnes: Notes on the Bible - 1834
15:2: Useth knowledge aright - Rather, makes knowledge goodly. The power of well-considered speech to commend true wisdom, is contrasted with the pouring (literally as in the margin) forth of folly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: tongue: Pro 15:23, Pro 15:28, Pro 12:23, Pro 13:16, Pro 16:23, Pro 25:11, Pro 25:12; Psa 45:1; Ecc 10:12, Ecc 10:13; Isa 50:4
poureth: Heb. belcheth, or, bubbleth, Psa 59:7
John Gill
15:2 The tongue of the wise useth knowledge aright,.... As the heart of a wise and good man is filled with useful knowledge, civil, moral, spiritual, and evangelical; so he takes care to communicate it, at proper times and seasons, in proper places, and to proper persons; adapting it to their case and circumstances, so as it may be for their comfort, edification, and instruction, and minister grace unto them; which is using knowledge "well", as the word (s) signifies: such an use of it recommends it, and makes it appear beautiful and lovely, decorates and adorns it. Thus every good man, out of the good treasure of knowledge in his heart, brings forth his good things seasonably, to the use of edifying; in like manner, ministers of the word, scribes well instructed in the things of God, bring forth both new and old, to the profit of those to whom they minister; so Christ, as man and Mediator, had the tongue of the learned, to speak a word in season to weary souls;
but the mouth of fools poureth out foolishness; their knowledge, as they take it to be, but it is no other than folly; this they throw out in great plenty, in a hurry, without fear or wit; they "babble" it out, as the word (t) signifies, as water out of a fountain; their hearts are full of it, and their mouths proclaim it, Prov 12:23.
(s) "utitur bene", Castalio; "pulchre", Vatablus. (t) "effutit, ebullit, fundit", Vatablus; "eructat", Junius & Tremellius, Piscator; "ebullit", V. L. Tigurine version, Schultens; "scaturire facit", Michaelis.
John Wesley
15:2 Aright - Expressing what he knows prudently and gracefully. Poureth out - Plentifully, continually, and vehemently, as a fountain does waters.
Robert Jamieson, A. R. Fausset and David Brown
15:2 useth . . . aright--commends knowledge by its proper use.
poureth out--utters abundantly (Prov 12:23), and so disgusts others.
15:315:3: Յամենայն տեղիս աչք Տեառն դիտեն զբարիս եւ զչարս։
3 Տիրոջ աչքը ամէն տեղ դիտում է չարերին եւ բարիներին:
3 Տէրոջը աչքերը ամէն տեղ Չարերն ու բարիները կը դիտեն։
Յամենայն տեղիս աչք Տեառն դիտեն զբարիս եւ զչարս:

15:3: Յամենայն տեղիս աչք Տեառն դիտեն զբարիս եւ զչարս։
3 Տիրոջ աչքը ամէն տեղ դիտում է չարերին եւ բարիներին:
3 Տէրոջը աչքերը ամէն տեղ Չարերն ու բարիները կը դիտեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3 На всяком месте очи Господни: они видят злых и добрых.
15:3 ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master σκοπεύουσιν σκοπευω bad; ugly τε τε both; and καὶ και and; even ἀγαθούς αγαθος good
15:3 בְּֽ bᵊˈ בְּ in כָל־ ḵol- כֹּל whole מָ֭קֹום ˈmāqôm מָקֹום place עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH צֹ֝פֹ֗ות ˈṣōfˈôṯ צפה look out רָעִ֥ים rāʕˌîm רַע evil ו w וְ and טֹובִֽים׃ ṭôvˈîm טֹוב good
15:3. in omni loco oculi Domini contemplantur malos et bonosThe eyes of the Lord in every place behold the good and the evil.
3. The eyes of the LORD are in every place, keeping watch upon the evil and the good.
15:3. The eyes of the LORD [are] in every place, beholding the evil and the good.
15:3. In every place, the eyes of the Lord consider good and evil.
The eyes of the LORD [are] in every place, beholding the evil and the good:

15:3 На всяком месте очи Господни: они видят злых и добрых.
15:3
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
ὀφθαλμοὶ οφθαλμος eye; sight
κυρίου κυριος lord; master
σκοπεύουσιν σκοπευω bad; ugly
τε τε both; and
καὶ και and; even
ἀγαθούς αγαθος good
15:3
בְּֽ bᵊˈ בְּ in
כָל־ ḵol- כֹּל whole
מָ֭קֹום ˈmāqôm מָקֹום place
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
צֹ֝פֹ֗ות ˈṣōfˈôṯ צפה look out
רָעִ֥ים rāʕˌîm רַע evil
ו w וְ and
טֹובִֽים׃ ṭôvˈîm טֹוב good
15:3. in omni loco oculi Domini contemplantur malos et bonos
The eyes of the Lord in every place behold the good and the evil.
15:3. The eyes of the LORD [are] in every place, beholding the evil and the good.
15:3. In every place, the eyes of the Lord consider good and evil.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Righteous and the Wicked Contrasted.
3 The eyes of the LORD are in every place, beholding the evil and the good.
The great truths of divinity are of great use to enforce the precepts of morality, and none more than this--That the eye of God is always upon the children of men. 1. An eye to discern all, not only from which nothing can be concealed, but by which every thing is actually inspected, and nothing overlooked or looked slightly upon: The eyes of the Lord are in every place; for he not only sees all from on high (Ps. xxxiii. 13), but he is every where present. Angels are full of eyes (Rev. iv. 8), but God is all eye. It denotes not only his omniscience, that he sees all, but his universal providence, that he upholds and governs all. Secret sins, services, and sorrows, are under his eye. 2. An eye to distinguish both persons and actions. He beholds the evil and the good, is displeased with the evil and approves of the good, and will judge men according to the sight of his eyes, Ps. i. 6; xi. 4. The wicked shall not go unpunished, nor the righteous unrewarded, for God has his eye upon both and knows their true character; this speaks as much comfort to saints as terror to sinners.
Adam Clarke: Commentary on the Bible - 1831
15:3: The eyes of the Lord are in every place - He not only sees all things, by his omnipresence, but his providence is everywhere. And if the consideration that his eye is in every place, have a tendency to appal those whose hearts are not right before him, and who seek for privacy, that they may commit iniquity; yet the other consideration, that his providence is everywhere, has a great tendency to encourage the upright, and all who may be in perilous or distressing circumstances.
Albert Barnes: Notes on the Bible - 1834
15:3: The teaching which began with the fear of the Lord Pro 1:7 would not be complete without this assertion of His omni-present knowledge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: Pro 5:21; Ch2 16:9; Job 34:21, Job 34:22; Jer 16:17, Jer 23:24, Jer 32:19; Heb 4:13
John Gill
15:3 The eyes of the Lord are in every place,.... Which are expressive of his omniscience, of the full, clear, distinct, and perfect knowledge, which he has of all creatures and things; so that nothing is hid from him, but all open and manifest to him; as they are to Christ the essential Word, Heb 4:13; and also of the providence of God with respect to all persons in general, and to his own people in particular; and as he is infinite and immense, omnipresent and in all places of the world, so his omniscience and providence reach everywhere, to places most distant and secret, and to persons in them, who cannot be concealed from him, since he fills heaven and earth, Jer 23:23;
beholding the evil and the good; meaning not evil things and good things, though that is true; the one he beholds with dislike, the other with pleasure; but evil men and good men: he beholds them as from a watch tower, as the word (u) signifies, from above, from heaven, where he is; see Ps 33:13. By "evil" men may be meant both profane sinners and carnal professors; such as are more openly wicked, and declare their sin, as Sodom, or more secretly so; he sees into all the wickedness there is in their hearts, all their secret devices against his people; the works done by them in the dark, as well as their more open ones; and his eyes are upon all of them, to bring them into judgment at the last day: his eyes are particularly on the proud, to abase them; such as are under a disguise of religion, and have a form of godliness, he has his eyes upon; he sees through all their disguises; he knows on what foot they took up their profession; he discerns between that and true grace; he sees how they retain their lusts with their profession; observes the springs and progress of their apostasy; and will fix his eyes on the man without a righteousness, not having on the wedding garment, and order him into outer darkness. He also beholds "good" men; he sees all their bad things, their sins, and corrects them for them; their good things, their graces, and the exercise of them; their good works, the fruits of his own grace; their weaknesses, and supports and strengthens them; their wants, and supplies them; their persons, and never withdraws his eyes from them: these are on them continually, to protect and defend them; nor will he leave them till he has brought them safe to heaven; see 1Chron 16:9.
(u) "prospectantes velut a specula", Michaelis; "speculatores", Schultens; "speculantes", Montanus, Junius & Tremellius, Piscator; "speculatur", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
15:3 beholding--watching (compare Prov 5:21; Ps 66:7).
15:415:4: Բժշկութիւն լեզուի՝ ծա՛ռ կենաց. եւ որ պահէն զնա՝ լցցի՛ հոգւով[8067]։ [8067] Ոմանք. Եւ որ պահեն զնոսա։
4 Բուժող լեզուն կեանքի ծառ է, եւ ով պահում է այն՝ նրա հոգին պիտի լցուի:
4 Խաղաղասէր* լեզուն կենաց ծառ է, Բայց խռովարար լեզուն սիրտ կը կոտրէ։
Բժշկութիւն լեզուի` ծառ կենաց. [211]եւ որ պահէն զնա` լցցի հոգւով:

15:4: Բժշկութիւն լեզուի՝ ծա՛ռ կենաց. եւ որ պահէն զնա՝ լցցի՛ հոգւով[8067]։
[8067] Ոմանք. Եւ որ պահեն զնոսա։
4 Բուժող լեզուն կեանքի ծառ է, եւ ով պահում է այն՝ նրա հոգին պիտի լցուի:
4 Խաղաղասէր* լեզուն կենաց ծառ է, Բայց խռովարար լեզուն սիրտ կը կոտրէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:415:4 Кроткий язык древо жизни, но необузданный сокрушение духа.
15:4 ἴασις ιασις healing γλώσσης γλωσσα tongue δένδρον δενδρον tree ζωῆς ζωη life; vitality ὁ ο the δὲ δε though; while συντηρῶν συντηρεω keep together; preserve αὐτὴν αυτος he; him πλησθήσεται πληθω fill; fulfill πνεύματος πνευμα spirit; wind
15:4 מַרְפֵּ֣א marpˈē מַרְפֵּא calmness לָ֭שֹׁון ˈlāšôn לָשֹׁון tongue עֵ֣ץ ʕˈēṣ עֵץ tree חַיִּ֑ים ḥayyˈîm חַיִּים life וְ wᵊ וְ and סֶ֥לֶף sˌelef סֶלֶף crookedness בָּ֝֗הּ ˈbˈāh בְּ in שֶׁ֣בֶר šˈever שֶׁבֶר breaking בְּ bᵊ בְּ in רֽוּחַ׃ rˈûₐḥ רוּחַ wind
15:4. lingua placabilis lignum vitae quae inmoderata est conteret spiritumA peaceable tongue is a tree of life: but that which is immoderate, shall crush the spirit.
4. A wholesome tongue is a tree of life: but perverseness therein is a breaking of the spirit.
15:4. A wholesome tongue [is] a tree of life: but perverseness therein [is] a breach in the spirit.
15:4. A peaceful tongue is a tree of life. But that which is immoderate will crush the spirit.
A wholesome tongue [is] a tree of life: but perverseness therein [is] a breach in the spirit:

15:4 Кроткий язык древо жизни, но необузданный сокрушение духа.
15:4
ἴασις ιασις healing
γλώσσης γλωσσα tongue
δένδρον δενδρον tree
ζωῆς ζωη life; vitality
ο the
δὲ δε though; while
συντηρῶν συντηρεω keep together; preserve
αὐτὴν αυτος he; him
πλησθήσεται πληθω fill; fulfill
πνεύματος πνευμα spirit; wind
15:4
מַרְפֵּ֣א marpˈē מַרְפֵּא calmness
לָ֭שֹׁון ˈlāšôn לָשֹׁון tongue
עֵ֣ץ ʕˈēṣ עֵץ tree
חַיִּ֑ים ḥayyˈîm חַיִּים life
וְ wᵊ וְ and
סֶ֥לֶף sˌelef סֶלֶף crookedness
בָּ֝֗הּ ˈbˈāh בְּ in
שֶׁ֣בֶר šˈever שֶׁבֶר breaking
בְּ bᵊ בְּ in
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
15:4. lingua placabilis lignum vitae quae inmoderata est conteret spiritum
A peaceable tongue is a tree of life: but that which is immoderate, shall crush the spirit.
15:4. A wholesome tongue [is] a tree of life: but perverseness therein [is] a breach in the spirit.
15:4. A peaceful tongue is a tree of life. But that which is immoderate will crush the spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
Note, 1. A good tongue is healing, healing to wounded consciences by comforting them, to sin-sick souls by convincing them, to peace and love when it is broken by accommodating differences, compromising matters in variance, and reconciling parties at variance; this is the healing of the tongue, which is a tree of life, the leaves of which have a sanative virtue, Rev. xxii. 2. He that knows how to discourse will make the place he lives in a paradise. 2. An evil tongue is wounding (perverseness, passion, falsehood, and filthiness there, are a breach in the spirit); it wounds the conscience of the evil speaker, and occasions either guilt or grief to the hearers, and both are to be reckoned breaches in the spirit. Hard words indeed break no bones, but many a heart has been broken by them.
Adam Clarke: Commentary on the Bible - 1831
15:4: A wholesome tongue is a tree of life - Here again is an allusion to the paradisiacal tree, עץ חיים ets chaiyim, "the tree of lives."
Albert Barnes: Notes on the Bible - 1834
15:4: A wholesome tongue - literally, as in the margin, the same word as "sound" in Pro 14:30 (see the note). A more literal rendering would be soundness of speech.
Tree of life - Compare Pro 3:18 note.
Breach in the spirit - With the sense of vexation (compare Isa 65:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: A wholesome: Heb. The healing of the, Pro 12:18, Pro 16:24; Mal 4:2
a tree: Pro 3:18; Gen 3:22-24; Ti1 6:3; Rev 2:7
a breach: Pro 18:8, Pro 18:14, Pro 26:22; Psa 52:2-4, Psa 109:22
John Gill
15:4 A wholesome tongue is a tree of life,.... A tongue that delivers out salutary instructions, wholesome advice and counsel; a "healing tongue" (w), as it may be rendered, which pacifies contending parties, and heals the divisions between them; to have the benefit of such a man's company and conversation is like being in paradise. Such is the tongue of a Gospel minister, which delivers out the wholesome words of our Lord Jesus Christ; sound speech and doctrines, which cannot be condemned; healing truths to wounded consciences, such as peace, pardon, righteousness, and atonement by the blood of Christ. These are the means of quickening dead sinners, reviving and comforting distressed ones, and show the way of eternal life unto them;
but perverseness therein is a breach in the spirit; impure, unchaste, unsavoury, and corrupt language, does mischief to the spirits of men; evil communications corrupt the heart and manners, defile the soul and the conversation; these and unsound doctrines eat as a canker; and as they make the heart of God's people sad, whom he would not have made sad; so they bring distress and despair into the spirits of others, and make sad wounds and breaches there, which are never healed, and that both in the spirits of speakers and hearers; for damnable heresies bring swift destruction on the propagators of them, and them that receive them.
(w) "sanans", so some in Vatablus.
John Wesley
15:4 Wholesome - Which utters sound and useful counsels. Tree of life - Is greatly useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and hearers. Perverseness - False or corrupt speeches. A breach - Disturbs and wounds the spirits, both of the speaker and hearers.
Robert Jamieson, A. R. Fausset and David Brown
15:4 A wholesome tongue--(Compare Margin), pacifying and soothing language.
tree of life-- (Prov 3:18; Prov 11:30).
perverseness therein--cross, ill-natured language.
breach . . . spirit--(compare Is 65:14, Hebrew), grieves, instead of appeasing.
15:515:5: Անզգամն՝ անգոսնէ զխրատ հօր. որ պահէ զյանդիմանութիւն՝ խորագէ՛տ է։ ՚Ի յաճախել արդարութեան՝ զօրութիւն բազում. եւ ամպարիշտք արմատաքի՛ յերկրէ կորիցեն[8068]։ [8068] Ոմանք. Իսկ որ պահէ զյանդի՛՛։
5 Անզգամն անարգում է հօր խրատը, բայց յանդիմանութեանը հնազանդ որդին ողջախոհ է: Արդարութեան աւելացումով՝ աւելանում է զօրութիւնը, բայց ամբարիշտները արմատախիլ պիտի լինեն երկրից:
5 Յիմարը իր հօրը խրատը կ’անարգէ, Բայց յանդիմանութեան հնազանդողը խելացի կ’ըլլայ։
Անզգամն` անգոսնէ զխրատ հօր. իսկ որ պահէ զյանդիմանութիւն` խորագէտ է: [212]Ի յաճախել արդարութեան` զօրութիւն բազում, եւ ամպարիշտք արմատաքի յերկրէ կորիցեն:

15:5: Անզգամն՝ անգոսնէ զխրատ հօր. որ պահէ զյանդիմանութիւն՝ խորագէ՛տ է։ ՚Ի յաճախել արդարութեան՝ զօրութիւն բազում. եւ ամպարիշտք արմատաքի՛ յերկրէ կորիցեն[8068]։
[8068] Ոմանք. Իսկ որ պահէ զյանդի՛՛։
5 Անզգամն անարգում է հօր խրատը, բայց յանդիմանութեանը հնազանդ որդին ողջախոհ է: Արդարութեան աւելացումով՝ աւելանում է զօրութիւնը, բայց ամբարիշտները արմատախիլ պիտի լինեն երկրից:
5 Յիմարը իր հօրը խրատը կ’անարգէ, Բայց յանդիմանութեան հնազանդողը խելացի կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:515:5 Глупый пренебрегает наставлением отца своего; а кто внимает обличениям, тот благоразумен. [В обилии правды великая сила, а нечестивые искоренятся из земли.]
15:5 ἄφρων αφρων senseless μυκτηρίζει μυκτηριζω mock παιδείαν παιδεια discipline πατρός πατηρ father ὁ ο the δὲ δε though; while φυλάσσων φυλασσω guard; keep ἐντολὰς εντολη direction; injunction πανουργότερος πανουργος crafty
15:5 אֱוִ֗יל ʔᵉwˈîl אֱוִיל foolish יִ֭נְאַץ ˈyinʔaṣ נאץ contemn מוּסַ֣ר mûsˈar מוּסָר chastening אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and שֹׁמֵ֖ר šōmˌēr שׁמר keep תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke יַעְרִֽם׃ yaʕrˈim ערם be cunning
15:5. stultus inridet disciplinam patris sui qui autem custodit increpationes astutior fietA fool laugheth at the instruction of his father: but he that regardeth reproofs shall become prudent. In abundant justice there is the greatest strength: but the devices of the wicked shall be rooted out.
5. A fool despiseth his father’s correction: but he that regardeth reproof getteth prudence.
15:5. A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.
15:5. A fool laughs at the discipline of his father. But whoever preserves rebukes will become astute. In abundant justice, there is very great virtue. But the intentions of the impious will be eradicated.
A fool despiseth his father' s instruction: but he that regardeth reproof is prudent:

15:5 Глупый пренебрегает наставлением отца своего; а кто внимает обличениям, тот благоразумен. [В обилии правды великая сила, а нечестивые искоренятся из земли.]
15:5
ἄφρων αφρων senseless
μυκτηρίζει μυκτηριζω mock
παιδείαν παιδεια discipline
πατρός πατηρ father
ο the
δὲ δε though; while
φυλάσσων φυλασσω guard; keep
ἐντολὰς εντολη direction; injunction
πανουργότερος πανουργος crafty
15:5
אֱוִ֗יל ʔᵉwˈîl אֱוִיל foolish
יִ֭נְאַץ ˈyinʔaṣ נאץ contemn
מוּסַ֣ר mûsˈar מוּסָר chastening
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
שֹׁמֵ֖ר šōmˌēr שׁמר keep
תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke
יַעְרִֽם׃ yaʕrˈim ערם be cunning
15:5. stultus inridet disciplinam patris sui qui autem custodit increpationes astutior fiet
A fool laugheth at the instruction of his father: but he that regardeth reproofs shall become prudent. In abundant justice there is the greatest strength: but the devices of the wicked shall be rooted out.
5. A fool despiseth his father’s correction: but he that regardeth reproof getteth prudence.
15:5. A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.
15:5. A fool laughs at the discipline of his father. But whoever preserves rebukes will become astute. In abundant justice, there is very great virtue. But the intentions of the impious will be eradicated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 A fool despiseth his father's instruction: but he that regardeth reproof is prudent.
Hence, 1. Let superiors be admonished to give instruction and reproof to those that are under their charge, as they will answer it in the day of account. They must not only instruct with the light of knowledge, but reprove with the heat of zeal; and both these must be done with the authority and affection of a father, and must be continued, though the desired effect be not immediately perceived. If the instruction be despised, give reproof, and rebuke sharply. It is indeed against the grain with good-humoured men to find fault, and make those about them uneasy; but better so than to suffer them to go on undisturbed in the way to ruin. 2. Let inferiors be admonished, not only to submit to instruction and reproof (even hardships must be submitted to), but to value them as favours and not despise them, to make use of them for their direction, and always to have a regard to them; this will be an evidence that they are wise and a means of making them so; whereas he that slights his good education is a fool and is likely to live and die one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: fool: Pro 10:1, Pro 13:1, Pro 13:18; Sa1 2:23-25; Sa2 15:1-6; Ch1 22:11-13, Ch1 28:9, Ch1 28:20
but: Pro 15:31, Pro 15:32, Pro 1:23, Pro 6:23, Pro 19:20, Pro 25:12; Psa 141:5; Tit 1:13, Tit 2:15
John Gill
15:5 A fool despiseth his father's instruction,.... They are fools that despise any instruction that is wise, good, and profitable; and especially a father's instruction, whose love, tender affection, and care, will not suffer him, knowingly, to give any but what is good and wholesome: wherefore to despise it is not only a contempt of his authority, but a slight of his love; which are both very aggravating, and sufficiently demonstrate his folly; and of which he may be himself convinced when it is too late, and say, "how have I hated instruction and despised reproof?" Prov 5:12. He is a fool that despises the instruction of anyone superior to him in years and experience; of ministers of the word; and especially of our Father which is in heaven, declared in the sacred Scriptures, which are written for instruction in righteousness;
but he that regardeth reproof is prudent; the reproof of a father, whose corrections are to be submitted to, and received with reverence; and especially of the Father of spirits, whose rebukes are in love, and for profit and advantage; yea, he is a wise man that regards the reproof of the word of God, and the ministers of it; and indeed of any Christian, whether his superior, equal, or inferior, as David did, Ps 141:5.
Robert Jamieson, A. R. Fausset and David Brown
15:5 (Compare Prov 4:1; Prov 10:17; Pro. 13:1-18).
is prudent--acts discreetly.
15:615:6: Տունք արդարոց զօրութեամբ բազմաւ. պտուղք ամպարշտաց կորիցեն։
6 Արդարների տները պիտի մնան մեծ զօրութեամբ, բայց ամբարիշտների պտուղները պիտի ոչնչանան:
6 Արդարին տունը մեծ գանձ կայ, Բայց ամբարշտին եկամուտներուն մէջ խռովութիւն կայ։
Տունք արդարոց զօրութեամբ բազմաւ. պտուղք ամպարշտաց կորիցեն:

15:6: Տունք արդարոց զօրութեամբ բազմաւ. պտուղք ամպարշտաց կորիցեն։
6 Արդարների տները պիտի մնան մեծ զօրութեամբ, բայց ամբարիշտների պտուղները պիտի ոչնչանան:
6 Արդարին տունը մեծ գանձ կայ, Բայց ամբարշտին եկամուտներուն մէջ խռովութիւն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6 В доме праведника обилие сокровищ, а в прибытке нечестивого расстройство.
15:6 ἐν εν in πλεοναζούσῃ πλεοναζω increase δικαιοσύνῃ δικαιοσυνη rightness; right standing ἰσχὺς ισχυς force πολλή πολυς much; many οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ὁλόρριζοι ολορριζος from; out of γῆς γη earth; land ὀλοῦνται ολλυμι home; household δικαίων δικαιος right; just ἰσχὺς ισχυς force πολλή πολυς much; many καρποὶ καρπος.1 fruit δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀπολοῦνται απολλυμι destroy; lose
15:6 בֵּ֣ית bˈêṯ בַּיִת house צַ֭דִּיק ˈṣaddîq צַדִּיק just חֹ֣סֶן ḥˈōsen חֹסֶן store רָ֑ב rˈāv רַב much וּ û וְ and בִ vi בְּ in תְבוּאַ֖ת ṯᵊvûʔˌaṯ תְּבוּאָה yield רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty נֶעְכָּֽרֶת׃ neʕkˈāreṯ עכר taboo
15:6. domus iusti plurima fortitudo et in fructibus impii conturbaturThe house of the just is very much strength: and in the fruits of the wicked is trouble.
6. In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
15:6. In the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble.
15:6. The house of the just has very great strength. And in the fruits of the impious, there is disorder.
In the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble:

15:6 В доме праведника обилие сокровищ, а в прибытке нечестивого расстройство.
15:6
ἐν εν in
πλεοναζούσῃ πλεοναζω increase
δικαιοσύνῃ δικαιοσυνη rightness; right standing
ἰσχὺς ισχυς force
πολλή πολυς much; many
οἱ ο the
δὲ δε though; while
ἀσεβεῖς ασεβης irreverent
ὁλόρριζοι ολορριζος from; out of
γῆς γη earth; land
ὀλοῦνται ολλυμι home; household
δικαίων δικαιος right; just
ἰσχὺς ισχυς force
πολλή πολυς much; many
καρποὶ καρπος.1 fruit
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
ἀπολοῦνται απολλυμι destroy; lose
15:6
בֵּ֣ית bˈêṯ בַּיִת house
צַ֭דִּיק ˈṣaddîq צַדִּיק just
חֹ֣סֶן ḥˈōsen חֹסֶן store
רָ֑ב rˈāv רַב much
וּ û וְ and
בִ vi בְּ in
תְבוּאַ֖ת ṯᵊvûʔˌaṯ תְּבוּאָה yield
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
נֶעְכָּֽרֶת׃ neʕkˈāreṯ עכר taboo
15:6. domus iusti plurima fortitudo et in fructibus impii conturbatur
The house of the just is very much strength: and in the fruits of the wicked is trouble.
15:6. In the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble.
15:6. The house of the just has very great strength. And in the fruits of the impious, there is disorder.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
Note, 1. Where righteousness is riches are, and the comforts of them: In the house of the righteous is much treasure. Religion teaches men to be diligent, temperate, and just, and by these means, ordinarily, the estate is increased. But that is not all: God blesses the habitation of the just, and that blessing makes rich without trouble. Or, if there be not much of this world's goods, yet where there is grace there is true treasure; and those who have but little, if they have a heart to be therewith content, and to enjoy the comfort of that little, it is enough; it is all riches. The righteous perhaps are not themselves enriched, but there is treasure in their house, a blessing in store, which their children after them may reap the benefit of. A wicked worldly man is only for having his belly filled with those treasures, his own sensual appetite gratified (Ps. xvii. 14); but a righteous man's first care is for his soul and then for his seed, to have treasure in his heart and then in his house, which his relations and those about him may have the benefit of. 2. Where wickedness is, though there may be riches, yet there is vexation of spirit with them: In the revenues of the wicked, the great incomes they have, there is trouble; for there is guilt and a curse; there is pride and passion, and envy and contention; and those are troublesome lusts, which rob them of the joy of their revenues and make them troublesome to their neighbours.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: the house: Pro 15:16, Pro 8:21, Pro 13:22, Pro 21:20; Psa 112:3; Heb 11:26
in the Rev_enues: Pro 10:22, Pro 16:8; Job 20:19-23; Psa 37:16; Ecc 4:6, Ecc 5:10-14; Jam 5:1-3
Geneva 1599
15:6 In the house of the righteous [is] much treasure: but in the revenues of the wicked is (a) trouble.
(a) For though they have much yet it is full of trouble and care.
John Gill
15:6 In the house of the righteous is much treasure,.... God sometimes blesses the righteous with great riches, as he did Abraham; or, however, if they have but little, it is better than the riches of many wicked; because they have what they have with a blessing, and they are content with it: and they have abundance of spiritual treasure; they have God for their portion; Christ, and all good things along with him; the rich graces of the Spirit; a rich experience of the grace of God; and all this is but a pledge and earnest of what they shall possess hereafter;
but in the revenues of the wicked is trouble; they have much trouble in getting their riches, by which they pierce themselves through with many sorrows; they have much trouble in keeping them; cannot rest nor sleep because of their abundance, lest it should be taken away from them; and they have much trouble in parting with them, when they are, by one providence or another, stripped of them; and, besides, they have them with a curse, and are ever attended with uneasiness, on one account or another.
John Wesley
15:6 Revenues - Though he may obtain great revenues, yet they are attended with much trouble.
Robert Jamieson, A. R. Fausset and David Brown
15:6 treasure--implying utility.
trouble--vexation and affliction.
15:715:7: Շրթունք իմաստնոց՝ հաստատեալ են իմաստութեամբ. սիրտք անմտաց ո՛չ են անսխալք։
7 Իմաստունների շուրթերը իմաստութիւն են հաստատում, անմիտների սրտերը անսխալ լինել չեն կարող:
7 Իմաստուններուն շրթունքները գիտութիւն կը տարածեն, Բայց յիմարներուն սիրտը այնպէս* չէ։
Շրթունք իմաստնոց [213]հաստատեալ են իմաստութեամբ,`` սիրտք անմտաց ոչ են [214]անսխալք:

15:7: Շրթունք իմաստնոց՝ հաստատեալ են իմաստութեամբ. սիրտք անմտաց ո՛չ են անսխալք։
7 Իմաստունների շուրթերը իմաստութիւն են հաստատում, անմիտների սրտերը անսխալ լինել չեն կարող:
7 Իմաստուններուն շրթունքները գիտութիւն կը տարածեն, Բայց յիմարներուն սիրտը այնպէս* չէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7 Уста мудрых распространяют знание, а сердце глупых не так.
15:7 χείλη χειλος lip; shore σοφῶν σοφος wise δέδεται δεω bind; tie αἰσθήσει αισθησις sensation; perception καρδίαι καρδια heart δὲ δε though; while ἀφρόνων αφρων senseless οὐκ ου not ἀσφαλεῖς ασφαλης secure
15:7 שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip חֲ֭כָמִים ˈḥᵃḵāmîm חָכָם wise יְזָ֣רוּ yᵊzˈārû זרה scatter דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וְ wᵊ וְ and לֵ֖ב lˌēv לֵב heart כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent לֹא־ lō- לֹא not כֵֽן׃ ḵˈēn כֵּן correct
15:7. labia sapientium disseminabunt scientiam cor stultorum dissimile eritThe lips of the wise shall disperse knowledge: the heart of fools shall be unlike.
7. The lips of the wise disperse knowledge: but the heart of the foolish not so.
15:7. The lips of the wise disperse knowledge: but the heart of the foolish [doeth] not so.
15:7. The lips of the wise shall disseminate knowledge. The heart of the foolish will be dissimilar.
The lips of the wise disperse knowledge: but the heart of the foolish [doeth] not so:

15:7 Уста мудрых распространяют знание, а сердце глупых не так.
15:7
χείλη χειλος lip; shore
σοφῶν σοφος wise
δέδεται δεω bind; tie
αἰσθήσει αισθησις sensation; perception
καρδίαι καρδια heart
δὲ δε though; while
ἀφρόνων αφρων senseless
οὐκ ου not
ἀσφαλεῖς ασφαλης secure
15:7
שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip
חֲ֭כָמִים ˈḥᵃḵāmîm חָכָם wise
יְזָ֣רוּ yᵊzˈārû זרה scatter
דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
לֵ֖ב lˌēv לֵב heart
כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent
לֹא־ lō- לֹא not
כֵֽן׃ ḵˈēn כֵּן correct
15:7. labia sapientium disseminabunt scientiam cor stultorum dissimile erit
The lips of the wise shall disperse knowledge: the heart of fools shall be unlike.
15:7. The lips of the wise disperse knowledge: but the heart of the foolish [doeth] not so.
15:7. The lips of the wise shall disseminate knowledge. The heart of the foolish will be dissimilar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
This is to the same purport with v. 2, and shows what a blessing a wise man is and what a burden a fool is to those about him. Only here observe further, 1. That we then use knowledge aright when we disperse it, not confine it to a few of our intimates, and grudge it to others who would make as good use of it, but give a portion of this spiritual alms to seven and also to eight, not only be communicative, but diffusive, of this good, with humility and prudence. We must take pains to spread and propagate useful knowledge, must teach some that they may teach others, and so it is dispersed. 2. That it is not only a fault to pour out foolishness, but it is a shame not to disperse knowledge, at least not to drop some wise word or other: The heart of the foolish does not so; it has nothing to disperse that is good, or, if it had, has neither skill nor will to do good with it and therefore is little worth.
Albert Barnes: Notes on the Bible - 1834
15:7: Not so - The word translated "so" is taken by some in its etymological force as "strong," "firm," and the passage is rendered "the heart of the fool disperseth (supplied from the first clause) what is weak and unsteady," i. e., "falsehood and unwisdom." The Septuagint takes it as an adjective, "the heart of the fool is unstedfast." The phrase as it stands in the King James Version is, however, of frequent occurrence Gen 48:18; Exo 10:11; Num 12:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: lips: Psa 37:30, Psa 45:2, Psa 51:13-15, Psa 71:15-18, Psa 78:2-6, Psa 119:13; Ecc 12:9, Ecc 12:10; Sol 4:11; Mat 10:27, Mat 28:18-20; Mar 16:15; Act 18:9, Act 18:10; Rom 10:14-17; Rom 15:18-21; Eph 4:29; Ti2 2:2
the heart: Pro 10:20, Pro 10:21; Mat 12:34; Jam 3:6
Carl Friedrich Keil and Franz Delitzsch
15:7
A second series which begins with a proverb of the power of human speech, and closes with proverbs of the advantages and disadvantages of wealth.
Prov 15:7
7 The lips of the wise spread knowledge;
But the direction is wanting to the heart of fools.
Tit is impossible that לא־כן can be a second object. accus. dependent on יזרוּ (dispergunt, not יצּרוּ, Prov 20:28; φυλάσσουσι, as Symmachus translates): but the heart of fools is unrighteous (error or falsehood) (Hitzig after Is 16:6); for then why were the lips of the wise and the heart of the fools mentioned? לא־כן also does not mean οὐχ οὕτως (an old Greek anonymous translation, Jerome, Targ., Venet., Luther): the heart of the fool is quite different from the heart of the wise man, which spreads abroad knowledge (Zckler), for it is not heart and heart, but lip and heart, that are placed opposite to each other. Better the lxx οὐκ ἀσφαλεῖς, and yet better the Syr. lo kinı̂n (not right, sure). We have seen, at Prov 11:19, that כן as a participial adj. means standing = being, continuing, or also standing erect = right, i.e., rightly directed, or having the right direction; כּן־צדקה means there conducting oneself rightly, and thus genuine rectitude. What, after 7a, is more appropriate than to say of the heart of the fool, that it wants the receptivity for knowledge which the lips of the wise scatter abroad? The heart of the fool is not right, it has not the right direction, is crooked and perverse, has no mind for wisdom; and that which proceeds from the wise, therefore, finds with him neither estimation nor acceptance.
Prov 15:8
8 The sacrifice of the godless is an abhorrence to Jahve;
But the prayer of the upright is His delight.
Although the same is true of the prayer of the godless that is here said of their sacrifice, and of the sacrifice of the righteous that is here said of their prayer (vid., Prov 28:9, and cf. Ps 4:6 with Ps 27:6), yet it is not by accident that here (line first = Prov 21:27) the sacrifice is ascribed to the godless and the prayer to the upright. The sacrifice, as a material and legally-required performance, is much more related to dead works than prayer freely completing itself in the word, the most direct expression of the personality, which, although not commanded by the law, because natural to men, as such is yet the soul of all sacrifices; and the Chokma, like the Psalms and Prophets, in view of the ceremonial service which had become formal and dead in the opus operatum, is to such a degree penetrated by the knowledge of the incongruity of the offering up of animals and of plants, with the object in view, that a proverb like "the sacrifice of the righteous is pleasing to God" never anywhere occurs; and if it did occur without being expressly and unavoidably referred to the legal sacrifice, it would have to be understood rather after Ps 51:18. than Ps. 51:20f., rather after 1Kings 15:22 than after Ps 66:13-15. זבח, which, when it is distinguished from עולה, means (cf. Prov 7:14) the sacrifice only in part coming to the altar, for the most part applied to a sacrificial feast, is here the common name for the bloody, and, per synecdochen, generally the legally-appointed sacrifice, consisting in external offering. The לרצין, Lev 1:3, used in the Tra of sacrifices, is here, as at Ps. 19:15, transferred to prayer. The fundamental idea of the proverb is, that sacrifices well-pleasing to God, prayers acceptable to God (that are heard, Prov 15:29), depend on the relations in which the heart and life of the man stand to God.
Prov 15:9
Another proverb with the key-word תועבת
An abomination to Jahve is the way of the godless;
But He loveth him who searcheth after righteousness.
The manner and rule of life is called the way. מרדּף is the heightening of רדף, Prov 21:21, and can be used independently in bonam, as well as in malam partem (Prov 11:19, cf. Prov 13:21). Regarding the form יאהב, vid., Fleischer in Deutsch. Morgenl. Zeitsch. xv. 382.
Prov 15:10
10 Sharp correction is for him who forsaketh the way;
Whoever hateth instruction shall die.
The way, thus absolute, is the God-pleasing right way (Prov 2:13), the forsaking of which is visited with the punishment of death, because it is that which leadeth unto life (Prov 10:17). And that which comes upon them who leave it is called מוּסר רע, castigatio dura, as much as to say that whoever does not welcome instruction, whoever rejects it, must at last receive it against his will in the form of peremptory punishment. The sharp correction (cf. Is 28:28, Is 28:19) is just the death under which he falls who accepts of no instruction (Prov 5:23), temporal death, but that as a token of wrath which it is not for the righteous (Prov 14:32).
Prov 15:11
11 The underworld [Sheol] and the abyss are before Jahve;
But how much more the hearts of the children of men!
A syllogism, a minori ad majus, with אף כּי (lxx τῶς οὐχὶ καὶ, Venet. μᾶλλον οὖν), like 12:32.
(Note: In Rabbin. this concluding form is called קל וחמר (light and heavy over against one another), and דּין (judgment, viz., from premisses, thus conclusion), κατ ̓ ἐξ. Instead of the biblical אף כי, the latter form of the language has כּל־שׁכּן (all speaks for it that it is so), על־אחת כּמּה וכמּה (so much the more), אינו דּין, or also קל וחמר (as minori ad majus = quanto magis); vid., the Hebr. Rmerbrief, p. 14.)
אבדּון has a meaning analogous to that of τάρταρος (cf. ταρταροῦν, 2Pet 2:4, to throw down into the τάρταρος), which denotes the lowest region of Hades (שׁאול תּחתּית or תּחתּיּה 'שׁ), and also in general, Hades. If אבדון and מות are connected, Job 37:22, and if אבדון is the parallel word to קבר, Ps 88:12, or also to שׁאול, as in the passage similar to this proverb, Job 26:6 (cf. Job 38:17): "Shel is naked before Him, and Abaddon has no covering;" since אבדון is the general name of the underworld, including the grave, i.e., the inner place of the earth which receives the body of the dead, as the kingdom of the dead, lying deeper, does the soul. But where, as here and at Prov 27:10, שׁאול and אבדון stand together, they are related to each other, as ᾅδης and ταρταρος or ἅβυσσος, Rev_ 9:11 : אבדון is the lowest hell, the place of deepest descent, of uttermost destruction. The conclusion which is drawn in the proverb proceeds from the supposition that in the region of creation there is nothing more separated, and by a wide distance, from God, than the depth, and especially the undermost depth, of the realm of the dead. If now God has this region in its whole compass wide open before Him, if it is visible and thoroughly cognisable by Him (נגד, acc. adv.: in conspectu, from נגד, eminere, conspicuum esse) - for He is also present in the underworld, Ps 139:8 - then much more will the hearts of the children of men be open, the inward thoughts of men living and acting on the earth being known already from their expressions. Man sees through man, and also himself, never perfectly; but the Lord can try the heart and prove the reins, Jer 17:10. What that means this proverb gives us to understand, for it places over against the hearts of men nothing less than the depths of the underworld in eternity.
Prov 15:12
12 The scorner liketh not that one reprove him,
To wise men he will not go.
The inf. absol., abruptly denoting the action, may take the place of the object, as here (cf. Job 9:18; Is 42:24), as well as of the subject (Prov 25:27, Job 6:25). Thus הוכיח is (Prov 9:7) construed with the dat. obj. Regarding the probable conclusion which presents itself from passages such as Prov 15:12 and Prov 13:20, as to the study of wisdom in Israel, vid., p. 39. Instead of אל, we read, Prov 13:20 (cf. Prov 22:24), את־; for לכת את־ means to have intercourse with one, to go a journey with one (Mal 2:6, cf. Gen 5:24, but not 2Kings 15:22, where we are to translate with Keil), according to which the lxx has here μετὰ δὲ σοφῶν οὐχ ὁμιλήσει. The mocker of religion and of virtue shuns the circle of the wise, for he loves not to have his treatment of that which is holy reproved, nor to be convicted of his sin against truth; he prefers the society where his frivolity finds approbation and a response.
Prov 15:13
13 A joyful heart maketh the countenance cheerful;
But in sorrow of the heart the spirit is broken.
The expression of the countenance, as well as the spiritual habitus of a man, is conditioned by the state of the heart. A joyful heart maketh the countenance טוב, which means friendly, but here happy-looking = cheerful (for טוב ro is the most general designation of that which makes an impression which is pleasant to the senses or to the mind); on the contrary, with sorrow of heart (עצּבת, constr. of עצּבת, Prov 10:10, as חטאת = חטּאת, from חטּאה) there is connected a stricken, broken, downcast heart; the spiritual functions of the man are paralyzed; self-confidence, without which energetic action is impossible, is shattered; he appears discouraged, whereby רוּח is thought of as the power of self-consciousness and of self-determination, but לב, as our "Gemt" [animus], as the oneness of thinking and willing, and thus as the seat of determination, which decides the intellectual-corporeal life-expression of the man, or without being able to be wholly restrained, communicates itself to them. The ב of וּבעצּבת is, as Prov 15:16., Prov 16:8; Prov 17:1, meant in the force of being together or along with, so that רוּח נכאה do not need to be taken separate from each other as subject and predicate: the sense of the noun-clause is in the ב, as e.g., also Prov 7:23 (it is about his life, i.e., it concerns his life). Elsewhere the crushed spirit, like the broken heart, is equivalent to the heart despairing in itself and prepared for grace. The heart with a more clouded mien may be well, for sorrow has in it a healing power (Eccles 7:3). But here the matter is the general psychological truth, that the corporeal and spiritual life of man has its regulator in the heart, and that the condition of the heart leaves its stamp on the appearance and on the activity of the man. The translation of the רוח נכאה by "oppressed breath" (Umbreit, Hitzig) is impossible; the breath cannot be spoken of as broken.
Prov 15:14
14 The heart of the understanding seeketh after knowledge,
And the mouth of fools practiseth folly.
Luther interprets רעה as metaphor. for to govern, but with such ethical conceptions it is metaphor. for to be urgently circumspect about anything (vid., Prov 13:20), like Arab. ra'y and r'âyt, intentional, careful, concern about anything. No right translation can be made of the Chethib פני, which Schultens, Hitzig, Ewald, and Zckler prefer; the predicate can go before the פּני, after the Semitic rule in the fem. of the sing., 2Kings 10:9, cf. Job 16:16, Chethib, but cannot follow in the masc. of the sing.; besides, the operations of his look and aspect are ascribed to his face, but not spiritual functions as here, much more to the mouth, i.e., to the spirit speaking through it. The heart is within a man, and the mouth without; and while the former gives and takes, the latter is always only giving out. In Prov 18:15, where a synonymous distich is formed from the antithetic distich, the ear, as hearing, is mentioned along with the heart as appropriating. נבון is not an adj., but is gen., like צדיק, 28a (opp. ופי). חכם, Prov 16:23. The φιλοσοφία of the understanding is placed over against the μωρολογία of the fools. The lxx translates καρδία ὀρθὴ ζητεῖ αἲσθησιν (cf. Prov 14:10, καρδία ἀδρὸς αἰσθητική); it uses this word after the Hellenistic usus loq. for דעת, of experimental knowledge.
Prov 15:15
15 All the days of the afflicted are evil;
But he who is of a joyful heart hath a perpetual feast.
Regarding עני (the afflicted), vid., 21b. They are so called on whom a misfortune, or several of them, press externally or internally. If such an one is surrounded by ever so many blessings, yet is his life day by day a sad one, because with each new day the feeling of his woe which oppresses him renews itself; whoever, on the contrary, is of joyful heart (gen. connection as Prov 11:13; Prov 12:8), such an one (his life) is always a feast, a banquet (not משׁתּה, as it may be also pointed, but משׁתּה and תּמיד thus adv., for it is never adj.; the post-bib. usage is תּמידין for עולות תּמיד). Hitzig (and also Zckler) renders 15b: And (the days) of one who is of a joyful heart are.... Others supply לו (cf. Prov 27:7), but our rendering does not need that. We have here again an example of that attribution (Arab. isnâd) in which that which is attributed (musnad) is a condition (hal) of a logical subject (the musnad ilêhi), and thus he who speaks has this, not in itself, but in the sense of the condition; the inwardly cheerful is feasts evermore, i.e., the condition of such an one is like a continual festival. The true and real happiness of a man is thus defined, not by external things, but by the state of the heart, in which, in spite of the apparently prosperous condition, a secret sorrow may gnaw, and which, in spite of an externally sorrowful state, may be at peace, and be joyfully confident in God.
Prov 15:16
16 Better is little with the fear of Jahve,
Than great store and trouble therewith.
The ב in both cases the lxx rightly renders by μετά. How מהוּמה (elsewhere of wild, confused disorder, extreme discord) is meant of store and treasure, Ps 39:7 shows: it is restless, covetous care and trouble, as the contrast of the quietness and contentment proceeding from the fear of God, the noisy, wild, stormy running and hunting about of the slave of mammon. Theodotion translates the word here, as Aquila and Symmachus elsewhere, by words which correspond (φαγέδαινα = φάγαινα or ἀχορτασία) with the Syr. יענותא, greed or insatiability.
Prov 15:17
17 Better a dish of cabbage, and love with it,
Than a fatted ox together with hatred.
With בו is here interchanged שׁם, which, used both of things and of persons, means to be there along with something. Both have the Dag. forte conj., cf. to the contrary, Deut 30:20; Mic 1:11; Deut 11:22; the punctuation varies, if the first of the two words is a n. actionis ending in ה. The dish (portion) is called ארחה, which the lxx and other Greek versions render by ξενισμός, entertainment, and thus understand it of that which is set before a guest, perhaps rightly so, for the Arab. ârrakh (to date, to determine), to which it is compared by Gesenius and Dietrich, is equivalent to warrh, a denom. of the name of the moon. Love and hatred are, according to circumstances, the disposition of the host, or of the participant, the spirit of the family:
Cum dat oluscula mensa minuscula pace quiet,
Ne pete grandia lautaque prandia lite repleta.
John Gill
15:7 The lips of the wise disperse knowledge,.... Scatter it about for the benefit of others; they are communicative and diffusive of it unto others, that fruit may abound to their account: so the first ministers of the Gospel diffused the savour of the knowledge of Christ and his Gospel in every place; their words went into all the earth, and their sound to the end of the world; and so every Gospel minister will speak according to the oracles of God, and according to the abilities and measure of the gift which he has received; and to the utmost of his power feeds souls with knowledge and understanding;
but the heart of the foolish doth not so; does not disperse knowledge, for he has no solid substantial knowledge in him: or, "the heart of the foolish is not right" (x); it is full of folly and wickedness: or "the heart of the foolish does not disperse that which is right" (y); true and right things, and the knowledge of them; but, on the contrary, as in Prov 15:2, "pours out foolishness".
(x) "non erit rectum", Pagninus, Baynus; "non est rectum", Piscator, Mercerus. (y) "Spargit quod abest a recto", Junius & Tremellius, Amama; "eventilant non rectum", Schultens, Cocceius.
John Wesley
15:7 Disperse - Freely communicate to others what they know.
Robert Jamieson, A. R. Fausset and David Brown
15:7 (Compare Prov 10:20-21).
heart . . . not so--not right, or vain.
15:815:8: Պատարագք ամպարշտաց՝ պի՛ղծ են առաջի Աստուծոյ. ուխտք ուղղոց՝ ընդունելի՛ են նմա[8069]։ [8069] Ոսկան. Առաջի Տեառն։
8 Ամբարիշտների զոհագործութիւնները պիղծ են Տիրոջ առջեւ, բայց ուղղամիտների ուխտը հաճելի է նրան:
8 Ամբարիշտներուն զոհը Տէրոջը առջեւ պիղծ է, Բայց ուղիղներուն աղօթքը անոր ընդունելի է։
Պատարագք ամպարշտաց պիղծ են առաջի [215]Աստուծոյ, ուխտք ուղղոց` ընդունելի են նմա:

15:8: Պատարագք ամպարշտաց՝ պի՛ղծ են առաջի Աստուծոյ. ուխտք ուղղոց՝ ընդունելի՛ են նմա[8069]։
[8069] Ոսկան. Առաջի Տեառն։
8 Ամբարիշտների զոհագործութիւնները պիղծ են Տիրոջ առջեւ, բայց ուղղամիտների ուխտը հաճելի է նրան:
8 Ամբարիշտներուն զոհը Տէրոջը առջեւ պիղծ է, Բայց ուղիղներուն աղօթքը անոր ընդունելի է։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8 Жертва нечестивых мерзость пред Господом, а молитва праведных благоугодна Ему.
15:8 θυσίαι θυσια immolation; sacrifice ἀσεβῶν ασεβης irreverent βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master εὐχαὶ ευχη wish; vow δὲ δε though; while κατευθυνόντων κατευθυνω straighten out; direct δεκταὶ δεκτος acceptable παρ᾿ παρα from; by αὐτῷ αυτος he; him
15:8 זֶ֣בַח zˈevaḥ זֶבַח sacrifice רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and תְפִלַּ֖ת ṯᵊfillˌaṯ תְּפִלָּה prayer יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
15:8. victimae impiorum abominabiles Domino vota iustorum placabiliaThe victims of the wicked are abominable to the Lord: the vows of the just are acceptable.
8. The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
15:8. The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
15:8. The sacrifices of the impious are abominable to the Lord. The vows of the just are appeasing.
The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight:

15:8 Жертва нечестивых мерзость пред Господом, а молитва праведных благоугодна Ему.
15:8
θυσίαι θυσια immolation; sacrifice
ἀσεβῶν ασεβης irreverent
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
εὐχαὶ ευχη wish; vow
δὲ δε though; while
κατευθυνόντων κατευθυνω straighten out; direct
δεκταὶ δεκτος acceptable
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
15:8
זֶ֣בַח zˈevaḥ זֶבַח sacrifice
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
תְפִלַּ֖ת ṯᵊfillˌaṯ תְּפִלָּה prayer
יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right
רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
15:8. victimae impiorum abominabiles Domino vota iustorum placabilia
The victims of the wicked are abominable to the Lord: the vows of the just are acceptable.
15:8. The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
15:8. The sacrifices of the impious are abominable to the Lord. The vows of the just are appeasing.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-15: В ст. 8-9: высказывается весьма часто повторяемая священными писателями мысль о том, что необходимым условием богоугодности жертвы, молитвы и всего внешнего богопочтения является чистое нравственное настроение и искреннее расположение человека, что, напротив, при отсутствии этих условий, жертвы и молитвы отвратительны пред Богом (Притч. XXI:27; Ис. I:11; LXVI:3; Иер. VI:20; Oc V:6; VIII:13; Ам V:21-22: и др.). Бог любит только ищущего правды, нечестивцев же и презрителей мудрости отвращает, и их постигает гибель (ст. 9-10). Для предупреждения злых дел и даже нечистых помышлений, человеку надо всегда помнить о всеведении Божием, пред которым открыты недоступные человеческому глазу области: преисподняя, ад, евр. шеол и гибель, евр. Аваддон (ст. 11), т. е. область гибели и смерти (сн. Притч. XXVII:20; Иов XXVI:6; XXVIII:22); в Апокалипсисе именем Аваддона, по-гречески Аполлиона (т. е. губителя) назван Ангел - царь бездны (Апок. XI:9). Тем более открыты всеведению Божию все тайны человеческого сердца (ср. Пс. CXXXVIII). Далее указано несколько нравственно-психологических черт характеристики мудрого и нечестивого (ст. 13-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
Note, 1. God so hates wicked people, whose hearts are malicious and their lives mischievous, that even their sacrifices are an abomination to him. God has sacrifices brought him even by wicked men, to stop the mouth of conscience and to keep up their reputation in the world, as malefactors come to a sanctuary, not because it is a holy place, but because it shelters them from justice; but their sacrifices, though ever so costly, are not accepted of God, because not offered in sincerity nor from a good principle; they dissemble with God, and in their conversations give the lie to their devotions, and for that reason they are an abomination to him, because they are made a cloak for sin, ch. vii. 14. See Isa. i. 11. 2. God has such a love for upright good people that, though they are not at the expense of a sacrifice (he himself has provided that), their prayer is a delight to him. Praying graces are his own gift, and the work of his own Spirit in them, with which he is well pleased. He not only answers their prayers, but delights in their addresses to him, and in doing them good.
Adam Clarke: Commentary on the Bible - 1831
15:8: The sacrifice of the wicked is an abomination - Even the most sedulous attendance on the ordinances of God, and pert ormance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord.
The prayer of the upright is his delight - What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, "He loveth him that followeth after righteousness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: sacrifice: Pro 21:27, Pro 28:9; Isa 1:10-15, Isa 61:8, Isa 66:3; Jer 6:20, Jer 7:21-23; Amo 5:21, Amo 5:22; Joh 4:24
the prayer: Pro 15:29; Ch1 29:17; Psa 17:1; Sol 2:14
Geneva 1599
15:8 The (b) sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
(b) That thing is abominable before God, which the wicked think to be most excellent, and by which they think most to be accepted.
John Gill
15:8 The sacrifice of the wicked is an abomination to the Lord,.... Even those sacrifices which were of divine appointment under the former dispensation, when offered by wicked men, without faith in Christ, without any sense of sin, repentance for it, and reformation from it; when these were used as a cloak for sin, under which they sheltered and satisfied themselves, and went on in sin; when they brought them "with a wicked mind", as in Prov 21:27; when either what they brought were not according to the law, the lame and the blind; or were not their own, but robbery for burnt sacrifice; or supposing that these would atone for their sins of themselves; when either of these, or all this, was the case, it was an abomination to the Lord; see Is 1:11. Wherefore much more must Pagan sacrifices be an abomination to him; which were not of his appointing, and were offered to devils, and not to him; and which were many of them very inhuman and shocking; as giving a man's firstborn for his transgression, and the fruit of his body for the sin of his soul: and so likewise Papal sacrifices, the sacrifice of the mass; the bloodless sacrifice, the offering up again of the body and blood of Christ, they pretend to; which, as it is wicked and blasphemous, is an abomination to the Lord, and perhaps is chiefly intended. Sacrifice may stand for every religious duty performed by a wicked man, being hypocritically done, and with no good view; and all their good works, which seem to be so; and are either not according to the word and will of God, being never commanded by him, of which sort are many among the Papists; or they are not done in faith, and so sin, and do not spring from love to God; but are done with a heart full of enmity to him, and are not directed to his glory: in short, whatever is done by them, let it have ever such an appearance of devotion and goodness; yet if it is placed in the room of Christ, and used to the setting aside of his righteousness, satisfaction, and sacrifice, it is an abomination to the Lord;
but the prayer of the upright is his delight: the prayer of such, whose hearts are right with God; who have right spirits renewed in them; are Israelites indeed; have the truth of grace and root of the matter in them; are honest, sincere, and upright in heart: the prayer of such, which is an inwrought one, wrought in his heart by the Spirit of God, and so comes from God, and is his own breathing in him, must be well pleasing to him; that which is fervent, earnest, and importunate, which cometh not out of feigned lips, but from the heart, and is put up with a true heart, in the sincerity of it; the prayer of faith, the cry of the humble; the prayer which is addressed to God as a Father, in the name of Christ the Mediator, which comes perfumed with the incense of his mediation, introduced with the celebration of the divine perfections, contains humble confessions of sin and unworthiness, ascribes all blessings to the grace of God, and expresses thankfulness for favours received, is very acceptable and delightful to God; though it is the prayer of a poor, mean, despicable creature in his own eyes, and in the eyes of others, Ps 102:17. This stands opposed to the pompous rites and ceremonies, the gaudy worship and costly sacrifices, of wicked men; such as used by the Papists.
John Wesley
15:8 Sacrifice - All the religious services, yea, the most costly; one kind being put for all the rest. Prayer - The cheapest and meanest services.
Robert Jamieson, A. R. Fausset and David Brown
15:8 The sacrifice [and] prayer--are acts of worship.
way . . . followeth . . . righteousness--denote conduct. God's regard for the worship and deeds of the righteous and wicked respectively, so stated in Ps 50:17; Is 1:11.
15:915:9: Պի՛ղծ են առաջի Տեառն ճանապարհք ամպարշտաց. իսկ որ երթայ զհետ արդարութեան՝ սիրէ զնա։
9 Ամբարիշտների ճանապարհները պիղծ են Տիրոջ առջեւ, բայց ով հետեւում է արդարութեանը, Տէրը սիրում է նրան:
9 Տէրը ամբարիշտին ճամբայէն կը զզուի, Բայց արդարութեան հետեւողը կը սիրէ։
Պիղծ են առաջի Տեառն ճանապարհք ամպարշտաց, իսկ որ երթայ զհետ արդարութեան` սիրէ զնա:

15:9: Պի՛ղծ են առաջի Տեառն ճանապարհք ամպարշտաց. իսկ որ երթայ զհետ արդարութեան՝ սիրէ զնա։
9 Ամբարիշտների ճանապարհները պիղծ են Տիրոջ առջեւ, բայց ով հետեւում է արդարութեանը, Տէրը սիրում է նրան:
9 Տէրը ամբարիշտին ճամբայէն կը զզուի, Բայց արդարութեան հետեւողը կը սիրէ։
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15:915:9 Мерзость пред Господом путь нечестивого, а идущего путем правды Он любит.
15:9 βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master ὁδοὶ οδος way; journey ἀσεβοῦς ασεβης irreverent διώκοντας διωκω go after; pursue δὲ δε though; while δικαιοσύνην δικαιοσυνη rightness; right standing ἀγαπᾷ αγαπαω love
15:9 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְ֭הוָה [ˈyhwāh] יְהוָה YHWH דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וּ û וְ and מְרַדֵּ֖ף mᵊraddˌēf רדף pursue צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice יֶאֱהָֽב׃ yeʔᵉhˈāv אהב love
15:9. abominatio est Domino via impii qui sequitur iustitiam diligetur ab eoThe way of the wicked is an abomination to the Lord: he that followeth justice is beloved by him.
9. The way of the wicked is an abomination to the LORD: but he loveth him that followeth after righteousness.
15:9. The way of the wicked [is] an abomination unto the LORD: but he loveth him that followeth after righteousness.
15:9. The way of the impious is an abomination to the Lord. Whoever pursues justice is loved by him.
The way of the wicked [is] an abomination unto the LORD: but he loveth him that followeth after righteousness:

15:9 Мерзость пред Господом путь нечестивого, а идущего путем правды Он любит.
15:9
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
ὁδοὶ οδος way; journey
ἀσεβοῦς ασεβης irreverent
διώκοντας διωκω go after; pursue
δὲ δε though; while
δικαιοσύνην δικαιοσυνη rightness; right standing
ἀγαπᾷ αγαπαω love
15:9
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וּ û וְ and
מְרַדֵּ֖ף mᵊraddˌēf רדף pursue
צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice
יֶאֱהָֽב׃ yeʔᵉhˈāv אהב love
15:9. abominatio est Domino via impii qui sequitur iustitiam diligetur ab eo
The way of the wicked is an abomination to the Lord: he that followeth justice is beloved by him.
15:9. The way of the wicked [is] an abomination unto the LORD: but he loveth him that followeth after righteousness.
15:9. The way of the impious is an abomination to the Lord. Whoever pursues justice is loved by him.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.
This is a reason of what was said in the foregoing verse. 1. The sacrifices of the wicked are an abomination to God, not for want of some nice points of ceremony, but because their way, the whole course and tenour of their conversation, is wicked, and consequently an abomination to him. Sacrifices for sin were not accepted of those that resolved to go on in sin, and were to the highest degree abominable if intended to obtain a connivance at sin and a permission to go on in it. 2. Therefore the prayer of the upright is his delight, because he is a friend of God, and he loves him who, though he have not yet attained, is following after righteousness, aiming at it and pressing towards it, as St. Paul, Phil. iii. 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: The way: Pro 4:19, Pro 21:4, Pro 21:8; Psa 1:6, Psa 146:8, Psa 146:9; Mat 7:13; Jer 44:4; Hab 1:13
he loveth: Pro 21:21; Isa 26:7, Isa 51:1, Isa 51:7; Hos 6:3; Ti1 6:11; Ti2 2:22
Proverbs 15:10
John Gill
15:9 The way of the wicked is an abomination unto the Lord,.... The way his heart devises, which he chooses and delights in, in which he walks; nor will he leave it, nor can he be diverted from it, but by the powerful grace of God. This is a way not good, but evil, and so an abomination to the Lord; and the whole tenor and course of his life, which is meant by his way being evil: hence his sacrifices, and all his external duties of religion performed by him, are abominable to the Lord; for, while he continues in a course of sin, all his religious exercises will be of no avail, cannot be pleasing and acceptable to God;
but he loveth him that followeth after righteousness; either after a justifying righteousness; not the righteousness of the law, which the carnal Jews followed after, but did not attain unto; nor is righteousness to be had by the works of the law, nor any justification by it, nor can a man be acceptable to God on account of it; but the righteousness of Christ, which he has wrought out, and is revealed in the Gospel: to follow after this supposes a want of one; a sense of that want; a view of the glory, fulness, suitableness, and excellency of Christ's righteousness; an eager desire after it, sometimes expressed by hungering and thirsting after it, as here by a pursuit of it; which means no other than an earnest and importunate request to be found in it: and such, as they shall be satisfied or filled with it, so they are loved by the Lord, and are acceptable to him through the righteousness they are seeking after: or else it may be understood of following after true holiness of heart and life, without which there is no seeing the Lord; and though perfection in it is not attainable in this live, yet a gracious soul presses after it, which is well pleasing in the sight of God.
15:1015:10: Խրատ անմեղին՝ ճանաչի՛ մերձաւորաց, իսկ որ ատեանն զյանդիմանութիւն՝ վախճանեսցին անարգանօք[8070]։ [8070] Ոմանք. Իսկ որք ատեն զիմաստութիւն վախճանեսցին անարգութեամբ։
10 Անմեղի խրատն ընդունելի է մերձաւորների համար, բայց ով ատում է յանդիմանութիւնը, պիտի վախճանուի անարգանքով:
10 Ուղիղ ճամբան մերժողին գէշ պատիժ կ’ըլլայ*Ու յանդիմանութիւնը ատողը պիտի մեռնի։
Խրատ [216]անմեղին ճանաչի ի մերձաւորաց``, իսկ որ ատեանն զյանդիմանութիւն` վախճանեսցին [217]անարգանօք:

15:10: Խրատ անմեղին՝ ճանաչի՛ մերձաւորաց, իսկ որ ատեանն զյանդիմանութիւն՝ վախճանեսցին անարգանօք[8070]։
[8070] Ոմանք. Իսկ որք ատեն զիմաստութիւն վախճանեսցին անարգութեամբ։
10 Անմեղի խրատն ընդունելի է մերձաւորների համար, բայց ով ատում է յանդիմանութիւնը, պիտի վախճանուի անարգանքով:
10 Ուղիղ ճամբան մերժողին գէշ պատիժ կ’ըլլայ*Ու յանդիմանութիւնը ատողը պիտի մեռնի։
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15:1015:10 Злое наказание уклоняющемуся от пути, и ненавидящий обличение погибнет.
15:10 παιδεία παιδεια discipline ἀκάκου ακακος blameless γνωρίζεται γνωριζω make known; point out ὑπὸ υπο under; by τῶν ο the παριόντων παριημι neglect; slack οἱ ο the δὲ δε though; while μισοῦντες μισεω hate ἐλέγχους ελεγχος conviction τελευτῶσιν τελευταω meet an end αἰσχρῶς αισχρως shamefully
15:10 מוּסָ֣ר mûsˈār מוּסָר chastening רָ֭ע ˈrāʕ רַע evil לְ lᵊ לְ to עֹזֵ֣ב ʕōzˈēv עזב leave אֹ֑רַח ʔˈōraḥ אֹרַח path שֹׂונֵ֖א śônˌē שׂנא hate תֹוכַ֣חַת ṯôḵˈaḥaṯ תֹּוכַחַת rebuke יָמֽוּת׃ yāmˈûṯ מות die
15:10. doctrina mala deserenti viam qui increpationes odit morieturInstruction is grievous to him that forsaketh the way of life: he that hateth reproof shall die.
10. There is grievous correction for him that forsaketh the way: he that hateth reproof shall die.
15:10. Correction [is] grievous unto him that forsaketh the way: [and] he that hateth reproof shall die.
15:10. Doctrine is evil to those who abandon the way of life. Whoever hates correction shall die.
Correction [is] grievous unto him that forsaketh the way: [and] he that hateth reproof shall die:

15:10 Злое наказание уклоняющемуся от пути, и ненавидящий обличение погибнет.
15:10
παιδεία παιδεια discipline
ἀκάκου ακακος blameless
γνωρίζεται γνωριζω make known; point out
ὑπὸ υπο under; by
τῶν ο the
παριόντων παριημι neglect; slack
οἱ ο the
δὲ δε though; while
μισοῦντες μισεω hate
ἐλέγχους ελεγχος conviction
τελευτῶσιν τελευταω meet an end
αἰσχρῶς αισχρως shamefully
15:10
מוּסָ֣ר mûsˈār מוּסָר chastening
רָ֭ע ˈrāʕ רַע evil
לְ lᵊ לְ to
עֹזֵ֣ב ʕōzˈēv עזב leave
אֹ֑רַח ʔˈōraḥ אֹרַח path
שֹׂונֵ֖א śônˌē שׂנא hate
תֹוכַ֣חַת ṯôḵˈaḥaṯ תֹּוכַחַת rebuke
יָמֽוּת׃ yāmˈûṯ מות die
15:10. doctrina mala deserenti viam qui increpationes odit morietur
Instruction is grievous to him that forsaketh the way of life: he that hateth reproof shall die.
15:10. Correction [is] grievous unto him that forsaketh the way: [and] he that hateth reproof shall die.
15:10. Doctrine is evil to those who abandon the way of life. Whoever hates correction shall die.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
This shows that those who cannot bear to be corrected must expect to be destroyed. 1. It is common for those who have known the way of righteousness, but have forsaken it, to reckon it a great affront to be reproved and admonished. They are very uneasy at reproof; they cannot, they will not, bear it; nay, because they hate to be reformed, they hate to be reproved, and hate those who deal faithfully and kindly with them. Of all sinners, reproofs are worst resented by apostates. 2. It is certain that those who will not be reproved will be ruined: He that hates reproof, and hardens his heart against it, is joined to his idols; let him alone. He shall die, and perish for ever, in his sins, since he would not be parted from his sins. 2 Chron. xxv. 15, I know that God has determined to destroy thee, because thou couldst not bear to be reproved; see also ch. xxix. 1.
Albert Barnes: Notes on the Bible - 1834
15:10: Better, There is a grievous correction, i. e., nothing less than death, to him that forsaketh the way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: Correction: or, Instruction
grievous: Pro 12:1, Pro 13:1, Pro 23:35; Kg1 18:17, Kg1 21:20, Kg1 22:8; Joh 3:20, Joh 7:7
and he: Pro 1:30, Pro 5:12, Pro 10:17; Isa 1:5, Isa 1:6; Eze 24:13, Eze 24:14
Proverbs 15:11
Geneva 1599
15:10 Correction [is] grievous to him that (c) forsaketh the way: [and] he that hateth reproof shall die.
(c) He who swears from the word of God, cannot stand to be admonished.
John Gill
15:10 Correction is grievous unto him that forsaketh the way,.... The right way, the way of God; the way of his commandments: the Vulgate Latin version is, "the way of life"; the same with the way of righteousness, which apostates, having known and walked in, turn aside from; see 2Pet 2:15. And such deserve severe correction, the chastisement of a cruel one, correction in wrath and hot displeasure; which, when they have, is very disagreeable to them; they behave under it like a bullock unaccustomed to the yoke, and yet they are but dealt righteously with. Or the words may be rendered, "he has had bad discipline" or "instruction (z) that forsakes the way"; due care has not been taken of him; he has not been properly instructed, nor seasonably corrected; had he, he would not easily have departed from the way in which he should go; see Prov 22:6. The Targum is,
"the discipline of an evil man causes his way to err;''
or him to err from his way;
and he that hateth reproof shall die; that hates the reproof of parents, masters, and ministers of the word; as he may be said to do that neglects and rejects it, and does not act agreeably to it: and such a man, dying in impenitence and without faith in Christ, dies in his sins; and sometimes shamefully, or a shameful death, as the Septuagint and Arabic versions, or an untimely one; as well as dies the second death, an eternal one.
(z) "fuit illi mala disciplina, vel castigatio", Baynus.
Robert Jamieson, A. R. Fausset and David Brown
15:10 (Compare Prov 10:17).
the way--that in which God would have him to go (Prov 2:13; Ps 119:1).
15:1115:11: Դժոխք եւ կորուստ յայտնի՛ են առաջի Տեառն. զիար՞դ ո՛չ եւ սիրտք մարդկան[8071]։ [8071] Ոսկան. Զիարդ եւ ո՛չ սիրտ։
11 Դժոխքն ու կորուստը յայտնի են Տիրոջ առջեւ, էլ ուր մնաց՝ մարդկանց սրտերը:
11 Դժոխքն ու կորուստը Տէրոջը առջեւն են, Ո՜րչափ աւելի մարդոց որդիներուն սրտերը։
Դժոխք եւ կորուստ յայտնի են առաջի Տեառն. զիար՞դ ոչ եւ սիրտք մարդկան:

15:11: Դժոխք եւ կորուստ յայտնի՛ են առաջի Տեառն. զիար՞դ ո՛չ եւ սիրտք մարդկան[8071]։
[8071] Ոսկան. Զիարդ եւ ո՛չ սիրտ։
11 Դժոխքն ու կորուստը յայտնի են Տիրոջ առջեւ, էլ ուր մնաց՝ մարդկանց սրտերը:
11 Դժոխքն ու կորուստը Տէրոջը առջեւն են, Ո՜րչափ աւելի մարդոց որդիներուն սրտերը։
zohrab-1805▾ eastern-1994▾ western am▾
15:1115:11 Преисподняя и Аваддон {открыты} пред Господом, тем более сердца сынов человеческих.
15:11 ᾅδης αδης Hades καὶ και and; even ἀπώλεια απωλεια destruction; waste φανερὰ φανερος exposed; exposure παρὰ παρα from; by τῷ ο the κυρίῳ κυριος lord; master πῶς πως.1 how οὐχὶ ουχι not; not actually καὶ και and; even αἱ ο the καρδίαι καρδια heart τῶν ο the ἀνθρώπων ανθρωπος person; human
15:11 שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world וַ֭ ˈwa וְ and אֲבַדֹּון ʔᵃvaddôn אֲבַדֹּון destruction נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַ֝֗ף ˈʔˈaf אַף even כִּֽי־ kˈî- כִּי that לִבֹּ֥ות libbˌôṯ לֵב heart בְּֽנֵי־ bᵊˈnê- בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
15:11. infernus et perditio coram Domino quanto magis corda filiorum hominumHell and destruction are before the Lord: how much more the hearts of the children of men?
11. Sheol and Abaddon are before the LORD: how much more then the hearts of the children of men!
15:11. Hell and destruction [are] before the LORD: how much more then the hearts of the children of men?
15:11. Hell and perdition are in the sight of the Lord. How much more the hearts of the sons of men!
Hell and destruction [are] before the LORD: how much more then the hearts of the children of men:

15:11 Преисподняя и Аваддон {открыты} пред Господом, тем более сердца сынов человеческих.
15:11
ᾅδης αδης Hades
καὶ και and; even
ἀπώλεια απωλεια destruction; waste
φανερὰ φανερος exposed; exposure
παρὰ παρα from; by
τῷ ο the
κυρίῳ κυριος lord; master
πῶς πως.1 how
οὐχὶ ουχι not; not actually
καὶ και and; even
αἱ ο the
καρδίαι καρδια heart
τῶν ο the
ἀνθρώπων ανθρωπος person; human
15:11
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
וַ֭ ˈwa וְ and
אֲבַדֹּון ʔᵃvaddôn אֲבַדֹּון destruction
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אַ֝֗ף ˈʔˈaf אַף even
כִּֽי־ kˈî- כִּי that
לִבֹּ֥ות libbˌôṯ לֵב heart
בְּֽנֵי־ bᵊˈnê- בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
15:11. infernus et perditio coram Domino quanto magis corda filiorum hominum
Hell and destruction are before the Lord: how much more the hearts of the children of men?
15:11. Hell and destruction [are] before the LORD: how much more then the hearts of the children of men?
15:11. Hell and perdition are in the sight of the Lord. How much more the hearts of the sons of men!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Hell and destruction are before the LORD: how much more then the hearts of the children of men?
This confirms what was said (v. 3) concerning God's omnipresence, in order to his judging of evil and good. 1. God knows all things, even those things that are hidden from the eyes of all living: Hell and destruction are before the Lord, not only the centre of the earth, and its subterraneous caverns, but the grave, and all the dead bodies which are there buried out of our sight; they are all before the Lord, all under his eye, so that none of them can be lost or be to seek when they are to be raised again. He knows where every man lies buried, even Moses, even those that are buried in the greatest obscurity; nor needs he any monument with a Hic jacet--Here he lies, to direct him. The place of the damned in particular, and all their torments, which are inexpressible, the state of separate souls in general, and all their circumstances, are under God's eye. The word here used for destruction is Abaddon, which is one of the devil's names, Rev. ix. 11. That destroyer, though he deceives us, cannot evade or elude the divine cognizance. God examines him whence he comes (Job i. 7), and sees through all his disguises though he is sly, and subtle, and swift, Job xxvi. 6. 2. He knows particularly the hearts of the children of men. If he sees through the depths and wiles of Satan himself, much more can he search men's hearts, though they be deceitful, since they learned all their fraudulent arts of Satan. God is greater than our hearts, and knows them better than we know them ourselves, and therefore is an infallible Judge of every man's character, Heb. iv. 13.
Adam Clarke: Commentary on the Bible - 1831
15:11: Hell and destruction - שאול ואבדון sheol vaabaddon. Hades, the invisible world, the place of separate spirits till the resurrection: and Abaddon, the place of torment; are ever under the eye and control of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: Hell: Pro 27:20; Job 26:6; Psa 139:8; Rev 1:18
the hearts: Ch2 6:30; Psa 7:9, Psa 44:21; Jer 17:10; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
Proverbs 15:12
Geneva 1599
15:11 (d) Hell and destruction [are] before the LORD: how much more then the hearts of the children of men?
(d) There is nothing so deep or secret that can be hid from the eyes of God, much less man's thoughts.
John Gill
15:11 Hell and destruction are before the Lord,.... Or "the grave" (a), which is the pit of destruction; where bodies being put, putrefy, and are destroyed by worms: this is known by the Lord, even the grave of everyone from the beginning; the graves of Adam, Abel, Abraham; he knows where their dust lies, and will raise it up again at the last day. Hades, or the invisible state of the departed, as the Septuagint has it, is manifest before him; he knows where departed spirits are; what their condition and employment be; and so the place and state of the damned, known by the name of "hell"; and may be called "destruction", where soul and body are destroyed by the Lord with an everlasting destruction; and is the destruction which the broad way of sin leads unto. Now though we know not where this place is, who are there, and what the torments endured in it; yet all is before the Lord, and known to him: "tophet" is ordained of old; everlasting fire is prepared by the Lord for devils and wicked men; see Job 26:6;
how much more then the hearts of the children of men? which, though desperately wicked, are known by him; who is the searcher of the hearts and the trier of the reins of the children of men: he to whom hell is naked, and can look into that outer darkness, the blackness of darkness, can look into a man's heart, a second hell, in which all manner of wickedness is, and observe it all; he needs no testimony of man; he knows what is in man, all his secret thoughts, wicked purposes, designs, and devices; see Jer 17:9.
(a) "sepulchrum", Munster, Piscator, Mercerus, so Ben Melech.
John Wesley
15:11 Destruction - The place of destruction, of which men know nothing but by Divine revelation.
Robert Jamieson, A. R. Fausset and David Brown
15:11 Hell-- (Ps 16:10).
destruction--or, "Abaddon," the place of the destroyer. All the unseen world is open to God, much more men's hearts.
15:1215:12: Ոչ սիրէ անխրատն զյանդիմանիչս իւր, եւ ընդ իմաստունս ո՛չ խօսեսցի։
12 Մեծամիտը չի սիրում իրեն յանդիմանողին եւ չի հաղորդւում իմաստունների հետ:
12 Մեծամիտը զինք յանդիմանողը չի սիրեր Եւ իմաստուններուն քով չերթար։
Ոչ սիրէ անխրատն զյանդիմանիչս իւր, եւ ընդ իմաստունս ոչ խօսեսցի:

15:12: Ոչ սիրէ անխրատն զյանդիմանիչս իւր, եւ ընդ իմաստունս ո՛չ խօսեսցի։
12 Մեծամիտը չի սիրում իրեն յանդիմանողին եւ չի հաղորդւում իմաստունների հետ:
12 Մեծամիտը զինք յանդիմանողը չի սիրեր Եւ իմաստուններուն քով չերթար։
zohrab-1805▾ eastern-1994▾ western am▾
15:1215:12 Не любит распутный обличающих его, и к мудрым не пойдет.
15:12 οὐκ ου not ἀγαπήσει αγαπαω love ἀπαίδευτος απαιδευτος undisciplined τοὺς ο the ἐλέγχοντας ελεγχω convict; question αὐτόν αυτος he; him μετὰ μετα with; amid δὲ δε though; while σοφῶν σοφος wise οὐχ ου not ὁμιλήσει ομιλεω keep company; converse
15:12 לֹ֣א lˈō לֹא not יֶאֱהַב־ yeʔᵉhav- אהב love לֵ֭ץ ˈlēṣ לֵץ scorner הֹוכֵ֣חַֽ hôḵˈēₐḥ יכח reprove לֹ֑ו lˈô לְ to אֶל־ ʔel- אֶל to חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise לֹ֣א lˈō לֹא not יֵלֵֽךְ׃ yēlˈēḵ הלך walk
15:12. non amat pestilens eum qui se corripit nec ad sapientes graditurA corrupt man loveth not one that reproveth him: nor will he go to the wise.
12. A scorner loveth not to be reproved: he will not go unto the wise.
15:12. A scorner loveth not one that reproveth him: neither will he go unto the wise.
15:12. He who corrupts himself does not love the one who afflicts him, nor will he step toward the wise.
A scorner loveth not one that reproveth him: neither will he go unto the wise:

15:12 Не любит распутный обличающих его, и к мудрым не пойдет.
15:12
οὐκ ου not
ἀγαπήσει αγαπαω love
ἀπαίδευτος απαιδευτος undisciplined
τοὺς ο the
ἐλέγχοντας ελεγχω convict; question
αὐτόν αυτος he; him
μετὰ μετα with; amid
δὲ δε though; while
σοφῶν σοφος wise
οὐχ ου not
ὁμιλήσει ομιλεω keep company; converse
15:12
לֹ֣א lˈō לֹא not
יֶאֱהַב־ yeʔᵉhav- אהב love
לֵ֭ץ ˈlēṣ לֵץ scorner
הֹוכֵ֣חַֽ hôḵˈēₐḥ יכח reprove
לֹ֑ו lˈô לְ to
אֶל־ ʔel- אֶל to
חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise
לֹ֣א lˈō לֹא not
יֵלֵֽךְ׃ yēlˈēḵ הלך walk
15:12. non amat pestilens eum qui se corripit nec ad sapientes graditur
A corrupt man loveth not one that reproveth him: nor will he go to the wise.
15:12. A scorner loveth not one that reproveth him: neither will he go unto the wise.
15:12. He who corrupts himself does not love the one who afflicts him, nor will he step toward the wise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 A scorner loveth not one that reproveth him: neither will he go unto the wise.
A scorner is one that not only makes a jest of God and religion, but bids defiance to the methods employed for his conviction and reformation, and, as an evidence of that, 1. He cannot endure the checks of his own conscience, nor will he suffer it to deal plainly with him: He loves not to reprove him (so some read it); he cannot endure to retire into his own heart and commune seriously with that, will not admit of any free thought or fair reasoning with himself, nor let his own heart smite him, if he can help it. That man's case is sad who is afraid of being acquainted and of arguing with himself. 2. He cannot endure the advice and admonitions of his friends: He will not go unto the wise, lest they should give him wise counsel. We ought not only to bid the wise welcome when they come to us, but to go to them, as beggars to the rich man's door for an alms; but this the scorner will not do, for fear of being told of his faults and prevailed upon to reform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: scorner: Pro 15:10, Pro 9:7, Pro 9:8; Amo 5:10; Joh 3:18-21, Joh 7:7; Ti2 4:3
neither: Ch2 18:7; Job 21:14
Proverbs 15:13
John Gill
15:12 A scorner loveth not one that reproveth him,.... He that makes a jest of religion; scoffs at godliness and godly men; treats the Gospel and the ministers of it with contempt; makes a mock at good men, and all that is good; a pestilent fellow, as the Vulgate Latin version: such an one not only does not love, for more is intended than is expressed; but hates him that reproves him, and especially if publicly, Amos 5:10; he thinks ill of him; bears him a grudge, and abhors him; and speaks evil of him, and reproaches him; and does all he can to the injury of his person and name; hence the advice of the wise man, Prov 9:7. Some render it, he "loves not reproving himself", or "to reprove himself" (b); he does not care to look into his own heart and ways, or to call himself to an account for what he does; nor to check himself in the pursuit of sin, nor argue with and reprove himself for it;
neither will he go unto the wise; to the private houses of wise and good men; nor to the house of wisdom, or place of public instruction, where wise dispensers of the word give good advice and counsel; scorners do not choose to go to either, lest they should be reproved for their evil ways, and be advised leave them; neither of which is agreeable to them; see Jn 3:20.
(b) "corripere", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
15:12 (Compare Prov 9:8).
go unto the wise--to be instructed.
15:1315:13: Սրտի բերկրեցելոյ երեսք ծաղկին. եւ ոգի որ ՚ի տրտմութեան թախծեալ շրջի[8072]։ [8072] Բազումք. Սրտի բերկրելոյ... որ ՚ի տրտմութեան իցէ՝ թախ՛՛։ Ոսկան. Երեսք ծիծաղեսցին։
13 Սրտի բերկրանքից ծաղկում է դէմքը, իսկ տրտում հոգին շրջում է թախծոտ:
13 Ուրախ սիրտը երեսը կը զուարթացնէ, Բայց սրտին տրտմութենէն հոգին կը ճնշուի։
Սրտի բերկրեցելոյ երեսք ծաղկին. եւ ոգի որ ի տրտմութեան է` թախծեալ շրջի:

15:13: Սրտի բերկրեցելոյ երեսք ծաղկին. եւ ոգի որ ՚ի տրտմութեան թախծեալ շրջի[8072]։
[8072] Բազումք. Սրտի բերկրելոյ... որ ՚ի տրտմութեան իցէ՝ թախ՛՛։ Ոսկան. Երեսք ծիծաղեսցին։
13 Սրտի բերկրանքից ծաղկում է դէմքը, իսկ տրտում հոգին շրջում է թախծոտ:
13 Ուրախ սիրտը երեսը կը զուարթացնէ, Բայց սրտին տրտմութենէն հոգին կը ճնշուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1315:13 Веселое сердце делает лице веселым, а при сердечной скорби дух унывает.
15:13 καρδίας καρδια heart εὐφραινομένης ευφραινω celebrate; cheer πρόσωπον προσωπον face; ahead of θάλλει θαλλω in δὲ δε though; while λύπαις λυπη grief οὔσης ειμι be σκυθρωπάζει σκυθρωπαζω look angry
15:13 לֵ֣ב lˈēv לֵב heart שָׂ֭מֵחַ ˈśāmēₐḥ שָׂמֵחַ joyful יֵיטִ֣ב yêṭˈiv יטב be good פָּנִ֑ים pānˈîm פָּנֶה face וּ û וְ and בְ vᵊ בְּ in עַצְּבַת־ ʕaṣṣᵊvaṯ- עַצָּבָה pain לֵ֝ב ˈlēv לֵב heart ר֣וּחַ rˈûₐḥ רוּחַ wind נְכֵאָֽה׃ nᵊḵēʔˈā נָכֵא smitten
15:13. cor gaudens exhilarat faciem in maerore animi deicitur spiritusA glad heart maketh a cheerful countenance: but by grief of mind the spirit is cast down.
13. A merry heart maketh a cheerful countenance: but by sorrow of heart the spirit is broken.
15:13. A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
15:13. A rejoicing heart gladdens the face. But by the grief of the soul, the spirit is cast down.
A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken:

15:13 Веселое сердце делает лице веселым, а при сердечной скорби дух унывает.
15:13
καρδίας καρδια heart
εὐφραινομένης ευφραινω celebrate; cheer
πρόσωπον προσωπον face; ahead of
θάλλει θαλλω in
δὲ δε though; while
λύπαις λυπη grief
οὔσης ειμι be
σκυθρωπάζει σκυθρωπαζω look angry
15:13
לֵ֣ב lˈēv לֵב heart
שָׂ֭מֵחַ ˈśāmēₐḥ שָׂמֵחַ joyful
יֵיטִ֣ב yêṭˈiv יטב be good
פָּנִ֑ים pānˈîm פָּנֶה face
וּ û וְ and
בְ vᵊ בְּ in
עַצְּבַת־ ʕaṣṣᵊvaṯ- עַצָּבָה pain
לֵ֝ב ˈlēv לֵב heart
ר֣וּחַ rˈûₐḥ רוּחַ wind
נְכֵאָֽה׃ nᵊḵēʔˈā נָכֵא smitten
15:13. cor gaudens exhilarat faciem in maerore animi deicitur spiritus
A glad heart maketh a cheerful countenance: but by grief of mind the spirit is cast down.
15:13. A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
15:13. A rejoicing heart gladdens the face. But by the grief of the soul, the spirit is cast down.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
Here, 1. Harmless mirth is recommended to us, as that which contributes to the health of the body, making men lively and fit for business, and to the acceptableness of the conversation, making the face to shine and rendering us pleasant one to another. A cheerful spirit, under the government of wisdom and grace, is a great ornament to religion, puts a further lustre upon the beauty of holiness, and makes men the more capable of doing good. 2. Hurtful melancholy is what we are cautioned against, as a great enemy to us, both in our devotion and in our conversation: By sorrow of the heart, when it has got dominion and plays the tyrant, as it will be apt to do it if be indulged awhile, the spirit is broken and sunk, and becomes unfit for the service of God. The sorrow of the world works death. Let us therefore weep as though we wept not, in justice to ourselves, as well as in conformity to God and his providence.
Adam Clarke: Commentary on the Bible - 1831
15:13: By sorrow of the heart the spirit is broken - Every kind of sorrow worketh death, but that which is the offspring of true repentance. This alone is healthful to the soul. The indulgence of a disposition to sighing tends to destroy life. Every deep sigh throws off a portion of the vital energy.
Albert Barnes: Notes on the Bible - 1834
15:13: Some prefer to render the last clause, "In sorrow of heart the breath is oppressed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: merry: Pro 15:15, Pro 17:22; Co2 1:12
by: Pro 12:25, Pro 18:14; Neh 2:2; Joh 14:1; Co2 2:7, Co2 7:10
Proverbs 15:14
John Gill
15:13 A merry heart maketh a cheerful countenance,.... Or, a "joyful heart" (c); that is joyful in the God of its salvation; that rejoices in Christ Jesus; is filled with joy and peace through believing in him, in his person, blood, righteousness, and sacrifice; that has a comfortable view of his justification by his righteousness, of peace and pardon by his blood, of the atonement of his sins by his sacrifice; to whom he has said, "be of good cheer, thy sins are forgiven thee", Mt 9:2; who has peace in him, though tribulation in the world: as such a man's heart must be made glad, this will make his countenance cheerful, or cause him to lift up his head with joy; as it is in natural things, so it is in spiritual ones;
but by sorrow of the heart the spirit is broken; a man is dejected, his spirits sink, and it is seen in his countenance: there is a great sympathy between the body and mind, the one is much affected by the other; when the heart is full of sorrow, the animal spirits are low, the nerves are loosened, the whole frame, of nature is enfeebled, and the body emaciated; this is often the case through outward troubles (d): physicians say (e) that grief weakens the strength, and destroys the spirits, more than labour does. "The sorrow of the world worketh death", 2Cor 7:10; and sometimes, through spiritual troubles, a sense of sin and guilt of it, a legal sorrow, which produces a legal contrition of spirit; and such "a wounded spirit who can bear?" Prov 18:14. This is the effect of a mere work of the law upon the conscience; and stands opposed to the spiritual joy, and the effects of it, the Gospel brings.
(c) "cor gaudens", V. L. Baynus. (d) "Frangit fortia corda dolor", Tibullus, l. 3. Eleg. 2. v. 6. (e) Fernel. Method. Medendi, l. 7. c. 9. p. 54.
Robert Jamieson, A. R. Fausset and David Brown
15:13 maketh . . . countenance--or, "benefits the countenance."
spirit is broken--and so the countenance is sad.
15:1415:14: Սիրտ ուղիղ՝ խնդրէ զիմաստութիւն. եւ բերան անխրատից՝ տեղեկանա՛յ չարեաց։
14 Ուղիղ սիրտը իմաստութիւն է որոնում, բայց անզուսպ բերանը ծանօթ է չարիքներին:
14 Հանճարեղ սիրտը գիտութիւն կը փնտռէ, Բայց անմիտներուն բերանը յիմարութեամբ կը սնանի։
Սիրտ ուղիղ խնդրէ զիմաստութիւն. եւ բերան անխրատից [218]տեղեկանայ չարեաց:

15:14: Սիրտ ուղիղ՝ խնդրէ զիմաստութիւն. եւ բերան անխրատից՝ տեղեկանա՛յ չարեաց։
14 Ուղիղ սիրտը իմաստութիւն է որոնում, բայց անզուսպ բերանը ծանօթ է չարիքներին:
14 Հանճարեղ սիրտը գիտութիւն կը փնտռէ, Բայց անմիտներուն բերանը յիմարութեամբ կը սնանի։
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15:1415:14 Сердце разумного ищет знания, уста же глупых питаются глупостью.
15:14 καρδία καρδια heart ὀρθὴ ορθος upright; normal ζητεῖ ζητεω seek; desire αἴσθησιν αισθησις sensation; perception στόμα στομα mouth; edge δὲ δε though; while ἀπαιδεύτων απαιδευτος undisciplined γνώσεται γινωσκω know κακά κακος bad; ugly
15:14 לֵ֣ב lˈēv לֵב heart נָ֭בֹון ˈnāvôn בין understand יְבַקֶּשׁ־ yᵊvaqqeš- בקשׁ seek דָּ֑עַת dˈāʕaṯ דַּעַת knowledge וּו *û וְ and פִ֥יפני *fˌî פֶּה mouth כְ֝סִילִ֗ים ˈḵsîlˈîm כְּסִיל insolent יִרְעֶ֥ה yirʕˌeh רעה pasture אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
15:14. cor sapientis quaerit doctrinam et os stultorum pascetur inperitiaThe heart of the wise seeketh instruction: and the mouth of fools feedeth on foolishness.
14. The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on folly.
15:14. The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
15:14. The heart of the wise seeks doctrine. And the mouth of the foolish feeds on ignorance.
The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness:

15:14 Сердце разумного ищет знания, уста же глупых питаются глупостью.
15:14
καρδία καρδια heart
ὀρθὴ ορθος upright; normal
ζητεῖ ζητεω seek; desire
αἴσθησιν αισθησις sensation; perception
στόμα στομα mouth; edge
δὲ δε though; while
ἀπαιδεύτων απαιδευτος undisciplined
γνώσεται γινωσκω know
κακά κακος bad; ugly
15:14
לֵ֣ב lˈēv לֵב heart
נָ֭בֹון ˈnāvôn בין understand
יְבַקֶּשׁ־ yᵊvaqqeš- בקשׁ seek
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
וּו
וְ and
פִ֥יפני
*fˌî פֶּה mouth
כְ֝סִילִ֗ים ˈḵsîlˈîm כְּסִיל insolent
יִרְעֶ֥ה yirʕˌeh רעה pasture
אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
15:14. cor sapientis quaerit doctrinam et os stultorum pascetur inperitia
The heart of the wise seeketh instruction: and the mouth of fools feedeth on foolishness.
15:14. The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
15:14. The heart of the wise seeks doctrine. And the mouth of the foolish feeds on ignorance.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Wisdom and Folly.
14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
Here are two things to be wondered at:-- 1. A wise man not satisfied with his wisdom, but still seeking the increase of it; the more he has the more he would have: The heart of him that has understanding, rejoices so in the knowledge it has attained to that it is still coveting more, and in the use of the means of knowledge is still labouring for more, growing in grace, and in the knowledge of Christ. Si dixisti, Sufficit, periisti--If you say, I have enough, you are undone. 2. A fool well satisfied with his folly and not seeking the cure of it. While a good man hungers after the solid satisfactions of grace, a carnal mind feasts on the gratifications of appetite and fancy. Vain mirth and sensual pleasures are its delight, and with these it can rest contented, flattering itself in these foolish ways.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: heart: Pro 1:5, Pro 9:9; Kg1 3:6-12; Psa 119:97, Psa 119:100; Act 17:11; Pe2 3:18
the mouth: Pro 12:23; Isa 30:10, Isa 44:20; Hos 12:1
Proverbs 15:15
John Gill
15:14 The heart of him that hath understanding seeketh knowledge,.... He that has in his heart an understanding of divine and spiritual things, of the Gospel and of the truths of it, will seek earnestly and diligently in the use of proper means after more knowledge; as he will desire to know more of Christ, his person, offices, and grace, he will follow on to know him, and not be content with the present degree of knowledge he has attained unto; he will hear and read the word, and pray and meditate, in order to come to a more perfect knowledge of the son of God, and of those things which relate to his spiritual peace and eternal welfare;
but the mouth of fools feedeth on foolishness; on foolish talking and jesting; on foolish and unlearned questions; on foolish and false doctrines; on foolish and hurtful lusts; on wind and ashes, a deceived heart having turned them aside: they take pleasure and satisfaction in those things; feed their fancy with them and feast upon them, which shows what fools they are; and such all unregenerate men be.
John Wesley
15:14 Foolishness - Wickedness is meat and drink to them.
Robert Jamieson, A. R. Fausset and David Brown
15:14 (Compare Prov 10:21-22). The wise grow wiser, the fools more foolish (Prov 9:9).
15:1515:15: Յամենայն ժամանակս աչք չարաց՝ սպասե՛ն չարեաց, իսկ բարիքն՝ հանդարտե՛ն յամենայն ժամ։
15 Չարի աչքն ամէն ժամանակ սպասում է չարիքի, բայց բարի աչքը պիտի խաղաղուի ամէն ժամ:
15 Վշտալից մարդուն բոլոր օրերը գէշ են, Բայց ուրախ սիրտը մշտնջենական կոչունքի մէջ է։
Յամենայն ժամանակս աչք չարաց սպասեն չարեաց, իսկ բարիքն հանդարտեն յամենայն ժամ:

15:15: Յամենայն ժամանակս աչք չարաց՝ սպասե՛ն չարեաց, իսկ բարիքն՝ հանդարտե՛ն յամենայն ժամ։
15 Չարի աչքն ամէն ժամանակ սպասում է չարիքի, բայց բարի աչքը պիտի խաղաղուի ամէն ժամ:
15 Վշտալից մարդուն բոլոր օրերը գէշ են, Բայց ուրախ սիրտը մշտնջենական կոչունքի մէջ է։
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15:1515:15 Все дни несчастного печальны; а у кого сердце весело, у того всегда пир.
15:15 πάντα πας all; every τὸν ο the χρόνον χρονος time; while οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight τῶν ο the κακῶν κακος bad; ugly προσδέχονται προσδεχομαι welcome; wait for κακά κακος bad; ugly οἱ ο the δὲ δε though; while ἀγαθοὶ αγαθος good ἡσυχάζουσιν ησυχαζω tranquil; keep quiet διὰ δια through; because of παντός πας all; every
15:15 כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day עָנִ֣י ʕānˈî עָנִי humble רָעִ֑ים rāʕˈîm רַע evil וְ wᵊ וְ and טֹֽוב־ ṭˈôv- טֹוב good לֵ֝֗ב ˈlˈēv לֵב heart מִשְׁתֶּ֥ה mištˌeh מִשְׁתֶּה drinking תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
15:15. omnes dies pauperis mali secura mens quasi iuge conviviumAll the days of the poor are evil: a secure mind is like a continual feast.
15. All the days of the afflicted are evil: but he that is of a cheerful heart a continual feast.
15:15. All the days of the afflicted [are] evil: but he that is of a merry heart [hath] a continual feast.
15:15. All the days of the poor are evil. A secure mind is like a continual feast.
All the days of the afflicted [are] evil: but he that is of a merry heart [hath] a continual feast:

15:15 Все дни несчастного печальны; а у кого сердце весело, у того всегда пир.
15:15
πάντα πας all; every
τὸν ο the
χρόνον χρονος time; while
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
τῶν ο the
κακῶν κακος bad; ugly
προσδέχονται προσδεχομαι welcome; wait for
κακά κακος bad; ugly
οἱ ο the
δὲ δε though; while
ἀγαθοὶ αγαθος good
ἡσυχάζουσιν ησυχαζω tranquil; keep quiet
διὰ δια through; because of
παντός πας all; every
15:15
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
עָנִ֣י ʕānˈî עָנִי humble
רָעִ֑ים rāʕˈîm רַע evil
וְ wᵊ וְ and
טֹֽוב־ ṭˈôv- טֹוב good
לֵ֝֗ב ˈlˈēv לֵב heart
מִשְׁתֶּ֥ה mištˌeh מִשְׁתֶּה drinking
תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
15:15. omnes dies pauperis mali secura mens quasi iuge convivium
All the days of the poor are evil: a secure mind is like a continual feast.
15:15. All the days of the afflicted [are] evil: but he that is of a merry heart [hath] a continual feast.
15:15. All the days of the poor are evil. A secure mind is like a continual feast.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.
See here what a great difference there is between the condition and temper of some and others of the children of men. 1. Some are much in affliction, and of a sorrowful spirit, and all their days are evil days, like those of old age, and days of which they say they have no pleasure in them. They eat in darkness (Eccl. v. 17) and never eat with pleasure, Job xxi. 25. How many are the afflictions of the afflicted in this world! Such are not to be censured or despised, but pitied and prayed for, succoured and comforted. It might have been our own lot, or may be yet, merry as we are at present. 2. Others enjoy great prosperity and are of a cheerful spirit; and they have not only good days, but have a continual feast; and if in the abundance of all things they serve God with gladness of heart, and it is oil to the wheels of their obedience (all this, and heaven too), then they serve a good Master. But let not such feast without fear; a sudden change may come; therefore rejoice with trembling.
Albert Barnes: Notes on the Bible - 1834
15:15: Afflicted - The affliction meant here is less that of outward circumstances than of a troubled and downcast spirit. Life to the cheerful is as one perpetual banquet, whether he be poor or rich. That which disturbs the feast is anxiety, the taking (anxious) thought" of Mat 6:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: All: Gen 37:35, Gen 47:9; Psa 90:7-9
but: Pro 16:22, Pro 17:22; Act 16:25; Rom 5:2, Rom 5:3, Rom 5:11, Rom 12:12; Co2 1:5, Co2 1:12, Co2 6:10; Pe1 1:6-8, Pe1 4:13
Proverbs 15:16
John Gill
15:15 All the days of the afflicted are evil,.... And some are afflicted all their days, from their youth up; so that not only the days of old age are evil days, in which they have no pleasure, but even the days of their youth; all their days, as Jacob says, "few and evil have the days of the years of my life been", Gen 47:9; because they had been filled up with affliction and trouble of one sort or another. Or, "all the days of the poor" (f); either in purse, who want many of the good things of life; or in knowledge, as Gersom and Aben Ezra observe;
but he that is of a merry heart hath a continual feast; a heart that has "the kingdom of God" in it, which lies "not in meat and drink, but in righteousness, peace, and joy in the Holy Ghost", Rom 14:17, which has the love of God shed abroad in it by the Spirit, where Christ dwells by faith; and that lives by faith on him, and on the provisions of his grace; all this is a constant continual feast to a gracious soul, made joyful hereby.
(f) "pauperis", V. L. Pagninus, Junius & Tremellius, Piscator, Mercerus, Michaelis.
John Wesley
15:15 Afflicted - Of the troubled in mind. Evil - Tedious and uncomfortable. Chearful - Heb. of a good heart.
Robert Jamieson, A. R. Fausset and David Brown
15:15 The state of the heart governs the outward condition.
evil--sad, contrasted with the cheerfulness of a feast.
15:1615:16: Լա՛ւ է փոքր բաժին երկիւղիւ Տեառն, քան զգանձս մեծամեծս աներկիւղութեամբ[8073]։ [8073] Ոմանք. Մեծամեծս աներկիւղածութեամբ։
16 Լաւ է քիչ բաժինը՝ Տիրոջ երկիւղով, քան թէ շատ գանձը՝ առանց երկիւղածութեան:
16 Աւելի աղէկ է քիչ բանը Տէրոջը վախովը, Քան թէ մեծ գանձը՝ խռովութիւնով։
Լաւ է փոքր բաժին երկիւղիւ Տեառն, քան զգանձս մեծամեծս [219]աներկիւղածութեամբ:

15:16: Լա՛ւ է փոքր բաժին երկիւղիւ Տեառն, քան զգանձս մեծամեծս աներկիւղութեամբ[8073]։
[8073] Ոմանք. Մեծամեծս աներկիւղածութեամբ։
16 Լաւ է քիչ բաժինը՝ Տիրոջ երկիւղով, քան թէ շատ գանձը՝ առանց երկիւղածութեան:
16 Աւելի աղէկ է քիչ բանը Տէրոջը վախովը, Քան թէ մեծ գանձը՝ խռովութիւնով։
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15:1615:16 Лучше немногое при страхе Господнем, нежели большое сокровище, и при нем тревога.
15:16 κρείσσων κρεισσων superior μικρὰ μικρος little; small μερὶς μερις portion μετὰ μετα with; amid φόβου φοβος fear; awe κυρίου κυριος lord; master ἢ η or; than θησαυροὶ θησαυρος treasure μεγάλοι μεγας great; loud μετὰ μετα with; amid ἀφοβίας αφοβια fearlessness
15:16 טֹוב־ ṭôv- טֹוב good מְ֭עַט ˈmʕaṭ מְעַט little בְּ bᵊ בְּ in יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from אֹוצָ֥ר ʔôṣˌār אֹוצָר supply רָ֝֗ב ˈrˈāv רַב much וּ û וְ and מְה֥וּמָה mᵊhˌûmā מְהוּמָה discomfiture בֹֽו׃ vˈô בְּ in
15:16. melius est parum cum timore Domini quam thesauri magni et insatiabilesBetter is a little with the fear of the Lord, than great treasures without content.
16. Better is little with the fear of the LORD, than great treasure and trouble therewith.
15:16. Better [is] little with the fear of the LORD than great treasure and trouble therewith.
15:16. Better is a little with the fear of the Lord, than great treasures and dissatisfaction.
Better [is] little with the fear of the LORD than great treasure and trouble therewith:

15:16 Лучше немногое при страхе Господнем, нежели большое сокровище, и при нем тревога.
15:16
κρείσσων κρεισσων superior
μικρὰ μικρος little; small
μερὶς μερις portion
μετὰ μετα with; amid
φόβου φοβος fear; awe
κυρίου κυριος lord; master
η or; than
θησαυροὶ θησαυρος treasure
μεγάλοι μεγας great; loud
μετὰ μετα with; amid
ἀφοβίας αφοβια fearlessness
15:16
טֹוב־ ṭôv- טֹוב good
מְ֭עַט ˈmʕaṭ מְעַט little
בְּ bᵊ בְּ in
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
אֹוצָ֥ר ʔôṣˌār אֹוצָר supply
רָ֝֗ב ˈrˈāv רַב much
וּ û וְ and
מְה֥וּמָה mᵊhˌûmā מְהוּמָה discomfiture
בֹֽו׃ vˈô בְּ in
15:16. melius est parum cum timore Domini quam thesauri magni et insatiabiles
Better is a little with the fear of the Lord, than great treasures without content.
15:16. Better [is] little with the fear of the LORD than great treasure and trouble therewith.
15:16. Better is a little with the fear of the Lord, than great treasures and dissatisfaction.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-33: Указывается на превосходство нравственных благ, мира и любви перед материальным довольствием, соединенным с отсутствием страха Божия и с ненавистью к ближним (ст. 16-17, сн. Пс. XXXVI:16); в связи с последним осуждается сварливость и восхваляется миролюбие (ст. 18, сн. XXVI:21), а также показывается вред праздности и польза трудолюбия и мужества (ст. 19). Далее приводится не раз повторяемая мысль о том что дети, мудрые или неразумные - источник гордости или огорчения для своих родителей (ст. 20, сн. X:1; XVII:25), указывается различие, с точки зрения целесообразности, путей мудрого и нечестивого (ст. 21), и оттеняется благотворность совета многих мудрых людей (ст. 22, сн. XI:14) и сила обдуманного слова (ст. 23). Затем поведение истинного мудреца освещается высшим светом веры в загробную жизнь (ст. 24. сн. XI:7; XIV:32), а в самой жизни его различаются: черты внутренней его настроенности (мысли и слова, ст. 26, неподкупность, ст. 27, молитва, ст. 29, внимательность к урокам мудрости, ст. 32-32, особенно же страх Божий, ст. 33) и внешнего жизненного жребия, противоположного судьбе нечестивых (ст. 25, 27, 30).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Better is little with the fear of the LORD than great treasure and trouble therewith. 17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
Solomon had said in the foregoing verse that he who has not a large estate, or a great income, but a cheerful spirit, has a continual feast; Christian contentment, and joy in God, make the life easy and pleasant; now here he tells us what is necessary to that cheerfulness of spirit which will furnish a man with a continual feast, though he has but little in the world--holiness and love.
I. Holiness. A little, if we manage it and enjoy it in the fear of the Lord, if we keep a good conscience and go on in the way of duty, and serve God faithfully with the little we have, will be more comfortable, and turn to a better account, than great treasure and trouble therewith. Observe here, 1. It is often the lot of those that fear God to have but a little of this world. The poor receive the gospel, and poor they still are, Jam. ii. 5. 2. Those that have great treasure have often great trouble therewith; it is so far from making them easy that it increases their care and hurry. The abundance of the rich will not suffer them to sleep. 3. If great treasure bring trouble with it, it is for want of the fear of God. If those that have great estates would do their duty with them, and then trust God with them, their treasure would not have so much trouble attending it. 4. It is therefore far better, and more desirable, to have but a little of the world and to have it with a good conscience, to keep up communion with God, and enjoy him in it, and live by faith, than to have the greatest plenty and live without God in the world.
II. Love. Next to the fear of God, peace with all men is necessary to the comfort of this life. 1. If brethren dwell together in unity, if they are friendly, and hearty, and pleasant, both in their daily meals and in more solemn entertainments, that will make a dinner of herbs a feast sufficient; though the fare be coarse, and the estate so small that they can afford no better, yet love will sweeten it and they may be as merry over it as if they had all dainties. 2. If there be mutual enmity and strife, though there be a whole ox for dinner, a fat ox, there can be no comfort in it; the leaven of malice, of hating and being hated, is enough to sour it all. Some refer it to him that makes the entertainment; better have a slender dinner and be heartily welcome than a table richly spread with a grudging evil eye.
Cum torvo vultu mihi conula nulla placebit,
Cum placido vultu conula ulla placet.
The most sumptuous entertainment, presented with a sullen brow,
would offend me; while the plainest repast, presented kindly,
Adam Clarke: Commentary on the Bible - 1831
15:16: Better is little with the fear of the Lord - Because where the fear of God is, there are moderation and contentment of spirit.
Albert Barnes: Notes on the Bible - 1834
15:16: This proverb has its completion in the teaching of Mat 6:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: little: Pro 16:8, Pro 28:6; Psa 37:16; Ti1 6:6
great: Pro 10:22; Ecc 2:10, Ecc 2:11, Ecc 2:18-23, Ecc 5:10-12
Proverbs 15:17
John Gill
15:16 Better is little with the fear of the Lord than great treasure and trouble therewith. Not that a "little" is better than "much" of that which is good, as the things of this world are in themselves; poverty is not better than riches, simply considered; but as these are attended with different circumstances: if a man has but little of worldly substance, yet if he has "the fear of God" in his heart, and before his eyes; that fear which has God for its author and for its object, and which is itself a treasure; and may be here put for all grace, for the riches of grace saints are partakers of; such a man's little is better than another man's abundance without the fear of the Lord, as the Septuagint and Arabic versions render it: for such a man, though he has but little, which is the common portion of good men, yet he does not lack; be has enough, and is content; what he has he has with a blessing, and he enjoys it, and God in it, and has communion with him; and has also other bread to eat, the world knows nothing of: and particularly having the fear of God, the eve of God is upon him with pleasure; his heart is towards him, and sympathizes with him in all his troubles; his hand communicates unto him both temporal and spiritual meat, which is given to them that fear the Lord; his angels encamp about him, his power protects him; his secrets are with him, and inconceivable and inexpressible goodness is laid up for him: wherefore he is better off with his little, having the fear of God, than another with his great abundance and affluence, being destitute of it: and besides, having a great deal of "trouble" along with his treasure; trouble in amassing and getting it together; trouble in keeping it from being lost, or taken away by thieves and, robbers, for fear of which he cannot sleep; trouble through an insatiable desire of having more; he has no rest nor peace because he has not so much as he would have, or others have. Besides, he has what he has with curse; God sends upon him cursing, vexation, and rebuke, in all he sets his hand to, Deut 28:2; where the same word is used as here: and he has it also with the cry of the poor; so some render the word, "a noise" or "tumult" (g); and interpret it of the cries and tears of those that are oppressed and injured; so Jarchi and Gersom; or, "with terror" (h), as some render it; with the terrors of a guilty conscience, with the fear of hell and everlasting damnation. Better have a little with a good conscience, than ever so much attended with such circumstances; it is not any man's little, but the good man's little, that is preferable to the wicked man's much; see Ps 37:16.
(g) "tumultus", Tigurine version, Montanus, Vatablus; "strepitus", Mercerus. (h) "Terror", Aben Ezra.
John Wesley
15:16 Trouble - Tumultuous lusts and passions, vexatious cares, and horrors of conscience.
Robert Jamieson, A. R. Fausset and David Brown
15:16 trouble--agitation, implying the anxieties and perplexities attending wealth held by worldlings (Prov 16:18; Ti1 6:6).
15:1715:17: Լա՛ւ է կոչունք բանջարեղէնք սիրո՛վ եւ շնորհիւ, քան զուարակ ՚ի մսրոյ թշնամութեամբ[8074]։ [8074] Ոսկան. Լաւք են կոչմունք։
17 Լաւ է բանջարեղէնի ճաշ ուտել՝ սիրով ու շնորհքով, քան թէ մսուրի արջառի միս՝ թշնամութեամբ:
17 Աւելի աղէկ է սէր եղած տեղը խոտեղէն կերակուրը, Քան թէ գէր զուարակը՝ ատելութիւնով։
Լաւ են կոչունք բանջարեղէնք սիրով եւ շնորհիւ, քան զուարակ ի մսրոյ` թշնամութեամբ:

15:17: Լա՛ւ է կոչունք բանջարեղէնք սիրո՛վ եւ շնորհիւ, քան զուարակ ՚ի մսրոյ թշնամութեամբ[8074]։
[8074] Ոսկան. Լաւք են կոչմունք։
17 Լաւ է բանջարեղէնի ճաշ ուտել՝ սիրով ու շնորհքով, քան թէ մսուրի արջառի միս՝ թշնամութեամբ:
17 Աւելի աղէկ է սէր եղած տեղը խոտեղէն կերակուրը, Քան թէ գէր զուարակը՝ ատելութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
15:1715:17 Лучше блюдо зелени, и при нем любовь, нежели откормленный бык, и при нем ненависть.
15:17 κρείσσων κρεισσων superior ξενισμὸς ξενισμος vegetable πρὸς προς to; toward φιλίαν φιλια friendship καὶ και and; even χάριν χαρις grace; regards ἢ η or; than παράθεσις παραθεσις calf μετὰ μετα with; amid ἔχθρας εχθρος hostile; enemy
15:17 טֹ֤וב ṭˈôv טֹוב good אֲרֻחַ֣ת ʔᵃruḥˈaṯ אֲרֻחָה sustenance יָ֭רָק ˈyārāq יָרָק greens וְ wᵊ וְ and אַהֲבָה־ ʔahᵃvā- אֲהָבָה love שָׁ֑ם šˈām שָׁם there מִ mi מִן from שֹּׁ֥ור ššˌôr שֹׁור bullock אָ֝ב֗וּס ˈʔāvˈûs אבס fatten וְ wᵊ וְ and שִׂנְאָה־ śinʔā- שִׂנְאָה hatred בֹֽו׃ vˈô בְּ in
15:17. melius est vocare ad holera cum caritate quam ad vitulum saginatum cum odioIt is better to be invited to herbs with love, than to a fatted calf with hatred.
17. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
15:17. Better [is] a dinner of herbs where love is, than a stalled ox and hatred therewith.
15:17. It is better to be called to vegetables with charity, than to a fatted calf with hatred.
Better [is] a dinner of herbs where love is, than a stalled ox and hatred therewith:

15:17 Лучше блюдо зелени, и при нем любовь, нежели откормленный бык, и при нем ненависть.
15:17
κρείσσων κρεισσων superior
ξενισμὸς ξενισμος vegetable
πρὸς προς to; toward
φιλίαν φιλια friendship
καὶ και and; even
χάριν χαρις grace; regards
η or; than
παράθεσις παραθεσις calf
μετὰ μετα with; amid
ἔχθρας εχθρος hostile; enemy
15:17
טֹ֤וב ṭˈôv טֹוב good
אֲרֻחַ֣ת ʔᵃruḥˈaṯ אֲרֻחָה sustenance
יָ֭רָק ˈyārāq יָרָק greens
וְ wᵊ וְ and
אַהֲבָה־ ʔahᵃvā- אֲהָבָה love
שָׁ֑ם šˈām שָׁם there
מִ mi מִן from
שֹּׁ֥ור ššˌôr שֹׁור bullock
אָ֝ב֗וּס ˈʔāvˈûs אבס fatten
וְ wᵊ וְ and
שִׂנְאָה־ śinʔā- שִׂנְאָה hatred
בֹֽו׃ vˈô בְּ in
15:17. melius est vocare ad holera cum caritate quam ad vitulum saginatum cum odio
It is better to be invited to herbs with love, than to a fatted calf with hatred.
17. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
15:17. Better [is] a dinner of herbs where love is, than a stalled ox and hatred therewith.
15:17. It is better to be called to vegetables with charity, than to a fatted calf with hatred.
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Adam Clarke: Commentary on the Bible - 1831
15:17: Better is a dinner of herbs - Great numbers of indigent Hindoos subsist wholly on herbs, fried in oil, and mixed with their rice.
Albert Barnes: Notes on the Bible - 1834
15:17: A dinner of herbs - The meals of the poor and the abstemious. The "stalled ox," like the "fatted calf" of Luk 15:23, would indicate a stately magnificence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: Pro 17:1, Pro 21:19; Psa 133:1-3; Phi 2:1; Jo1 4:16
Proverbs 15:18
John Gill
15:17 Better is a dinner of herbs, where love is,.... What Plautus (i) calls "asperam et terrestrem caenam", "a harsh and earthly supper", made of what grows out of the earth; which is got without much cost or care, and dressed with little trouble; a traveller's dinner, as the word (k) signifies, and a poor one too to travel upon, such as is easily obtained, and presently cooked, and comes cheap. Now, where there are love and good nature in the host that prepares this dinner; or in a family that partakes of such an one, having no better; or among guests invited, who eat friendly together; or in the person that invites them, who receives them cheerfully, and heartily bids them welcome: such a dinner, with such circumstances, is better
than a stalled ox, and hatred therewith; than an ox kept up in the stall for fattening; or than a fatted one, which with the ancients was the principal in a grand entertainment; hence the allusion in Mt 22:4. In the times of Homer, an ox was in high esteem at their festivals; at the feasts made by his heroes, Agamemnon, Menelaus, and Ajax, an ox was a principal part of them, if not the whole; the back of a fat ox, or a sirloin of beef, was a favourite dish (l). Indeed in some ages, both among Greeks and Romans, an ox was abstained from, through a superstitious regard to it, because so useful a creature in ploughing of the land; and it was carried so far as to suppose it to be as sinful to slay an ox as to kill a man (m): and Aratus (n) represents it as not done, neither in the golden nor silver age, but that in the brasen age men first began to kill and eat oxen; but this is to be confuted by the laws of God, Gen 9:3; and by the examples of Abraham and others. Now if there is hatred, either in the host, or in the guests among themselves, or in a family, it must stir up strifes and contentions, and render all enjoyments unpleasant and uncomfortable; see Prov 17:1; but where the love of God is, which is better than life, and the richest enjoyments of it; which sweetens every mercy, and cannot be purchased with money; and secures the best of blessings, the riches of grace and glory, and itself can never be lost; where this is, the meanest diet is preferable to the richest and most costly banquets of wicked men; who are hated and abhorred by the Lord, for their oppression and injustice, their luxury, or their covetousness; for poor men may be loved of God, and the rich be abhorred by him, Ps 10:4.
(i) Capteivei, Act. 1. Sc. 2. v. 80. &. 3. Sc. 1. v. 37. (k) "viaticum", Montanus, Amama; "commeatus", Cocceius. (l) Iliad. 7. v. 320, 321. Odyss. 4. v. 65. & 8. v. 60. Vid. Suidam in voce Virgil. Aeneid. 8. v. 182. (m) Aelian. l. 5. c. 14. Plin. Nat. Hist. l. 8. c. 45. (n) Phoenomena, v. 132.
Robert Jamieson, A. R. Fausset and David Brown
15:17 dinner--or, "allowance" (4Kings 25:30) --
of herbs--and that the plainest.
and hatred--(compare Prov 10:12, Prov 10:18).
15:1815:18: Այր բարկացօղ՝ նիւթէ՛ զկռիւս. իսկ երկայնամիտն եւ զհանդերձեալն ցածուցանէ։ Այր երկայնամիտ շիջուցանէ զդատաստանս. իսկ ամպարիշտն՝ առաւե՛լ եւս գրգռէ։
18 Զայրացկոտ մարդը կռիւ է յարուցում, բայց համբերատարը խաղաղեցնում է այն: Համբերատար մարդը մեղմում է դատաստանը, բայց ամբարիշտն աւելի է գրգռում այն:
18 Բարկասիրտ մարդը վէճ կը հանէ, Բայց երկայնամիտը կռիւը կը դադրեցնէ։
Այր բարկացօղ նիւթէ զկռիւս. իսկ երկայնամիտն` [220]եւ զհանդերձեալն ցածուցանէ: Այր երկայնամիտ շիջուցանէ զդատաստանս, իսկ ամպարիշտն առաւել եւս գրգռէ:

15:18: Այր բարկացօղ՝ նիւթէ՛ զկռիւս. իսկ երկայնամիտն եւ զհանդերձեալն ցածուցանէ։ Այր երկայնամիտ շիջուցանէ զդատաստանս. իսկ ամպարիշտն՝ առաւե՛լ եւս գրգռէ։
18 Զայրացկոտ մարդը կռիւ է յարուցում, բայց համբերատարը խաղաղեցնում է այն: Համբերատար մարդը մեղմում է դատաստանը, բայց ամբարիշտն աւելի է գրգռում այն:
18 Բարկասիրտ մարդը վէճ կը հանէ, Բայց երկայնամիտը կռիւը կը դադրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1815:18 Вспыльчивый человек возбуждает раздор, а терпеливый утишает распрю.
15:18 ἀνὴρ ανηρ man; husband θυμώδης θυμωδης prepare μάχας μαχη fight; battle μακρόθυμος μακροθυμος though; while καὶ και and; even τὴν ο the μέλλουσαν μελλω about to; impending καταπραΰνει καταπραυνω man; husband κατασβέσει κατασβεννυμι decision; judgment ὁ ο the δὲ δε though; while ἀσεβὴς ασεβης irreverent ἐγείρει εγειρω rise; arise μᾶλλον μαλλον rather; more
15:18 אִ֣ישׁ ʔˈîš אִישׁ man חֵ֭מָה ˈḥēmā חֵמָה heat יְגָרֶ֣ה yᵊḡārˈeh גרה stir מָדֹ֑ון māḏˈôn מָדֹון contention וְ wᵊ וְ and אֶ֥רֶך ʔˌereḵ אָרֵךְ long אַ֝פַּ֗יִם ˈʔappˈayim אַף nose יַשְׁקִ֥יט yašqˌîṭ שׁקט be at peace רִֽיב׃ rˈîv רִיב law-case
15:18. vir iracundus provocat rixas qui patiens est mitigat suscitatasA passionate man stirreth up strifes: he that is patient appeaseth those that are stirred up.
18. A wrathful man stirreth up contention: but he that is slow to anger appeaseth strife.
15:18. A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife.
15:18. A short-tempered man provokes conflicts. Whoever is patient tempers those who are stirred up.
A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife:

15:18 Вспыльчивый человек возбуждает раздор, а терпеливый утишает распрю.
15:18
ἀνὴρ ανηρ man; husband
θυμώδης θυμωδης prepare
μάχας μαχη fight; battle
μακρόθυμος μακροθυμος though; while
καὶ και and; even
τὴν ο the
μέλλουσαν μελλω about to; impending
καταπραΰνει καταπραυνω man; husband
κατασβέσει κατασβεννυμι decision; judgment
ο the
δὲ δε though; while
ἀσεβὴς ασεβης irreverent
ἐγείρει εγειρω rise; arise
μᾶλλον μαλλον rather; more
15:18
אִ֣ישׁ ʔˈîš אִישׁ man
חֵ֭מָה ˈḥēmā חֵמָה heat
יְגָרֶ֣ה yᵊḡārˈeh גרה stir
מָדֹ֑ון māḏˈôn מָדֹון contention
וְ wᵊ וְ and
אֶ֥רֶך ʔˌereḵ אָרֵךְ long
אַ֝פַּ֗יִם ˈʔappˈayim אַף nose
יַשְׁקִ֥יט yašqˌîṭ שׁקט be at peace
רִֽיב׃ rˈîv רִיב law-case
15:18. vir iracundus provocat rixas qui patiens est mitigat suscitatas
A passionate man stirreth up strifes: he that is patient appeaseth those that are stirred up.
15:18. A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife.
15:18. A short-tempered man provokes conflicts. Whoever is patient tempers those who are stirred up.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
would delight me.
18 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
Here is, 1. Passion the great make-bate. Thence come wars and fightings. Anger strikes the fire which sets cities and churches into a flame: A wrathful man, with his peevish passionate reflections, stirs up strife, and sets people together by the ears; he gives occasion to others to quarrel, and takes the occasion that others give, though ever so trifling. When men carry their resentments too far, one quarrel still produces another. 2. Meekness the great peace-maker: He that is slow to anger not only prevents strife, that it be not kindled, but appeases it if it be already kindled, brings water to the flame, unites those again that have fallen out, and by gentle methods brings them to mutual concessions for peace-sake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: wrathful: Pro 10:12, Pro 26:21, Pro 28:25, Pro 29:22; Sa2 19:43, Sa2 20:1; Jam 3:14-16
he: Pro 15:1, Pro 25:15; Gen 13:8, Gen 13:9; Jdg 8:1-3; 1Sam. 25:24-44; Ecc 10:4; Mat 5:9; Act 6:1-5; Jam 1:19, Jam 1:20
Proverbs 15:19
Carl Friedrich Keil and Franz Delitzsch
15:18
Two proverbs of two different classes of men, each second line of which terminates with a catchword having a similar sound (וארך, וארח).
18 A passionate man stirreth up strife,
And one who is slow to anger allayeth contention.
Prov 28:25 and Prov 29:22 are variations of the first line of this proverb. The Pih. גּרה occurs only these three times in the phrase גּרה מדון, R. גר, to grind, thus to strike, to irritate, cogn. to (but of a different root from) the verb עורר, to excite, Prov 10:12, and חרחר, to set on fire, Prov 26:21, cf. שׁלּח, Prov 6:14. Regarding חמה, vid., Prov 15:1; we call such a man a "hot-head;" but the biblical conception nowhere (except in the Book of Daniel) places the head in connection with spiritual-psychical events (Psychologie, p. 254). Regarding ארך אפּים, vid., Prov 14:29; the lxx (which contains a translation of this proverb, and after it of a variation) translates μακρόθυμος δὲ καὶ τὴν μέλλουσαν καταπρᾳύνει, i.e., (as the Syr. render it) he suppresses the strife in its origin, so that it does not break out. But both are true: that he who is slow to anger, who does not thus easily permit himself to become angry, allayeth the strife which one enters into with him, or into which he is drawn, and that he prevents the strife, for he places over against provoking, injurious conduct, patient gentleness (מרפּא, Eccles 10:4).
John Gill
15:18 A wrathful man stirreth up strife,.... A man of a wrathful disposition, of a furious spirit, of an angry temper; that is under the power and dominion of such a passion, and indulges it, and takes all opportunities to gratify it; he stirs up strife and contention where there was none, or where it was laid; as a man stirs up coals of fire and raises a flame; see Prov 26:21. He stirs up strife in families, sets one relation against another, and the house in an uproar; he stirs up contentions in neighbourhoods, and sets one friend and neighbour against another, whence proceed quarrels and lawsuits: he stirs up strife in churches, breaks brotherly love, and causes animosities and divisions; he stirs up strife in kingdoms and states, whence come wars and fightings, confusion, and every evil work;
but he that is slow to anger appeaseth strife: a man of a quiet and peaceable disposition, possessed of the true grace of charity; who is not easily provoked, longsuffering, bears and endures all things; he allays the heat of anger; he quenches the coals of contention; he calms the storm and makes it quiet, as the word (o) signifies; he
"mitigates strifes raised,''
as the Vulgate Latin version renders it; he composes differences, reconciles the parties at variance, and makes all hush and still; and so prevents the ill consequences of contention and strife.
(o) "faciet quiescere", Pagninus, Montanus; "sedat", Mercerus, Michaelis; so Junius & Tremellius, Piscator, Gejerus; "sedabit", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
15:18 (Compare Prov 14:29; Prov 16:32).
15:1915:19: Ճանապարհք վատաց՝ կցեալ են փշովք, իսկ ժրացն վարունք են[8075]։ [8075] Ոմանք. Բայց ժրացն։
19 Ծոյլի ճանապարհը ծածկուած է փշերով, բայց հարթ ու բաց է ջանասէրի ճամփան:
19 Ծոյլին ճամբան փշեղէն ցանկի պէս է, Բայց ուղիղներուն ճամբան բանուկ է։
Ճանապարհք վատաց կցեալ են փշովք, իսկ ժրացն` վարունք են:

15:19: Ճանապարհք վատաց՝ կցեալ են փշովք, իսկ ժրացն վարունք են[8075]։
[8075] Ոմանք. Բայց ժրացն։
19 Ծոյլի ճանապարհը ծածկուած է փշերով, բայց հարթ ու բաց է ջանասէրի ճամփան:
19 Ծոյլին ճամբան փշեղէն ցանկի պէս է, Բայց ուղիղներուն ճամբան բանուկ է։
zohrab-1805▾ eastern-1994▾ western am▾
15:1915:19 Путь ленивого как терновый плетень, а путь праведных гладкий.
15:19 ὁδοὶ οδος way; journey ἀεργῶν αεργος brier αἱ ο the δὲ δε though; while τῶν ο the ἀνδρείων ανδρειος rub: to rub
15:19 דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way עָ֭צֵל ˈʕāṣēl עָצֵל sluggish כִּ ki כְּ as מְשֻׂ֣כַת mᵊśˈuḵaṯ מְשֻׂכָה hedge חָ֑דֶק ḥˈāḏeq חֵדֶק nightshade וְ wᵊ וְ and אֹ֖רַח ʔˌōraḥ אֹרַח path יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right סְלֻלָֽה׃ sᵊlulˈā סלל build
15:19. iter pigrorum quasi sepes spinarum via iustorum absque offendiculoThe way of the slothful is as a hedge of thorns: the way of the just is without offence.
19. The way of the sluggard is as an hedge of thorns: but the path of the upright is made an highway.
15:19. The way of the slothful [man is] as an hedge of thorns: but the way of the righteous [is] made plain.
15:19. The way of the slothful is like a hedge of thorns. The way of the just is without offense.
The way of the slothful [man is] as an hedge of thorns: but the way of the righteous [is] made plain:

15:19 Путь ленивого как терновый плетень, а путь праведных гладкий.
15:19
ὁδοὶ οδος way; journey
ἀεργῶν αεργος brier
αἱ ο the
δὲ δε though; while
τῶν ο the
ἀνδρείων ανδρειος rub: to rub
15:19
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
עָ֭צֵל ˈʕāṣēl עָצֵל sluggish
כִּ ki כְּ as
מְשֻׂ֣כַת mᵊśˈuḵaṯ מְשֻׂכָה hedge
חָ֑דֶק ḥˈāḏeq חֵדֶק nightshade
וְ wᵊ וְ and
אֹ֖רַח ʔˌōraḥ אֹרַח path
יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right
סְלֻלָֽה׃ sᵊlulˈā סלל build
15:19. iter pigrorum quasi sepes spinarum via iustorum absque offendiculo
The way of the slothful is as a hedge of thorns: the way of the just is without offence.
15:19. The way of the slothful [man is] as an hedge of thorns: but the way of the righteous [is] made plain.
15:19. The way of the slothful is like a hedge of thorns. The way of the just is without offense.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.
See here, 1. Whence those difficulties arise which men pretend to meet with in the way of their duty, and to be insuperable; they arise not from any thing in the nature of the duty, but from the slothfulness of those that have really no mind to it. Those that have no heart to their work pretend that their way is hedged up with thorns, and they cannot do their work at all (as if God were a hard Master, reaping where he had not sown), at least that their way is strewed with thorns, that they cannot do their work without a great deal of hardship and danger; and therefore they go about it with as much reluctance as if they were to go barefoot through a thorny hedge. 2. How these imaginary difficulties may be conquered. An honest desire and endeavour to do our duty will, by the grace of God, make it easy, and we shall find it strewed with roses: The way of the righteous is made plain; it is easy to be trodden and not rough, easy to be found, and not intricate.
Adam Clarke: Commentary on the Bible - 1831
15:19: The way of the slothful man is as a hedge of thorns - Because he is slothful, he imagines ten thousand difficulties in the way which cannot be surmounted; but they are all the creatures of his own imagination, and that imagination is formed by his sloth.
Albert Barnes: Notes on the Bible - 1834
15:19: The slothful goes on his journey, and for him the path is thick set with thorns, briars, fences, through which he cannot force his way. For the "righteous" (better, upright), the same path is as the broad raised causeway of the king's highway. Compare Isa 40:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: way of the slothful: Pro 22:5, Pro 22:13, Pro 26:13; Num 14:1-3, Num 14:7-9
the way of the righteous: Pro 3:6, Pro 8:9; Psa 5:8, Psa 25:8, Psa 25:9, Psa 25:12, Psa 27:11; Isa 30:21, Isa 35:8
made plain: Heb. raised up as a causey, Isa 57:14
Proverbs 15:20
Carl Friedrich Keil and Franz Delitzsch
15:19
19 The way of the slothful is as hedged with thorns;
But the path of the righteous is paved.
Hitzig misses the contrast between אצל (slothful) and ישׁרים (upright), and instead of the slothful reads עריץ, the tyrannical. But is then the slothful ישׁר? The contrast is indeed not that of contradiction, but the slothful is one who does not act uprightly, a man who fails to fulfil the duty of labour common to man, and of his own special calling. The way of such an one is כּמשׂכת חדק, like a fencing with thorns (from חדק, R. חד, to be pointed, sharp, distinguished from Arab. hadḳ, to surround, and in the meaning to fix with the look, denom. of khadaḳt, the apple of the eye), so that he goes not forwards, and sees hindrances and difficulties everywhere, which frighten him back, excusing his shunning his work, his remissness of will, and his doing nothing; on the contrary, the path of those who wait truly and honestly on their calling, and prosecute their aim, is raised up like a skilfully made street, so that unhindered and quickly they go forward (סלוּלה, R. סל, aggerare, cf. Jer 18:15 with Is 49:11 and Is 49:4 :8, סלסל, which was still in use in the common language of Palestine in the second cent., Rosch haschana, 26b).
Geneva 1599
15:19 The way of the slothful [man is] as an hedge of (e) thorns: but the way of the righteous [is] made plain.
(e) That is, he always finds some hinderance or stay, and dares not go forward.
John Gill
15:19 The way of the slothful man is as an hedge of thorns,.... Or, "strewed with thorns", as the Septuagint and Arabic versions; the Targum is,
"the ways of the slothful are briers and thorns.''
Either really being made so by his own conduct; who, by his slothfulness, has implicated and entangled himself in such difficulties, that he cannot extricate himself; his way is not passable, at least not very easily; it is as it were hedged up with thorns; see Hos 2:6; or in his own apprehensions; who raises such difficulties about doing business, which to him seem insurmountable; at least which discourage him from attempting it, it being like breaking through thorns and briers; hence he will not plough because of the cold, nor go abroad because there is a lion in the streets, Prov 20:4; or the way of his duty, especially of virtue and religion, is as troublesome and disagreeable to him as breaking through a thorn hedge, or treading upon briers and thorns; to attend the duties of public worship, prayer, and hearing the word, is very irksome to him; to be present at family worship, at prayer, and hearing the Scriptures or religious discourses read, is like sitting upon thorns unto him. This, as Aben Ezra observes, is to be understood of a wicked man, as the opposition in the next clause shows;
but the way of the righteous is made plain: it is a castup way, as the word (p) signifies; a causeway, a highway, and a plain one, in which a truly righteous and good man finds no difficulty; yea, it is so plain, that men, though fools in other respects, shall not err therein, Is 35:8; nor is it grievous and troublesome, but, on the contrary, very delightful, as the ways of Christ and wisdom are; his commandments are not grievous, his yoke is easy, and his paths pleasant; and the righteous man walks at liberty and with pleasure in them; and without offence or stumbling, as the Vulgate Latin version renders it.
(p) "aggestum", Junius & Tremellius, Piscator; "eleveta", Mercerus, Gejerus; "strata", Montanus.
John Wesley
15:19 An hedge - As a way hedged up with thorns, troublesome, perplexed, and full of difficulties. Plain - Is easy and pleasant to him, notwithstanding all its difficulties.
Robert Jamieson, A. R. Fausset and David Brown
15:19 The difficulties of the slothful result from want of energy; the righteous find a
plain [and open] way--literally, "a highway," by diligence (1Kings 10:7; Ps 1:3).
15:2015:20: Որդի իմաստուն՝ ուրա՛խ առնէ զհայր. որդի անմիտ՝ արհամարհէ զմայր իւր։
20 Իմաստուն որդին ուրախացնում է հօրը, իսկ անմիտ որդին արհամարհում է մօրը:
20 Իմաստուն տղան իր հայրը կ’ուրախացնէ, Բայց անմիտը իր մայրը կ’անարգէ։
Որդի իմաստուն ուրախ առնէ զհայր. որդի անմիտ արհամարհէ զմայր իւր:

15:20: Որդի իմաստուն՝ ուրա՛խ առնէ զհայր. որդի անմիտ՝ արհամարհէ զմայր իւր։
20 Իմաստուն որդին ուրախացնում է հօրը, իսկ անմիտ որդին արհամարհում է մօրը:
20 Իմաստուն տղան իր հայրը կ’ուրախացնէ, Բայց անմիտը իր մայրը կ’անարգէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2015:20 Мудрый сын радует отца, а глупый человек пренебрегает мать свою.
15:20 υἱὸς υιος son σοφὸς σοφος wise εὐφραίνει ευφραινω celebrate; cheer πατέρα πατηρ father υἱὸς υιος son δὲ δε though; while ἄφρων αφρων senseless μυκτηρίζει μυκτηριζω mock μητέρα μητηρ mother αὐτοῦ αυτος he; him
15:20 בֵּ֣ן bˈēn בֵּן son חָ֭כָם ˈḥāḵām חָכָם wise יְשַׂמַּח־ yᵊśammaḥ- שׂמח rejoice אָ֑ב ʔˈāv אָב father וּ û וְ and כְסִ֥יל ḵᵊsˌîl כְּסִיל insolent אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind בֹּוזֶ֥ה bôzˌeh בזה despise אִמֹּֽו׃ ʔimmˈô אֵם mother
15:20. filius sapiens laetificat patrem et stultus homo despicit matrem suamA wise son maketh a father joyful: but the foolish man despiseth his mother.
20. A wise son maketh a glad father: but a foolish man despiseth his mother.
15:20. A wise son maketh a glad father: but a foolish man despiseth his mother.
15:20. A wise son gladdens the father. But the foolish man despises his mother.
A wise son maketh a glad father: but a foolish man despiseth his mother:

15:20 Мудрый сын радует отца, а глупый человек пренебрегает мать свою.
15:20
υἱὸς υιος son
σοφὸς σοφος wise
εὐφραίνει ευφραινω celebrate; cheer
πατέρα πατηρ father
υἱὸς υιος son
δὲ δε though; while
ἄφρων αφρων senseless
μυκτηρίζει μυκτηριζω mock
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
15:20
בֵּ֣ן bˈēn בֵּן son
חָ֭כָם ˈḥāḵām חָכָם wise
יְשַׂמַּח־ yᵊśammaḥ- שׂמח rejoice
אָ֑ב ʔˈāv אָב father
וּ û וְ and
כְסִ֥יל ḵᵊsˌîl כְּסִיל insolent
אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind
בֹּוזֶ֥ה bôzˌeh בזה despise
אִמֹּֽו׃ ʔimmˈô אֵם mother
15:20. filius sapiens laetificat patrem et stultus homo despicit matrem suam
A wise son maketh a father joyful: but the foolish man despiseth his mother.
15:20. A wise son maketh a glad father: but a foolish man despiseth his mother.
15:20. A wise son gladdens the father. But the foolish man despises his mother.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 A wise son maketh a glad father: but a foolish man despiseth his mother.
Observe here, 1. To the praise of good children, that they are the joy of their parents, who ought to have joy of them, having taken so much care and pains about them. And it adds much to the satisfaction of those that are good if they have reason to think that they have been a comfort to their parents in their declining years, when evil days come. 2. To the shame of wicked children, that by their wickedness they put contempt upon their parents, slight their authority, and make an ill requital for their kindness: A foolish son despises his mother, that had most sorrow with him and perhaps had too much indulged him, which makes his sin in despising her the more sinful and her sorrow the more sorrowful.
Albert Barnes: Notes on the Bible - 1834
15:20: To "despise" a mother is to cause her the deepest grief, and is therefore not unfitly contrasted with "making a glad father."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: wise: Pro 10:1, Pro 23:15, Pro 23:16, Pro 29:3; Kg1 1:48, Kg1 2:9, Kg1 5:7; Phi 2:22
despiseth: Pro 23:22, Pro 30:17; Exo 20:12; Lev 19:3
Proverbs 15:21
Carl Friedrich Keil and Franz Delitzsch
15:20
This collection of Solomonic proverbs began, Prov 10:1, with a proverb having reference to the observance of the fourth commandment,
(Note: The fifth commandment of the Westminster Shorter Catechism is named as the fourth in Luther's catechism.)
and a second chief section, Prov 13:1, began in the same way. Here a proverb of the same kind designates the beginning of a third chief section. That the editor was aware of this is shown by the homogeneity of the proverbs, Prov 15:19; Prov 12:28, which form the conclusion of the first and second sections. We place together first in this new section, Prov 15:20-23, in which (with the exception of Prov 15:25) the ישׂמח [maketh glad] of the first (Prov 10:1) is continued.
Prov 15:20
20 A wise son maketh a glad father,
And a fool of a man despiseth his mother.
Line first = Prov 10:1. The gen. connection of כּסיל אדם (here and at Prov 21:20) is not superlative the most foolish of men, but like פּרא אדם, Gen 16:12; the latter: a man of the wild ass kind; the former: a man of the fool kind, who is the exemplar of such a sort among men. Piety acting in willing subordination is wisdom, and the contrary exceeding folly.
Prov 15:21
21 Folly is joy to him that is devoid of understanding;
But a man of understanding goeth straight forward.
Regarding חסר־לב, vid., at Prov 6:32 (cf. libı̂b, which in the Samaritan means "dearly beloved," in Syr. "courageous," in Arab. and Aethiop. cordatus); אישׁ תּבוּנה, Prov 10:23, and ישּׁר, with the accus. of the way, here of the going, Prov 3:6 (but not Prov 11:5, where the going itself is not the subject). In consequence of the contrast, the meaning of 21a is different from that of Prov 10:23, according to which sin is to the fool as the sport of a child. Here אוּלת is folly and buffoonery, drawing aside in every kind of way from the direct path of that which is good, and especially from the path of one's duty. This gives joy to the fool; he is thereby drawn away from the earnest and faithful performance of the duties of his calling, and thus wastes time and strength; while, on the contrary, a man of understanding, who perceives and rejects the vanity and unworthiness of such trifling and such nonsense, keeps the straight direction of his going, i.e., without being drawn aside or kept back, goes straight forward, i.e., true to duty, prosecutes the end of his calling. לכת is accus., like Prov 30:29, Mic 6:8.
Prov 15:22
22 A breaking of plans where no counsel is;
But where many counsellors are they come to pass.
On the other side it is also true according to the proverbs, "so viel Kpfe so viel Sinne" [quot homines, tot sententiae], and "viel Rath ist Unrath" [ne quid nimis], and the like. But it cannot become a rule of morals not to accept of counsel that we may not go astray; on the contrary, it is and remains a rule of morals: not stubbornly to follow one's own heart (head), and not obstinately to carry out one's own will, and not in the darkness of wisdom to regard one's own plans as unimproveable, and not needing to be examined; but to listen to the counsel of intelligent and honest friends, and, especially where weighty matters are in hand, not affecting one's own person, but the common good, not to listen merely to one counsellor, but to many. Not merely the organism of the modern state, but also of old the Mosaic arrangement of the Israelitish community, with its representative organization, its courts and councils, rested on the acknowledged justice and importance of the saying uttered in Prov 11:14, and here generalized. הפר, infin. abs. Hiph. of פּרר, to break, with the accus. following, stands here, like הפוך, Prov 12:7, instead of the finite: the thoughts come to a fracture (failure), irrita fiunt consilia. סוד (= יסוד, cf. נוסד Ps 2:2) means properly the being brought close together for the purpose of secret communication and counsel (cf. Arab. sâwada, to press close together = to walk with one privately). The lxx: their plans are unexecuted, οἱ μὴ τιμῶντες συνέδρια, literally Symmachus, διασκεδάζονται λογισμοὶ μὴ ὄντος συμβουλίου. תּקוּם has, after Jer 4:14; Jer 51:29, מחשׁבות as subject. The lxx (besides perverting ברב [by a multitude] into בלב ἐν καρδίαις]), the Syr. and Targ. introduce עצה (Prov 19:21) as subject.
Prov 15:23
23 A man has joy by the right answer of his mouth;
And a word in its season, how fair is it!
If we translate מענה only by "answer," then 23a sounds as a praise of self-complaisance; but it is used of true correspondence (Prov 29:19), of fit reply (Job 32:3, Job 32:5), of appropriate answer (cf. 28a, Prov 16:1). It has happened to one in his reply to hit the nail on its head, and he has joy from that (שׂמחה ב after שׂמח בּ, e.g., Prov 23:24), and with right; for the reply does not always succeed. A reply like this, which, according to circumstances, stops the mouth or bringeth a kiss (Prov 24:26), is a fortunate throw, is a gift from above. The synonymous parallel line measures that which is appropriate, not to that which is to be answered, but from a general point of view as to its seasonableness; עת (= עדת from יעד) is here "the ethically right, becoming time, determined by the laws of wisdom (moral)" (vid., Orelli, Synonyma der Zeit u. Ewigkeit, p. 48), cf. על־אפניו (translated by Luther 'in its time"), Prov 25:11. With מה־טּוב, cf. Prov 16:16; both ideas lie in it: that such a word is in itself well-conditioned and successful, and also that it is welcome, agreeable, and of beneficial influence.
John Gill
15:20 A wise son maketh a glad father,.... See Gill on Prov 10:1;
but a foolish man despiseth his mother; that bore him and brought him up, and perhaps was too indulgent to him; which aggravates his sin and her sorrow; See Gill on Prov 10:1; or causes her to be despised by others, as Jarchi interprets it; such a man's sin, which is great folly, and shows him to be a foolish man, is highly resented by the Lord, and will be severely punished; see Prov 30:17. The Targum is,
"a foolish son despises his mother;''
and so the Septuagint, Syriac, and Arabic versions, which makes the antithesis more clear; and the Hebrew text designs one grown up to man's estate.
Robert Jamieson, A. R. Fausset and David Brown
15:20 (Compare Prov 10:1).
15:2115:21: Սիրտ անմտի կարօ՛տ է հանճարոյ. այր իմաստուն ուղղո՛րդ գնայ։
21 Անմիտ մարդու սիրտը կարօտ է խելացի խորհրդի, բայց խելացի մարդն ինքն է ուղղում իր ընթացքը:
21 Պարզամիտ մարդուն՝ յիմարութիւնը զբօսանք է, Բայց իմաստուն մարդը կ’ուղղէ իր ընթացքը։
[221]Սիրտ անմտի կարօտ է հանճարոյ.`` այր իմաստուն ուղղորդ գնայ:

15:21: Սիրտ անմտի կարօ՛տ է հանճարոյ. այր իմաստուն ուղղո՛րդ գնայ։
21 Անմիտ մարդու սիրտը կարօտ է խելացի խորհրդի, բայց խելացի մարդն ինքն է ուղղում իր ընթացքը:
21 Պարզամիտ մարդուն՝ յիմարութիւնը զբօսանք է, Բայց իմաստուն մարդը կ’ուղղէ իր ընթացքը։
zohrab-1805▾ eastern-1994▾ western am▾
15:2115:21 Глупость радость для малоумного, а человек разумный идет прямою дорогою.
15:21 ἀνοήτου ανοητος imperceptive; unintelligent τρίβοι τριβος path ἐνδεεῖς ενδεης straitened φρενῶν φρην feeling; wits ἀνὴρ ανηρ man; husband δὲ δε though; while φρόνιμος φρονιμος prudent; conceited κατευθύνων κατευθυνω straighten out; direct πορεύεται πορευομαι travel; go
15:21 אִ֭וֶּלֶת ˈʔiwweleṯ אִוֶּלֶת foolishness שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy לַ la לְ to חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֑ב lˈēv לֵב heart וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man תְּ֝בוּנָ֗ה ˈtᵊvûnˈā תְּבוּנָה understanding יְיַשֶּׁר־ yᵊyaššer- ישׁר be right לָֽכֶת׃ lˈāḵeṯ הלך walk
15:21. stultitia gaudium stulto et vir prudens dirigit gressusFolly is joy to the fool: and the wise man maketh straight his steps.
21. Folly is joy to him that is void of wisdom: but a man of understanding maketh straight his going.
15:21. Folly [is] joy to [him that is] destitute of wisdom: but a man of understanding walketh uprightly.
15:21. Folly is gladness to the foolish. And the prudent man sets his own steps in order.
Folly [is] joy to [him that is] destitute of wisdom: but a man of understanding walketh uprightly:

15:21 Глупость радость для малоумного, а человек разумный идет прямою дорогою.
15:21
ἀνοήτου ανοητος imperceptive; unintelligent
τρίβοι τριβος path
ἐνδεεῖς ενδεης straitened
φρενῶν φρην feeling; wits
ἀνὴρ ανηρ man; husband
δὲ δε though; while
φρόνιμος φρονιμος prudent; conceited
κατευθύνων κατευθυνω straighten out; direct
πορεύεται πορευομαι travel; go
15:21
אִ֭וֶּלֶת ˈʔiwweleṯ אִוֶּלֶת foolishness
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
לַ la לְ to
חֲסַר־ ḥᵃsar- חָסֵר lacking
לֵ֑ב lˈēv לֵב heart
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
תְּ֝בוּנָ֗ה ˈtᵊvûnˈā תְּבוּנָה understanding
יְיַשֶּׁר־ yᵊyaššer- ישׁר be right
לָֽכֶת׃ lˈāḵeṯ הלך walk
15:21. stultitia gaudium stulto et vir prudens dirigit gressus
Folly is joy to the fool: and the wise man maketh straight his steps.
15:21. Folly [is] joy to [him that is] destitute of wisdom: but a man of understanding walketh uprightly.
15:21. Folly is gladness to the foolish. And the prudent man sets his own steps in order.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.
Note, 1. It is the character of a wicked man that he takes pleasure in sin; he has an appetite to the bait, and swallows it greedily, and has no dread of the hook, nor feels from it when he has swallowed it: Folly is joy to him; the folly of others is so, and his own much more. He sins, not only without regret, but with delight, not only repents not of it, but makes his boast of it. This is a certain sign of one that is graceless. 2. It is the character of a wise and good man that he makes conscience of his duty. A fool lives at large, walks at all adventures, by no rule, acts with no sincerity or steadiness; but a man of understanding, the eyes of whose understanding are enlightened by the Spirit (and those that have not a good understanding have no understanding), walks uprightly, lives a sober, orderly, regular life, and studies in every thing to conform himself to the will of God; and this is a constant pleasure and joy to him. But what foolishness remains in him, or proceeds from him at any time, is a grief to him, and he is ashamed of it. By these characters we may try ourselves.
Albert Barnes: Notes on the Bible - 1834
15:21: i. e., The empty-hearted, rejoicing in folly, goes the wrong way; the man of understanding, rejoicing in wisdom, goes the right way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: joy: Pro 10:23, Pro 14:9, Pro 26:18, Pro 26:19
destitute of wisdom: Heb. void of heart, Pro 11:12 *marg.
a man: Pro 14:16; Job 28:28; Psa 111:10; Eph 5:15; Jam 3:13
Proverbs 15:22
John Gill
15:21 Folly is joy to him that is destitute of wisdom,.... Or "that wants a heart" (q), a wise and understanding one; by "folly" is meant sin, for all sin is folly; and that is very pleasing and joyous to a wicked he chooses it and delights in it; instead of being ashamed of it, and sorry for it, he glories in it, and makes his boast of it; and not only takes pleasure in committing it himself, but also in those that do it; see Prov 10:23;
but a man of understanding walketh uprightly; he who has his understanding enlightened by the Spirit of God; who has an understanding given him by the Son of God; who has a spiritual and experimental understanding of the Gospel, and the truths of it: he walks according to the rule of the divine word; he walks as he has Christ for an example, and by faith on him; and after the spirit, and not after the flesh: or "directs himself in walking" (r), his goings, as the Vulgate Latin version, according to the above rule, example, and guidance, by the assistance of the spirit and grace of God; otherwise it is not in man that walketh of himself to direct his steps, Jer 10:23.
(q) "carenti corde", Montanus; "ei qui deficitur", Schultens. (r) "diriget seipsum ambulando", Montanus; "diriget ambulare, vel ad ambulandum", Vatablus; "diriget viam suam ad ambulandum", Mercerus, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
15:21 walketh uprightly--and so finds his joy (Prov 3:6; Prov 10:23).
15:2215:22: Յապաղեն զխորհուրդս՝ որ ո՛չ պատուեն զխորհրդակիցս։ ՚Ի սիրտս խորհրդականաց հաստատի՛ խորհուրդ.
22 Իրենց խորհուրդը յապաղում են յայտնել նրանք, որ չեն յարգում իրենց խորհրդակիցներին: Խորհուրդները հաստատ են մնում խոհեմների սրտում,
22 Առանց խորհուրդի՝ դիտաւորութիւնները կը ցրուին, Բայց խորհրդատուներու շատութիւնովը կը հաստատուին։
[222]Յապաղեն զխորհուրդս` որ ոչ պատուեն զխորհրդակիցս: Ի սիրտս խորհրդականաց հաստատի խորհուրդ:

15:22: Յապաղեն զխորհուրդս՝ որ ո՛չ պատուեն զխորհրդակիցս։ ՚Ի սիրտս խորհրդականաց հաստատի՛ խորհուրդ.
22 Իրենց խորհուրդը յապաղում են յայտնել նրանք, որ չեն յարգում իրենց խորհրդակիցներին: Խորհուրդները հաստատ են մնում խոհեմների սրտում,
22 Առանց խորհուրդի՝ դիտաւորութիւնները կը ցրուին, Բայց խորհրդատուներու շատութիւնովը կը հաստատուին։
zohrab-1805▾ eastern-1994▾ western am▾
15:2215:22 Без совета предприятия расстроятся, а при множестве советников они состоятся.
15:22 ὑπερτίθενται υπερτιθημι account οἱ ο the μὴ μη not τιμῶντες τιμαω honor; value συνέδρια συνεδριον council ἐν εν in δὲ δε though; while καρδίαις καρδια heart βουλευομένων βουλευω intend; deliberate μένει μενω stay; stand fast βουλή βουλη intent
15:22 הָפֵ֣ר hāfˈēr פרר break מַ֭חֲשָׁבֹות ˈmaḥᵃšāvôṯ מַחֲשָׁבָה thought בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] סֹ֑וד sˈôḏ סֹוד confidential talk וּ û וְ and בְ vᵊ בְּ in רֹ֖ב rˌōv רֹב multitude יֹועֲצִ֣ים yôʕᵃṣˈîm יעץ advise תָּקֽוּם׃ tāqˈûm קום arise
15:22. dissipantur cogitationes ubi non est consilium ubi vero plures sunt consiliarii confirmanturDesigns are brought to nothing where there is no counsel: but where there are many counsellors, they are established.
22. Where there is no counsel, purposes are disappointed: but in the multitude of counsellors they are established.
15:22. Without counsel purposes are disappointed: but in the multitude of counsellers they are established.
15:22. Intentions dissipate where there is no counsel. Yet truly, they are confirmed where there are many counselors.
Without counsel purposes are disappointed: but in the multitude of counsellors they are established:

15:22 Без совета предприятия расстроятся, а при множестве советников они состоятся.
15:22
ὑπερτίθενται υπερτιθημι account
οἱ ο the
μὴ μη not
τιμῶντες τιμαω honor; value
συνέδρια συνεδριον council
ἐν εν in
δὲ δε though; while
καρδίαις καρδια heart
βουλευομένων βουλευω intend; deliberate
μένει μενω stay; stand fast
βουλή βουλη intent
15:22
הָפֵ֣ר hāfˈēr פרר break
מַ֭חֲשָׁבֹות ˈmaḥᵃšāvôṯ מַחֲשָׁבָה thought
בְּ bᵊ בְּ in
אֵ֣ין ʔˈên אַיִן [NEG]
סֹ֑וד sˈôḏ סֹוד confidential talk
וּ û וְ and
בְ vᵊ בְּ in
רֹ֖ב rˌōv רֹב multitude
יֹועֲצִ֣ים yôʕᵃṣˈîm יעץ advise
תָּקֽוּם׃ tāqˈûm קום arise
15:22. dissipantur cogitationes ubi non est consilium ubi vero plures sunt consiliarii confirmantur
Designs are brought to nothing where there is no counsel: but where there are many counsellors, they are established.
15:22. Without counsel purposes are disappointed: but in the multitude of counsellers they are established.
15:22. Intentions dissipate where there is no counsel. Yet truly, they are confirmed where there are many counselors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.
See here, 1. Of what ill consequence it is to be precipitate and rash, and to act without advice: Men's purposes are disappointed, their measures broken, and they come short of their point, gain not their end, because they would not ask counsel about the way. If men will not take time and pains to deliberate with themselves, or are so confident of their own judgment that they scorn to consult with others, they are not likely to bring any thing considerable to pass; circumstances defeat them which, with a little consultation, might have been foreseen and obviated. It is a good rule, both in public and domestic affairs, to do nothing rashly and of one's own head. Plus vident oculi quam oculus--Many eyes see more than one. That often proves best which was least our own doing. 2. How much it will be for our advantage to ask the advice of our friends: In the multitude of counsellors (provided they be discreet and honest, and will not give counsel with a spirit of contradiction) purposes are established. Solomon's son made no good use of this proverb when he acquiesced not in the counsel of the old men, but because he would have a multitude of counsellors, regarding number more than weight, advised with the young men.
Adam Clarke: Commentary on the Bible - 1831
15:22: But in the multitude of counsellors - See note on Pro 11:13 (note). But רב יועצים rob yoatsim might be translated, chief or master of the council, the prime minister.
Albert Barnes: Notes on the Bible - 1834
15:22: Counsellors - The Hebrew word, used almost as an official title Ch1 27:32; Isa 1:26; Isa 19:11, brings before us the picture of the council-chamber of Eastern countries, arranged for a solemn conference of the wise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: Pro 11:14, Pro 20:18; Ecc 8:6
Proverbs 15:23
Geneva 1599
15:22 Without counsel purposes are disappointed: but (f) in the multitude of counsellors they are established.
(f) Read (Prov 11:14).
John Gill
15:22 Without counsel purposes are disappointed,.... If a man determines and resolves upon a matter, and at once hastily and precipitately goes about it, without mature deliberation, without consulting with himself, and taking the advice of others in forming a scheme to bring about his designs, it generally comes to nothing; see Lk 14:28; or "without a secret" (s) without keeping one; if a man divulges his intentions, it is much if they are not frustrated; so the Targum,
"vain are the thoughts (or designs) where there is no secret;''
if a man makes no secret of what he designs to do, he is easily counterworked, and his purposes disappointed;
but in the multitude of counsellors they are established; his purposes are, as in Prov 20:18; having the advice of others, and these many, he is confirmed that he is right in what he has thought of and purposed to do; and therefore goes about it with the greater spirit and cheerfulness, and is most likely to succeed, and generally does; see Prov 11:14.
(s) "in non secreto", Montanus; "cum non sit secretum", Baynus; "quum nullum est arcanum", Schultens; "ubi non est secretum", Cocceius.
John Wesley
15:22 Counsel - When men do not seek, or will not receive advice from others.
Robert Jamieson, A. R. Fausset and David Brown
15:22 Without counsel--or, "deliberation," implying a wise deference to the opinions of the wise and good, contrasted with rashness.
15:2315:23: եւ ո՛չ հնազանդի նմա անզգամ. եւ ո՛չ ասիցէ դիպօղ ինչ եւ բարի հասարակաց[8076]։ [8076] Ոսկան. Եւ ո՛չ ասասցէ դիպ՛՛։
23 բայց անզգամը չի հետեւում նրանց եւ չի ասում պատշաճ բան, որ բարի լինի ընդհանուրի համար:
23 Մարդ իր բերնին պատասխանովը կ’ուրախանայ։Ճիշդ ժամուն ըսուած խօսքը որչա՜փ գեղեցիկ է։
եւ ոչ հնազանդի նմա անզգամ. եւ ոչ ասիցէ դիպօղ ինչ եւ բարի հասարակաց:

15:23: եւ ո՛չ հնազանդի նմա անզգամ. եւ ո՛չ ասիցէ դիպօղ ինչ եւ բարի հասարակաց[8076]։
[8076] Ոսկան. Եւ ո՛չ ասասցէ դիպ՛՛։
23 բայց անզգամը չի հետեւում նրանց եւ չի ասում պատշաճ բան, որ բարի լինի ընդհանուրի համար:
23 Մարդ իր բերնին պատասխանովը կ’ուրախանայ։Ճիշդ ժամուն ըսուած խօսքը որչա՜փ գեղեցիկ է։
zohrab-1805▾ eastern-1994▾ western am▾
15:2315:23 Радость человеку в ответе уст его, и как хорошо слово вовремя!
15:23 οὐ ου not μὴ μη not ὑπακούσῃ υπακουω listen to ὁ ο the κακὸς κακος bad; ugly αὐτῇ αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not εἴπῃ επω say; speak καίριόν καιριος anyone; someone καὶ και and; even καλὸν καλος fine; fair τῷ ο the κοινῷ κοινος common; vulgar
15:23 שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy לָ֭ ˈlā לְ to † הַ the אִישׁ ʔîš אִישׁ man בְּ bᵊ בְּ in מַעֲנֵה־ maʕᵃnē- מַעֲנֶה answer פִ֑יו fˈiʸw פֶּה mouth וְ wᵊ וְ and דָבָ֖ר ḏāvˌār דָּבָר word בְּ bᵊ בְּ in עִתֹּ֣ו ʕittˈô עֵת time מַה־ mah- מָה what טֹּֽוב׃ ṭṭˈôv טֹוב good
15:23. laetatur homo in sententia oris sui et sermo oportunus est optimusA man rejoiceth in the sentence of his mouth: and a word in due time is best.
23. A man hath joy in the answer of his mouth: and a word in due season, how good is it!
15:23. A man hath joy by the answer of his mouth: and a word [spoken] in due season, how good [is it]!
15:23. A man rejoices in the verdict of his own mouth. And a word at the right time is best.
A man hath joy by the answer of his mouth: and a word [spoken] in due season, how good:

15:23 Радость человеку в ответе уст его, и как хорошо слово вовремя!
15:23
οὐ ου not
μὴ μη not
ὑπακούσῃ υπακουω listen to
ο the
κακὸς κακος bad; ugly
αὐτῇ αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
εἴπῃ επω say; speak
καίριόν καιριος anyone; someone
καὶ και and; even
καλὸν καλος fine; fair
τῷ ο the
κοινῷ κοινος common; vulgar
15:23
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
לָ֭ ˈlā לְ to
הַ the
אִישׁ ʔîš אִישׁ man
בְּ bᵊ בְּ in
מַעֲנֵה־ maʕᵃnē- מַעֲנֶה answer
פִ֑יו fˈiʸw פֶּה mouth
וְ wᵊ וְ and
דָבָ֖ר ḏāvˌār דָּבָר word
בְּ bᵊ בְּ in
עִתֹּ֣ו ʕittˈô עֵת time
מַה־ mah- מָה what
טֹּֽוב׃ ṭṭˈôv טֹוב good
15:23. laetatur homo in sententia oris sui et sermo oportunus est optimus
A man rejoiceth in the sentence of his mouth: and a word in due time is best.
15:23. A man hath joy by the answer of his mouth: and a word [spoken] in due season, how good [is it]!
15:23. A man rejoices in the verdict of his own mouth. And a word at the right time is best.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
Note, 1. We speak wisely when we speak seasonably: The answer of the mouth will be our credit and joy when it is pertinent and to the purpose, and is spoken in due season, when it is needed and will be regarded, and, as we say, hits the joint. Many a good word comes short of doing the good it might have done, for want of being well-timed. Nor is any thing more the beauty of discourse than to have a proper answer ready off-hand, just when there is occasion for it, and it comes in well. 2. If we speak wisely and well, it will redound to our own comfort and to the advantage of others: A man has joy by the answer of his mouth; he may take a pleasure, but may by no means take a pride, in having spoken so acceptably and well that the hearers admire him and say, "How good is it, and how much good does it do!"
Albert Barnes: Notes on the Bible - 1834
15:23: Probably, a special reference to debates in council Pro 15:22. They bring before us the special characteristic of the East, the delight in ready, improvised answers, solving difficulties, turning aside anger. Compare the effect on the scribe Mar 12:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: joy: Pro 12:14, Pro 16:13, Pro 24:26, Pro 25:11, Pro 25:12; Eph 4:29
in due season: Heb. in his season, Ecc 3:1; Isa 50:4
how: Sa1 25:32, Sa1 25:33
Proverbs 15:24
Geneva 1599
15:23 A man hath joy by the answer of his mouth: and a word [spoken] (g) in due season, how good [it is]!
(g) If we will that our talk be comfortable, we must wait for time and season.
John Gill
15:23 A man hath joy by the answer of his mouth,.... When his advice is asked, and he gives good and wholesome counsel, and that being taken succeeds; it is a pleasure to a man that he is capable of assisting his friend, and doing him service, or a common good, whether it be in things natural, civil, or religious; when his speech is with salt, seasoned with grace, and he knows how he ought to answer every man; when that which is good proceeds from him, and is to the use of edifying, and ministers grace to the hearers, and is acceptable to them; when with readiness he gives an answer to every man that asks him a reason of the hope that is in him, with meekness and fear, Col 3:6, Eph 4:29;
and a word spoken in due season, how good is it? whether by way of advice and counsel to such who stand in need of it, or of exhortation and instruction to those that want it, or of comfort to those that are distressed; such is a word of promise spoken and applied by the Spirit of God to the hearts of his people in a time of need; and such is the Gospel of peace, pardon, righteousness, and salvation, as spoken by Christ and his ministers to weary and wounded souls; it cannot be well and fully expressed how sweet, how good, how suitable, as well as seasonable, it is: see Prov 25:11.
John Wesley
15:23 The answer - By a wise, or good and seasonable answer.
Robert Jamieson, A. R. Fausset and David Brown
15:23 Good advice blesses the giver and receiver.
15:2415:24: Ճանապարհք կենաց ՚ի խորհուրդս իմաստնոց, զի խորշեալ ՚ի դժոխոց՝ փրկեսցի[8077]։ [8077] Ոմանք. Եւ խորհուրդք իմաստ՛՛։
24 Իմաստունի խորհուրդը կեանքի ճանապարհ է, եւ մարդ դրանով դժոխքից խորշելով՝ կը փրկուի:
24 Կեանքի ճամբան խոհեմ մարդը դէպի վեր կը տանի, Որպէս զի վարի դժոխքէն հեռանայ։
Ճանապարհ կենաց խորհուրդ իմաստնոց, զի խորշեալ ի դժոխոց` փրկեսցի:

15:24: Ճանապարհք կենաց ՚ի խորհուրդս իմաստնոց, զի խորշեալ ՚ի դժոխոց՝ փրկեսցի[8077]։
[8077] Ոմանք. Եւ խորհուրդք իմաստ՛՛։
24 Իմաստունի խորհուրդը կեանքի ճանապարհ է, եւ մարդ դրանով դժոխքից խորշելով՝ կը փրկուի:
24 Կեանքի ճամբան խոհեմ մարդը դէպի վեր կը տանի, Որպէս զի վարի դժոխքէն հեռանայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2415:24 Путь жизни мудрого вверх, чтобы уклониться от преисподней внизу.
15:24 ὁδοὶ οδος way; journey ζωῆς ζωη life; vitality διανοήματα διανοημα notion συνετοῦ συνετος comprehending; intelligent ἵνα ινα so; that ἐκκλίνας εκκλινω deviate; avoid ἐκ εκ from; out of τοῦ ο the ᾅδου αδης Hades σωθῇ σωζω save
15:24 אֹ֣רַח ʔˈōraḥ אֹרַח path חַ֭יִּים ˈḥayyîm חַיִּים life לְ lᵊ לְ to מַ֣עְלָה mˈaʕlā מַעַל top לְ lᵊ לְ to מַשְׂכִּ֑יל maśkˈîl שׂכל prosper לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of ס֝֗וּר ˈsˈûr סור turn aside מִ mi מִן from שְּׁאֹ֥ול ššᵊʔˌôl שְׁאֹול nether world מָֽטָּה׃ mˈāṭṭā מַטָּה low place
15:24. semita vitae super eruditum ut declinet de inferno novissimoThe path of life is above for the wise, that he may decline from the lowest hell.
24. To the wise the way of life upward, that he may depart from Sheol beneath.
15:24. The way of life [is] above to the wise, that he may depart from hell beneath.
15:24. The path of life is for the wise above, so that he may turn away from the end of Hell.
The way of life [is] above to the wise, that he may depart from hell beneath:

15:24 Путь жизни мудрого вверх, чтобы уклониться от преисподней внизу.
15:24
ὁδοὶ οδος way; journey
ζωῆς ζωη life; vitality
διανοήματα διανοημα notion
συνετοῦ συνετος comprehending; intelligent
ἵνα ινα so; that
ἐκκλίνας εκκλινω deviate; avoid
ἐκ εκ from; out of
τοῦ ο the
ᾅδου αδης Hades
σωθῇ σωζω save
15:24
אֹ֣רַח ʔˈōraḥ אֹרַח path
חַ֭יִּים ˈḥayyîm חַיִּים life
לְ lᵊ לְ to
מַ֣עְלָה mˈaʕlā מַעַל top
לְ lᵊ לְ to
מַשְׂכִּ֑יל maśkˈîl שׂכל prosper
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
ס֝֗וּר ˈsˈûr סור turn aside
מִ mi מִן from
שְּׁאֹ֥ול ššᵊʔˌôl שְׁאֹול nether world
מָֽטָּה׃ mˈāṭṭā מַטָּה low place
15:24. semita vitae super eruditum ut declinet de inferno novissimo
The path of life is above for the wise, that he may decline from the lowest hell.
15:24. The way of life [is] above to the wise, that he may depart from hell beneath.
15:24. The path of life is for the wise above, so that he may turn away from the end of Hell.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 The way of life is above to the wise, that he may depart from hell beneath.
The way of wisdom and holiness is here recommended to us, 1. As very safe and comfortable: It is the way of life, the way that leads to eternal life, in which we shall find the joy and satisfaction which will be the life of the soul, and at the end of which we shall find the perfection of blessedness. Be wise and live. It is the way to escape that misery which we cannot but see ourselves exposed to, and in danger of. It is to depart from hell beneath, from the snares of hell, the temptations of Satan, and all his wiles, from the pains of hell, that everlasting destruction which our sins have deserved. 2. As very sublime and honourable: It is above. A good man sets his affections on things above, and deals in those things. His conversation is in heaven; his way leads directly thither; there his treasure is, above, out of the reach of enemies, above the changes of this lower world. A good man is truly noble and great; his desires and designs are high, and he lives above the common rate of other men. It is above the capacity and out of the sight of foolish men.
Adam Clarke: Commentary on the Bible - 1831
15:24: The way of life is above to the wise - There is a treble antithesis here:
1. The way of the wise, and that of the fool.
2. The one is above, the other below.
3. The one is of life, the other is of death.
Albert Barnes: Notes on the Bible - 1834
15:24: Above ... beneath - The one path is all along upward, leading to the highest life. It rescues the "wise" from the other, which is all along downward, ending in the gloom of Sheol.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: way: Pro 6:23; Psa 16:11, Psa 139:24; Jer 21:8; Mat 7:14; Joh 14:6
above: Phi 3:20; Col 3:1, Col 3:2
that: Pro 2:18, Pro 5:5, Pro 7:27, Pro 9:8, Pro 23:14
Proverbs 15:25
Carl Friedrich Keil and Franz Delitzsch
15:24
Four proverbs of fundamentally different doctrines:
24 The man of understanding goeth upwards on a way of life,
To depart from hell beneath.
The way of life is one, Prov 5:6; Ps 16:11 (where, notwithstanding the want of the article, the idea is logically determined), although in itself forming a plurality of ארחות, Prov 2:19. "A way of life," in the translation, is equivalent to a way which is a way of life. למעלה, upwards (as Eccles 3:21, where, in the doubtful question whether the spirit of a man at his death goes upwards, there yet lies the knowledge of the alternative), belongs, as the parallel משּׁאול מטּה shows, to ארח חיּים as virtual adj.: a way of life which leads upwards. And the ל of למשׂכּיל is that of possession, but not as of quiet possession (such belongs to him), but as personal activity, as in דּרך לו, he has a journey = he makes a journey, finds himself on a journey, 3Kings 18:27; for למען סוּר is not merely, as לסוּר, Prov 13:14; Prov 14:27, the expression of the end and consequence, but of the subjective object, i.e., the intention, and thus supposes an activity corresponding to this intention. The O.T. reveals heaven, i.e., the state of the revelation of God in glory, yet not as the abode of saved men; the way of the dying leads, according to the O.T. representation, downwards into Shel; but the translations of Enoch and Elijah are facts which, establishing the possibility of an exception, break through the dark monotony of that representation, and, as among the Greeks the mysteries encouraged ἡδυστέρας ἐλπίδας, so in Israel the Chokma appears pointing the possessor of wisdom upwards, and begins to shed light on the darkness of Shel by the new great thoughts of a life of immortality, thus of a ζωὴ αἰώνιος (Prov 12:28) (Psychologie, p. 407ff.), now for the first time becoming prominent, but only as a foreboding and an enigma. The idea of the Shel opens the way for a change: the gathering place of all the living on this side begins to be the place of punishment for the godless (Prov 7:27; Prov 9:18); the way leading upwards, εἰς τὴν ζωὴν, and that leading downwards, εἰς τὴν ἀπωλειαν (Mt 7:13.), come into direct contrast.
John Gill
15:24 The way of life is above to the wise,.... Of "the way of life"; See Gill on Prov 10:17; this is said to be "above", or it tends "to what is above"; it leads to heaven and happiness above; the life itself it is the way of or to is above, it is hid with Christ in God; eternal life, glory, and happiness, is above; it is a house eternal in the heavens, an inheritance reserved there, and will be there enjoyed by the saints: the way to it is above; Christ is the way, and he is in heaven, at the Father's right hand, through whom only men can come at this life; wherefore those who are in the way of it have their thoughts, their hearts, their affections and conversations, above, Mt 6:21. Faith, which deals with Christ the way, and by which men walk in him, is signified by soaring aloft, mounting up with wings as eagles, by entering within the vail, and dwelling on high, and by looking upwards, and at things unseen, and being the evidence of them. The Vulgate Latin version renders it, "the way of life is above the learned man", or wise man; the man that has no other than natural learning and wisdom, this way of life and salvation by Christ lies out of his knowledge; it is what the most sagacious and penetrating man could never discover; it is hid from the wise and prudent, and revealed to babes; or this is only known to such who are truly wise unto salvation; it is plain to them, and they highly esteem it, and choose to walk in it; it is an "ascent to him that understands", as the Syriac version renders it; it is a going up hill, it is an ascending upwards and heavenwards; such a man is continually looking upwards unto Christ, the author and finisher of his faith; pressing towards him, the mark for the prize; keeping his eye, not on things on earth, things temporal, which are seen here below, but on things above, things unseen, which are eternal in the heavens;
that he may depart from hell beneath; not from the grave, as "sheol" sometimes signifies: for wise men die as well as fools, and come to the grave, which is the house appointed for all living; even those who are in the way of life that is above do not escape death and the grave: but such are secured from everlasting ruin and destruction, from being destroyed soul and body in hell; they steer quite a different course and road from that; every step they take upwards carries them so far off from hell; which is the contrary way; the broad road of sin is the lower way, or what leads to hell and destruction beneath; the narrow way of faith in Christ is the upper way, and that leads to eternal life above.
John Wesley
15:24 The way - The way a wise man takes to obtain life, is to place his heart, and treasure, and conversation on things above.
Robert Jamieson, A. R. Fausset and David Brown
15:24 (Compare Col 3:2). Holy purposes prevent sinning, and so its evils.
15:2515:25: Զտունս թշնամանողաց կործանէ՛ Տէր. եւ հաստատէ զսահմանս որբոց եւ այրեաց։
25 Տէրը կործանում է ոխակալների տները, բայց որբերի եւ այրիների սահմանը հաստատ է պահում:
25 Տէրը հպարտներուն տունը կը կործանէ, բայց որբեւայրիին սահմանը կը հաստատէ։
Զտունս թշնամանողաց կործանէ Տէր, եւ հաստատէ զսահմանս որբոց եւ այրեաց:

15:25: Զտունս թշնամանողաց կործանէ՛ Տէր. եւ հաստատէ զսահմանս որբոց եւ այրեաց։
25 Տէրը կործանում է ոխակալների տները, բայց որբերի եւ այրիների սահմանը հաստատ է պահում:
25 Տէրը հպարտներուն տունը կը կործանէ, բայց որբեւայրիին սահմանը կը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2515:25 Дом надменных разорит Господь, а межу вдовы укрепит.
15:25 οἴκους οικος home; household ὑβριστῶν υβριστης insulter κατασπᾷ κατασπαω lord; master ἐστήρισεν στηριζω steady; steadfast δὲ δε though; while ὅριον οριον frontier χήρας χηρα widow
15:25 בֵּ֣ית bˈêṯ בַּיִת house גֵּ֭אִים ˈgēʔîm גֵּאֶה haughty יִסַּ֥ח׀ yissˌaḥ נסח tear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ֝ ˈw וְ and יַצֵּ֗ב yaṣṣˈēv נצב stand גְּב֣וּל gᵊvˈûl גְּבוּל boundary אַלְמָנָֽה׃ ʔalmānˈā אַלְמָנָה widow
15:25. domum superborum demolietur Dominus et firmos facit terminos viduaeThe Lord will destroy the house of the proud: and will strengthen the borders of the widow.
25. The LORD will root up the house of the proud: but he will establish the border of the widow.
15:25. The LORD will destroy the house of the proud: but he will establish the border of the widow.
15:25. The Lord will demolish the house of the arrogant. And He will make firm the borders of the widow.
The LORD will destroy the house of the proud: but he will establish the border of the widow:

15:25 Дом надменных разорит Господь, а межу вдовы укрепит.
15:25
οἴκους οικος home; household
ὑβριστῶν υβριστης insulter
κατασπᾷ κατασπαω lord; master
ἐστήρισεν στηριζω steady; steadfast
δὲ δε though; while
ὅριον οριον frontier
χήρας χηρα widow
15:25
בֵּ֣ית bˈêṯ בַּיִת house
גֵּ֭אִים ˈgēʔîm גֵּאֶה haughty
יִסַּ֥ח׀ yissˌaḥ נסח tear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ֝ ˈw וְ and
יַצֵּ֗ב yaṣṣˈēv נצב stand
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
אַלְמָנָֽה׃ ʔalmānˈā אַלְמָנָה widow
15:25. domum superborum demolietur Dominus et firmos facit terminos viduae
The Lord will destroy the house of the proud: and will strengthen the borders of the widow.
15:25. The LORD will destroy the house of the proud: but he will establish the border of the widow.
15:25. The Lord will demolish the house of the arrogant. And He will make firm the borders of the widow.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Righteous and the Wicked Contrasted.
25 The LORD will destroy the house of the proud: but he will establish the border of the widow.
Note, 1. Those that are elevated God delights to abase, and commonly does it in the course of his providence: The proud, that magnify themselves, bid defiance to the God above them and trample on all about them, are such as God resists and will destroy, not them only, but their houses, which they are proud of and are confident of the continuance and perpetuity of. Pride is the ruin of multitudes. 2. Those that are dejected God delights to support, and often does it remarkably: He will establish the border of the poor widow, which proud injurious men break in upon, and which the poor widow is not herself able to defend and make good. It is the honour of God to protect the weak and appear for those that are oppressed.
Adam Clarke: Commentary on the Bible - 1831
15:25: The house of the proud - Families of this description are seldom continued long. The Lord hates pride; and those that will not be humble he will destroy.
Albert Barnes: Notes on the Bible - 1834
15:25: The widow - Here, as elsewhere Deu 10:18; Psa 68:5, the widow, as the most extreme type of desolation, stands as the representative of a class safer in their poverty under the protection of the Lord, than the proud in the haughtiness of their strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: destroy: Pro 12:7, Pro 14:11; Job 40:11-13; Psa 52:1, Psa 52:5, Psa 138:6; Isa 2:12; Dan 5:20; Pe1 5:5
but: Deu 10:17, Deu 10:18; Psa 68:5, Psa 68:6, Psa 146:9; Jam 1:27
Proverbs 15:26
Carl Friedrich Keil and Franz Delitzsch
15:25
25 The house of the proud Jahve rooteth out,
And He establisheth the landmark of the widow.
The power unnamed in יסּחוּ, Prov 2:22 (cf. Prov 14:11), is here named יסּח יהוה (thus to be pointed with Mercha and Pasek following). יצּב is the abbreviated fut. form which the elevated style, e.g., Deut 32:8, uses also as indic. - a syntactical circumstance which renders Hitzig's correction ויּצּב superfluous. It is the border of the land-possession of the widows, removed by the גּאים (lxx ὑβριστῶν), that is here meant. The possession of land in Israel was secured by severe punishment inflicted in him who removed the "landmark" (Deut 19:14; Deut 27:17), and the Chokma (Prov 22:28; Prov 24:2) as well as the prophets (e.g., Hos 5:10) inculcate the inviolability of the borders of the possession, as the guardian of which Jahve here Himself appears.
John Gill
15:25 The Lord will destroy the house of the proud,.... To whom he has the utmost aversion; he sets himself against them and resists them, and will not only destroy them, but their stately houses too, which their have fancied shall continue for ever; and also their families, their children and posterity; these shall be as stubble, and shall be burnt up in his wrath, and neither root nor branch left. Moreover, the man of sin, the son of perdition, may be more especially intended, that exalts himself above all that is called God, with all the sons of pride supported by him; his house, which is the house of the foolish and adulterous woman, the idolatrous church of Rome, shall be rooted up; the city of Rome, the seat of the beast itself, where his house or palace is, shall be destroyed, and all that belong unto him, even all they that have destroyed the earth, Rev_ 11:18;
but he will establish the border of the widow; whose advocate, judge, and defender he is; when men, rich, proud, and oppressive, attempt to remove the landmark of the widow's border, and so lessen her land and enlarge their own, God will not suffer it to be done, but will establish it in its place; that is, such who are weak and helpless, as widows are, and cannot defend themselves and their property, he will protect them and secure it for them. So the church of Christ, during the reign of antichrist, being obliged to flee into the wilderness, looks like a widow deprived of her husband, and has but "little strength" to support and defend herself, as is said of the church of Philadelphia, Rev_ 3:8; yet the Lord will secure and preserve her, and firmly settle and establish her, yea, enlarge her borders, and make them of pleasant stones; spread the kingdom of Christ from sea to sea, and from the river to the ends of the earth. Frequent mention is made of the establishing of the church in the latter day, Ps 48:8, Is 2:2.
John Wesley
15:25 The proud - Of the mighty oppressors. The border - The estate, the border being often used, for the land within the borders.
Robert Jamieson, A. R. Fausset and David Brown
15:25 The most desolate who have God's aid have more permanent good than the self-reliant sinner (Prov 2:22; Prov 12:7).
border--or, "boundary for possessions" (Ps 78:54).
15:2615:26: Պի՛ղծ է առաջի Տեառն խորհուրդ անիրաւ. բանք սրբոց պարկե՛շտ են։
26 Անիրաւ խորհուրդը պիղծ է Տիրոջ առջեւ, բայց սրբերի խօսքերը պարկեշտ են:
26 Չար մարդուն խորհուրդները Տէրոջը առջեւ պիղծ են, Բայց պարկեշտներուն խօսքերը հաճելի են։
Պիղծ է առաջի Տեառն խորհուրդ անիրաւ. բանք սրբոց պարկեշտ են:

15:26: Պի՛ղծ է առաջի Տեառն խորհուրդ անիրաւ. բանք սրբոց պարկե՛շտ են։
26 Անիրաւ խորհուրդը պիղծ է Տիրոջ առջեւ, բայց սրբերի խօսքերը պարկեշտ են:
26 Չար մարդուն խորհուրդները Տէրոջը առջեւ պիղծ են, Բայց պարկեշտներուն խօսքերը հաճելի են։
zohrab-1805▾ eastern-1994▾ western am▾
15:2615:26 Мерзость пред Господом помышления злых, слова же непорочных угодны Ему.
15:26 βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master λογισμὸς λογισμος account ἄδικος αδικος injurious; unjust ἁγνῶν αγνος pure δὲ δε though; while ῥήσεις ρησις dignified
15:26 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought רָ֑ע rˈāʕ רַע evil וּ֝ ˈû וְ and טְהֹרִ֗ים ṭᵊhōrˈîm טָהֹר pure אִמְרֵי־ ʔimrê- אֵמֶר word נֹֽעַם׃ nˈōʕam נֹעַם kindness
15:26. abominatio Domini cogitationes malae et purus sermo pulcherrimusEvil thoughts are an abomination to the Lord: and pure words most beautiful shall be confirmed by him.
26. Evil devices are an abomination to the LORD: but pleasant words pure.
15:26. The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] pleasant words.
15:26. Evil intentions are an abomination to the Lord. And pure conversation, most beautiful, shall be confirmed by him.
The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] pleasant words:

15:26 Мерзость пред Господом помышления злых, слова же непорочных угодны Ему.
15:26
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
λογισμὸς λογισμος account
ἄδικος αδικος injurious; unjust
ἁγνῶν αγνος pure
δὲ δε though; while
ῥήσεις ρησις dignified
15:26
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought
רָ֑ע rˈāʕ רַע evil
וּ֝ ˈû וְ and
טְהֹרִ֗ים ṭᵊhōrˈîm טָהֹר pure
אִמְרֵי־ ʔimrê- אֵמֶר word
נֹֽעַם׃ nˈōʕam נֹעַם kindness
15:26. abominatio Domini cogitationes malae et purus sermo pulcherrimus
Evil thoughts are an abomination to the Lord: and pure words most beautiful shall be confirmed by him.
15:26. The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] pleasant words.
15:26. Evil intentions are an abomination to the Lord. And pure conversation, most beautiful, shall be confirmed by him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.
The former part of this verse speaks of thoughts, the latter of words, but they come all to one; for thoughts are words to God, and words are judged of by the thoughts from which they proceed, so that, 1. The thoughts and words of the wicked, which are, like themselves, wicked, which aim at mischief, and have some ill tendency or other, are an abomination to the Lord; he is displeased at them and will reckon for them. The thoughts of wicked men, for the most part, are such as God hates, and are an offence to him, who not only knows the heart and all that passes and repasses there, but requires the innermost and uppermost place in it. 2. The thoughts and words of the pure, being pure like themselves, clean, honest, and sincere, are pleasant words and pleasant thoughts, well-pleasing to the holy God, who delights in purity. It may be understood both of their devotions to God (the words of their mouth and the meditations of their heart, in prayer and praise, are acceptable to God, Ps. xix. 14; lxix. 13) and of their discourses with men, tending to edification. Both are pleasant when they come from a pure, a purified, heart.
Albert Barnes: Notes on the Bible - 1834
15:26: Some prefer the margin, and render, words of pleasantness are pure. Gracious words are to God as a pure acceptable offering, the similitude being taken from the Levitical ritual, and the word "pure" in half ceremonial sense (compare Mal 1:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: thoughts: Pro 6:16-19, Pro 24:9; Jer 4:14; Mat 15:19
but: Pro 15:23; Psa 19:14, Psa 37:30, Psa 37:31, Psa 45:1; Mat 12:34-37
pleasant words: Heb. words of pleasantness
Proverbs 15:27
Carl Friedrich Keil and Franz Delitzsch
15:26
26 An abomination to Jahve are evil thoughts;
But gracious words are to Him pure.
Not personally (Luther: the plans of the wicked) but neutrally is רע here meant as at Prov 2:14, and in אושׁת רע, Prov 6:24 (cf. Pers. merdi nı̂ku, man of good = good man), vid., Friedr. Philippi's Status Constr. p. 121. Thoughts which are of a bad kind and of a bad tendency, particularly (what the parallel member brings near) of a bad disposition and design against others, are an abomination to God; but, on the contrary, pure, viz., in His eyes, which cannot look upon iniquity (Hab 1:13), are the אמרי־נעם, words of compassion and of friendship toward men, which are (after 26a) the expression of such thoughts, thus sincere, benevolent words, the influence of which on the soul and body of him to whom they refer is described, Prov 16:24. The Syr., Targ., Symmachus, Theodotion, and the Venet. recognise in וּטהורים the pred., while, on the contrary, the lxx, Jerome, and Luther (who finally decided for the translation, "but the pure speak comfortably") regard it as subject. But that would be an attribution which exceeds the measure of possibility, and for which אמרים or דברי must be used; also the parallelism requires that טהורים correspond with 'תועבת ה. Hence also the reference of וטהורים to the judgment of God, which is determined after the motive of pure untainted law; that which proceeds from such, that and that only, is pure, pure in His sight, and thus also pure in itself.
Geneva 1599
15:26 The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] (h) pleasant words.
(h) That is, wholesome and profitable to the hearers.
John Gill
15:26 The thoughts of the wicked are an abomination to the Lord,.... They are known unto the Lord, who is the searcher of the heart, and a discerner of the thoughts and intents of it; he knows they are vain and sinful, yea, that they are only evil, and that continually, and therefore are hateful and abominable to him; it may be rendered "the thoughts of evil", as by the Targum; or evil thoughts, as the Septuagint, Vulgate Latin, and the Oriental versions; but Aben Ezra interprets as we, the thoughts of a wicked man, which are never otherwise but evil; whereas in a good man, though there are many evil thoughts which are abominable to himself, yet there are some good thoughts, and which are pleasing to the Lord, as follows;
but the words of the pure are pleasant words; that is, unto the Lord; which are the same with their thoughts, and are the effect of them, and so stand opposed to the thoughts of the wicked; these, expressed either in a way of prayer or of praise, are sweet and pleasant, and acceptable unto God through Christ; as likewise their words and discourse in religious conversation, which also minister grace unto the hearer, and are very delightful and pleasing to saints; the words may be supplied thus, "but the thoughts of the pure", of such who are pure in heart, whose hearts are purified by faith in the blood of Christ, are "words of pleasantness", so Gersom; there is a language in thought which is known to a man's self, and by the Lord; there is the meditation or discourse of the heart, and this being about divine and spiritual things is pleasing to God; he hearkens to it, and writes a book of remembrance for them that fear him, and have thought on his name; see Ps 19:14.
John Wesley
15:26 Pleasant - Acceptable to God.
Robert Jamieson, A. R. Fausset and David Brown
15:26 are pleasant words--that is, pleasing to God (Prov 8:8-9).
15:2715:27: Սատակէ զանձն իւր կաշառառուն. իսկ որ ատեայ զկաշառս՝ կեցցէ՛։ Ողորմութեամբ եւ հաւատո՛վ սրբին մեղք. երկիւղիւ Տեառն խորշի ամենայն ոք ՚ի չարէ[8078]։ [8078] Ոմանք. Իսկ որ ատէ զկա՛՛։
27 Կաշառակերը սպանում է իր հոգին, բայց կաշառք ատողը պիտի ապրի: Ողորմութեամբ ու հաւատով մաքրւում է մեղքը, եւ Տիրոջ երկիւղով ամէն ոք խորշում է չարից:
27 Ագահութեան անձնատուր եղողը իր տունը խռովութեան մէջ կը ձգէ, Բայց կաշառքներէ զզուողը պիտի ապրի։
[223]Սատակէ զանձն իւր կաշառառուն``, իսկ որ ատեայ զկաշառս` կեցցէ: [224]Ողորմութեամբ եւ հաւատովք` սրբին մեղք. երկիւղիւ Տեառն խորշի ամենայն ոք ի չարէ:

15:27: Սատակէ զանձն իւր կաշառառուն. իսկ որ ատեայ զկաշառս՝ կեցցէ՛։ Ողորմութեամբ եւ հաւատո՛վ սրբին մեղք. երկիւղիւ Տեառն խորշի ամենայն ոք ՚ի չարէ[8078]։
[8078] Ոմանք. Իսկ որ ատէ զկա՛՛։
27 Կաշառակերը սպանում է իր հոգին, բայց կաշառք ատողը պիտի ապրի: Ողորմութեամբ ու հաւատով մաքրւում է մեղքը, եւ Տիրոջ երկիւղով ամէն ոք խորշում է չարից:
27 Ագահութեան անձնատուր եղողը իր տունը խռովութեան մէջ կը ձգէ, Բայց կաշառքներէ զզուողը պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
15:2715:27 Корыстолюбивый расстроит дом свой, а ненавидящий подарки будет жить.
15:27 ἐξόλλυσιν εξολλυμι of himself; his own ὁ ο the δωρολήμπτης δωρολημπτης the δὲ δε though; while μισῶν μισεω hate δώρων δωρον present λήμψεις ληψις receipt σῴζεται σωζω save [a] ἐλεημοσύναις ελεημοσυνη mercy καὶ και and; even πίστεσιν πιστις faith; belief ἀποκαθαίρονται αποκαθαιρω sin; fault τῷ ο the δὲ δε though; while φόβῳ φοβος fear; awe κυρίου κυριος lord; master ἐκκλίνει εκκλινω deviate; avoid πᾶς πας all; every ἀπὸ απο from; away κακοῦ κακος bad; ugly
15:27 עֹכֵ֣ר ʕōḵˈēr עכר taboo בֵּ֭יתֹו ˈbêṯô בַּיִת house בֹּוצֵ֣עַ bôṣˈēₐʕ בצע cut off בָּ֑צַע bˈāṣaʕ בֶּצַע profit וְ wᵊ וְ and שֹׂונֵ֖א śônˌē שׂנא hate מַתָּנֹ֣ת mattānˈōṯ מַתָּנָה present יִחְיֶֽה׃ yiḥyˈeh חיה be alive
15:27. conturbat domum suam qui sectatur avaritiam qui autem odit munera vivetHe that is greedy of gain troubleth his own house: but he that hateth bribes shall live. By mercy and faith sins are purged away: and by the fear of the Lord every one declineth from evil.
27. He that is greedy of gain troubleth his own house: but he that hateth gifts shall live.
15:27. He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
15:27. Whoever pursues avarice disturbs his own house. But whoever hates bribes shall live. Through mercy and faith, sins are purged. But through the fear of the Lord, each one turns aside from evil.
He that is greedy of gain troubleth his own house; but he that hateth gifts shall live:

15:27 Корыстолюбивый расстроит дом свой, а ненавидящий подарки будет жить.
15:27
ἐξόλλυσιν εξολλυμι of himself; his own
ο the
δωρολήμπτης δωρολημπτης the
δὲ δε though; while
μισῶν μισεω hate
δώρων δωρον present
λήμψεις ληψις receipt
σῴζεται σωζω save

[a]
ἐλεημοσύναις ελεημοσυνη mercy
καὶ και and; even
πίστεσιν πιστις faith; belief
ἀποκαθαίρονται αποκαθαιρω sin; fault
τῷ ο the
δὲ δε though; while
φόβῳ φοβος fear; awe
κυρίου κυριος lord; master
ἐκκλίνει εκκλινω deviate; avoid
πᾶς πας all; every
ἀπὸ απο from; away
κακοῦ κακος bad; ugly
15:27
עֹכֵ֣ר ʕōḵˈēr עכר taboo
בֵּ֭יתֹו ˈbêṯô בַּיִת house
בֹּוצֵ֣עַ bôṣˈēₐʕ בצע cut off
בָּ֑צַע bˈāṣaʕ בֶּצַע profit
וְ wᵊ וְ and
שֹׂונֵ֖א śônˌē שׂנא hate
מַתָּנֹ֣ת mattānˈōṯ מַתָּנָה present
יִחְיֶֽה׃ yiḥyˈeh חיה be alive
15:27. conturbat domum suam qui sectatur avaritiam qui autem odit munera vivet
He that is greedy of gain troubleth his own house: but he that hateth bribes shall live. By mercy and faith sins are purged away: and by the fear of the Lord every one declineth from evil.
15:27. He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
15:27. Whoever pursues avarice disturbs his own house. But whoever hates bribes shall live. Through mercy and faith, sins are purged. But through the fear of the Lord, each one turns aside from evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
Note, 1. Those that are covetous entail trouble upon their families: He that is greedy of gain, and therefore makes himself a slave to the world, rises up early, sits up late, and eats the bread of carefulness, in pursuit of it--he that hurries, and puts himself and all about him upon the stretch, in business, frets and vexes at every loss and disappointment, and quarrels with every body that stands in the way of his profit--he troubles his own house, is a burden and vexation to his children and servants. He that, in his greediness of gain, takes bribes, and uses unlawful ways of getting money, leaves a curse with what he gets to those that come after him, which sooner or later will bring trouble into the house, Hab. ii. 9, 10. 2. Those that are generous as well as righteous entail a blessing upon their families: He that hates gifts, that shakes his hands from holding the bribes that are thrust into his hand to pervert justice and abhors all sinful indirect ways of getting money--that hates to be paltry and mercenary, and is willing, if there be occasion, to do good gratis--he shall live; he shall have the comfort of life, shall live in prosperity and reputation; his name and family shall live and continue.
Adam Clarke: Commentary on the Bible - 1831
15:27: He that is greedy of gain - He who will be rich; troubleth his own house - he is a torment to himself and his family by his avariciousness and penury, and a curse to those with whom he deals.
But he that hateth gifts - Whatever is given to pervert judgment.
Albert Barnes: Notes on the Bible - 1834
15:27: Gifts - There is a special application to the office of the judge. The Aramaic Targum paraphrases the first words of this passage as: "he who gathers the mammon of unrighteousness," using the words with special reference to wealth obtained by unjust judgments. May we infer that Christ's adoption of that phrase Luk 16:9 had a point of contact with this proverb, through the version then popularly used in the synagogues of Palestine?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: He that is: Pro 1:19, Pro 11:19, Pro 11:29, Pro 20:21; Deu 7:26; Jos 6:18, Jos 7:11, Jos 7:12, Jos 7:24, Jos 7:25; Sa1 8:3-5; Kg2 5:27; Isa 5:8-10; Jer 17:11; Hab 2:9-11; Zac 5:3, Zac 5:4
but: Pro 28:16, Pro 29:4; Exo 18:21, Exo 23:8; Deu 16:19; Isa 33:15, Isa 33:16
Proverbs 15:28
Carl Friedrich Keil and Franz Delitzsch
15:27
27 Whoever does service to [servit] avarice troubleth his own house;
But he that hateth gifts shall live.
Regarding בּצע בּצע, vid., at Prov 1:19, and regarding עכר בּיתו, Prov 11:29, where it is subject, but here object.; Prov 28:16 is a variation of 27b. מתּנות are here gifts in the sense of Eccles 7:7, which pervert judgment, and cause respect of persons. The lxx from this point mingles together a series of proverbs with those of the following chapter.
John Gill
15:27 He that is greedy of gain troubleth his own house,.... Or "that covets a covetousness" (t), an evil one, as in Hab 2:9; that seeks riches by unlawful means, that gathers the mammon of falsehood, or unrighteousness, as the Targum; he entails a curse and brings ruin and destruction upon his family; the Septuagint and Arabic versions are, he "destroys himself"; or "his own soul", as the Syriac version; it may be understood of a man that is over anxious and eager to be rich, and hurries on business, and gives his servants no proper time for food and rest; See Gill on Prov 11:29;
but he that hateth gifts shall live; that rejects them with abhorrence, when offered to bribe him to pervert judgment, or to do an unjust thing; otherwise gifts may be lawfully received from one friend by another; the sin is when they are given and taken for the sake of doing what is base and sinful; and a man that shakes his hand from receiving gifts on such a basis, he and his family shall prosper and increase in worldly things; and, doing this from a right principle of grace, shall live comfortably in a spiritual sense, and thrive and flourish in his soul, and live an eternal life hereafter; see Ps 16:5.
(t) "appetens concupiscentiam", Montanus; "qui avaritiam inhiat" Tigurine version; "concupiscens concupiscentiam", Vatablus.
John Wesley
15:27 Troubleth - Brings God's curse upon himself and family. Gifts - Bribes given to corrupt judgment. Live - Shall preserve himself and family from ruin.
Robert Jamieson, A. R. Fausset and David Brown
15:27 (Compare Prov 11:17). Avarice brings trouble to him and his.
hateth gifts--or, "bribes" (Ex 23:8; Ps 15:5), and is not avaricious.
15:2815:28: Սիրտք արդարոց խոկան զհաւատս. բերան ամպարշտի պատասխանի տայ զչարիս։ Ընդունելի՛ են առաջի Տեառն ճանապարհք մարդոց արդարոց. վասն նոցա եւ թշնամիք բարեկամք լինին[8079]։ [8079] Ոմանք. Խորհին զհաւատս։ Ոսկան. Բերանք ամբարշտաց պատասխանի տան... մարդկանց արդա՛՛։
28 Արդարների սրտերը խորհում են հաւատի մասին, բայց ամբարշտի բերանը իբրեւ պատասխան ունի չարիքը: Տիրոջը հաճելի են արդար մարդկանց ճանապարհները. նրանց շնորհիւ թշնամիները դառնում են բարեկամներ:
28 Արդարին սիրտը տրուելիք պատասխանին վրայ կը մտածէ Բայց ամբարիշտներուն բերանէն չարիք կը բղխի։
Սիրտք արդարոց խոկան [225]զհաւատս, բերան ամպարշտի [226]պատասխանի տայ զչարիս: Ընդունելի են առաջի Տեառն ճանապարհք մարդոց արդարոց. վասն նոցա եւ թշնամիք բարեկամք լինին:

15:28: Սիրտք արդարոց խոկան զհաւատս. բերան ամպարշտի պատասխանի տայ զչարիս։ Ընդունելի՛ են առաջի Տեառն ճանապարհք մարդոց արդարոց. վասն նոցա եւ թշնամիք բարեկամք լինին[8079]։
[8079] Ոմանք. Խորհին զհաւատս։ Ոսկան. Բերանք ամբարշտաց պատասխանի տան... մարդկանց արդա՛՛։
28 Արդարների սրտերը խորհում են հաւատի մասին, բայց ամբարշտի բերանը իբրեւ պատասխան ունի չարիքը: Տիրոջը հաճելի են արդար մարդկանց ճանապարհները. նրանց շնորհիւ թշնամիները դառնում են բարեկամներ:
28 Արդարին սիրտը տրուելիք պատասխանին վրայ կը մտածէ Բայց ամբարիշտներուն բերանէն չարիք կը բղխի։
zohrab-1805▾ eastern-1994▾ western am▾
15:2815:28 Сердце праведного обдумывает ответ, а уста нечестивых изрыгают зло. [Приятны пред Господом пути праведных; чрез них и враги делаются друзьями.]
15:28 καρδίαι καρδια heart δικαίων δικαιος right; just μελετῶσιν μελεταω concerned with πίστεις πιστις faith; belief στόμα στομα mouth; edge δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀποκρίνεται αποκρινομαι respond κακά κακος bad; ugly [a] δεκταὶ δεκτος acceptable παρὰ παρα from; by κυρίῳ κυριος lord; master ὁδοὶ οδος way; journey ἀνθρώπων ανθρωπος person; human δικαίων δικαιος right; just διὰ δια through; because of δὲ δε though; while αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ἐχθροὶ εχθρος hostile; enemy φίλοι φιλος friend γίνονται γινομαι happen; become
15:28 לֵ֣ב lˈēv לֵב heart צַ֭דִּיק ˈṣaddîq צַדִּיק just יֶהְגֶּ֣ה yehgˈeh הגה mutter לַ la לְ to עֲנֹ֑ות ʕᵃnˈôṯ ענה answer וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty יַבִּ֥יעַ yabbˌîₐʕ נבע bubble רָעֹֽות׃ rāʕˈôṯ רָעָה evil
15:28. mens iusti meditatur oboedientiam os impiorum redundat malisThe mind of the just studieth obedience: the mouth of the wicked overfloweth with evils.
28. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
15:28. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
15:28. The mind of the just meditates on obedience. The mouth of the impious overflows with evils.
The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things:

15:28 Сердце праведного обдумывает ответ, а уста нечестивых изрыгают зло. [Приятны пред Господом пути праведных; чрез них и враги делаются друзьями.]
15:28
καρδίαι καρδια heart
δικαίων δικαιος right; just
μελετῶσιν μελεταω concerned with
πίστεις πιστις faith; belief
στόμα στομα mouth; edge
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
ἀποκρίνεται αποκρινομαι respond
κακά κακος bad; ugly

[a]
δεκταὶ δεκτος acceptable
παρὰ παρα from; by
κυρίῳ κυριος lord; master
ὁδοὶ οδος way; journey
ἀνθρώπων ανθρωπος person; human
δικαίων δικαιος right; just
διὰ δια through; because of
δὲ δε though; while
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
φίλοι φιλος friend
γίνονται γινομαι happen; become
15:28
לֵ֣ב lˈēv לֵב heart
צַ֭דִּיק ˈṣaddîq צַדִּיק just
יֶהְגֶּ֣ה yehgˈeh הגה mutter
לַ la לְ to
עֲנֹ֑ות ʕᵃnˈôṯ ענה answer
וּ û וְ and
פִ֥י fˌî פֶּה mouth
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
יַבִּ֥יעַ yabbˌîₐʕ נבע bubble
רָעֹֽות׃ rāʕˈôṯ רָעָה evil
15:28. mens iusti meditatur oboedientiam os impiorum redundat malis
The mind of the just studieth obedience: the mouth of the wicked overfloweth with evils.
15:28. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
15:28. The mind of the just meditates on obedience. The mouth of the impious overflows with evils.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
Here is, 1. A good man proved to be a wise man by this, that he governs his tongue well; he that does so the same is a perfect man, Jam. iii. 2. It is part of the character of a righteous man that being convinced of the account he must give of his words, and of the good and bad influence of them upon others, he makes conscience of speaking truly (it is his heart that answers, that is, he speaks as he thinks, and dares not do otherwise, he speaks the truth in his heart, Ps. xv. 2), and of speaking pertinently and profitably, and therefore he studies to answer, that his speech may be with grace, Neh. ii. 4; v. 7. 2. A wicked man is proved to be a fool by this, that he never heeds what he says, but his mouth pours out evil things, to the dishonour of God and religion, his own reproach, and the hurt of others. Doubtless that is an evil heart which thus overflows with evil.
Adam Clarke: Commentary on the Bible - 1831
15:28: The heart of the righteous studieth to answer - His tongue never runs before his wit, he never speaks rashly, and never unadvisedly; because he studies - ponders, his thoughts and his words.
Albert Barnes: Notes on the Bible - 1834
15:28: Contrast the "studying" of the wise before he answers and the hasty babbling of the foolish. The teaching of our Lord Mat 10:19 presents us with a different and higher precept, resting upon different conditions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: heart: Pro 15:2, Pro 16:23; Kg1 3:23-28; Ecc 5:2, Ecc 5:6; Pe1 3:15
the mouth: Pro 10:19, Pro 13:16, Pro 29:11, Pro 29:20; Ecc 10:12-14; Mat 12:34; Tit 1:10, Tit 1:11; Jam 3:6-8; Pe2 2:18
Proverbs 15:29
Carl Friedrich Keil and Franz Delitzsch
15:28
Two proverbs regarding the righteous and the wicked:
28 The heart of the righteous considereth how to answer right,
And the mouth of the godless poureth forth evil.
Instead of לענות, the lxx (Syr. and Targ.) imagines אמוּנות πίστεις; Jerome translates, but falsely, obedientiam (from ענה, to bend oneself); Meri thinks on לענה, wormwood, for the heart of the righteous revolves in itself the misery and the vanity of this present life; Hitzig corrects this verse as he does the three preceding: the heart of the righteous thinks on ענוות, a plur. of verb ענוה, which, except in this correction, does not exist. The proverb, as it stands, is, in fineness of expression and sharpness of the contrast, raised above such manglings. Instead of the righteous, the wise might be named, and instead of the godless, fools (cf. 2b); but the poet places the proverb here under the point of view of duty to neighbours. It is the characteristic of the righteous that he does not give the reins to his tongue; but as Luther has translated: the heart of the righteous considers [tichtet from dictare, frequently to speak, here carefully to think over] what is to be answered, or rather, since מה־לּענות is not used, he thinks thereupon to answer rightly, for that the word ענות is used in this pregnant sense is seen from 23a. The godless, on the contrary, are just as rash with their mouth as the righteous are of a thoughtful heart: their mouth sputters forth (effutit) evil, for they do not first lay to heart the question what may be right and just in the case that has arisen.
John Gill
15:28 The heart of the righteous studieth to answer,.... He thinks before he speaks, meditates what he shall say, what answer to give to men; whether in things civil, natural, or religious; and what to return to the Lord when he is reproved by him; or what to say in prayer to him, or by way of thankfulness for mercies received from him; see Prov 3:6; though our Lord advises his disciples, when summoned before their persecutors, not to meditate beforehand what they should answer, since they should have immediate assistance, Lk 21:14; but this was in extraordinary cases; in common ones the observation of the wise man should be attended to. A Jewish (u) writer renders the words, "the heart of the righteous meditates wormwood", or bitter things; see Prov 5:4; as the judgment of God, death, and hell; this sense is mentioned by Aben Ezra, but rejected;
but the mouth of the wicked poureth out evil things; without any previous thought and consideration, without fear or wit; in great abundance, as water out of a fountain; thus an evil man out of the evil treasure of his heart brings forth evil things readily and at once, having no concern about the consequences of things, Mt 12:25; See Gill on Prov 15:2.
(u) Kabvenaki.
John Wesley
15:28 Studieth - He speaks considerately. The mouth - Not the heart; for he rashly speaks what comes into his mouth, without the direction of his heart or conscience.
Robert Jamieson, A. R. Fausset and David Brown
15:28 (Compare Prov 15:14; Prov 10:11). Caution is the fruit of wisdom; rashness of folly.
15:2915:29: Հեռի՛ է Աստուած յամպարշտաց. եւ աղօթից արդարոց՝ լսէ՛։ Լա՛ւ է սակաւիկ ինչ առնուլ արդարութեամբ, քան զբազում արդիւնս աներկիւղութեամբ։ Սիրտ առն խորհեսցի զիրաւունս. զի յԱստուծոյ ուղղեսցին գնացք նորա[8080]։ [8080] Ոմանք. Լաւ է սակաւիկ ինչ... արդիւնս աներկիւղածութեամբ... խորհի զիմաստութիւն. զի յԱստուծոյ։
29 Աստուած հեռու է ամբարիշտներից, բայց նա լսում է արդարների աղօթքը: Լաւ է քիչ վերցնել՝ արդարութեամբ, քան թէ շատ արդիւնք ստանալ՝ առանց երկիւղածութեան:
29 Տէրը ամբարիշտներէն հեռու է, Բայց արդարներուն աղօթքը կը լսէ։
Հեռի է Աստուած`` յամպարշտաց. եւ աղօթից արդարոց լսէ:

15:29: Հեռի՛ է Աստուած յամպարշտաց. եւ աղօթից արդարոց՝ լսէ՛։ Լա՛ւ է սակաւիկ ինչ առնուլ արդարութեամբ, քան զբազում արդիւնս աներկիւղութեամբ։ Սիրտ առն խորհեսցի զիրաւունս. զի յԱստուծոյ ուղղեսցին գնացք նորա[8080]։
[8080] Ոմանք. Լաւ է սակաւիկ ինչ... արդիւնս աներկիւղածութեամբ... խորհի զիմաստութիւն. զի յԱստուծոյ։
29 Աստուած հեռու է ամբարիշտներից, բայց նա լսում է արդարների աղօթքը: Լաւ է քիչ վերցնել՝ արդարութեամբ, քան թէ շատ արդիւնք ստանալ՝ առանց երկիւղածութեան:
29 Տէրը ամբարիշտներէն հեռու է, Բայց արդարներուն աղօթքը կը լսէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2915:29 Далек Господь от нечестивых, а молитву праведников слышит.
15:29 μακρὰν μακραν far away ἀπέχει απεχω hold off; have in full ὁ ο the θεὸς θεος God ἀπὸ απο from; away ἀσεβῶν ασεβης irreverent εὐχαῖς ευχη wish; vow δὲ δε though; while δικαίων δικαιος right; just ἐπακούει επακουω hear from [a] κρείσσων κρεισσων superior ὀλίγη ολιγος few; sparse λῆμψις ληψις receipt μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing ἢ η or; than πολλὰ πολυς much; many γενήματα γεννημα spawn; product μετὰ μετα with; amid ἀδικίας αδικια injury; injustice [b] καρδία καρδια heart ἀνδρὸς ανηρ man; husband λογιζέσθω λογιζομαι account; count δίκαια δικαιος right; just ἵνα ινα so; that ὑπὸ υπο under; by τοῦ ο the θεοῦ θεος God διορθωθῇ διορθοω the διαβήματα διαβημα he; him
15:29 רָחֹ֣וק rāḥˈôq רָחֹוק remote יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מֵ mē מִן from רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty וּ û וְ and תְפִלַּ֖ת ṯᵊfillˌaṯ תְּפִלָּה prayer צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
15:29. longe est Dominus ab impiis et orationes iustorum exaudietThe Lord is far from the wicked: and he will hear the prayers of the just.
29. The LORD is far from the wicked: but he heareth the prayer of the righteous.
15:29. The LORD [is] far from the wicked: but he heareth the prayer of the righteous.
15:29. The Lord is distant from the impious. And he will heed the prayers of the just.
The LORD [is] far from the wicked: but he heareth the prayer of the righteous:

15:29 Далек Господь от нечестивых, а молитву праведников слышит.
15:29
μακρὰν μακραν far away
ἀπέχει απεχω hold off; have in full
ο the
θεὸς θεος God
ἀπὸ απο from; away
ἀσεβῶν ασεβης irreverent
εὐχαῖς ευχη wish; vow
δὲ δε though; while
δικαίων δικαιος right; just
ἐπακούει επακουω hear from

[a]
κρείσσων κρεισσων superior
ὀλίγη ολιγος few; sparse
λῆμψις ληψις receipt
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
η or; than
πολλὰ πολυς much; many
γενήματα γεννημα spawn; product
μετὰ μετα with; amid
ἀδικίας αδικια injury; injustice

[b]
καρδία καρδια heart
ἀνδρὸς ανηρ man; husband
λογιζέσθω λογιζομαι account; count
δίκαια δικαιος right; just
ἵνα ινα so; that
ὑπὸ υπο under; by
τοῦ ο the
θεοῦ θεος God
διορθωθῇ διορθοω the
διαβήματα διαβημα he; him
15:29
רָחֹ֣וק rāḥˈôq רָחֹוק remote
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מֵ מִן from
רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty
וּ û וְ and
תְפִלַּ֖ת ṯᵊfillˌaṯ תְּפִלָּה prayer
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
15:29. longe est Dominus ab impiis et orationes iustorum exaudiet
The Lord is far from the wicked: and he will hear the prayers of the just.
15:29. The LORD [is] far from the wicked: but he heareth the prayer of the righteous.
15:29. The Lord is distant from the impious. And he will heed the prayers of the just.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 The LORD is far from the wicked: but he heareth the prayer of the righteous.
Note, 1. God sets himself at a distance from those that set him at defiance: The wicked say to the Almighty, Depart from us, and he is, accordingly, far from them; he does not manifest himself to them, has no communion with them, will not hear them, will not help them, no, not in the time of their need. They shall be for ever banished from his presence and he will behold them afar off. Depart from me, you cursed. 2. He will draw nigh to those in a way of mercy who draw nigh to him in a way of duty: He hears the prayer of the righteous, accepts it, is well pleased with it, and will grant an answer of peace to it. It is the prayer of a righteous man that avails much, Jam. v. 16. He is nigh to them, a present help, in all that they call upon him for.
Adam Clarke: Commentary on the Bible - 1831
15:29: The Lord is far from the wicked - He is neither near to hear, nor near to help.
Albert Barnes: Notes on the Bible - 1834
15:29: Compare Joh 9:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: far: Psa 10:1, Psa 34:16, Psa 73:27, Psa 138:6; Mat 25:46; Eph 2:12, Eph 2:13
he heareth: Pro 15:8; Psa 34:15-17, Psa 66:18, Psa 66:19, Psa 145:18, Psa 145:19; Isa 55:8, Isa 55:9; Joh 9:31; Rom 8:26, Rom 8:27; Jam 5:16-18; Pe1 3:12
Proverbs 15:30
Carl Friedrich Keil and Franz Delitzsch
15:29
29 Jahve is far from the godless;
But the prayer of the righteous He heareth.
Line second is a variation of 8b. God is far from the godless, viz., as Polychronius remarks, non spatii intercapedine, sed sententiae diversitate; more correctly: as to His gracious presence - חלץ מהם, He has withdrawn Himself from them, Hos 10:6, so that if they pray, their prayer reaches not to Him. The prayer of the righteous, on the contrary, He hears, He is graciously near to them, they have access to Him, He listens to their petitions; and if they are not always fulfilled according to their word, yet they are not without an answer (Ps 145:18).
John Gill
15:29 The Lord is far from the wicked,.... Not as to his essence or powerful presence, which is everywhere, for he is God omnipresent; but with respect to his favour and good will, he is far from helping in distress, and from hearing their cries when they apply unto him in desperate circumstances; nor does he admit them to nearness and communion with him now, as he does the righteous; nor will he receive them to himself at the last day, but bid them depart from him; they are far from him and from his law, and from all righteousness; and he is far from them, and keeps them at a distance from him;
but he heareth the prayer of the righteous; they draw nigh to him, and he draws nigh to them; he is nigh to all that call upon him in truth; and there is none like them that has God so nigh them as they have; his eyes are upon them, and his ears are open to their cries; he is a God hearing and answering their prayers, and bestows upon them the favours they ask for, and stand in need of.
Robert Jamieson, A. R. Fausset and David Brown
15:29 far . . . wicked--in His love and favor (Ps 22:11; Ps 119:155).
15:3015:30: Ակն որ տեսանէ զբարիս՝ ուրա՛խ առնէ զսիրտ. համբաւ բարեաց պարարէ զոսկերս[8081]։ [8081] Ոմանք. Համբաւ բարի պա՛՛։ Ուր Ոսկան յաւելու համար 31. *Ունկն որ լսէ զկշտամբանս կենաց՝ ՚ի մէջ իմաստնոց յարամնասցէ։
30 Մարդուս սիրտը պիտի խորհի իրաւունքի մասին, որպէսզի Աստուած ուղղի նրա ընթացքը:>nr/>[31] Բարին տեսնող աչքը ուրախացնում է սիրտը, իսկ բարի լուրը պարարում է ոսկորները:
30 Աչքերուն լոյսը սիրտը կ’ուրախացնէ, Բարի լուրը ոսկորները կը գիրցնէ։[31] Կեանքի յանդիմանութիւնը լսող ականջը Իմաստուններուն մէջ պիտի բնակի։
[227]Լաւ է սակաւիկ ինչ առնուլ արդարութեամբ, քան զբազում արդիւնս աներկիւղածութեամբ: Սիրտ առն խորհեսցի զիրաւունս, զի յԱստուծոյ ուղղեսցին գնացք նորա: Ակն որ տեսանէ զբարիս`` ուրախ առնէ զսիրտ. համբաւ բարի պարարէ [228]զոսկերս:

15:30: Ակն որ տեսանէ զբարիս՝ ուրա՛խ առնէ զսիրտ. համբաւ բարեաց պարարէ զոսկերս[8081]։
[8081] Ոմանք. Համբաւ բարի պա՛՛։ Ուր Ոսկան յաւելու համար 31. *Ունկն որ լսէ զկշտամբանս կենաց՝ ՚ի մէջ իմաստնոց յարամնասցէ։
30 Մարդուս սիրտը պիտի խորհի իրաւունքի մասին, որպէսզի Աստուած ուղղի նրա ընթացքը:>nr/>[31] Բարին տեսնող աչքը ուրախացնում է սիրտը, իսկ բարի լուրը պարարում է ոսկորները:
30 Աչքերուն լոյսը սիրտը կ’ուրախացնէ, Բարի լուրը ոսկորները կը գիրցնէ։
[31] Կեանքի յանդիմանութիւնը լսող ականջը Իմաստուններուն մէջ պիտի բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
15:3015:30 Светлый взгляд радует сердце, добрая весть утучняет кости.[15:31] Ухо, внимательное к учению жизни, пребывает между мудрыми.
15:30 θεωρῶν θεωρεω observe ὀφθαλμὸς οφθαλμος eye; sight καλὰ καλος fine; fair εὐφραίνει ευφραινω celebrate; cheer καρδίαν καρδια heart φήμη φημη expression; message δὲ δε though; while ἀγαθὴ αγαθος good πιαίνει πιαινω bone
15:30 מְֽאֹור־ mᵊˈʔôr- מָאֹור lamp עֵ֭ינַיִם ˈʕênayim עַיִן eye יְשַׂמַּֽח־ yᵊśammˈaḥ- שׂמח rejoice לֵ֑ב lˈēv לֵב heart שְׁמוּעָ֥ה šᵊmûʕˌā שְׁמוּעָה report טֹ֝ובָ֗ה ˈṭôvˈā טֹוב good תְּדַשֶּׁן־ tᵊḏaššen- דשׁן grow fat עָֽצֶם׃ ʕˈāṣem עֶצֶם bone
15:30. lux oculorum laetificat animam fama bona inpinguat ossaThe light of the eyes rejoiceth the soul: a good name maketh the bones fat.
30. The light of the eyes rejoiceth the heart: good tidings make the bones fat.
15:30. The light of the eyes rejoiceth the heart: [and] a good report maketh the bones fat.
15:30. The light of the eyes rejoices the soul. A good reputation fattens the bones.
The light of the eyes rejoiceth the heart: [and] a good report maketh the bones fat. KJV [31] The ear that heareth the reproof of life abideth among the wise:

15:30 Светлый взгляд радует сердце, добрая весть утучняет кости.
[15:31] Ухо, внимательное к учению жизни, пребывает между мудрыми.
15:30
θεωρῶν θεωρεω observe
ὀφθαλμὸς οφθαλμος eye; sight
καλὰ καλος fine; fair
εὐφραίνει ευφραινω celebrate; cheer
καρδίαν καρδια heart
φήμη φημη expression; message
δὲ δε though; while
ἀγαθὴ αγαθος good
πιαίνει πιαινω bone
15:30
מְֽאֹור־ mᵊˈʔôr- מָאֹור lamp
עֵ֭ינַיִם ˈʕênayim עַיִן eye
יְשַׂמַּֽח־ yᵊśammˈaḥ- שׂמח rejoice
לֵ֑ב lˈēv לֵב heart
שְׁמוּעָ֥ה šᵊmûʕˌā שְׁמוּעָה report
טֹ֝ובָ֗ה ˈṭôvˈā טֹוב good
תְּדַשֶּׁן־ tᵊḏaššen- דשׁן grow fat
עָֽצֶם׃ ʕˈāṣem עֶצֶם bone
15:30. lux oculorum laetificat animam fama bona inpinguat ossa
The light of the eyes rejoiceth the soul: a good name maketh the bones fat.
15:30. The light of the eyes rejoiceth the heart: [and] a good report maketh the bones fat.
15:30. The light of the eyes rejoices the soul. A good reputation fattens the bones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.
Two things are here pronounced pleasant:-- 1. It is pleasant to have a good prospect to see the light of the sun (Eccl. xi. 7) and by it to see the wonderful works of God, with which this lower world is beautified and enriched. Those that want the mercy know how to value it; how would the light of the eyes rejoice their hearts! The consideration of this should make us thankful for our eyesight. 2. It is more pleasant to have a good name, a name for good things with God and good people; this is as precious ointment, Eccl. vii. 1. It makes the bones fat; it gives a secret pleasure, and that which is strengthening. It is also very comfortable to hear (as some understand it) a good report concerning others; a good man has no greater joy than to hear that his friends walk in the truth.
Adam Clarke: Commentary on the Bible - 1831
15:30: The light of the eyes rejoiceth the heart - Nature and art are continually placing before our view a multitude of the most resplendent images, each of which is calculated to give pleasure. The man who has a correct judgment, and an accurate eye, may not only amuse, but instruct himself endlessly, by the beauties of nature and art.
Albert Barnes: Notes on the Bible - 1834
15:30: The light of the eyes - The brightness which shines in the eyes of one whose heart and face are alike full of joy. Such a look acts with a healing and quickening power. Compare Pro 16:15.
A good report - i. e., Good news.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: light: Pro 13:9; Ezr 9:8; Ecc 11:7; Rev 21:23, Rev 22:5
a good: Pro 17:22, Pro 25:25; Psa 89:15; Luk 2:10-19
the bones: Pro 3:8; Isa 58:11
Proverbs 15:31
Carl Friedrich Keil and Franz Delitzsch
15:30
Two proverbs regarding the eye and the ear:
30 The light of the eye rejoiceth the heart,
And a good message maketh the bones fat.
Hitzig corrects also here: מראה עינים, that which is seen with the eyes, viz., after long desire; and certainly מראה עינים can mean not only that which the eyes see (Is 11:3), but also this, that the eyes do see. But is it true what Hitzig says in justification of his correction, that מאור never means light, or ray, or brightness, but lamp (φωστήρ)? It is true, indeed, that מאור עינים cannot mean a cheerful sight (Luther) in an objective sense (lxx θεωρῶνὀφθαλμὸς καλά), as a verdant garden or a stream flowing through a landscape (Rashi), for that would be מראה מאיר עינים, and "brightness which the eyes see" (Bertheau); the genitive connection certainly does not mean: the מאור is not the light from without presenting itself to the eyes, but, like אור עינים (Ps 38:11) and similar expressions, the light of the eye itself [bright or joyous eyes]. But מאור does not mean alone the body of light, but also the illumination, Ex 35:14 and elsewhere, not only that which (ὄ, τι) gives light, but also this, that (ὄτι) light arises and is present, so that we might translate it here as at Ps 90:8, either the brightness, or that which gives light. But the clear brightness of one's own eye cannot be meant, for then that were as much as to say that it is the effect, not that it is the cause, of a happy heart, but the brightness of the eyes of others that meet us. That this gladdens the heart of him who has a sight of it is evident, without any interchanging relation of the joy-beaming countenance, for it is indeed heart-gladdening to a man, to whom selfishness has not made the χαίρειν μετὰ χαιρόντων impossible, to see a countenance right joyful in truth. But in connection with Prov 16:15, it lies nearer to think on a love-beaming countenance, a countenance on which joyful love to us mirrors itself, and which reflects itself in our heart, communicating this sense of gladness. The ancient Jewish interpreters understand מאור עינים of the enlightening of the eye of the mind, according to which Euchel translates: "clear intelligence;" but Rashi has remarked that that is not the explanation of the words, but the Midrash. That, in line second of this synonymous distich, שׁמוּעה טובה does not mean alloquium humanum (Fl.), nor a good report which one hears of himself, but a good message, is confirmed by Prov 25:25; שׁמוּעה as neut. part. pass. may mean that which is heard, but the comparison of ישׁוּעה, שׁבוּעה, stamps it as an abstract formation like גּאלּה, גּדלּה (גּדוּלה), according to which the lxx translates it by ἀκοή (in this passage by φήμη). Regarding דּשּׁן, richly to satisfy, or to refresh, a favourite expression in the Mishle, vid., at Prov 11:25; Prov 13:4.
John Gill
15:30 The light of the eyes rejoiceth the heart,.... Not so much the visive power, the faculty of seeing, a strong and clear eyesight; though this is a great mercy, and from the Lord, and to be prized, and does give joy of heart; but rather the objects seen by the light of the eyes, as Jarchi; as green gardens, flowing rivers, pleasant meadows, rising hills, lowly vales, herbs, plants, trees, birds, beasts, and creatures of every kind; nor is the eye ever satisfied with seeing; especially light itself beheld rejoiceth the heart, and particularly that grand luminary and fountain of light, the sun. "Light is sweet", says the wise man, Eccles 11:7, "and a pleasant thing it is for the eyes to behold the sun", which is a proper comment on this text: and much more pleasant and delightful, cheering and rejoicing, must be the spiritual light of the eyes of the understanding, when opened by the Spirit of God at conversion; it is marvellous light souls are then called into, and wonderful things do they then behold, which rejoice their hearts; as Christ the sun of righteousness himself, the light of the world, the glories of his person and office, the fulness of grace that is in him, pardon of sin by his blood, justification by his righteousness, and free and full salvation through him for the worst and chief of sinners: in the light which is thrown into them they see light; the light of God's countenance, his face and favour, which put gladness into them; the light of the divine word, and the precious truths of it; yea, the light, joy, and happiness of the world to come, in the hope of which their hearts rejoice. Jarchi mystically interprets this of the light of the eyes in the law; but it is much better to understand it of the light of the eyes in the Gospel, and the mysteries of it;
and a good report maketh the bones fat; or "a good hearing" (w); not the sense of hearing, or a quick exercise of that, though a very great blessing; but things heard. Some understand this of a good or "fame" (x), which is sometimes the sense of the phrase; either a good report which a man hears of himself, which makes his spirit cheerful; and this affects his body and the juices of it, which fill his bones with marrow, and cover them with fatness; or which he hears of his friends, and is pleasing to him, as it was to the Apostle John that Demetrius had a good report of all men, 3Jn 1:12. But rather this is to be understood of the good news, or good hearing, from a far country, as the same phrase is rendered in Prov 25:25; and here in the Arabic version is so translated, even the Gospel, which is a report; see Is 53:1; a report concerning God, the perfections of his nature, the purposes of his heart, the covenant of his grace, his love, grace, and mercy towards men in Christ Jesus; a "report" concerning Christ, concerning his person and offices, concerning his incarnation, obedience, sufferings, and death; concerning his resurrection, ascension, sitting at the right hand of God, intercession for his people, and second coming to judgment; and concerning salvation, peace, pardon, righteousness, and eternal life by him; a report concerning the good land, the heavenly Canaan, and the glories of it, the way unto it, and the persons that shall possess it: and this is a "good" report; it is good tidings of good things, a report of good things laid up in covenant, which are come by Christ the great High Priest, which saints are interested in, and shall partake of here and hereafter; it is a true report, and to be believed, since it is made by God himself, by Jesus Christ the faithful witness, and by the apostles of Christ, who were eye and ear witnesses of the things they reported; and such a report being heard, received, and embraced, greatly contributes to the spiritual health and prosperity of the children of God, it makes them fat and flourishing; such pleasant words are as the honeycomb, sweet to the soul, make glad the heart, and are marrow and health to the bones; see Prov 3:8.
(w) "auditus bona", Vatablus; "auditio bona", Montanus, Junius & Tremellius. (x) "Fama bona", V. L. Tigurine version, Pagninus, Mercerus, Gejerus.
John Wesley
15:30 A good report - A good name. Fat - Not only chears a man for the present, but gives him such stable comfort as revives his soul, and gives vigour to his body.
Robert Jamieson, A. R. Fausset and David Brown
15:30 light of the eyes-- (Prov 13:9). What gives light rejoiceth the heart, by relieving from anxiety as to our course; so
good report--or, "doctrine" (Is 28:9; Is 53:1),
maketh . . . fat--or, "gives prosperity" (Prov 3:13-17; Prov 9:11). The last clause is illustrated by the first.
15:3215:32: Որ մերժէ զխրատ՝ ատեա՛յ զանձն. որ պահէ զյանդիմանութիւն՝ ստանա՛յ զհանճար[8082]։ [8082] Ոմանք. Իսկ որ պահէ զյան՛՛։
32 Խրատ մերժողն ատում է իր հոգին, բայց յանդիմանութիւն լսողը խոհեմութիւն պիտի ստանայ:
32 Խրատ մերժողը իր հոգին կ’անարգէ, Բայց յանդիմանութեան մտիկ ընողը խելք կը վաստկի։
Որ մերժէ զխրատ` ատեայ զանձն, որ պահէ զյանդիմանութիւն` ստանայ զհանճար:

15:32: Որ մերժէ զխրատ՝ ատեա՛յ զանձն. որ պահէ զյանդիմանութիւն՝ ստանա՛յ զհանճար[8082]։
[8082] Ոմանք. Իսկ որ պահէ զյան՛՛։
32 Խրատ մերժողն ատում է իր հոգին, բայց յանդիմանութիւն լսողը խոհեմութիւն պիտի ստանայ:
32 Խրատ մերժողը իր հոգին կ’անարգէ, Բայց յանդիմանութեան մտիկ ընողը խելք կը վաստկի։
zohrab-1805▾ eastern-1994▾ western am▾
15:3215:32 Отвергающий наставление не радеет о своей душе; а кто внимает обличению, тот приобретает разум.
15:32 ὃς ος who; what ἀπωθεῖται απωθεω thrust away; reject παιδείαν παιδεια discipline μισεῖ μισεω hate ἑαυτόν εαυτου of himself; his own ὁ ο the δὲ δε though; while τηρῶν τηρεω keep ἐλέγχους ελεγχος conviction ἀγαπᾷ αγαπαω love ψυχὴν ψυχη soul αὐτοῦ αυτος he; him
15:31 אֹ֗זֶן ʔˈōzen אֹזֶן ear שֹׁ֖מַעַת šˌōmaʕaṯ שׁמע hear תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke חַיִּ֑ים ḥayyˈîm חַיִּים life בְּ bᵊ בְּ in קֶ֖רֶב qˌerev קֶרֶב interior חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise תָּלִֽין׃ tālˈîn לין lodge
15:31. auris quae audit increpationes vitae in medio sapientium commorabiturThe ear that heareth the reproofs of life, shall abide in the midst of the wise.
31. The ear that hearkeneth to the reproof of life shall abide among the wise.
15:31. The ear that heareth the reproof of life abideth among the wise.
15:31. The ear that listens to the reproofs of life shall abide in the midst of the wise.
He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding:

15:32 Отвергающий наставление не радеет о своей душе; а кто внимает обличению, тот приобретает разум.
15:32
ὃς ος who; what
ἀπωθεῖται απωθεω thrust away; reject
παιδείαν παιδεια discipline
μισεῖ μισεω hate
ἑαυτόν εαυτου of himself; his own
ο the
δὲ δε though; while
τηρῶν τηρεω keep
ἐλέγχους ελεγχος conviction
ἀγαπᾷ αγαπαω love
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
15:31
אֹ֗זֶן ʔˈōzen אֹזֶן ear
שֹׁ֖מַעַת šˌōmaʕaṯ שׁמע hear
תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke
חַיִּ֑ים ḥayyˈîm חַיִּים life
בְּ bᵊ בְּ in
קֶ֖רֶב qˌerev קֶרֶב interior
חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise
תָּלִֽין׃ tālˈîn לין lodge
15:31. auris quae audit increpationes vitae in medio sapientium commorabitur
The ear that heareth the reproofs of life, shall abide in the midst of the wise.
15:31. The ear that heareth the reproof of life abideth among the wise.
15:31. The ear that listens to the reproofs of life shall abide in the midst of the wise.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 The ear that heareth the reproof of life abideth among the wise.
Note, 1. It is the character of a wise man that he is very willing to be reproved, and therefore chooses to converse with those that, both by their words and example, will show him what is amiss in him: The ear that can take the reproof will love the reprover. Faithful friendly reproofs are here called the reproofs of life, not only because they are to be given in a lively manner, and with a prudent zeal (and we must reprove by our lives as well as by our doctrine), but because, where they are well-taken, they are means of spiritual life, and lead to eternal life, and (as some think) to distinguish them from rebukes and reproaches for well-doing, which are rather reproofs of death, which we must not regard nor be influenced by. 2. Those that are so wise as to bear reproof well will hereby be made wiser (ch. ix. 9), and come at length to be numbered among the wise men of the age, and will have both ability and authority to reprove and instruct others. Those that learn well, and obey well, are likely in time to teach well and rule well.
Adam Clarke: Commentary on the Bible - 1831
15:31: The ear that heareth the reproof - That receives it gratefully and obeys it. "Advice is for them that will take it," so says one of our own old proverbs; and the meaning here is nearly the same.
Albert Barnes: Notes on the Bible - 1834
15:31: The reproof of life - i. e., The reproof that leads to, or gives life, rather than that which comes from life and its experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: ear: Pro 15:5, Pro 1:23, Pro 9:8, Pro 9:9, Pro 13:20, Pro 19:20, Pro 25:12; Isa 55:3
abideth: Joh 15:3, Joh 15:4; Jo1 2:19
Proverbs 15:32
Carl Friedrich Keil and Franz Delitzsch
15:31
31 An ear which heareth the doctrine of life
Keeps itself in the circle of the wise.
As, Prov 6:33, תוכחות מוסר means instructions aiming at discipline, so here תּוכחת חיּים means instructions which have life as their end, i.e., as showing how one may attain unto true life; Hitzig's חכם, for חיים, is a fancy. Is now the meaning this, that the ear which willingly hears and receives such doctrine of life will come to dwell among the wise, i.e., that such an one (for אזן is synecdoche partis pro persona, as Job 29:11) will have his residence among wise men, as being one of them, inter eos sedem firmam habebit iisque annumerabitur (Fl.)? By such a rendering, one is surprised at the harshness of the synecdoche, as well as at the circumstantiality of the expression (cf. Prov 13:20, יחכּם). On the contrary, this corresponds with the thought that one who willingly permits to be said to him what he must do and suffer in order that he may be a partaker of life, on this account remains most gladly in the circle of the wise, and there has his appropriate place. The "passing the night" (לין, cogn. ליל, Syr. Targ. בּוּת, Arab. bât) is also frequently elsewhere the designation of prolonged stay, e.g., Is 1:21. בּקרב is here different in signification from that it had in Prov 14:23, where it meant "in the heart." In the lxx this proverb is wanting. The other Greek translations have οὖς ἀκοῦον ἐλέγχους χωῆς ἐν μέσῳ σοφῶν αὐλισθήσεται. Similarly the Syr., Targ., Jerome, Venet., and Luther, admitting both renderings, but, since they render in the fut., bringing nearer the idea of prediction (Midrash: זוכה לישׁב בישׁיבת חכמים) than of description of character.
Geneva 1599
15:31 The ear that heareth the (i) reproof of life abideth among the wise.
(i) That suffers himself to be admonished by God's word, which brings life: and so amends.
John Gill
15:31 The ear that heareth the reproof of life,.... That is given according to the word of life, in a warm, fervent, and lively manner, with zeal, and in good earnest; which reproves the life of another by his own, as well as by words; and which tends to the spiritual and eternal life of the person reproved; being taken, a man that diligently hearkens to, kindly and cordially receives, and cheerfully obeys such reproof given him,
abideth among the wise; he not only chooseth to be among them, that he may have the advantage of their wise counsels and reproofs, but he becomes wise himself thereby, and attains to the character of a wise man, and is numbered among them; such a man abides in the house of wisdom, the church of God, and attends upon and has conversation with the wise dispensers of the word, and shall have a part with them in the church above, in the kingdom of heaven, where the wise will shine as the firmament; the word here used does not denote a lodging for a night, as it sometimes signifies, but a perpetual abiding.
John Wesley
15:31 The ear - The man that hearkens to that reproof which leads to life, seeks and delights in the company of the wise.
Robert Jamieson, A. R. Fausset and David Brown
15:31 (Compare Prov 10:17).
reproof of life--which leads to life.
abideth . . . wise--is numbered among them.
15:3315:33: Երկեւղ Տեառն խրատ եւ իմաստութիւն. եւ սկի՛զբն փառաց պատասխանի արասցէ նմա[8083]։[8083] Ոսկան. Խրատ է եւ իմաս՛՛։ Ոմանք յաւելուն. Արասցէ նմա. առաջի երթան խոնարհաց փառք։
33 Տիրոջ երկիւղը խրատ է եւ իմաստութիւն, եւ փառքը ծագում է դրանից:
33 Տէրոջը վախը իմաստութեան խրատն է Ու փառքին առջեւէն խոնարհութիւնը կ’երթայ։
Երկեւղ Տեառն խրատ [229]եւ իմաստութիւն, եւ սկիզբն փառաց պատասխանի արասցէ նմա:

15:33: Երկեւղ Տեառն խրատ եւ իմաստութիւն. եւ սկի՛զբն փառաց պատասխանի արասցէ նմա[8083]։
[8083] Ոսկան. Խրատ է եւ իմաս՛՛։ Ոմանք յաւելուն. Արասցէ նմա. առաջի երթան խոնարհաց փառք։
33 Տիրոջ երկիւղը խրատ է եւ իմաստութիւն, եւ փառքը ծագում է դրանից:
33 Տէրոջը վախը իմաստութեան խրատն է Ու փառքին առջեւէն խոնարհութիւնը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3315:33 Страх Господень научает мудрости, и славе предшествует смирение.
15:33 φόβος φοβος fear; awe θεοῦ θεος God παιδεία παιδεια discipline καὶ και and; even σοφία σοφια wisdom καὶ και and; even ἀρχὴ αρχη origin; beginning δόξης δοξα glory ἀποκριθήσεται αποκρινομαι respond αὐτῇ αυτος he; him
15:32 פֹּורֵ֣עַ pôrˈēₐʕ פרע let loose מ֖וּסָר mˌûsār מוּסָר chastening מֹואֵ֣ס môʔˈēs מאס retract נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וְ wᵊ וְ and שֹׁומֵ֥עַ šômˌēₐʕ שׁמע hear תֹּ֝וכַ֗חַת ˈtôḵˈaḥaṯ תֹּוכַחַת rebuke קֹ֣ונֶה qˈôneh קנה buy לֵּֽב׃ llˈēv לֵב heart
15:32. qui abicit disciplinam despicit animam suam qui adquiescit increpationibus possessor est cordisHe that rejecteth instruction, despiseth his own soul: but he that yieldeth to reproof, possesseth understanding.
32. He that refuseth correction despiseth his own soul: but he that hearkeneth to reproof getteth understanding.
15:32. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
15:32. Whoever rejects discipline despises his own soul. But whoever agrees to correction is a possessor of the heart.
The fear of the LORD [is] the instruction of wisdom; and before honour [is] humility:

15:33 Страх Господень научает мудрости, и славе предшествует смирение.
15:33
φόβος φοβος fear; awe
θεοῦ θεος God
παιδεία παιδεια discipline
καὶ και and; even
σοφία σοφια wisdom
καὶ και and; even
ἀρχὴ αρχη origin; beginning
δόξης δοξα glory
ἀποκριθήσεται αποκρινομαι respond
αὐτῇ αυτος he; him
15:32
פֹּורֵ֣עַ pôrˈēₐʕ פרע let loose
מ֖וּסָר mˌûsār מוּסָר chastening
מֹואֵ֣ס môʔˈēs מאס retract
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
וְ wᵊ וְ and
שֹׁומֵ֥עַ šômˌēₐʕ שׁמע hear
תֹּ֝וכַ֗חַת ˈtôḵˈaḥaṯ תֹּוכַחַת rebuke
קֹ֣ונֶה qˈôneh קנה buy
לֵּֽב׃ llˈēv לֵב heart
15:32. qui abicit disciplinam despicit animam suam qui adquiescit increpationibus possessor est cordis
He that rejecteth instruction, despiseth his own soul: but he that yieldeth to reproof, possesseth understanding.
15:32. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
15:32. Whoever rejects discipline despises his own soul. But whoever agrees to correction is a possessor of the heart.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
See here, 1. The folly of those that will not be taught, that refuse instruction, that will not heed it, but turn their backs upon it, or will not hear it, but turn their hearts against it. They refuse correction (margin); they will not take it, no, not from God himself, but kick against the pricks. Those that do so despise their own souls; they show that they have a low and mean opinion of them, and are in little care and concern about them, considered as rational and immortal, instruction being designed to cultivate reason and prepare for the immortal state. The fundamental error of sinners is undervaluing their own souls; therefore they neglect to provide for them, abuse them, expose them, prefer the body before the soul, and wrong the soul to please the body. 2. The wisdom of those that are willing, not only to be taught, but to be reproved: He that hears reproof, and amends the faults he is reproved for, gets understanding, by which his soul is secured from bad ways and directed in good ways, and thereby he both evidences the value he has for his own soul and puts true honour upon it.
Adam Clarke: Commentary on the Bible - 1831
15:32: Despiseth his own soul - That is constructively; for if the instruction lead to the preservation of life and soul, he that neglects or despises it throws all as much in the way of danger as if he actually hated himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: refuseth: Pro 1:24-33, Pro 5:11, Pro 5:12, Pro 8:33-36; Psa 50:17; Heb 12:15
instruction: or, correction, Pro 29:1; Isa 1:5; Jer 5:3; Eze 24:13, Eze 24:14
heareth: or, obeyeth, Pro 5:13; Deu 21:18, Deu 21:20; Mat 7:24-27; Jam 1:22; Rev 3:19
getteth understanding: Heb. possesseth an heart, Pro 15:14, Pro 15:21 *marg. Pro 17:16, Pro 18:15
Proverbs 15:33
Carl Friedrich Keil and Franz Delitzsch
15:32
Two proverbs with the catchword מוּסר:
32 He that refuseth correction lightly values his soul;
But he that heareth reproof getteth understanding.
Regarding פּורע מוּסר, vid., Prov 13:18, cf. Prov 1:25, and מואס נפשׁו, Prov 8:36. נפשׁו contains more than the later expression עצמו, self; it is equivalent to חיּיו (Job 9:21), for the נפשׁ is the bond of union between the intellectual and the corporeal life. The despising of the soul is then the neglecting, endangering, exposing of the life; in a word, it is suicide (10b). Prov 19:8 is a variation derived from this distich: "He who gains understanding loves his soul," according to which the lxx translate here ἀγαπᾷ ψυχὴν αὐτοῦ. לב the Midrash explains by חכמה שׁנתונה בלב; but the correct view is, that לב is not thought of as a formal power, but as operative and carried into effect in conformity with its destination.
John Gill
15:32 He that refuseth instruction,.... The instruction of parents, masters, ministers, and of God himself; or "correction" (y), instruction either by the word or by the rod; he that withdraws himself from it, will not be in the way of it, that shuns, neglects, and despises it, or carelessly and contemptuously attends it:
despiseth his own soul; shows that he makes no account of it, has no regard for it or care about it, when it is so precious a jewel, and the loss of it irreparable; not that a man can strictly and properly despise his soul, but comparatively, having a greater regard for his body, and especially for his carnal lusts and pleasures, than for that; or as a man diseased and refuses proper medicines may be said to despise his health;
but he that heareth reproof getteth understanding; or "a heart" (z); he gets understanding by listening to reproof, and behaving according to it; he better understands himself and his case, what he should shun and avoid, what he should receive, embrace, and do; instead of losing his soul, as the man that refuses correction does, he finds the life of it, and possesses it, and with it a large share of experience and spiritual wisdom.
(y) "correctionem", Pagninus, Vatablus; "qui abstrahit se a castigatione", Piscator. (z) "cor", Pagninus, Piscator, Schultens, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
15:32 refuseth--or, "neglects," "passes by" (Prov 1:25; Prov 4:15).
despiseth . . . soul--so acts as if esteeming its interests of no value.