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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-3. О Боге, как Владыке всех жизненных путей человека. 4-9. О премудром и праведном воздаянии Божием за дела человеческие, добрые и злые. 10-15. О царях как посредниках или орудиях мироуправления Божия. 16-26. Правда Божия - в отношении к мудрым и к глупым. 27-33. Неодинаковая судьба праведных и неправедных
Adam Clarke: Commentary on the Bible - 1831
Man prepares, but God governs. God has made all things for himself; he hates pride. The judgments of God. The administration of kings; their justice, anger, and clemency. God has made all in weight, measure, and due proportion. Necessity produces industry. The patient man. The lot is under the direction of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 16:1: preparations: or, disposings, Pro 16:9, Pro 19:21, Pro 20:24, Pro 21:1; Ch2 18:31; Ezr 7:27; Neh 1:11; Psa 10:17, Psa 119:36; Jer 10:23, Jer 32:39, Jer 32:40; Eze 36:26, Eze 36:27; Co2 8:16; Phi 2:13; Jam 1:16-18
and: Exo 4:11, Exo 4:12, Exo 4:15; Jer 1:7-9; Mat 10:19, Mat 10:20; Luk 12:11, Luk 12:12, Luk 21:14, Luk 21:15
16:116:1: Մարդո՛յ իրս ինչ դնել ՚ի սրտի. ՚ի Տեառնէ է պատասխանի լեզուի[8084]։ [8084] ՚Ի լուս՛՛. Դնել ՚ի մտի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Եւ ՚ի Տեառնէ լինի պատասխանի։
1 Ինչ որ մարդ դրել է սրտում՝ վերաբերում է իրեն, բայց Տիրոջից է նրա լեզուի պատասխանը:
16 Սրտին ծրագիրները մարդուն կը վերաբերին, Բայց լեզուին պատասխանը Տէրոջմէն է։
Մարդոյ իրս ինչ դնել ի սրտի, եւ ի Տեառնէ է պատասխանի լեզուի:

16:1: Մարդո՛յ իրս ինչ դնել ՚ի սրտի. ՚ի Տեառնէ է պատասխանի լեզուի[8084]։
[8084] ՚Ի լուս՛՛. Դնել ՚ի մտի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Եւ ՚ի Տեառնէ լինի պատասխանի։
1 Ինչ որ մարդ դրել է սրտում՝ վերաբերում է իրեն, բայց Տիրոջից է նրա լեզուի պատասխանը:
16 Սրտին ծրագիրները մարդուն կը վերաբերին, Բայց լեզուին պատասխանը Տէրոջմէն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:116:1 Человеку {принадлежат} предположения сердца, но от Господа ответ языка.
16:2 πάντα πας all; every τὰ ο the ἔργα εργον work τοῦ ο the ταπεινοῦ ταπεινος humble φανερὰ φανερος exposed; exposure παρὰ παρα from; by τῷ ο the θεῷ θεος God οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ἐν εν in ἡμέρᾳ ημερα day κακῇ κακος bad; ugly ὀλοῦνται ολλυμι destroy; make an end of
16:1 לְ lᵊ לְ to אָדָ֥ם ʔāḏˌām אָדָם human, mankind מַֽעַרְכֵי־ mˈaʕarᵊḵê- מַעֲרָךְ arrangement לֵ֑ב lˈēv לֵב heart וּ֝ ˈû וְ and מֵ mē מִן from יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מַעֲנֵ֥ה maʕᵃnˌē מַעֲנֶה answer לָשֹֽׁון׃ lāšˈôn לָשֹׁון tongue
16:1. hominis est animum praeparare et Dei gubernare linguamIt is the part of man to prepare the soul: and of the Lord to govern the tongue.
1. The preparations of the heart belong to man: but the answer of the tongue is from the LORD.
16:1. It is for man to prepare the soul, and for the Lord to govern the tongue.
16:1. The preparations of the heart in man, and the answer of the tongue, [is] from the LORD.
The preparations of the heart in man, and the answer of the tongue, [is] from the LORD:

16:1 Человеку {принадлежат} предположения сердца, но от Господа ответ языка.
16:2
πάντα πας all; every
τὰ ο the
ἔργα εργον work
τοῦ ο the
ταπεινοῦ ταπεινος humble
φανερὰ φανερος exposed; exposure
παρὰ παρα from; by
τῷ ο the
θεῷ θεος God
οἱ ο the
δὲ δε though; while
ἀσεβεῖς ασεβης irreverent
ἐν εν in
ἡμέρᾳ ημερα day
κακῇ κακος bad; ugly
ὀλοῦνται ολλυμι destroy; make an end of
16:1
לְ lᵊ לְ to
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
מַֽעַרְכֵי־ mˈaʕarᵊḵê- מַעֲרָךְ arrangement
לֵ֑ב lˈēv לֵב heart
וּ֝ ˈû וְ and
מֵ מִן from
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מַעֲנֵ֥ה maʕᵃnˌē מַעֲנֶה answer
לָשֹֽׁון׃ lāšˈôn לָשֹׁון tongue
16:1. hominis est animum praeparare et Dei gubernare linguam
It is the part of man to prepare the soul: and of the Lord to govern the tongue.
16:1. It is for man to prepare the soul, and for the Lord to govern the tongue.
16:1. The preparations of the heart in man, and the answer of the tongue, [is] from the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Ввиду несомненного факта поразительной зависимости судеб человеческих от Бога (ст. 1, сн. Иер. X:23), а также присутствия только у Бога истинной оценки действительного достоинства намерений и действий человека (ст. 2), Премудрый наставляет слушателей всецелой преданности Промыслу Божьему, обещая отсюда всякий успех предприятий (ст. 3, сн. Пс. XXI:9; XXXVI:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sovereignty of Divine Providence.
1 The preparations of the heart in man, and the answer of the tongue, is from the LORD.
As we read this, it teaches us a great truth, that we are not sufficient of ourselves to think or speak any thing of ourselves that is wise and good, but that all our sufficiency is of God, who is with the heart and with the mouth, and works in us both to will and to do, Phil. ii. 13; Ps. x. 17. But most read it otherwise: The preparation of the heart is in man (he may contrive and design this and the other) but the answer of the tongue, not only the delivering of what he designed to speak, but the issue and success of what he designed to do, is of the Lord. That is, in short, 1. Man purposes. He has a freedom of thought and a freedom of will permitted him; let him form his projects, and lay his schemes, as he thinks best: but, after all, 2. God disposes. Man cannot go on with his business without the assistance and blessing of God, who made man's mouth and teaches us what we shall say. Nay, God easily can, and often does, cross men's purposes, and break their measures. It was a curse that was prepared in Balaam's heart, but the answer of the tongue was a blessing.
Adam Clarke: Commentary on the Bible - 1831
16:1: The preparations of the heart in man - The Hebrew is לאדם מערכי לב leadam maarchey leb, which is, literally, "To man are the dispositions of the heart; but from the Lord is the answer of the tongue." Man proposes his wishes; but God answers as he thinks proper. The former is the free offspring of the heart of man; the latter, the free volition of God. Man may think as he pleases, and ask as he lists; but God will give, or not give, as he thinks proper. This I believe to be the meaning of this shamefully tortured passage, so often vexed by critics, their doubts, and indecisions. God help them! for they seldom have the faculty of making any subject plainer! The text does not say that the "preparations," rather dispositions or arrangements, מערכי maarchey "of the heart," as well as "the answer of the tongue, is from the Lord;" though it is generally understood so; but it states that the dispositions or schemes of the heart (are) man's; but the answer of the tongue (is) the Lord's. And so the principal versions have understood it.
Hominis est animam preparare; et Domini gubernare linguam - Vulgate. "It is the part of man to prepare his soul: it is the prerogative of the Lord to govern the tongue."
מן בר נש תרעיתא דלבא ומן יי ממללא דלישנא min bar nash taritha delibba; umin yeya mamlala delishana - Chaldee. "From the son of man is the counsel of the heart; and from the Lord is the word of the tongue."
The Syriac is the same. καρδια ανδρος λογζεσθω δικαια, Ἱνα ὑπο του θεου διορθωθῃ τα διαβηματα αυτῃ - Septuagint. "The heart of man deviseth righteous things, that its goings may be directed by God."
The Arabic takes great latitude: "All the works of an humble man are clean before the Lord; and the wicked shall perish in an evil day." Of a man fit to maken redy the inwitt: and of the Lorde to governe the tunge. - Old MS. Bible.
"A man maye well purpose a thinge in his harte: but the answere of the tonge cometh of the Lorde. - Coverdale.
Matthew's Bible, 1549, and Becke's Bible of the same date, and Cardmarden's of 1566, follow Coverdale. The Bible printed by R. Barker, at Cambridge, 4th., 1615, commonly called the Breeches Bible, reads the text thus: - "The preparations of the hart are in man; but the answere of the tongue is of the Lord." So that it appears that our first, and all our ancient versions, understood the text in the same way; and this, independently of critical torture, is the genuine meaning of the Hebrew text. That very valuable version published in Italian, at Geneva, fol. 1562, translates thus: Le dispositioni del cuore sono de l'huomo, ma la risposta del la lingua e dal Signore. "The dispositions of the heart are of man; but the answer of the tongue is from the Lord."
The modern European versions, as far as I have seen, are the same. And when the word dispositions, arrangements, schemes, is understood to be the proper meaning of the Hebrew term, as shown above, the sense is perfectly sound; for there may be a thousand schemes and arrangements made in the heart of man which he may earnestly wish God to bring to full effect, that are neither for his good nor God's glory; and therefore it is his interest that God has the answer in his own power. At the same time, there is no intimation here that man can prepare his own heart to wait upon, or pray unto the Lord; or that from the human heart any thing good can come, without Divine influence; but simply that he may have many schemes and projects which he may beg God to accomplish, that are not of God, but from himself. Hence our own proverb: "Man proposes, but God disposes." I have entered the more particularly into the consideration of this text, because some are very strenuous in the support of our vicious reading, from a supposition that the other defends the heterodox opinion of man's sufficiency to think any thing as of himself. But while they deserve due credit for their orthodox caution, they will see that no such imputation can fairly lie against the plain grammatical translation of the Hebrew text.
Albert Barnes: Notes on the Bible - 1834
16:1
Better, The plans of the heart belong to man, but the utterance of the tongue is from Yahweh. Thoughts come and go, as it were, spontaneously; but true, well ordered speech is the gift of God. Compare Pro 16:9.
Carl Friedrich Keil and Franz Delitzsch
16:1
Four proverbs of God, the disposer of all things:
1 Man's are the counsels of the heart;
But the answer of the tongue cometh from Jahve.
Gesen., Ewald, and Bertheau incorrectly understand 1b of hearing, i.e., of a favourable response to what the tongue wishes; 1a speaks not of wishes, and the gen. after מענה (answer) is, as at Prov 15:23; Mic 3:7, and also here, by virtue of the parallelism, the gen. subjecti Prov 15:23 leads to the right sense, according to which a good answer is joy to him to whom it refers: it does not always happen to one to find the fitting and effective expression for that which he has in his mind; it is, as this cog. proverb expresses it, a gift from above (δοθήσεται, Mt 10:19). But now, since מענה neither means answering, nor yet in general an expression (Euchel) or report (Lwenstein), and the meaning of the word at 4a is not here in question, one has to think of him whom the proverb has in view as one who has to give a reason, to give information, or generally - since ענה, like ἀμείβεσθαι, is not confined to the interchange of words - to solve a problem, and that such an one as requires reflection. The scheme (project, premeditation) which he in his heart contrives, is here described as מערכי־לב, from ערך, to arrange, to place together, metaphorically of the reflection, i.e., the consideration analyzing and putting a matter in order. These reflections, seeking at one time in one direction, and at another in another, the solution of the question, the unfolding of the problem, are the business of men; but the answer which finally the tongue gives, and which here, in conformity with the pregnant sense of מענה (vid., at Prov 15:23, Prov 15:28), will be regarded as right, appropriate, effective, thus generally the satisfying reply to the demand placed before him, is from God. It is a matter of experience which the preacher, the public speaker, the author, and every man to whom his calling or circumstances present a weighty, difficult theme, can attest. As the thoughts pursue one another in the mind, attempts are made, and again abandoned; the state of the heart is somewhat like that of chaos before the creation. But when, finally, the right thought and the right utterance for it are found, that which is found appears to us, not as if self-discovered, but as a gift; we regard it with the feeling that a higher power has influenced our thoughts and imaginings; the confession by us, ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ (2Cor 3:5), in so far as we believe in a living God, is inevitable.
Geneva 1599
16:1 The (a) preparations of the heart belong to man, and the answer of the tongue, [are] from the LORD.
(a) He derides the presumption of man, who dares to attribute anything to himself, as to prepare his heart or such like, seeing that he is not able to speak a word unless God gives it to him.
John Gill
16:1 The preparations of the heart in man,.... The sense of these words, according to our version, depends upon the next clause, and the meaning of the whole is, that a man can neither think nor speak without God: the "orderings" or "marshallings of the heart" (a), as it may be rendered; that is, of the thoughts of the heart, which are generally irregular and confused; the ranging them in order, as an army in battle array, or as things regularly placed on a well furnished table; the fixing them on any particular subject, though about things civil and natural, so as closely to attend to them, and proceed in a regular manner in the consideration of them, are not without the concurrence of divine Providence: and whereas the thoughts of men's hearts are evil, and that continually, and nothing but evil thoughts naturally proceed from thence; the ordering and marshalling of them, and fixing them to the attention and consideration of divine and spiritual things, are not without the supernatural grace of God; for we cannot think a good thought of ourselves, nor indeed anything of ourselves in a spiritual manner, 2Cor 3:5; all preparations for religious service and duty, whether it be to pray unto God, or to preach in his name, are from the Lord; it is he that works in men both "to will and to do"; that gives them the willing mind, or a suitable frame for service, as well as ability to perform it; that pours out the Spirit of grace and supplication on them, and disposes and directs their minds to proper petitions, and furnishes his ministering servants in their studies with agreeable matter for their ministrations, Ps 10:17;
and the answer of the tongue is from the Lord; who made man's mouth, and teaches him what to say, both before God and man; what he shall say in prayer to him, or in preaching to others; for the "door of utterance" in either service is from him, as well as the preparation for it: most versions and interpreters make these clauses distinct, the one as belonging to men, the other to God; thus, "to men belong the preparations of the heart, but from the Lord is the answer" or "speech of the tongue"; the former is said by way of concession, and according to the opinion of men; and the sense may be, be it so, that man has the marshalling and ordering of his own thoughts, and that he can lay things together in his mind, and think pertinently and properly on a subject, and is capable of preparing matter for a discourse; yet it is as easy to observe, that men can better form ideas of things in their minds, the they can express their sense and meaning; and though they may be ever so well prepared to speak, yet they are not able to do it, unless the Lord gives them utterance, and assists their memories; they lose what they had prepared, or deliver it in a disorderly and confused manner, and sometimes think to say one thing, and say another; their tongues are overruled by the Lord to say what they never intended, as in the cases of Balaam and Caiaphas. The Targum is,
"from man is the counsel of the heart, and from the Lord is the speech of the tongue.''
(a) "dispositiones sive ordinationes", Montanus, Munster, Vatablus, Piscator, Cocceius, Michaelis; "instructiones adversae aciei in corde", Schultens.
John Wesley
16:1 From the Lord - Men can neither think nor speak wisely and well without Divine assistance.
Robert Jamieson, A. R. Fausset and David Brown
16:1 (Pro. 16:1-33)
preparations--schemes.
in man--or literally, "to man," belonging, or pertaining to him.
the answer . . . Lord--The efficient ordering is from God: "Man proposes; God disposes."
16:216:2: Ամենայն գործք խոնարհին՝ յայտնի՛ են առաջի Աստուծոյ. եւ հաստատէ զոգիս Տէր։
2 Խոնարհ մարդու բոլոր գործերը յայտնի են Տիրոջը, եւ Տէրն է դատում հոգիները:
2 Մարդուն բոլոր ճամբաները իրեն մաքուր կ’երեւնան, Բայց Տէրը հոգիները կը կշռէ։
[230]Ամենայն գործք խոնարհին յայտնի են առաջի Աստուծոյ, եւ հաստատէ զոգիս Տէր:

16:2: Ամենայն գործք խոնարհին՝ յայտնի՛ են առաջի Աստուծոյ. եւ հաստատէ զոգիս Տէր։
2 Խոնարհ մարդու բոլոր գործերը յայտնի են Տիրոջը, եւ Տէրն է դատում հոգիները:
2 Մարդուն բոլոր ճամբաները իրեն մաքուր կ’երեւնան, Բայց Տէրը հոգիները կը կշռէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 Все пути человека чисты в его глазах, но Господь взвешивает души.
16:5 ἀκάθαρτος ακαθαρτος unclean παρὰ παρα from; by θεῷ θεος God πᾶς πας all; every ὑψηλοκάρδιος υψηλοκαρδιος hand δὲ δε though; while χεῖρας χειρ hand ἐμβαλὼν εμβαλλω inject; cast in ἀδίκως αδικως injuriously; unjustly οὐκ ου not ἀθῳωθήσεται αθωοω hold guiltless
16:2 כָּֽל־ kˈol- כֹּל whole דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way אִ֭ישׁ ˈʔîš אִישׁ man זַ֣ךְ zˈaḵ זַךְ pure בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וְ wᵊ וְ and תֹכֵ֖ן ṯōḵˌēn תכן estimate רוּחֹ֣ות rûḥˈôṯ רוּחַ wind יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:2. omnes viae hominum patent oculis eius spirituum ponderator est DominusAll the ways of a man are open to his eyes: the Lord is the weigher of spirits.
2. All the ways of a man are clean in his own eyes: but the LORD weigheth the spirits.
16:2. All the ways of a man are open to his eyes; the Lord is the one who weighs spirits.
16:2. All the ways of a man [are] clean in his own eyes; but the LORD weigheth the spirits.
All the ways of a man [are] clean in his own eyes; but the LORD weigheth the spirits:

16:2 Все пути человека чисты в его глазах, но Господь взвешивает души.
16:5
ἀκάθαρτος ακαθαρτος unclean
παρὰ παρα from; by
θεῷ θεος God
πᾶς πας all; every
ὑψηλοκάρδιος υψηλοκαρδιος hand
δὲ δε though; while
χεῖρας χειρ hand
ἐμβαλὼν εμβαλλω inject; cast in
ἀδίκως αδικως injuriously; unjustly
οὐκ ου not
ἀθῳωθήσεται αθωοω hold guiltless
16:2
כָּֽל־ kˈol- כֹּל whole
דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way
אִ֭ישׁ ˈʔîš אִישׁ man
זַ֣ךְ zˈaḵ זַךְ pure
בְּ bᵊ בְּ in
עֵינָ֑יו ʕênˈāʸw עַיִן eye
וְ wᵊ וְ and
תֹכֵ֖ן ṯōḵˌēn תכן estimate
רוּחֹ֣ות rûḥˈôṯ רוּחַ wind
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:2. omnes viae hominum patent oculis eius spirituum ponderator est Dominus
All the ways of a man are open to his eyes: the Lord is the weigher of spirits.
16:2. All the ways of a man are open to his eyes; the Lord is the one who weighs spirits.
16:2. All the ways of a man [are] clean in his own eyes; but the LORD weigheth the spirits.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.
Note, 1. We are all apt to be partial in judging of ourselves: All the ways of a man, all his designs, all his doings, are clean in his own eyes, and he sees nothing amiss in them, nothing for which to condemn himself, or which should make his projects prove otherwise than well; and therefore he is confident of success, and that the answer of the tongue shall be according to the expectations of the heart; but there is a great deal of pollution cleaving to our ways, which we are not aware of, or do not think so ill of as we ought. 2. The judgment of God concerning us, we are sure, is according to truth: He weighs the spirits in a just and unerring balance, knows what is in us, and passes a judgment upon us accordingly, writing Tekel upon that which passed our scale with approbation--weighed in the balance and found wanting; and by his judgment we must stand or fall. He not only sees men's ways but tries their spirits, and we are as our spirits are.
Albert Barnes: Notes on the Bible - 1834
16:2: We are blind to our own faults, do not see ourselves as others see us. There is One who tries not the "ways" only, but the "spirits" Heb 4:12 : this is the true remedy against self-deceit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: the ways: Pro 16:25, Pro 21:2, Pro 30:12; Sa1 15:13, Sa1 15:14; Psa 36:2; Jer 2:22, Jer 2:23; Luk 18:9-11; Rom 7:7-9
but: Pro 5:21, Pro 24:12; Sa1 16:7; Isa 26:7; Jer 17:10; Dan 5:27; Luk 16:15; Rev 2:18, Rev 2:23
Carl Friedrich Keil and Franz Delitzsch
16:2
2 Every way of a man is pure in his own eyes;
But a weigher of the spirits is Jahve.
Variations of this verse are Prov 21:2, where ישׁר for זך (according to the root-meaning: pricking in the eyes, i.e., shining clear, then: without spot, pure, vid., Fleischer in Levy's Chald. Wrterbuch, i. 424), לבּות for רוּחות, and כּל־דּרך for כּל־דּרכי, whereupon here without synallage (for כל means the totality), the singular of the pred. follows, as Is 64:10; Ezek 31:15. For the rest, cf. with 2a, Prov 14:12, where, instead of the subj. בּעיני, is used לפני, and with 2b, Prov 24:12, where God is described by תּכן לבּות. The verb תּכן is a secondary formation from כּוּן (vid., Hupfeld on Ps 5:7), like תּכן from Arab. tyaḳn (to be fast, sure), the former through the medium of the reflex. התכּונן, the latter of the reflex. Arab. âitḳn; תּכן means to regulate (from regula, a rule), to measure off, to weigh, here not to bring into a condition right according to rule (Theodotion, ἑδράζων, stabiliens, Syr. Targ. מתקּן, Venet. καταρτίζει; Luther, "but the Lord maketh the heart sure"), but to measure or weigh, and therefore to estimate rightly, to know accurately (Jerome, spiritum ponderator est Dominus). The judgment of a man regarding the cause of life, which it is good for him to enter upon, lies exposed to great and subtle self-deception; but God has the measure and weight, i.e., the means of proving, so as to value the spirits according to their true moral worth; his investigation goes to the root (cf. κριτικός, Heb 4:12), his judgment rests on the knowledge of the true state of the matter, and excludes all deception, so that thus a man can escape the danger of delusion by no other means than by placing his way, i.e., his external and internal life, in the light of the word of God, and desiring for himself the all-penetrating test of the Searcher of hearts (Ps 139:23.), and the self-knowledge corresponding to the result of this test.
Geneva 1599
16:2 All the ways of a man [are] (b) clean in his own eyes; but the LORD weigheth the spirits.
(b) He shows by it that man flatters himself in his doings, calling that virtue, which God terms vice.
John Gill
16:2 All the ways of a man are clean in his own eyes,.... All right and well, not only some, but all, having a high opinion of himself; for this is to be understood of a self-righteous man, who is pure in his own eyes, though not cleansed from his filthiness, and so fancies every way he walks in, and everything he does, is pure; this is owing to want of knowledge of the impurity of his nature; was he sensible of this, he would see that his best righteousness is as filthy rags and to his ignorance of the spirituality of the law, which, was he acquainted with, he would find, on comparing himself with it, that he and all he did was polluted and unclean: some read the words, "all the ways of a pure man are before his eyes": the eyes of the Lord, he sees them, and approves of them; so Aben Ezra; and to this agrees the Septuagint version, "all the works of an humble man are manifest with God"; and the Arabic version, "all the works of an humble man are clean before God"; but the former reading and sense seem best;
but the Lord weigheth the spirits; searches and tries the hearts; he sees, knows, and observes the principles of all actions, and can as exactly adjust the nature and quality of them, as a man, with a pair of scales in his hands, can tell precisely the weight of anything put into them; the Lord weighs the spirits, or hearts, from whence all actions flow, by his omniscience, and accordingly judges of them by that, and not by the outward appearance; and he weighs all actions by his law, in the balance of the sanctuary, where they are found wanting, and come greatly short of that purity and perfection pharisaical persons imagine there is in them.
John Wesley
16:2 Weigheth - Exactly knows as men do the things which they weigh. Spirits - The hearts of men.
Robert Jamieson, A. R. Fausset and David Brown
16:2 clean--or, "faultless."
weigheth--or, "tries," "judges," implying that they are faulty (Prov 21:2; Prov 24:12).
16:316:3: Դարձո՛ առ Տէր զգործս քո. եւ հաստատեսցին խորհուրդք քո։ Որչափ ՚ի մեծութիւն հասանիցես՝ ՚ի խոնարհութեա՛ն կալ զանձն քո. եւ առաջի Տեառն գտցես շնորհս[8085]։ [8085] Ոմանք. Մերձեցո՛ ՚ի Տէր զգործս քո։
3 Քո գործերը յանձնի՛ր Տիրոջ ձեռքը, եւ քո մտադրութիւնները պիտի կատարուեն: Ինչպիսի մեծութեան էլ հասնես, դու քեզ խոնա՛րհ պահիր, եւ դու շնորհ կը գտնես Տիրոջ առջեւ:
3 Քու գործերդ Տէրոջը յանձնէ Եւ քու խորհուրդներդ պիտի հաստատուին։
Դարձո առ Տէր զգործս քո, եւ հաստատեսցին խորհուրդք քո: [231]Որչափ ի մեծութիւն հասանիցես` ի խոնարհութեան կալ զանձն քո, եւ առաջի Տեառն գտցես շնորհս:

16:3: Դարձո՛ առ Տէր զգործս քո. եւ հաստատեսցին խորհուրդք քո։ Որչափ ՚ի մեծութիւն հասանիցես՝ ՚ի խոնարհութեա՛ն կալ զանձն քո. եւ առաջի Տեառն գտցես շնորհս[8085]։
[8085] Ոմանք. Մերձեցո՛ ՚ի Տէր զգործս քո։
3 Քո գործերը յանձնի՛ր Տիրոջ ձեռքը, եւ քո մտադրութիւնները պիտի կատարուեն: Ինչպիսի մեծութեան էլ հասնես, դու քեզ խոնա՛րհ պահիր, եւ դու շնորհ կը գտնես Տիրոջ առջեւ:
3 Քու գործերդ Տէրոջը յանձնէ Եւ քու խորհուրդներդ պիտի հաստատուին։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3 Предай Господу дела твои, и предприятия твои совершатся.
16:7 ἀρχὴ αρχη origin; beginning ὁδοῦ οδος way; journey ἀγαθῆς αγαθος good τὸ ο the ποιεῖν ποιεω do; make τὰ ο the δίκαια δικαιος right; just δεκτὰ δεκτος acceptable δὲ δε though; while παρὰ παρα from; by θεῷ θεος God μᾶλλον μαλλον rather; more ἢ η or; than θύειν θυω immolate; sacrifice θυσίας θυσια immolation; sacrifice
16:3 גֹּ֣ל gˈōl גלל roll אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וְ֝ ˈw וְ and יִכֹּ֗נוּ yikkˈōnû כון be firm מַחְשְׁבֹתֶֽיךָ׃ maḥšᵊvōṯˈeʸḵā מַחֲשָׁבָה thought
16:3. revela Domino opera tua et dirigentur cogitationes tuaeLay open thy works to the Lord: and thy thoughts shall be directed.
3. Commit thy works unto the LORD, and thy thoughts shall be established.
16:3. Open your works to the Lord, and your intentions will be set in order.
16:3. Commit thy works unto the LORD, and thy thoughts shall be established.
Commit thy works unto the LORD, and thy thoughts shall be established:

16:3 Предай Господу дела твои, и предприятия твои совершатся.
16:7
ἀρχὴ αρχη origin; beginning
ὁδοῦ οδος way; journey
ἀγαθῆς αγαθος good
τὸ ο the
ποιεῖν ποιεω do; make
τὰ ο the
δίκαια δικαιος right; just
δεκτὰ δεκτος acceptable
δὲ δε though; while
παρὰ παρα from; by
θεῷ θεος God
μᾶλλον μαλλον rather; more
η or; than
θύειν θυω immolate; sacrifice
θυσίας θυσια immolation; sacrifice
16:3
גֹּ֣ל gˈōl גלל roll
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed
וְ֝ ˈw וְ and
יִכֹּ֗נוּ yikkˈōnû כון be firm
מַחְשְׁבֹתֶֽיךָ׃ maḥšᵊvōṯˈeʸḵā מַחֲשָׁבָה thought
16:3. revela Domino opera tua et dirigentur cogitationes tuae
Lay open thy works to the Lord: and thy thoughts shall be directed.
16:3. Open your works to the Lord, and your intentions will be set in order.
16:3. Commit thy works unto the LORD, and thy thoughts shall be established.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 Commit thy works unto the LORD, and thy thoughts shall be established.
Note, 1. It is a very desirable thing to have our thoughts established, and not tossed, and put into a hurry, by disquieting cares and fears,--to go on in an even steady course of honesty and piety, not disturbed, or put out of frame, by any event or change,--to be satisfied that all shall work for good and issue well at last, and therefore to be always easy and sedate. 2. The only way to have our thoughts established is to commit our works to the Lord. The great concerns of our souls must be committed to the grace of God, with a dependence upon and submission to the conduct of that grace (2 Tim. i. 12); all our outward concerns must be committed to the providence of God, and to the sovereign, wise, and gracious disposal of that providence. Roll thy works upon the Lord (so the word is); roll the burden of thy care from thyself upon God. Lay the matter before him by prayer. Make known thy works unto the Lord (so some read it), not only the works of thy hand, but the workings of thy heart; and then leave it with him, by faith and dependence upon him, submission and resignation to him. The will of the Lord be done. We may then be easy when we resolve that whatever pleases God shall please us.
Adam Clarke: Commentary on the Bible - 1831
16:3: Commit thy works unto the Lord - See that what thou doest is commanded; and then begin, continue, and end all in his name. And thy thoughts shall be established - these schemes or arrangements, though formed in the heart, are agreeable to the Divine will, and therefore shall be established. His thoughts - his meditations - are right; and he begins and ends his work in the Lord; and therefore all issues well.
Albert Barnes: Notes on the Bible - 1834
16:3: Commit - literally, as in the margin, as a man transfers a burden from his own back to one stronger and better able to bear it. Compare the margin reference.
Thy thoughts - i. e., The plans or counsels out of which the works spring.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: Commit: Heb. Roll
thy works: Job 5:8; Psa 37:4, Psa 37:5, Psa 55:22; Mat 6:25-34; Luk 12:22; Phi 4:6; Pe1 5:7
thy thoughts: Job 22:28; Isa 7:5-7
Carl Friedrich Keil and Franz Delitzsch
16:3
3 Roll on Jahve thy works,
So thy thoughts shall prosper.
The proverbs Prov 16:1-3 are wanting in the lxx; their absence is compensated for by three others, but only externally, not according to their worth. Instead of גּל, the Syr., Targ., and Jerome read גּל, revela, with which the על, Ps 37:5, cf. Ps 55:23, interchanging with אל (here and at Ps 22:9), does not agree; rightly Theodotion, κύλισον ἐπὶ κύριον, and Luther, "commend to the Lord thy works." The works are here, not those that are executed, Ex 23:16, but those to be executed, as Ps 90:17, where כּונן, here the active to ויכּונוּ, which at Prov 4:26 as jussive meant to be placed right, here with ו of the consequence in the apodosis imperativi: to be brought about, and to have continuance, or briefly: to stand (cf. Prov 12:3) as the contrast of disappointment or ruin. We should roll on God all matters which, as obligations, burden us, and on account of their weight and difficulty cause us great anxiety, for nothing is too heavy or too hard for Him who can overcome all difficulties and dissolve all perplexities; then will our thoughts, viz., those about the future of our duty and our life-course, be happy, nothing will remain entangled and be a failure, but will be accomplished, and the end and aim be realized.
John Gill
16:3 Commit thy works unto the Lord,.... Natural, civil, or religious; seek to him for strength and assistance in all, and leave the success of all with him: or "roll thy works on" or "unto the Lord" (b); devolve all upon him, cast all care upon him and his providence for supply, support, and sustenance in life; and commit the business of the salvation of thy soul, and the important affairs of it, wholly to him, who is able, willing, and faithful, to keep what is committed to him; and, having so done, may sit down easy and satisfied, as one that is rid of a burden by casting it on another, better able to bear it, or more equal to the work committed to him: the Targum is, "reveal thy works to God"; and so the Syriac and Vulgate Latin versions, "reveal thy works to the Lord"; thy case, condition, and circumstances; thy wants and necessities; seek and ask for a supply of him, make known thy requests to him; for though he is not ignorant of the affairs of his people, yet he will be sought unto to do the things for them he intends to do, and they stand in need of;
and thy thoughts shall be established; when a man has, by faith and in prayer, committed himself, his case, his ways and works, to the Lord, his mind is made easy, his thoughts are composed and settled, and he quietly waits the issues of things; he says, the will of the Lord be done; he knows that he causes all things to work together for good; and whatever is for his good and God's glory shall be brought to pass; and this makes him calm, sedate, and easy; and he is in a fair way of having his designs, desires, and endeavours accomplished; see Ps 37:5.
(b) "devolve in Jehovam facta tua", Junius & Tremellius; "negotia tua", Piscator; "volve in Dominum quae tibi facieuda sunt", Michaelis; "volve ad Jehovam opera tua", Pagninus, Montanus, Cocceius; so Mercerus, Gejerus, Schultens, Tigurine version.
John Wesley
16:3 Commit - Refer all thy actions and concerns to God, as the end of them, and depend upon God's providence for success. Established - Thy designs shall be brought to an happy issue.
Robert Jamieson, A. R. Fausset and David Brown
16:3 (Compare Margin). Rely on God for success to your lawful purposes.
16:416:4: Զամենայն ինչ գործէ Տէր վասն իւր. իսկ ամպարիշտք յաւուր չարի կորիցեն[8086]։ [8086] Ոմանք. Զամենայն ինչ գործեաց Տէր։
4 Տէրն ամէն ինչ արել է մի նպատակի համար. ամբարիշտները չար օրը պիտի մատնուեն կորստեան:
4 Տէրը ամէն բան իր նպատակին համար ստեղծեց Ու ամբարիշտն ալ՝ ձախորդ օրուան համար։
Զամենայն ինչ գործեաց Տէր վասն իւր, [232]իսկ ամպարիշտք յաւուր չարի կորիցեն:

16:4: Զամենայն ինչ գործէ Տէր վասն իւր. իսկ ամպարիշտք յաւուր չարի կորիցեն[8086]։
[8086] Ոմանք. Զամենայն ինչ գործեաց Տէր։
4 Տէրն ամէն ինչ արել է մի նպատակի համար. ամբարիշտները չար օրը պիտի մատնուեն կորստեան:
4 Տէրը ամէն բան իր նպատակին համար ստեղծեց Ու ամբարիշտն ալ՝ ձախորդ օրուան համար։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 Все сделал Господь ради Себя; и даже нечестивого {блюдет} на день бедствия.
16:8 ὁ ο the ζητῶν ζητεω seek; desire τὸν ο the κύριον κυριος lord; master εὑρήσει ευρισκω find γνῶσιν γνωσις knowledge; knowing μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing οἱ ο the δὲ δε though; while ὀρθῶς ορθως uprightly; normally ζητοῦντες ζητεω seek; desire αὐτὸν αυτος he; him εὑρήσουσιν ευρισκω find εἰρήνην ειρηνη peace
16:4 כֹּ֤ל kˈōl כֹּל whole פָּעַ֣ל pāʕˈal פעל make יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַֽ lˈa לְ to † הַ the מַּעֲנֵ֑הוּ mmaʕᵃnˈēhû מַעֲנֶה purpose וְ wᵊ וְ and גַם־ ḡam- גַּם even רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day רָעָֽה׃ rāʕˈā רָעָה evil
16:4. universa propter semet ipsum operatus est Dominus impium quoque ad diem malumThe Lord hath made all things for himself: the wicked also for the evil day.
4. The LORD hath made every thing for its own end: yea, even the wicked for the day of evil.
16:4. The Lord has wrought all things because of himself. Likewise the impious is for the evil day.
16:4. The LORD hath made all [things] for himself: yea, even the wicked for the day of evil.
The LORD hath made all [things] for himself: yea, even the wicked for the day of evil:

16:4 Все сделал Господь ради Себя; и даже нечестивого {блюдет} на день бедствия.
16:8
ο the
ζητῶν ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
εὑρήσει ευρισκω find
γνῶσιν γνωσις knowledge; knowing
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
οἱ ο the
δὲ δε though; while
ὀρθῶς ορθως uprightly; normally
ζητοῦντες ζητεω seek; desire
αὐτὸν αυτος he; him
εὑρήσουσιν ευρισκω find
εἰρήνην ειρηνη peace
16:4
כֹּ֤ל kˈōl כֹּל whole
פָּעַ֣ל pāʕˈal פעל make
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
לַֽ lˈa לְ to
הַ the
מַּעֲנֵ֑הוּ mmaʕᵃnˈēhû מַעֲנֶה purpose
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty
לְ lᵊ לְ to
יֹ֣ום yˈôm יֹום day
רָעָֽה׃ rāʕˈā רָעָה evil
16:4. universa propter semet ipsum operatus est Dominus impium quoque ad diem malum
The Lord hath made all things for himself: the wicked also for the evil day.
16:4. The Lord has wrought all things because of himself. Likewise the impious is for the evil day.
16:4. The LORD hath made all [things] for himself: yea, even the wicked for the day of evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-9: Из общего положения о том, что все сотворенное Богом имеет свои цели и назначение (ст. 4), выводимые, с указанием на гибельность высокомерия (ст. 5), образ положительного благоугождения человека Богу: милосердие и правда в отношении ближних (ст. 6а), соединенные с страхом Божьим (6б), последствием чего явится мир, даже примирение враждующих (ст. 7). Затем вновь повторяется мысль о том, что жизнь и намерения человека всецело зависят от Бога (ст. 9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 The LORD hath made all things for himself: yea, even the wicked for the day of evil.
Note, 1. That God is the first cause. He is the former of all things and all persons, the fountain of being; he gave every creature the being it has and appointed it its place. Even the wicked are his creatures, though they are rebels; he gave them those powers with which they fight against him, which aggravates their wickedness, that they will not let him that made them rule them, and therefore, though he made them, he will not save them. 2. That God is the last end. All is of him and from him, and therefore all is to him and for him. He made all according to his will and for his praise; he designed to serve his own purposes by all his creatures, and he will not fail of his designs; all are his servants. The wicked he is not glorified by, but he will be glorified upon. He makes no man wicked, but he made those who he foresaw would be wicked: yet he made them (Gen. vi. 6), because he knew how to get himself honour upon them. See Rom. ix. 22. Or (as some understand it) he made the wicked to be employed by him as the instruments of his wrath in the day of evil, when he brings judgments on the world. He makes some use even of wicked men, as of other things, to be his sword, his hand (Ps. xvii. 13, 14), flagellum Dei--the scourge of God. The king of Babylon is called his servant.
Adam Clarke: Commentary on the Bible - 1831
16:4: The Lord hath made all things for himself - He has so framed and executed every part of his creation, that it manifests his wisdom, power, goodness, and truth.
Even the wicked for the day of evil - וגם רשע ליום רעה vegam rasha leyom raah. The whole verse is translated by the Chaldee thus: "All the works of the Lord are for those who obey him; and the wicked is reserved for the evil day." As רעה raah literally signifies to feed, it has been conjectured that the clause might be read, yea, even the wicked he feeds by the day, or daily.
If we take the words as they stand in our present version, they mean no more than what is expressed by the Chaldee and Spriac: and as far as we can learn from their present confused state, by the Septuagint and Arabic, that "the wicked are reserved for the day of punishment." Coverdale has given, as he generally does, a good sense: "The Lorde dotll all thinges for his owne sake; yea, and when he kepeth the ungodly for the daye of wrath." He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God his Maker.
Albert Barnes: Notes on the Bible - 1834
16:4: For himself - Better, The Lord has done everything for its own end; and this includes the appointment of an "evil day" for "the wicked" who deserve it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: Lord: Isa 43:7, Isa 43:21; Rom 11:36; Rev 4:11
yea: Job 21:30; Rom 9:22; Pe1 2:8; Pe2 2:3, Pe2 2:9
Carl Friedrich Keil and Franz Delitzsch
16:4
4 Jahve hath made everything for its contemplated end;
And also the wicked for the day of evil.
Everywhere else מענה means answer (Venet. πρὸς ἀπόκρισιν αὐτοῦ), which is not suitable here, especially with the absoluteness of the כּל; the Syr. and Targ. translate, obedientibus ei, which the words do not warrant; but also propter semet ipsum (Jerome, Theodotion, Luther) give to 4b no right parallelism, and, besides, would demand למענו or למענהוּ. The punctuation למּענהוּ, which is an anomaly (cf. כּגּברתּהּ, Is 24:2, and בּערינוּ, Ezra 10:14), shows (Ewald) that here we have, not the prepositional למען, but ל with the subst. מענה, which in derivation and meaning is one with the form מעז abbreviated from it (cf. מעל, מער), similar in meaning to the Arab. ma'anyn, aim, intention, object, and end, and mind, from 'atay, to place opposite to oneself a matter, to make it the object of effort. Hitzig prefers למענה, but why not rather למענהוּ, for the proverb is not intended to express that all that God has made serve a purpose (by which one is reminded of the arguments for the existence of God from final causes, which are often prosecuted too far), but that all is made by God for its purpose, i.e., a purpose premeditated by Him, that the world of things and of events stands under the law of a plan, which has in God its ground and its end, and that also the wickedness of free agents is comprehended in this plan, and made subordinate to it. God has not indeed made the wicked as such, but He has made the being which is capable of wickedness, and which has decided for it, viz., in view of the "day of adversity" (Eccles 7:14), which God will cause to come upon him, thus making His holiness manifest in the merited punishment, and thus also making wickedness the means of manifesting His glory. It is the same thought which is expressed in Ex 9:16 with reference to Pharaoh. A praedestinatio ad malum, and that in the supralapsarian sense, cannot be here taught, for this horrible dogma (horribile quidem decretrum, fateor, says Calvin himself) makes God the author of evil, and a ruler according to His sovereign caprice, and thus destroys all pure conceptions of God. What Paul, Rom 9, with reference to Ex 9:16, wishes to say is this, that it was not Pharaoh's conduct that determined the will of God, but that the will of God is always the antecedens: nothing happens to God through the obstinacy and rebellion of man which determines Him to an action not already embraced in the eternal plan, but also such an one must against his will be subservient to the display of God's glory. The apostle adds Rom 9:22, and shows that he recognised the factor of human self-determination, but also as one comprehended in God's plan. The free actions of men create no situation by which God would be surprised and compelled to something which was not originally intended by Himself. That is what the above proverb says: the wicked also has his place in God's order of the world. Whoever frustrates the designs of grace must serve God in this, ἐνδείζασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ (Rom 9:22).
Geneva 1599
16:4 The LORD hath made all [things] for himself: yea, even the wicked for the day of (c) evil.
(c) So that the justice of God will appear to his glory, even in the destruction of the wicked.
John Gill
16:4 The Lord hath made all things for himself,.... This is true of the Lord with respect to the creation of all things by him. All things are made by him, the heaven, earth, and sea; and all that are in them, angels, men, beasts, birds, fishes, and all creatures: and these are made for himself, and not another; not for the pure or good men, as Aben Ezra, though all things are for the elect's sake; but for God himself, besides whom there was no other before the creation, nor is there any other God but him, who is the first cause and last end of all things: nor were those all things made for him, through any want he had of them, being God all sufficient and blessed for evermore, but to show his greatness, and communicate his goodness; they are made for his service, which all creatures are obliged unto, and whom all in their way obey, and for his honour and glory. It is also true of his works of providence, and of his ordering and disposing of all things in the course of that, to answer ends of his own glory; his kingdom of providence rules over all; there is a general providence, which respects all creatures and things; and there is a particular providence attending the Lord's own people; and in all the glory of his wisdom, justice, truth, and goodness, is conspicuous: but this is chiefly, if not solely, to be understood of God's decrees and purposes; and of his ordering and appointing all things to bring about his own glory. Every thing is appointed of God; he has foreordained whatever comes to pass; there is a purpose for everything under the heavens, and a time fixed for the execution of it. Junius restrains it to "all men"; but it is true of all creatures and things, though especially men: all things are appointed by the Lord, respecting the temporal estate of men; their birth, and the time of it, with all the circumstances attending it; the place of their abode, their calling, station of life, and usefulness; all adverse and prosperous dispensations; their death, with all the events leading to it: and so likewise all things respecting their spiritual and eternal estate; the choice of them to salvation; their redemption by Christ; the time of his coming, sufferings, and death, and the circumstances thereof; the conversion of God's elect, the time, place, and means; these are all according to the purpose of God; as are also all their times of affliction, temptation, desertion, and of joy and comfort. In a word, the final state of all men, good and bad, is fixed by the Lord; and all this is "for himself", which some render, "to answer to himself" (c); all creatures are made to answer to his original design in making them, to the laws of their creation, and to answer his ends and purposes; and which is ultimately his own glory: or for his praise, as Jarchi; for his will and pleasure, as R. Isaac; for the thing in which he is well pleased, as R. Jonah or for his own sake, as Kimchi; and all which agree, as with the sense of the words, so with Rev_ 4:11. The Targum and Syriac version very wrongly render them,
"all the works of God, or the Lord, are for them that obey him;''
yea, even the wicked for the day of evil; this is added to illustrate the general proposition in the preceding clause, and to obviate an objection, that might be taken from the destruction of the wicked, against all things being for the glory of God; for even the destruction of the wicked, which is under a divine appointment, is for his glory. It is not the sense of this text, nor of any other passage of Scripture, that God made man to damn him; nor is this to be inferred from the doctrine of predestination: God made man, neither to damn him, nor to save him, but for his own glory; and that is secured, whether in his salvation or damnation; nor did or does God make men wicked; he made man upright, and he has made himself wicked; and, being so, God may justly appoint him to damnation for his wickedness, in doing which he glorifies his justice. "The day of evil", or "evil day", is the day of wrath and ruin, unto which wicked men are reserved by the appointment of God, agreeably to the Targum, Septuagint, Syriac, and Arabic versions. This is true of wicked angels, wicked men, and particularly of that wicked one, the man of sin and son of perdition, antichrist; the word here used is in the singular number.
(c) "ad responsum suum", Cocceius, Gejerus, Michaells; "ad responsum proprium ejus", Gussetius, p. 623. "ad responsum sui", Schultens.
John Wesley
16:4 Doth work - He orders or disposes. For - For his own glory; for the discovery of his wisdom, power, goodness, truth, justice. The wicked - Wilful and impenitent sinners. Men make themselves wicked, and God therefore makes them miserable.
Robert Jamieson, A. R. Fausset and David Brown
16:4 for himself--"for its answer," or "purpose," that is, according to God's plan; the wicked are for the day of evil (Ps 49:5; Jer 17:18); sinning and suffering answer to each other, are indissolubly united.
16:516:5: Պի՛ղծ է առաջի Տեառն ամենայն մեծամիտ. որ ձեռնամո՛ւխ լինի տարապարտուց՝ ո՛չ արդարասցի։ Սկիզբն ճանապարհի բարւոյ՝ գործե՛լն զարդարութիւն. եւ ընդունելի՛ են Աստուծոյ աղօթք քան մատուցանել պատարագս[8087]։ [8087] Ոմանք. Առաջի Աստուծոյ ամենայն... լինի ՚ի տարապարտուց... առնել զարդարութիւն։
5 Ամէն մեծամիտ պիղծ է Տիրոջ առջեւ, եւ ով զուր տեղը ձեռնամուխ է լինում չարիքի, չի արդարացուելու: Բարու ճանապարհի սկիզբը արդարութիւն գործելն է, եւ Աստծուն աւելի հաճելի է աղօթքը, քան զոհ մատուցելը:
5 Բոլոր սրտով հպարտները Տէրոջը առջեւ պիղծ են Ու թէեւ ձեռք ձեռքի տալով միաբանին*, անպատիժ պիտի չմնան։
Պիղծ է առաջի Տեառն ամենայն մեծամիտ. [233]որ ձեռնամուխ լինի տարապարտուց` ոչ արդարասցի: Սկիզբն ճանապարհի բարւոյ` գործելն զարդարութիւն, եւ ընդունելի են Աստուծոյ աղօթք` քան մատուցանել պատարագս:

16:5: Պի՛ղծ է առաջի Տեառն ամենայն մեծամիտ. որ ձեռնամո՛ւխ լինի տարապարտուց՝ ո՛չ արդարասցի։ Սկիզբն ճանապարհի բարւոյ՝ գործե՛լն զարդարութիւն. եւ ընդունելի՛ են Աստուծոյ աղօթք քան մատուցանել պատարագս[8087]։
[8087] Ոմանք. Առաջի Աստուծոյ ամենայն... լինի ՚ի տարապարտուց... առնել զարդարութիւն։
5 Ամէն մեծամիտ պիղծ է Տիրոջ առջեւ, եւ ով զուր տեղը ձեռնամուխ է լինում չարիքի, չի արդարացուելու: Բարու ճանապարհի սկիզբը արդարութիւն գործելն է, եւ Աստծուն աւելի հաճելի է աղօթքը, քան զոհ մատուցելը:
5 Բոլոր սրտով հպարտները Տէրոջը առջեւ պիղծ են Ու թէեւ ձեռք ձեռքի տալով միաբանին*, անպատիժ պիտի չմնան։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 Мерзость пред Господом всякий надменный сердцем; можно поручиться, что он не останется ненаказанным. [Начало доброго пути делать правду; это угоднее пред Богом, нежели приносить жертвы. Ищущий Господа найдет знание с правдою; истинно ищущие Его найдут мир.]
16:9 πάντα πας all; every τὰ ο the ἔργα εργον work τοῦ ο the κυρίου κυριος lord; master μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing φυλάσσεται φυλασσω guard; keep δὲ δε though; while ὁ ο the ἀσεβὴς ασεβης irreverent εἰς εις into; for ἡμέραν ημερα day κακήν κακος bad; ugly
16:5 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole גְּבַהּ־ gᵊvah- גָּבֵהַּ tall לֵ֑ב lˈēv לֵב heart יָ֥ד yˌāḏ יָד hand לְ֝ ˈl לְ to יָ֗ד yˈāḏ יָד hand לֹ֣א lˈō לֹא not יִנָּקֶֽה׃ yinnāqˈeh נקה be clean
16:5. abominatio Domini omnis arrogans etiam si manus ad manum fuerit non erit innocensEvery proud man is an abomination to the Lord: though hand should be joined to hand, he is not innocent. The beginning of a good way is to do justice: and this is more acceptable with God, than to offer sacrifices.
5. Every one that is proud in heart is an abomination to the LORD: hand in hand, he shall not be unpunished.
16:5. All the arrogant are an abomination to the Lord. Even if hand will be joined to hand, he is not innocent. The beginning of a good way is to do justice. And this is more acceptable with God than to immolate sacrifices.
16:5. Every one [that is] proud in heart [is] an abomination to the LORD: [though] hand [join] in hand, he shall not be unpunished.
Every one [that is] proud in heart [is] an abomination to the LORD: [though] hand [join] in hand, he shall not be unpunished:

16:5 Мерзость пред Господом всякий надменный сердцем; можно поручиться, что он не останется ненаказанным. [Начало доброго пути делать правду; это угоднее пред Богом, нежели приносить жертвы. Ищущий Господа найдет знание с правдою; истинно ищущие Его найдут мир.]
16:9
πάντα πας all; every
τὰ ο the
ἔργα εργον work
τοῦ ο the
κυρίου κυριος lord; master
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
φυλάσσεται φυλασσω guard; keep
δὲ δε though; while
ο the
ἀσεβὴς ασεβης irreverent
εἰς εις into; for
ἡμέραν ημερα day
κακήν κακος bad; ugly
16:5
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
גְּבַהּ־ gᵊvah- גָּבֵהַּ tall
לֵ֑ב lˈēv לֵב heart
יָ֥ד yˌāḏ יָד hand
לְ֝ ˈl לְ to
יָ֗ד yˈāḏ יָד hand
לֹ֣א lˈō לֹא not
יִנָּקֶֽה׃ yinnāqˈeh נקה be clean
16:5. abominatio Domini omnis arrogans etiam si manus ad manum fuerit non erit innocens
Every proud man is an abomination to the Lord: though hand should be joined to hand, he is not innocent. The beginning of a good way is to do justice: and this is more acceptable with God, than to offer sacrifices.
16:5. All the arrogant are an abomination to the Lord. Even if hand will be joined to hand, he is not innocent. The beginning of a good way is to do justice. And this is more acceptable with God than to immolate sacrifices.
16:5. Every one [that is] proud in heart [is] an abomination to the LORD: [though] hand [join] in hand, he shall not be unpunished.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.
Note, 1. The pride of sinners sets God against them. He that, being high in estate is proud in heart, whose spirit is elevated with his condition, so that he becomes insolent in his conduct towards God and man, let him know that though he admires himself, and others caress him, yet he is an abomination to the Lord. The great God despises him; the holy God detest him. 2. The power of sinners cannot secure them against God, though they strengthen themselves with body hands. Though they may strengthen one another with their confederacies and combinations, joining forces against God, they shall not escape his righteous judgment. Woe unto him that strives with his Maker, ch. xi. 21; Isa. xlv. 9.
Adam Clarke: Commentary on the Bible - 1831
16:5: Though hand join in hand, he shall not be unpunished - The day of wrath shall come on the wicked, whatever means he may take to avoid it. See Pro 11:21.
Albert Barnes: Notes on the Bible - 1834
16:5: See the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: that: Pro 6:16, Pro 6:17, Pro 8:13; Job 40:12; Jam 4:6
though: Pro 11:21
unpunished: Heb. held innocent, Exo 20:7; Isa 3:11; Rom 2:8, Rom 2:9
Carl Friedrich Keil and Franz Delitzsch
16:5
Here follow three proverbs of divine punishment, expiatio [Vershnung] and reconciliatio [Vershnung].
5 An abomination of Jahve is every one who is haughty;
The hand for it [assuredly] he remains not unpunished.
Proverbs thus commencing we already had at Prov 15:9, Prov 15:26. גּבהּ is a metaplastic connecting form of גּבהּ; on the contrary, גּבהּ, 1Kings 16:7; Ps 103:11, means being high, as גּבהּ, height; the form underlying גּבהּ is not גּבהּ (as Gesen. and Olshausen write it), but גּבהּ. In 5b, Prov 11:21 is repeated. The translators are perplexed in their rendering of יד ליד. Fleischer: ab aetate in aetatem non (i.e., nullo unquam tempore futuro) impunis erit.
John Gill
16:5 Every one that is proud in heart is an abomination to the Lord,.... Though he may dissemble his pride, and not discover it in his looks, by his words and gestures; yet the Lord sees and knows the heart, the naughtiness of it, and the pride that is in it: and only a proud look, but a proud heart, is abominable to him: everyone that is so arrogant as to arraign the decrees of God, and quarrel with him about them, to whom the apostle says, "Nay, but, O man", O proud vain man, "who art thou, that repliest against God?" Rom 9:19; every proud Pharisee, that trusts in himself that he is righteous, and despises others, that justifies himself before men, is an abomination in the sight of God, Lk 18:9; particularly antichrist, who has not only a proud look, a look more stout than his fellows, but a proud heart; exalts himself above all that is called God; and not only speaks big words against the most High, but has it in his heart to change times and laws; and proudly imagines he shall always continue in his grandeur and prosperity, Dan 7:25;
though hand join in hand, he shall not be unpunished; though he endeavours with both hands, with all his might and main, to secure himself and prevent his ruin, he shall not be able to do it; though he enters into confederacy with, and calls in the kings of the earth to his assistance, it will be of no avail, both he and they shall be destroyed; or out of hand, immediately, his destruction will come upon him, Rev_ 16:14; See Gill on Prov 11:21; The Targum is,
"from evil he shall not be cleared;''
and the Syriac version,
"he that stretcheth out his hand against his neighbour shall not be cleared from evil.''
Robert Jamieson, A. R. Fausset and David Brown
16:5 (Compare Prov 3:32).
16:616:6: Որ խնդրէ զՏէր՝ գտցէ զգիտութիւն արդարութեամբ հանդերձ. եւ որ ուղղութեամբ խնդրեն զնա՝ գտցե՛ն զխաղաղութիւն։
6 Ով փնտռում է Տիրոջը, նա գիտութիւն կը գտնի՝ արդարութեամբ հանդերձ, եւ ովքեր ուղիղ սրտով փնտռեն նրան, խաղաղութիւն կը գտնեն:
6 Ողորմութեամբ եւ ճշմարտութեամբ անօրէնութիւնը կը քաւուի Ու Տէրոջը վախովը մարդ չարութենէ կը հեռանայ։
Որ խնդրէ զՏէր` գտցէ զգիտութիւն արդարութեամբ հանդերձ, եւ որ ուղղութեամբն խնդրեն զնա` գտցեն զխաղաղութիւն:

16:6: Որ խնդրէ զՏէր՝ գտցէ զգիտութիւն արդարութեամբ հանդերձ. եւ որ ուղղութեամբ խնդրեն զնա՝ գտցե՛ն զխաղաղութիւն։
6 Ով փնտռում է Տիրոջը, նա գիտութիւն կը գտնի՝ արդարութեամբ հանդերձ, եւ ովքեր ուղիղ սրտով փնտռեն նրան, խաղաղութիւն կը գտնեն:
6 Ողորմութեամբ եւ ճշմարտութեամբ անօրէնութիւնը կը քաւուի Ու Տէրոջը վախովը մարդ չարութենէ կը հեռանայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 Милосердием и правдою очищается грех, и страх Господень отводит от зла.
16:10 μαντεῖον μαντειον in; on χείλεσιν χειλος lip; shore βασιλέως βασιλευς monarch; king ἐν εν in δὲ δε though; while κρίσει κρισις decision; judgment οὐ ου not μὴ μη not πλανηθῇ πλαναω mislead; wander τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him
16:6 בְּ bᵊ בְּ in חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty וֶ֭ ˈwe וְ and אֱמֶת ʔᵉmˌeṯ אֶמֶת trustworthiness יְכֻפַּ֣ר yᵊḵuppˈar כפר cover עָוֹ֑ן ʕāwˈōn עָוֹן sin וּ û וְ and בְ vᵊ בְּ in יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH ס֣וּר sˈûr סור turn aside מֵ mē מִן from רָֽע׃ rˈāʕ רַע evil
16:6. misericordia et veritate redimitur iniquitas et in timore Domini declinatur a maloBy mercy and truth iniquity is redeemed; and by the fear of the Lord men depart from evil.
6. By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.
16:6. By mercy and truth, iniquity is redeemed. And by the fear of the Lord, one turns away from evil.
16:6. By mercy and truth iniquity is purged: and by the fear of the LORD [men] depart from evil.
By mercy and truth iniquity is purged: and by the fear of the LORD [men] depart from evil:

16:6 Милосердием и правдою очищается грех, и страх Господень отводит от зла.
16:10
μαντεῖον μαντειον in; on
χείλεσιν χειλος lip; shore
βασιλέως βασιλευς monarch; king
ἐν εν in
δὲ δε though; while
κρίσει κρισις decision; judgment
οὐ ου not
μὴ μη not
πλανηθῇ πλαναω mislead; wander
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
16:6
בְּ bᵊ בְּ in
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
וֶ֭ ˈwe וְ and
אֱמֶת ʔᵉmˌeṯ אֶמֶת trustworthiness
יְכֻפַּ֣ר yᵊḵuppˈar כפר cover
עָוֹ֑ן ʕāwˈōn עָוֹן sin
וּ û וְ and
בְ vᵊ בְּ in
יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
ס֣וּר sˈûr סור turn aside
מֵ מִן from
רָֽע׃ rˈāʕ רַע evil
16:6. misericordia et veritate redimitur iniquitas et in timore Domini declinatur a malo
By mercy and truth iniquity is redeemed; and by the fear of the Lord men depart from evil.
16:6. By mercy and truth, iniquity is redeemed. And by the fear of the Lord, one turns away from evil.
16:6. By mercy and truth iniquity is purged: and by the fear of the LORD [men] depart from evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.
See here, 1. How the guilt of sin is taken away from us--by the mercy and truth of God, mercy in promising, truth in performing, the mercy and truth which kiss each other in Jesus Christ the Mediator--by the covenant of grace, in which mercy and truth shine so brightly--by our mercy and truth, as the condition of the pardon and a necessary qualification for it--by these, and not by the legal sacrifices, Mic. vi. 7, 8. 2. How the power of sin is broken in us. By the principles of mercy and truth commanding in us the corrupt inclinations are purged out (so we may take the former part); however, by the fear of the Lord, and the influence of that fear, men depart from evil; those will not dare to sin against God who keep up in their minds a holy dread and reverence of him.
Adam Clarke: Commentary on the Bible - 1831
16:6: By mercy and truth iniquity is purged - This may be misunderstood, as if a man, by showing mercy and acting according to truth, could atone for his own iniquity. The Hebrew text is not ambiguous: בחסד ואמת יכפר עון bechesed veemeth yechapper avon; "By mercy and truth he shall atone for iniquity." He - God, by his mercy, in sending his son Jesus into the world, - "shall make an atonement for iniquity" according to his truth - the word which he declared by his holy prophets since the world began. Or, if we retain the present version, and follow the points in יכפר yecuppar, reading "iniquity is purged" or "atoned for," the sense is unexceptionable, as we refer the mercy and the truth to God. But what an awful comment is that of Don Calmet, in which he expresses, not only his own opinion, but the staple doctrine of his own Church, the Romish! The reader shall have his own words: "'L'iniquite se rachete par la misericorde et la verite.' On expie ses pechez par des oeuvres de misericorde envers le prochein; par la clemence, par la douceur, par compassion, par les aumones: et par la verite-par la fidelity, la bonne foi, la droiture, requite dans le commerce. Voyez Pro 3:3, Pro 14:22, Pro 20:28." "'Iniquity is redeemed by mercy and truth.' We expiate our sins by works of mercy towards our neighbor; by clemency, by kindness, by compassion, and by alms: and by truth - by fidelity, by trustworthiness, by uprightness, by equity in commerce." If this be so, why was Jesus incarnated? Why his agony and bloody sweat, his cross and passion, his death and burial, his resurrection and ascension? Was it only to supply a sufficient portion of merit for those who had neglected to make a fund for themselves? Is the guilt of sin so small in the sight of Divine justice, that a man can atone for it by manifesting good dispositions towards his neighbors, by giving some alms, and not doing those things for which he might be hanged? Why then did God make such a mighty matter of the redemption of the world? Why send his Son at all? An angel would have been more than sufficient; yea, even a sinner who had been converted by his own compassion, alms-deeds, etc., would have been sufficient. And is not this the very doctrine of this most awfully fallen and corrupt Church? Has she not provided a fund of merit in her saints, of what was more than requisite for themselves that it might be given, or sold out, to those who had not enough of their own? Now such is the doctrine of the Romish Church - grossly absurd, and destructively iniquitous! And because men cannot believe this, cannot believe these monstrosities, that Church will burn them to ashes. Ruthless Church! degenerated, fallen, corrupt, and corrupting! once a praise now a curse, in the earth. Thank the blessed God, whose blood alone can expiate sin, that he has a Church upon the earth; and that the Romish is not the Catholic Church; and that it has not that political power by which it would subdue all things to itself.
Albert Barnes: Notes on the Bible - 1834
16:6: Compare Pro 15:8. "By mercy and truth," not by sacrifices and burnt-offerings, "iniquity is purged, atoned for, expiated." The teaching is the same as that of the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: mercy: Pro 20:28; Psa 85:10; Dan 4:27; Mic 7:18-20; Luk 11:41; Joh 15:2; Act 15:9; Pe1 1:22
by the: Pro 8:13, Pro 14:16, Pro 14:27; Gen 20:11; Neh 5:9, Neh 5:15; Job 1:1-8, Job 28:28; Co2 7:1; Eph 5:21
Carl Friedrich Keil and Franz Delitzsch
16:6
6 By love and truth is iniquity expiated,
And through the fear of Jahve one escapes from evil -
literally, there comes (as the effect of it) the escaping of evil (סוּר, n. actionis, as Prov 13:19), or rather, since the evil here comes into view as to its consequences (Prov 14:27; Prov 15:24), this, that one escapes evil. By חסד ואמת are here meant, not the χάρις καὶ ἀλήθεια of God (Bertheau), but, like Prov 20:28, Is 39:8, love and faithfulness in the relation of men to one another. The ב is both times that of the mediating cause. Or is it said neither by what means one may attain the expiation of his sins, nor how he may attain to the escaping from evil, but much rather wherein the true reverence for Jahve, and wherein the right expiation of sin, consist? Thus von Hofmann, Schriftbew. i. 595. But the ב of בחסד is not different from that of בּזאת, Is 27:9. It is true that the article of justification is falsified if good works enter as causa meritoria into the act of justification, but we of the evangelical school teach that the fides qu justificat is indeed inoperative, but not the fides quae justificat, and we cannot expect of the O.T. that it should everywhere distinguish with Pauline precision what even James will not or cannot distinguish. As the law of sacrifice designates the victim united with the blood in the most definite manner, but sometimes also the whole transaction in the offering of sacrifice even to the priestly feast as serving לכפּר, Lev 10:17, so it also happens in the general region of ethics: the objective ground of reconciliation is the decree of God, to which the blood in the typical offering points, and man is a partaker of this reconciliation, when he accepts, in penitence and in faith, the offered mercy of God; but this acceptance would be a self-deception, if it meant that the blotting out of the guilt of sin could be obtained in the way of imputation without the immediate following thereupon of a blotting of it out in the way of sanctification; and therefore the Scriptures also ascribe to good works a share in the expiation of sin in a wider sense - namely, as the proofs of thankful (Lk 7:47) and compassionate love (vid., at Prov 10:2), as this proverb of love and truth, herein according with the words of the prophets, as Hos 6:6; Mic 6:6-8. He who is conscious of this, that he is a sinner, deeply guilty before God, who cannot stand before Him if He did not deal with him in mercy instead of justice, according to the purpose of His grace, cannot trust to this mercy if he is not zealous, in his relations to his fellow-men, to practise love and truth; and in view of the fifth petition of the Lord's Prayer, and of the parable of the unmerciful steward rightly understood, it may be said that the love which covers the sins, Prov 10:12, of a neighbour, has, in regard to our own sins, a covering or atoning influence, of "blessed are the merciful, for they shall obtain mercy." That "love and truth" are meant of virtues practised from religious motives, 6b shows; for, according to this line, by the fear of Jahve one escapes evil. The fear of Jahve is subjection to the God of revelation, and a falling in with the revealed plan of salvation.
Geneva 1599
16:6 By (d) mercy and truth iniquity is purged: and by the fear of the LORD [men] depart from evil.
(d) Their upright and repenting life will be a token that their sins are forgiven.
John Gill
16:6 By mercy and truth iniquity is purged,.... Or "expiated" (d), and atoned for: not by the mercy and truth of men; not by alms deeds or showing mercy to the poor; nor by speaking truth and keeping promises, and doing justice between man and man; for, though these are duties to be performed, they will not atone for sin; and may be done by persons destitute of the grace of God, and whose iniquities are not purged or pardoned: but by the mercy and truth of God; through his "mercy", in sending Christ to be the propitiation for sin; and through his "truth", in fulfilling his promises concerning Christ; and particularly concerning pardon on the foot of his sacrifice and satisfaction, where mercy and truth have met together: or through the grace and truth come by Jesus Christ; or through his atoning sacrifice, by which he has finished transgression, made an end of sin, and made reconciliation for iniquity; in which there is a rich display of his own and of his father's grace and mercy, truth and faithfulness;
and by the fear of the Lord men depart from evil; having that put into their hearts, and excited and influenced by the grace and goodness of God, men are engaged to abstain from evil, and the appearance of it; it teaches them to deny ungodliness and worldly lusts, and to live soberly and godly in this world.
(d) "expiabitur", Montanus, Vatablus; "expiatur", Tigurine version, Mercerus, Junius & Tremellius, Piscator, Gejerus, Michaelis, Schultens.
John Wesley
16:6 By mercy - By a merciful and just and faithful frame of heart and course of life. Is purged - As they qualify a man to offer up acceptable prayers to God for the pardon of his sins. By fear - By a filial reverence unto God. Depart - They are kept from abusing pardoning mercy, and from returning to folly or wickedness.
Robert Jamieson, A. R. Fausset and David Brown
16:6 By mercy and truth--that is, God's (Ps 85:10); He effects the atonement, or covering of sin; and the principles of true piety incline men to depart from evil; or, "mercy" and "truth" may be man's, indicative of the gracious tempers which work instrumentally in procuring pardon.
purged--expiated (as in Lev 16:33; Is 27:9, Hebrew).
16:716:7: Զի ամենայն գործք Աստուծոյ արդարութեամբ են. ամպարիշտ պահի աւուր չարի[8088]։ [8088] Ոսկան. Պահի յաւուր չարի։
7 Աստծու բոլոր գործերը արդարութեամբ են արուած, ամբարիշտն էլ պահւում է չար օրուայ համար:
7 Երբ Տէրը մարդուն ճամբաներուն հաճի, Մինչեւ անգամ անոր թշնամիները կը հաշտեցնէ անոր հետ։
Զի ամենայն գործք Աստուծոյ արդարութեամբ են. ամպարիշտ պահի աւուր չարի:

16:7: Զի ամենայն գործք Աստուծոյ արդարութեամբ են. ամպարիշտ պահի աւուր չարի[8088]։
[8088] Ոսկան. Պահի յաւուր չարի։
7 Աստծու բոլոր գործերը արդարութեամբ են արուած, ամբարիշտն էլ պահւում է չար օրուայ համար:
7 Երբ Տէրը մարդուն ճամբաներուն հաճի, Մինչեւ անգամ անոր թշնամիները կը հաշտեցնէ անոր հետ։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 Когда Господу угодны пути человека, Он и врагов его примиряет с ним.
16:11 ῥοπὴ ροπη yoke δικαιοσύνη δικαιοσυνη rightness; right standing παρὰ παρα from; by κυρίῳ κυριος lord; master τὰ ο the δὲ δε though; while ἔργα εργον work αὐτοῦ αυτος he; him στάθμια σταθμιον right; just
16:7 בִּ bi בְּ in רְצֹ֣ות rᵊṣˈôṯ רצה like יְ֭הוָה [ˈyhwāh] יְהוָה YHWH דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way אִ֑ישׁ ʔˈîš אִישׁ man גַּם־ gam- גַּם even אֹ֝ויְבָ֗יו ˈʔôyᵊvˈāʸw איב be hostile יַשְׁלִ֥ם yašlˌim שׁלם be complete אִתֹּֽו׃ ʔittˈô אֵת together with
16:7. cum placuerint Domino viae hominis inimicos quoque eius convertet ad pacemWhen the ways of man shall please the Lord, he will convert even his enemies to peace.
7. When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.
16:7. When the ways of man will please the Lord, he will convert even his enemies to peace.
16:7. When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.
When a man' s ways please the LORD, he maketh even his enemies to be at peace with him:

16:7 Когда Господу угодны пути человека, Он и врагов его примиряет с ним.
16:11
ῥοπὴ ροπη yoke
δικαιοσύνη δικαιοσυνη rightness; right standing
παρὰ παρα from; by
κυρίῳ κυριος lord; master
τὰ ο the
δὲ δε though; while
ἔργα εργον work
αὐτοῦ αυτος he; him
στάθμια σταθμιον right; just
16:7
בִּ bi בְּ in
רְצֹ֣ות rᵊṣˈôṯ רצה like
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way
אִ֑ישׁ ʔˈîš אִישׁ man
גַּם־ gam- גַּם even
אֹ֝ויְבָ֗יו ˈʔôyᵊvˈāʸw איב be hostile
יַשְׁלִ֥ם yašlˌim שׁלם be complete
אִתֹּֽו׃ ʔittˈô אֵת together with
16:7. cum placuerint Domino viae hominis inimicos quoque eius convertet ad pacem
When the ways of man shall please the Lord, he will convert even his enemies to peace.
16:7. When the ways of man will please the Lord, he will convert even his enemies to peace.
16:7. When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 When a man's ways please the LORD, he maketh even his enemies to be at peace with him.
Note, 1. God can turn foes into friends when he pleases. He that has all hearts in his hand has access to men's spirits and power over them, working insensibly, but irresistibly upon them, can make a man's enemies to be at peace with him, can change their minds, or force them into a feigned submission. He can slay all enemies, and bring those together that were at the greatest distance from each other. 2. He will do it for us when we please him. If we make it our care to be reconciled to God, and to keep ourselves in his love, he will incline those that have been envious towards us, and vexatious to us, to entertain a good opinion of us and to become our friends. God made Esau to be at peace with Jacob, Abimelech with Isaac, and David's enemies to court his favour and desire a league with Israel. The image of God appearing upon the righteous, and his particular lovingkindness to them, are enough to recommend them to the respect of all, even of those that have been most prejudiced against them.
Adam Clarke: Commentary on the Bible - 1831
16:7: When a man's ways please the Lord - God is the guardian and defense of all that fear and love him; and it is truly astonishing to see how wondrously God works in their behalf, raising them up friends, and turning their enemies into friends.
Albert Barnes: Notes on the Bible - 1834
16:7: Goodness has power to charm and win even enemies to itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: please: Psa 69:31; Rom 8:31; Phi 4:18; Col 1:10, Col 3:20; Heb 13:21; Jo1 3:22
he: Gen 27:41, Gen 32:6, Gen 32:7, Gen 32:28, Gen 33:4; Jer 15:11; Act 9:1, Act 9:2, Act 9:19, Act 9:20
Carl Friedrich Keil and Franz Delitzsch
16:7
7 If Jahve has pleasure in the ways of a man,
He reconciles even his enemies to him -
properly (for השׁלים is here the causative of the transitive, Josh 10:1): He brings it about that they conclude peace with him. If God has pleasure in the ways of a man, i.e., in the designs which he prosecutes, and in the means which he employs, he shows, by the great consequences which flow from his endeavours, that, even as his enemies also acknowledge, God is with him (e.g., Gen 26:27.), so that they, vanquished in heart (e.g., 2Kings 19:9.), abandon their hostile position, and become his friends. For if it is manifest that God makes Himself known, bestowing blessings on a man, there lies in this a power of conviction which disarms his most bitter opponents, excepting only those who have in selfishness hardened themselves.
John Gill
16:7 When a man's ways please the Lord,.... As they do when a man walks according to the rule of his word; when he walks as he has Christ for an example; when he walks after the Spirit, and not after the flesh; when he walks by faith, and does all he does in faith; without which it is impossible to please God, Heb 11:6; and when all his ways and actions are directed to the glory of God;
he maketh even his enemies to be at peace with him; as Abimelech with Isaac, Esau with Jacob; and the enemies of the church and people of God with then, in the latter day, Rev_ 3:9.
Robert Jamieson, A. R. Fausset and David Brown
16:7 Persecutions, of course, excepted.
16:816:8: Լա՛ւ է սակաւիկ ինչ առնուլ երկիւղիւ Տեառն. քան զգանձս մեծամեծս ամպարշտութեամբ[8089]։ [8089] Ոսկան. Լաւ է սակաւ ինչ։
8 Լաւ է քիչ վերցնել՝ Տիրոջ երկիւղով, քան թէ մեծ գանձեր՝ ամբարշտութեամբ:
8 Աղէկ է քիչ բան արդարութեամբ Քան թէ մեծ եկամուտներ՝ անիրաւութեամբ։
Լաւ է սակաւիկ ինչ առնուլ երկիւղիւ Տեառն``, քան զգանձս մեծամեծս ամպարշտութեամբ:

16:8: Լա՛ւ է սակաւիկ ինչ առնուլ երկիւղիւ Տեառն. քան զգանձս մեծամեծս ամպարշտութեամբ[8089]։
[8089] Ոսկան. Լաւ է սակաւ ինչ։
8 Լաւ է քիչ վերցնել՝ Տիրոջ երկիւղով, քան թէ մեծ գանձեր՝ ամբարշտութեամբ:
8 Աղէկ է քիչ բան արդարութեամբ Քան թէ մեծ եկամուտներ՝ անիրաւութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 Лучше немногое с правдою, нежели множество прибытков с неправдою.
16:12 βδέλυγμα βδελυγμα abomination βασιλεῖ βασιλευς monarch; king ὁ ο the ποιῶν ποιεω do; make κακά κακος bad; ugly μετὰ μετα with; amid γὰρ γαρ for δικαιοσύνης δικαιοσυνη rightness; right standing ἑτοιμάζεται ετοιμαζω prepare θρόνος θρονος throne ἀρχῆς αρχη origin; beginning
16:8 טֹוב־ ṭôv- טֹוב good מְ֭עַט ˈmʕaṭ מְעַט little בִּ bi בְּ in צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude תְּ֝בוּאֹ֗ות ˈtᵊvûʔˈôṯ תְּבוּאָה yield בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
16:8. melius est parum cum iustitia quam multi fructus cum iniquitateBetter is a little with justice, than great revenues with iniquity.
8. Better is a little with righteousness than great revenues with injustice.
16:8. Better is a little with justice, than many fruits with iniquity.
16:8. Better [is] a little with righteousness than great revenues without right.
Better [is] a little with righteousness than great revenues without right:

16:8 Лучше немногое с правдою, нежели множество прибытков с неправдою.
16:12
βδέλυγμα βδελυγμα abomination
βασιλεῖ βασιλευς monarch; king
ο the
ποιῶν ποιεω do; make
κακά κακος bad; ugly
μετὰ μετα with; amid
γὰρ γαρ for
δικαιοσύνης δικαιοσυνη rightness; right standing
ἑτοιμάζεται ετοιμαζω prepare
θρόνος θρονος throne
ἀρχῆς αρχη origin; beginning
16:8
טֹוב־ ṭôv- טֹוב good
מְ֭עַט ˈmʕaṭ מְעַט little
בִּ bi בְּ in
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
מֵ מִן from
רֹ֥ב rˌōv רֹב multitude
תְּ֝בוּאֹ֗ות ˈtᵊvûʔˈôṯ תְּבוּאָה yield
בְּ bᵊ בְּ in
לֹ֣א lˈō לֹא not
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
16:8. melius est parum cum iustitia quam multi fructus cum iniquitate
Better is a little with justice, than great revenues with iniquity.
16:8. Better is a little with justice, than many fruits with iniquity.
16:8. Better [is] a little with righteousness than great revenues without right.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Better is a little with righteousness than great revenues without right.
Here, 1. It is supposed that an honest good man may have but a little of the wealth of this world (all the righteous are not rich),--that a man may have but little, and yet may be honest (though poverty is a temptation to dishonesty, ch. xxx. 9, yet not an invincible one),--and that a man may grow rich, for a while, by fraud and oppression, may have great revenues, and those got and kept without right, may have no good title to them nor make any good use of them. 2. It is maintained that a small estate, honestly come by, which a man is content with, enjoys comfortably, serves God with cheerfully, and puts to a right use, is much better and more valuable than a great estate ill-got, and then ill-kept or ill-spent. It carries with it more inward satisfaction, a better reputation with all that are wise and good; it will last longer, and will turn to a better account in the great day, when men will be judged, not according to what they had, but what they did.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: is: Pro 15:16; Psa 37:16; Ti1 6:6-9
great: Pro 21:6, Pro 21:7; Jer 17:11; Mic 6:10
Carl Friedrich Keil and Franz Delitzsch
16:8
Five proverbs of the king, together with three of righteousness in action and conduct:
8 Better is a little with righteousness,
Than rich revenues with unrighteousness.
The cogn. proverb Prov 15:16 commences similarly. Of רב תּבוּאות, multitude or greatness of income, vid., Prov 14:4 : "unrighteous wealth profits not." The possessor of it is not truly happy, for sin cleaves to it, which troubles the heart (conscience), and because the enjoyment which it affords is troubled by the curses of those who are injured, and by the sighs of the oppressed. Above all other gains rises ἡ εὐσέβεια μετ ̓ αὐταρκείας (Ti1 6:6).
John Gill
16:8 Better is a little with righteousness,.... Gotten in a righteous way, held by a righteous claim, used in a righteous manner, attended with a life of righteousness and holiness; and also along with an interest in the righteousness of Christ, which renders acceptable unto God, yields peace and comfort, and entitles to eternal glory and happiness. A truly righteous man may have but little of this world's goods; but his small pittance is better
than great revenues without right; obtained in an unjust way; detained from the right owner of them, and used in an unrighteous manner, in a course of sin and wickedness: or, "without judgment" (e); how to make use of them aright, and without a righteousness that will justify them at the day of judgment; See Gill on Prov 15:16. A little the true church of Christ enjoys in the wilderness; having Christ and his grace, Christ and his righteousness, is better than all the revenues of the church of Rome gotten by the unlawful methods they are; and which, in one hour will come to nought, Rev_ 18:17.
(e) "absque judicio", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
16:8 (Compare Prov 15:6, Prov 15:16-17).
16:916:9: Սիրտ առն խորհեսցի զիրաւունս, զի յԱստուծոյ ուղղեսցին գնացք նորա։
9 Մարդու սիրտը պիտի խորհի իրաւունքի մասին, որպէսզի Աստուած էլ ուղղի նրա ընթացքը:
9 Մարդուն սիրտը իր ճամբան կը հնարէ, Բայց Տէրը կ’ուղղէ անոր քայլերը։
Սիրտ առն խորհեսցի [234]զիրաւունս, զի յԱստուծոյ`` ուղղեսցին գնացք նորա:

16:9: Սիրտ առն խորհեսցի զիրաւունս, զի յԱստուծոյ ուղղեսցին գնացք նորա։
9 Մարդու սիրտը պիտի խորհի իրաւունքի մասին, որպէսզի Աստուած էլ ուղղի նրա ընթացքը:
9 Մարդուն սիրտը իր ճամբան կը հնարէ, Բայց Տէրը կ’ուղղէ անոր քայլերը։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 Сердце человека обдумывает свой путь, но Господь управляет шествием его.
16:13 δεκτὰ δεκτος acceptable βασιλεῖ βασιλευς monarch; king χείλη χειλος lip; shore δίκαια δικαιος right; just λόγους λογος word; log δὲ δε though; while ὀρθοὺς ορθος upright; normal ἀγαπᾷ αγαπαω love
16:9 לֵ֣ב lˈēv לֵב heart אָ֭דָם ˈʔāḏām אָדָם human, mankind יְחַשֵּׁ֣ב yᵊḥaššˈēv חשׁב account דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וַֽ֝ ˈwˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH יָכִ֥ין yāḵˌîn כון be firm צַעֲדֹֽו׃ ṣaʕᵃḏˈô צַעַד marching
16:9. cor hominis disponet viam suam sed Domini est dirigere gressus eiusThe heart of man disposeth his way: but the Lord must direct his steps.
9. A man’s heart deviseth his way: but the LORD directeth his steps.
16:9. The heart of man disposes his way. But it is for Lord to direct his steps.
16:9. A man’s heart deviseth his way: but the LORD directeth his steps.
A man' s heart deviseth his way: but the LORD directeth his steps:

16:9 Сердце человека обдумывает свой путь, но Господь управляет шествием его.
16:13
δεκτὰ δεκτος acceptable
βασιλεῖ βασιλευς monarch; king
χείλη χειλος lip; shore
δίκαια δικαιος right; just
λόγους λογος word; log
δὲ δε though; while
ὀρθοὺς ορθος upright; normal
ἀγαπᾷ αγαπαω love
16:9
לֵ֣ב lˈēv לֵב heart
אָ֭דָם ˈʔāḏām אָדָם human, mankind
יְחַשֵּׁ֣ב yᵊḥaššˈēv חשׁב account
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
וַֽ֝ ˈwˈa וְ and
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
יָכִ֥ין yāḵˌîn כון be firm
צַעֲדֹֽו׃ ṣaʕᵃḏˈô צַעַד marching
16:9. cor hominis disponet viam suam sed Domini est dirigere gressus eius
The heart of man disposeth his way: but the Lord must direct his steps.
16:9. The heart of man disposes his way. But it is for Lord to direct his steps.
16:9. A man’s heart deviseth his way: but the LORD directeth his steps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 A man's heart deviseth his way: but the LORD directeth his steps.
Man is here represented to us, 1. As a reasonable creature, that has the faculty of contriving for himself: His heart devises his way, designs an end, and projects ways and means leading to that end, which the inferior creatures, who are governed by sense and natural instinct, cannot do. The more shame for him if he do not devise the way how to please God and provide for his everlasting state. 2. But as a depending creature, that is subject to the direction and dominion of his Maker. If men devise their way, so as to make God's glory their end and his will their rule, they may expect that he will direct their steps by his Spirit and grace, so that they shall not miss their way nor come short of their end. But let men devise their worldly affairs ever so politely, and with ever so great a probability of success, yet God has the ordering of the event, and sometimes directs their steps to that which they least intended. The design of this is to teach us to say, If the Lord will, we shall live and do this or that (Jam. iv. 14, 15), and to have our eye to God, not only in the great turns of our lives, but in every step we take. Lord, direct my way, 1 Thess. iii. 11.
Adam Clarke: Commentary on the Bible - 1831
16:9: A man's heart deviseth his way - This is precisely the same sentiment as that contained in the first verse, on the true meaning of which so much has been already said.
Albert Barnes: Notes on the Bible - 1834
16:9: Deviseth his way - i. e., Thinks it out with anxious care; yet it is the Lord and He only who directs the steps. Compare Pro 16:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: Pro 16:1, Pro 19:21, Pro 20:24, Pro 21:30; Psa 37:23; Isa 46:10; Jer 10:23
Proverbs 16:10
Carl Friedrich Keil and Franz Delitzsch
16:9
9 The heart of man deviseth his way;
But Jahve directeth his steps.
Similar to this is the German proverb: "Der Mensch denkt, Gott lenkt" [= our "man proposes, God disposes"], and the Arabic el-‛abd (העבד = man) judebbir wallah juḳaddir; Latin, homo proponit, Deus disponit; for, as Hitzig rightly remarks, 9b means, not that God maketh his steps firm (Venet., Luther, Umbreit, Bertheau, Elster), but that He gives direction to him (Jerome, dirigere). Man deliberates here and there (חשּׁב, intens. of חשׁב, to calculate, reflect) how he will begin and carry on this or that; but his short-sightedness leaves much out of view which God sees; his calculation does not comprehend many contingencies which God disposes of and man cannot foresee. The result and issue are thus of God, and the best is, that in all his deliberations one should give himself up without self-confidence and arrogance to the guidance of God, that one should do his duty and leave the rest, with humility and confidence, to God.
Geneva 1599
16:9 A (e) man's heart deviseth his way: but the LORD directeth his steps.
(e) He shows the folly of man who thinks that his ways are in his own hand, and yet is not able to move one foot unless God gives force.
John Gill
16:9 A man's heart deviseth his way,.... This is to be understood, not of a wicked man, in whose heart is frowardness, and who devises mischief and evil imaginations continually, Prov 6:14; for such are an abomination to the Lord; nor will he direct their goings, or prosper and succeed them in their ways: but of a good man, or righteous man, as Aben Ezra; who thinks of the way in which he should go, and desires to walk in a right way, as Jarchi; and who is influenced by the Spirit and grace of God to think and act in this manner; for otherwise the way of man is not in himself; it is not of his own devising and finding out; nor is his disposition to walk in it of himself; and it is only such a man, a good man, whose steps are ordered by the Lord, as follows; see Jer 10:23;
but the Lord directeth his steps: to go right on, and not turn to the right hand or the left; and to walk safely and surely, through a variety of troubles and difficulties, to his kingdom and glory.
John Wesley
16:9 Deviseth - Proposes what he will do. Directeth - Over - rules and disposes all his designs and actions.
Robert Jamieson, A. R. Fausset and David Brown
16:9 (Compare Prov 16:3).
directeth--establisheth.
16:1016:10: Մարգարէութիւն է ՚ի շրթունս թագաւորի, եւ ՚ի դատաստանի մի՛ մոլորեսցի բերան նորա[8090]։ [8090] Ոմանք. Մարգարէութիւն է ՚ի շր՛՛։
10 Թագաւորի շուրթերին մարգարէական պատգամ կայ, եւ նրա բերանը չի սխալուի դատաստանի ժամանակ:
10 Թագաւորին շրթունքներուն վրայ աստուածային ներշնչում կայ Եւ անոր բերանը դատաստանի մէջ չի սխալիր։
Մարգարէութիւն է ի շրթունս թագաւորի, եւ ի դատաստանի մի՛ մոլորեսցի բերան նորա:

16:10: Մարգարէութիւն է ՚ի շրթունս թագաւորի, եւ ՚ի դատաստանի մի՛ մոլորեսցի բերան նորա[8090]։
[8090] Ոմանք. Մարգարէութիւն է ՚ի շր՛՛։
10 Թագաւորի շուրթերին մարգարէական պատգամ կայ, եւ նրա բերանը չի սխալուի դատաստանի ժամանակ:
10 Թագաւորին շրթունքներուն վրայ աստուածային ներշնչում կայ Եւ անոր բերանը դատաստանի մէջ չի սխալիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 В устах царя слово вдохновенное; уста его не должны погрешать на суде.
16:14 θυμὸς θυμος provocation; temper βασιλέως βασιλευς monarch; king ἄγγελος αγγελος messenger θανάτου θανατος death ἀνὴρ ανηρ man; husband δὲ δε though; while σοφὸς σοφος wise ἐξιλάσεται εξιλασκομαι he; him
16:10 קֶ֤סֶם׀ qˈesem קֶסֶם divination עַֽל־ ʕˈal- עַל upon שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king בְּ֝ ˈbᵊ בְּ in מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice לֹ֣א lˈō לֹא not יִמְעַל־ yimʕal- מעל be unfaithful פִּֽיו׃ pˈiʸw פֶּה mouth
16:10. divinatio in labiis regis in iudicio non errabit os eiusDivination is in the lips of the king, his mouth shall not err in judgment.
10. A divine sentence is in the lips of the king: his mouth shall not transgress in judgment.
16:10. Foreknowledge is in the lips of the king. His mouth shall not err in judgment.
16:10. A divine sentence [is] in the lips of the king: his mouth transgresseth not in judgment.
A divine sentence [is] in the lips of the king: his mouth transgresseth not in judgment:

16:10 В устах царя слово вдохновенное; уста его не должны погрешать на суде.
16:14
θυμὸς θυμος provocation; temper
βασιλέως βασιλευς monarch; king
ἄγγελος αγγελος messenger
θανάτου θανατος death
ἀνὴρ ανηρ man; husband
δὲ δε though; while
σοφὸς σοφος wise
ἐξιλάσεται εξιλασκομαι he; him
16:10
קֶ֤סֶם׀ qˈesem קֶסֶם divination
עַֽל־ ʕˈal- עַל upon
שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
בְּ֝ ˈbᵊ בְּ in
מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice
לֹ֣א lˈō לֹא not
יִמְעַל־ yimʕal- מעל be unfaithful
פִּֽיו׃ pˈiʸw פֶּה mouth
16:10. divinatio in labiis regis in iudicio non errabit os eius
Divination is in the lips of the king, his mouth shall not err in judgment.
16:10. Foreknowledge is in the lips of the king. His mouth shall not err in judgment.
16:10. A divine sentence [is] in the lips of the king: his mouth transgresseth not in judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-15: Идет ряд притчей политико-общественного содержания: преимущественно относительно царской власти. Царь здесь, как и в других местах книги Притчей (XX:28; XXI:1; XXV:5) представляется идеальной нравственной силой, воплощением и охранителем нравственного миропорядка, орудием Божественного мироуправления. Царю прямо усвояется вышеестественная, как бы пророческая способность и сила, евр.: gesem, греч.: μαντειον, Vulg.: divinatio, слав.: пророчество (ст. 10): как ставленник и представитель Бога на земле, царь теократический, в делах управления и суда изрекает бесспорные и выше сомнений стоящие решения (ср. 3: Цар. III:27: ).

В связи с этим замечается, что и все общественные отношения (напр., купля и продажа, должны быть проникнуты духом честности и справедливости (ст. 11, сн. XI:1). В ст. 12-13: - в первом с отрицательной стороны, а во втором с положительной - высказывается мысль о том, что царь есть непогрешимое мерило нравственной правоты, почему для него отвратительно всякое беззаконие, и он благоволит лишь к делающим правду и говорящим истину. Соответственно с тем, в ст. 14-15: характеризуется противоположное, то грозно карающее, то благоволительно-милующее отношение царя к явлениям зла и добра. Выражение "царский гнев - вестник смерти" (ст. 14) ближе всего объясняется из обычаев деспотических властителей Востока (ср. Есф VII:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Duties of Kings.
10 A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.
We wish this were always true as a proposition, and we ought to make it our prayer for kings, and all in authority, that a divine sentence may be in their lips, both in giving orders, that they may do that in wisdom, and in giving sentence, that they may do that in equity, both which are included in judgment, and that in neither their mouth may transgress, 1 Tim. ii. 1. But it is often otherwise; and therefore, 1. It may be read as a precept to the kings and judges of the earth to be wise and instructed. Let them be just, and rule in the fear of God; let them act with such wisdom and conscience that there may appear a holy divination in all they say or do, and that they are guided by principles supernatural: let not their mouths transgress in judgment, for the judgment is God's. 2. It may be taken as a promise to all good kings, that if they sincerely aim at God's glory, and seek direction from him, he will qualify them with wisdom and grace above others, in proportion to the eminency of their station and the trusts lodged in their hands. When Saul himself was made king God gave him another spirit. 3. It was true concerning Solomon who wrote this; he had extraordinary wisdom, pursuant to the promise God made him, See 1 Kings iii. 28.
Adam Clarke: Commentary on the Bible - 1831
16:10: A divine sentence - קסם kesem, "divination," as the margin has it. Is the meaning as follows? Though divination were applied to a righteous king's lips, to induce him to punish the innocent and spare the guilty, yet would not his lips transgress in judgment; so firmly attached is he to God, and so much is he under the Divine care and influence. Whatever judgment such a one pronounces, it may be considered as a decision from God.
Albert Barnes: Notes on the Bible - 1834
16:10: A divine sentence - See the margin, i. e., "soothsaying" in its darker aspect as contrasted with prophecy. The true oracle is to be sought, not from soothsayers and diviners, but "at the lips of the king," who is ideally the representative, the προφήτης prophē tē s of Yahweh, in His government of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: A divine sentence: Heb. Divination, Pro 16:12, Pro 16:13; Gen 44:5, Gen 44:15; Deu 17:18-20; Sa2 23:3, Sa2 23:4; Psa 45:6, Psa 45:7, Psa 72:1-4; Psa 99:4; Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6
transgresseth: Hos 10:4; Amo 5:7, Amo 6:12
Proverbs 16:11
Carl Friedrich Keil and Franz Delitzsch
16:10
10 Oracular decision (belongeth) to the lips of the king;
In the judgment his mouth should not err.
The first line is a noun clause: קסם, as subject, thus needs a distinctive accent, and that is here, after the rule of the sequence of accents, and manuscript authority (vid., Torath Emeth, p. 49), not Mehuppach legarme, as in our printed copies, but Dechi (קסם). Jerome's translation: Divinatio in labiis regis, in judicio non errabit os ejus, and yet more Luther's: "his mouth fails not in judgment," makes it appear as if the proverb meant that the king, in his official duties, was infallible; and Hitzig (Zckler agreeing), indeed, finds here expressed the infallibility of the theocratic king, and that as an actual testimony to be believed, not only is a mere political fiction, like the phrase, "the king can do no wrong." But while this political fiction is not strange even to the Israelitish law, according to which the king could not be brought before the judgment, that testimony is only a pure imagination. For as little as the N.T. teaches that the Pope, as the legitimate vicarius of Christ, is infallible, cum ex cathedra docet, so little does the O.T. that the theocratic king, who indeed was the legitimate vicarius Dei, was infallible in judicio ferendo. Yet Ewald maintains that the proverb teaches that the word of the king, when on the seat of justice, is an infallible oracle; but it dates from the first bright period of the strong uncorrupted kingdom in Israel. One may not forget, says Dchsel also, with von Gerlach, that these proverbs belong to the time of Solomon, before it had given to the throne sons of David who did evil before the Lord. Then it would fare ill for the truth of the proverb - the course of history would falsify it. But in fact this was never maintained in Israel. Of the idolizing flattering language in which, at the present day, rulers in the East are addressed, not a trace is found in the O.T. The kings were restrained by objective law and the recognised rights of the people. David showed, not merely to those who were about him, but also to the people at large, so many human weaknesses, that he certainly appeared by no means infallible; and Solomon distinguished himself, it is true, by rare kingly wisdom, but when he surrounded himself with the glory of an oriental potentate, and when Rehoboam began to assume the tone of a despot, there arose an unhallowed breach between the theocratic kingdom and the greatest portion of the people. The proverb, as Hitzig translates and expounds it: "a divine utterance rests on the lips of the king; in giving judgment his mouth deceives not," is both historically and dogmatically impossible. The choice of the word קסם (from קסם, R. קש קם, to make fast, to take an oath, to confirm by an oath, incantare, vid., at Is 3:2), which does not mean prediction (Luther), but speaking the truth, shows that 10a expresses, not what falls from the lips of the king in itself, but according to the judgment of the people: the people are wont to regard the utterances of the king as oracular, as they shouted in the circus at Caesarea of King Agrippa, designating his words as θεοῦ φωνὴ καὶ οὐκ ἀνθρώπων (Acts 12:22). Hence 10b supplies an earnest warning to the king, viz., that his mouth should not offend against righteousness, nor withhold it. לא ימעל is meant as warning (Umbreit, Bertheau), like לא תבא, Prov 22:24, and ב in מעל is here, as always, that of the object; at least this is more probable than that מעל stands without object, which is possible, and that ב designates the situation.
John Gill
16:10 A divine sentence is in the lips of the king,.... Or "divination" (f), as the word signifies; or what is like to divination, as Aben Ezra and Gersom interpret it (g). What be says is as an oracle, and should be strictly true. Some understand it of the sagacity and penetration of kings, as was in Solomon, and appeared in his judging the two harlots; but such is not to be found in kings in common: rather therefore this expresses and designs what should be, and not what is, in kings. These, as the kings of Israel, ought to have the book of God before them, and read in it, and judge and pronounce sentence in every case according to it; they should speak as the oracles of God; and, when they do, a divine sentence may be said to be in their lips. But it is best to understand this of the King of kings, of the King Messiah; into whose lips grace is poured, and from whence none but words of wisdom, grace, and truth, flow; who taught the way of God in truth; who had the word of God in his heart and in his month continually; and on whom the Spirit of wisdom without measure dwelt; and is the wisdom and word of God, as well as the power of God;
his mouth transgresseth not in judgment; this cannot be said of any earthly king; they ought not indeed to transgress in judgment with their mouths, but it is notorious that they too often do: could this be applied to kings in common, they would have a better claim to infallibility than the pope of Rome has. But this is true of Christ, the King of saints; who is a King that reigns in righteousness, and decrees judgment; sits upon his throne, to order and establish it with judgment: nor does his mouth ever transgress in judgment, or ever say, or he do, a wrong thing; his sceptre is a sceptre of righteousness.
(f) "divinatio", V. L. Pagninus, Montanus, Cocceius, Gejerus, Michaelis, Schultens. (g) So Vatablus, Mercerus, Piscator.
John Wesley
16:10 A divine sentence - Great sagacity and piercing judgment. Of the king - Of wise kings; who only are worthy of that name and office.
Robert Jamieson, A. R. Fausset and David Brown
16:10 The last clause depends on the first, expressing the importance of equity in decisions, so authoritative.
16:1116:11: Մէտ կշռոյ է արդարութիւն ՚ի Տեառնէ. եւ գործք նորա կշիռք արդարք[8091]։ [8091] Ոմանք. Մէտ կշռոց է։
11 Կշռաքարի արդարութիւնը Տիրոջից է. արդար նժարներ են նրա գործերը:
11 Ուղիղ կշռողը եւ կշիռքը Տէրոջն են, Պարկին մէջի բոլոր կշիռքի քարերը անոր գործն են։
[235]Մէտ կշռոց է արդարութիւն ի Տեառնէ, եւ գործք նորա կշիռք արդարք:

16:11: Մէտ կշռոյ է արդարութիւն ՚ի Տեառնէ. եւ գործք նորա կշիռք արդարք[8091]։
[8091] Ոմանք. Մէտ կշռոց է։
11 Կշռաքարի արդարութիւնը Տիրոջից է. արդար նժարներ են նրա գործերը:
11 Ուղիղ կշռողը եւ կշիռքը Տէրոջն են, Պարկին մէջի բոլոր կշիռքի քարերը անոր գործն են։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 Верные весы и весовые чаши от Господа; от Него же все гири в суме.
16:15 ἐν εν in φωτὶ φως light ζωῆς ζωη life; vitality υἱὸς υιος son βασιλέως βασιλευς monarch; king οἱ ο the δὲ δε though; while προσδεκτοὶ προσδεκτος he; him ὥσπερ ωσπερ just as νέφος νεφος cloud mass ὄψιμον οψιμος late
16:11 פֶּ֤לֶס׀ pˈeles פֶּלֶס indicator וּ û וְ and מֹאזְנֵ֣י mōzᵊnˈê מֹאזְנַיִם balances מִ֭שְׁפָּט ˈmišpāṭ מִשְׁפָּט justice לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH מַ֝עֲשֵׂ֗הוּ ˈmaʕᵃśˈēhû מַעֲשֶׂה deed כָּל־ kol- כֹּל whole אַבְנֵי־ ʔavnê- אֶבֶן stone כִֽיס׃ ḵˈîs כִּיס bag
16:11. pondus et statera iudicia Domini sunt et opera eius omnes lapides sacculiWeight and balance are judgments of the Lord: and his work all the weights of the bag.
11. A just balance and scales are the LORD’S: all the weights of the bag are his work.
16:11. Weights and scales are judgments of the Lord. And all the stones in the bag are his work.
16:11. A just weight and balance [are] the LORD’S: all the weights of the bag [are] his work.
A just weight and balance [are] the LORD' S: all the weights of the bag [are] his work:

16:11 Верные весы и весовые чаши от Господа; от Него же все гири в суме.
16:15
ἐν εν in
φωτὶ φως light
ζωῆς ζωη life; vitality
υἱὸς υιος son
βασιλέως βασιλευς monarch; king
οἱ ο the
δὲ δε though; while
προσδεκτοὶ προσδεκτος he; him
ὥσπερ ωσπερ just as
νέφος νεφος cloud mass
ὄψιμον οψιμος late
16:11
פֶּ֤לֶס׀ pˈeles פֶּלֶס indicator
וּ û וְ and
מֹאזְנֵ֣י mōzᵊnˈê מֹאזְנַיִם balances
מִ֭שְׁפָּט ˈmišpāṭ מִשְׁפָּט justice
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
מַ֝עֲשֵׂ֗הוּ ˈmaʕᵃśˈēhû מַעֲשֶׂה deed
כָּל־ kol- כֹּל whole
אַבְנֵי־ ʔavnê- אֶבֶן stone
כִֽיס׃ ḵˈîs כִּיס bag
16:11. pondus et statera iudicia Domini sunt et opera eius omnes lapides sacculi
Weight and balance are judgments of the Lord: and his work all the weights of the bag.
16:11. Weights and scales are judgments of the Lord. And all the stones in the bag are his work.
16:11. A just weight and balance [are] the LORD’S: all the weights of the bag [are] his work.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 A just weight and balance are the LORD's: all the weights of the bag are his work.
Note, 1. The administration of public justice by the magistrate is an ordinance of God; in it the scales are held, and ought to be held by a steady and impartial hand; and we ought to submit to it, for the Lord's sake, and to see his authority in that of the magistrate, Rom. xiii. 1; 1 Pet. ii. 13. 2. The observance of justice in commerce between man and man is likewise a divine appointment. He taught men discretion to make scales and weights for the adjusting of right exactly between buyer and seller, that neither may be wronged; and all other useful inventions for the preserving of right are from him. He has also appointed by his law that they be just. It is therefore a great affront to him, and to his government, to falsify, and so to do wrong under colour and pretence of doing right, which is wickedness in the place of judgment.
Adam Clarke: Commentary on the Bible - 1831
16:11: All the weights of the bag are his - Alluding, probably, to the standard weights laid up in a bag in the sanctuary, and to which all weights in common use in the land were to be referred, in order to ascertain whether they were just: but some think the allusion is to the weights carried about by merchants in their girdles, by which they weigh the money, silver and gold, that they take in exchange for their merchandise. As the Chinese take no coin but gold and silver by weight, they carry about with them a sort of small steelyard, by which they weigh those metals taken in exchange.
Albert Barnes: Notes on the Bible - 1834
16:11: See Pro 11:1 note. People are not to think that trade lies outside the divine law. God has commanded there also all that belongs to truth and right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: just: Pro 11:1, Pro 20:10, Pro 20:23; Lev 19:35, Lev 19:36; Deu 25:13-15; Eze 45:10; Hos 12:7; Amo 8:5; Mic 6:11
weight: Heb. stones
Proverbs 16:12
Carl Friedrich Keil and Franz Delitzsch
16:11
11 The scale and balances of a right kind are Jahve's;
His work are the weights of the bag.
Regarding פּלס, statera, a level or steelyard (from פּלס, to make even), vid., Prov 4:26; מאזנים (from אזן, to weigh), libra, is another form of the balance: the shop-balance furnished with two scales. אבני are here the stones that serve for weights, and כּים, which at Prov 1:14 properly means the money-bag, money-purse (cf. Prov 7:20), is here, as at Mic 6:11, the bag in which the merchant carries the weights. The genit. משׁפּט belongs also to פּלס, which, in our edition, is pointed with the disjunctive Mehuppach legarme, is rightly accented in Cod. 1294 (vid., Torath Emeth, p. 50) with the conjunctive Mehuppach. משׁפט, as 11b shows, is not like מרמה, the word with the principal tone; 11a says that the balance thus, or thus constructed, which weighs accurately and justly, is Jahve's, or His arrangement, and the object of His inspection, and 11b, that all the weight-stones of the bag, and generally the means of weighing and measuring, rest upon divine ordinance, that in the transaction and conduct of men honesty and certainty might rule. This is the declared will of God, the lawgiver; for among the few direct determinations of His law with reference to trade this stands prominent, that just weights and just measures shall be used, Lev 19:36; Deut 25:13-16. The expression of the poet here frames itself after this law; yet 'ה is not exclusively the God of positive revelation, but, as agriculture in Is 28:29, cf. Sirach 7:15, so here the invention of normative and normal means of commercial intercourse is referred to the direction and institution of God.
Geneva 1599
16:11 A just weight and balance [are] the LORD'S: all the weights of the bag [are] his (f) work.
(f) If they are true and just, they are God's work, and he delights in it, but otherwise if they are false, they are the work of the devil, and to their condemnation that use them.
John Gill
16:11 A just weight and balance are the Lord's,.... These are of his devising; what he has put into the heart, of men to contrive and make use of, for the benefit of mankind, for the keeping and maintaining truth and justice in commercial affairs; these are of his appointing, commanding, and approving, Lev 19:35;
all the weights of the bag are his work; or, "all the stones" (h); greater or smaller, which were formerly used in weighing, and were kept in a bag for that purpose; these are by the Lord's appointment and order. This may be applied to the Scriptures of truth, which are of God; are the balance of the sanctuary, in which every doctrine is to be weighed and tried; what agrees with them is to be received, and what is found wanting is to be rejected. The Targum is,
"his works, all of them, are weights of truth.''
(h) "lapides", Montanus, Vatablus, Piscator, Mercerus, Michaelis.
John Wesley
16:11 The Lord's - Are made by his direction and appointment, so that no man can alter them without violating God's rights and authority.
Robert Jamieson, A. R. Fausset and David Brown
16:11 are the Lord's . . . his work--that is, what He has ordered, and hence should be observed by men.
16:1216:12: Գարշելի՛ է թագաւորի որ առնէ զչարիս. զի արդարութեամբ հաստատի աթոռ իշխանութեան նորա։
12 Ով չարիք է գործում, նա գարշելի է թագաւորի համար, քանի որ նրա իշխանութեան աթոռը հաստատ է մնում արդարութեան շնորհիւ:
12 Չարագործութիւնը թագաւորներուն զզուելի է, Վասն զի աթոռը արդարութեամբ հաստատուած է։
Գարշելի է թագաւորի որ առնէ զչարիս, զի արդարութեամբ հաստատի աթոռ իշխանութեան նորա:

16:12: Գարշելի՛ է թագաւորի որ առնէ զչարիս. զի արդարութեամբ հաստատի աթոռ իշխանութեան նորա։
12 Ով չարիք է գործում, նա գարշելի է թագաւորի համար, քանի որ նրա իշխանութեան աթոռը հաստատ է մնում արդարութեան շնորհիւ:
12 Չարագործութիւնը թագաւորներուն զզուելի է, Վասն զի աթոռը արդարութեամբ հաստատուած է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 Мерзость для царей дело беззаконное, потому что правдою утверждается престол.
16:16 νοσσιαὶ νοσσια brood σοφίας σοφια wisdom αἱρετώτεραι αιρετος gold piece; gold leaf νοσσιαὶ νοσσια brood δὲ δε though; while φρονήσεως φρονησις prudence; insight αἱρετώτεραι αιρετος over; for ἀργύριον αργυριον silver piece; money
16:12 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt כִּ֥י kˌî כִּי that בִ֝ ˈvi בְּ in צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice יִכֹּ֥ון yikkˌôn כון be firm כִּסֵּֽא׃ kissˈē כִּסֵּא seat
16:12. abominabiles regi qui agunt impie quoniam iustitia firmatur soliumThey that act wickedly are abominable to the king: for the throne is established by justice.
12. It is an abomination to kings to commit wickedness: for the throne is established by righteousness.
16:12. Those who act impiously are abominable to the king. For the throne is made firm by justice.
16:12. [It is] an abomination to kings to commit wickedness: for the throne is established by righteousness.
It is an abomination to kings to commit wickedness: for the throne is established by righteousness:

16:12 Мерзость для царей дело беззаконное, потому что правдою утверждается престол.
16:16
νοσσιαὶ νοσσια brood
σοφίας σοφια wisdom
αἱρετώτεραι αιρετος gold piece; gold leaf
νοσσιαὶ νοσσια brood
δὲ δε though; while
φρονήσεως φρονησις prudence; insight
αἱρετώτεραι αιρετος over; for
ἀργύριον αργυριον silver piece; money
16:12
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
כִּ֥י kˌî כִּי that
בִ֝ ˈvi בְּ in
צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice
יִכֹּ֥ון yikkˌôn כון be firm
כִּסֵּֽא׃ kissˈē כִּסֵּא seat
16:12. abominabiles regi qui agunt impie quoniam iustitia firmatur solium
They that act wickedly are abominable to the king: for the throne is established by justice.
16:12. Those who act impiously are abominable to the king. For the throne is made firm by justice.
16:12. [It is] an abomination to kings to commit wickedness: for the throne is established by righteousness.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness.
Here is, 1. The character of a good king, which Solomon intended not for his own praise, but for instruction to his successors, his neighbours, and the viceroys under him. A good king not only does justice, but it is an abomination to him to do otherwise. He hates the thought of doing wrong and perverting justice; he not only abhors the wickedness done by others, but abhors the wickedness done by others, but abhors to do any himself, though, having power, he might easily and safety do it. 2. The comfort of a good king: His throne is established by righteousness. He that makes conscience of using his power aright shall find that to be the best security of his government, both as it will oblige people, make them easy, and keep them in the interest of it, and as it will obtain the blessing of God, which will be a firm basis to the throne and a strong guard about it.
Adam Clarke: Commentary on the Bible - 1831
16:12: It is an abomination to kings, etc. - In all these verses the wise man refers to monarchical government rightly administered. And the proverbs on this subject are all plain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: an: Pro 28:9; Deu 25:16; Luk 12:48
for: Pro 20:18, Pro 25:5, Pro 29:14; Psa 99:4; Rev 19:11
Proverbs 16:13
Carl Friedrich Keil and Franz Delitzsch
16:12
12 It is an abomination to kings to commit wickedness,
For by righteousness the throne is established.
As 10b uttered a warning to the king, grounded on the fact of 10a, so 12a indirectly contains a warning, which is confirmed by the fact 12b. It is a fact that the throne is established by righteousness (יכּון as expressive of a rule, like הוּכן, Is 16:5, as expressive of an event); on this account it is an abomination to kings immediately or mediately to commit wickedness, i.e., to place themselves in despotic self-will above the law. Such wicked conduct shall be, and ought to be, an abhorrence to them, because they know that they thereby endanger the stability of their throne. This is generally the case, but especially was it so in Israel, where the royal power was never absolutistic; where the king as well as the people were placed under God's law; where the existence of the community was based on the understood equality of right; and the word of the people, as well as the word of the prophets, was free. Another condition of the stability of the throne is, after Prov 25:5, the removal of godless men from nearness to the king. Rehoboam lost the greater part of his kingdom by this, that he listened to the counsel of the young men who were hated by the people.
Geneva 1599
16:12 [It is] an abomination to kings to commit wickedness: for the throne is established (g) by righteousness.
(g) They are appointed by God to rule according to equity and justice.
John Gill
16:12 It is an abomination to kings to commit wickedness,.... The Targum is,
"the abomination of kings are they that work wickedness.''
Tit should be an abomination to kings to commit wickedness themselves, and those that do it should be abhorred by them, or they should show their resentment at it by removing them from their presence, or by punishing them: and though there have been such kings as David, Ps 101:4; yet there are but few such; this is not true of kings in common; and therefore rather expresses what they should be than what they are; but is perfectly applicable to Christ, who loves righteousness and hates iniquity, Ps 45:7;
for the throne is established by righteousness; this is the support, strength, and security of every kingdom, and of the thrones of kings; and it is with judgment and righteousness that the throne of Christ is established; yea, justice and judgment are the habitation of his throne, Is 9:7.
Robert Jamieson, A. R. Fausset and David Brown
16:12 Rulers are rightly expected, by their position, to hate evil; for their power is sustained by righteousness.
16:1316:13: Ընդունելի են թագաւորի շրթունք արդարք. զբանս ուղիղս սիրէ Տէր։
13 Արդար շուրթերը հաճելի են թագաւորին, քանի որ Տէրը սիրում է ուղիղ խօսքը:
13 Արդար շրթունքները թագաւորներուն հաճելի են Ու կը սիրեն շիտակ խօսողը։
Ընդունելի են թագաւորի շրթունք արդարք, [236]զբանս ուղիղս սիրէ Տէր:

16:13: Ընդունելի են թագաւորի շրթունք արդարք. զբանս ուղիղս սիրէ Տէր։
13 Արդար շուրթերը հաճելի են թագաւորին, քանի որ Տէրը սիրում է ուղիղ խօսքը:
13 Արդար շրթունքները թագաւորներուն հաճելի են Ու կը սիրեն շիտակ խօսողը։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 Приятны царю уста правдивые, и говорящего истину он любит.
16:17 τρίβοι τριβος path ζωῆς ζωη life; vitality ἐκκλίνουσιν εκκλινω deviate; avoid ἀπὸ απο from; away κακῶν κακος bad; ugly μῆκος μηκος length δὲ δε though; while βίου βιος livelihood; lifestyle ὁδοὶ οδος way; journey δικαιοσύνης δικαιοσυνη rightness; right standing ὁ ο the δεχόμενος δεχομαι accept; take παιδείαν παιδεια discipline ἐν εν in ἀγαθοῖς αγαθος good ἔσται ειμι be ὁ ο the δὲ δε though; while φυλάσσων φυλασσω guard; keep ἐλέγχους ελεγχος conviction σοφισθήσεται σοφιζω make wise; sophisticated ὃς ος who; what φυλάσσει φυλασσω guard; keep τὰς ο the ἑαυτοῦ εαυτου of himself; his own ὁδούς οδος way; journey τηρεῖ τηρεω keep τὴν ο the ἑαυτοῦ εαυτου of himself; his own ψυχήν ψυχη soul ἀγαπῶν αγαπαω love δὲ δε though; while ζωὴν ζωη life; vitality αὐτοῦ αυτος he; him φείσεται φειδομαι spare; refrain στόματος στομα mouth; edge αὐτοῦ αυτος he; him
16:13 רְצֹ֣ון rᵊṣˈôn רָצֹון pleasure מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and דֹבֵ֖ר ḏōvˌēr דבר speak יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right יֶאֱהָֽב׃ yeʔᵉhˈāv אהב love
16:13. voluntas regum labia iusta qui recta loquitur diligeturJust lips are the delight of kings: he that speaketh right things shall be loved.
13. Righteous lips are the delight or kings; and they love him that speaketh right.
16:13. Just lips are the will of kings. He who speaks honestly shall be loved.
16:13. Righteous lips [are] the delight of kings; and they love him that speaketh right.
Righteous lips [are] the delight of kings; and they love him that speaketh right:

16:13 Приятны царю уста правдивые, и говорящего истину он любит.
16:17
τρίβοι τριβος path
ζωῆς ζωη life; vitality
ἐκκλίνουσιν εκκλινω deviate; avoid
ἀπὸ απο from; away
κακῶν κακος bad; ugly
μῆκος μηκος length
δὲ δε though; while
βίου βιος livelihood; lifestyle
ὁδοὶ οδος way; journey
δικαιοσύνης δικαιοσυνη rightness; right standing
ο the
δεχόμενος δεχομαι accept; take
παιδείαν παιδεια discipline
ἐν εν in
ἀγαθοῖς αγαθος good
ἔσται ειμι be
ο the
δὲ δε though; while
φυλάσσων φυλασσω guard; keep
ἐλέγχους ελεγχος conviction
σοφισθήσεται σοφιζω make wise; sophisticated
ὃς ος who; what
φυλάσσει φυλασσω guard; keep
τὰς ο the
ἑαυτοῦ εαυτου of himself; his own
ὁδούς οδος way; journey
τηρεῖ τηρεω keep
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
ψυχήν ψυχη soul
ἀγαπῶν αγαπαω love
δὲ δε though; while
ζωὴν ζωη life; vitality
αὐτοῦ αυτος he; him
φείσεται φειδομαι spare; refrain
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
16:13
רְצֹ֣ון rᵊṣˈôn רָצֹון pleasure
מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king
שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
דֹבֵ֖ר ḏōvˌēr דבר speak
יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right
יֶאֱהָֽב׃ yeʔᵉhˈāv אהב love
16:13. voluntas regum labia iusta qui recta loquitur diligetur
Just lips are the delight of kings: he that speaketh right things shall be loved.
16:13. Just lips are the will of kings. He who speaks honestly shall be loved.
16:13. Righteous lips [are] the delight of kings; and they love him that speaketh right.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Righteous lips are the delight of kings; and they love him that speaketh right.
Here is a further character of good kings, that they love and delight in those that speak right. 1. They hate parasites and those that flatter them, and are very willing that all about them should deal faithfully with them and tell them that which is true, whether it be pleasing or displeasing, both concerning persons and things, that every thing should be set in a true light and nothing disguised, ch. xxix. 12. 2. They not only do righteousness themselves, but take care to employ those under them that do righteousness too, which is of great consequence to the people, who must be subject not only to the king as supreme, but to the governors sent by him, 1 Pet. ii. 14. A good king will therefore put those in power who are conscientious, and will say that which is righteous and discreet, and know how to speak aright and to the purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: Pro 14:35, Pro 22:11; Psa 101:5-7
Proverbs 16:14
Carl Friedrich Keil and Franz Delitzsch
16:13
History is full of such warning examples, and therefore this proverb continues to hold up the mirror to princes.
Well-pleasing to kings are righteous lips,
And whoever speaketh uprightly is loved.
Rightly the lxx ἀγαπᾶ, individ. plur., instead of the plur. of genus, מלכים; on the contrary, Jerome and Luther give to the sing. the most general subject (one lives), in which case it must be distinctly said, that that preference of the king for the people who speak out the truth, and just what they think, is shared in by every one. צדק, as the property of the שׂפתי, accords with the Arab. ṣidḳ, truth as the property of the lasân (the tongue or speech). ישׁרים, from ישׁר, means recta, as נגידים, principalia, Prov 8:6, and ריקים, inania, Prov 12:11. ישׁרים, Dan 11:10, neut. So neut. וישׁר, Ps 111:8; but is rather, with Hitzig and Riehm, to be read וישׁר. What the proverb ways cannot be meant of all kings, for even the house of David had murderers of prophets, like Manasseh and Joiakim; but in general it is nevertheless true that noble candour, united with true loyalty and pure love to the king and the people, is with kings more highly prized than mean flattery, seeking only its own advantage, and that, though this (flattery) may for a time prevail, yet, at last, fidelity to duty, and respect for truth, gain the victory.
John Gill
16:13 Righteous lips are the delight of kings,.... Such that speak truth and righteousness, and advise to the administration of justice and judgment, and to do that which is most for their own true honour and the people's good, are, or ought to be, highly valued and esteemed by kings: but the contrary is too often the case; kings hearken to those that speak lies, that flatter them, and gratify their pride, ambition, and love of power, to the hurt of their subjects;
and they love him that speaketh right: agreeably to right reason; which makes for the honour of kings, and the good of those over whom they rule. Christ loves and delights in those that deliver out his doctrines in the taught words of the Holy Ghost, without any mixture or corruption; that explain, inculcate, and enforce his laws and commands; and faithfully declare the whole counsel of God, both with respect to faith and practice; all which is for his glory, as King of saints, and to the profit and advantage of those who submit to the sceptre of his kingdom.
Robert Jamieson, A. R. Fausset and David Brown
16:13 A specification of the general sentiment of Prov 16:12.
16:1416:14: Սրտմտութիւն թագաւորի հրեշտա՛կ մահու. եւ այր իմաստուն՝ ցածուցանէ՛ զնա։
14 Թագաւորի զայրոյթը մահուան պատգամաբեր է, բայց իմաստունը մեղմացնում է այն:
14 Թագաւորին բարկութիւնը մահուան դեսպաններու պէս է. Բայց իմաստուն մարդը զանիկա կ’իջեցնէ։
Սրտմտութիւն թագաւորի հրեշտակ մահու, եւ այր իմաստուն` ցածուցանէ զնա:

16:14: Սրտմտութիւն թագաւորի հրեշտա՛կ մահու. եւ այր իմաստուն՝ ցածուցանէ՛ զնա։
14 Թագաւորի զայրոյթը մահուան պատգամաբեր է, բայց իմաստունը մեղմացնում է այն:
14 Թագաւորին բարկութիւնը մահուան դեսպաններու պէս է. Բայց իմաստուն մարդը զանիկա կ’իջեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 Царский гнев вестник смерти; но мудрый человек умилостивит его.
16:18 πρὸ προ before; ahead of συντριβῆς συντριβη lead; consider ὕβρις υβρις insolence; insult πρὸ προ before; ahead of δὲ δε though; while πτώματος πτωμα corpse κακοφροσύνη κακοφροσυνη folly
16:14 חֲמַת־ ḥᵃmaṯ- חֵמָה heat מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king מַלְאֲכֵי־ malʔᵃḵê- מַלְאָךְ messenger מָ֑וֶת mˈāweṯ מָוֶת death וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man חָכָ֣ם ḥāḵˈām חָכָם wise יְכַפְּרֶֽנָּה׃ yᵊḵappᵊrˈennā כפר cover
16:14. indignatio regis nuntii mortis et vir sapiens placabit eamThe wrath of a king is as messengers of death: and the wise man will pacify it.
14. The wrath of a king is messengers of death: but a wise man will pacify it.
16:14. The indignation of a king is a herald of death. And the wise man will appease it.
16:14. The wrath of a king [is as] messengers of death: but a wise man will pacify it.
The wrath of a king [is as] messengers of death: but a wise man will pacify it:

16:14 Царский гнев вестник смерти; но мудрый человек умилостивит его.
16:18
πρὸ προ before; ahead of
συντριβῆς συντριβη lead; consider
ὕβρις υβρις insolence; insult
πρὸ προ before; ahead of
δὲ δε though; while
πτώματος πτωμα corpse
κακοφροσύνη κακοφροσυνη folly
16:14
חֲמַת־ ḥᵃmaṯ- חֵמָה heat
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
מַלְאֲכֵי־ malʔᵃḵê- מַלְאָךְ messenger
מָ֑וֶת mˈāweṯ מָוֶת death
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
חָכָ֣ם ḥāḵˈām חָכָם wise
יְכַפְּרֶֽנָּה׃ yᵊḵappᵊrˈennā כפר cover
16:14. indignatio regis nuntii mortis et vir sapiens placabit eam
The wrath of a king is as messengers of death: and the wise man will pacify it.
16:14. The indignation of a king is a herald of death. And the wise man will appease it.
16:14. The wrath of a king [is as] messengers of death: but a wise man will pacify it.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 The wrath of a king is as messengers of death: but a wise man will pacify it. 15 In the light of the king's countenance is life; and his favour is as a cloud of the latter rain.
These two verses show the power of kings, which is every where great, but was especially so in those eastern countries, where they were absolute and arbitrary. Whom they would they slew and whom they would they kept alive. Their will was a law. We have reason to bless God for the happy constitution of the government we live under, which maintains the prerogative of the prince without any injury to the liberty of the subject. But here it is intimated, 1. How formidable the wrath of a king is: It is as messengers of death; the wrath of Ahasuerus was so to Haman. An angry word from an incensed prince has been to many a messenger of death, and has struck so great a terror upon some as if a sentence of death had been pronounced upon them. He must be a very wise man that knows how to pacify the wrath of a king with a word fitly spoken, as Jonathan once pacified his father's rage against David, 1 Sam. xix. 6. A prudent subject may sometimes suggest that to an angry prince which will cool his resentments. 2. How valuable and desirable the king's favour is to those that have incurred his displeasure; it is life from the dead if the king be reconciled to them. To others it is as a cloud of the latter rain, very refreshing to the ground. Solomon put his subjects in mind of this, that they might not do any thing to incur his wrath, but be careful to recommend themselves to his favour. We ought by it to be put in mind how much we are concerned to escape the wrath and obtain the favour of the King of kings. His frowns are worse than death, and his favour is better than life; and therefore those are fools who to escape the wrath, and obtain the favour, of an earthly prince, will throw themselves out of God's favour, and make themselves obnoxious to his wrath.
Albert Barnes: Notes on the Bible - 1834
16:14: While Pro 16:13 depicts the king as he ought to be, this verse reminds us of the terrible rapidity with which, in the despotic monarchies of the East, punishment, even death, follows royal displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: wrath: Pro 19:12, Pro 20:2; Dan 3:13-25; Luk 12:4, Luk 12:5
messengers: Pro 17:11; Kg2 6:31-33; Mar 6:27
but: Ecc 10:4; Act 12:20; Co2 5:20
Proverbs 16:15
Carl Friedrich Keil and Franz Delitzsch
16:14
14 The wrath of the king is like messengers of death;
But a wise man appeaseth him.
The clause: the wrath of the king is many messengers of death, can be regarded as the attribution of the effect, but it falls under the point of view of likeness, instead of comparison: if the king is angry, it is as if a troop of messengers or angels of death went forth to visit with death him against whom the anger is kindled; the plur. serves for the strengthening of the figure: not one messenger of death, but at the same time several, the wrinkled brow, the flaming eye, the threatening voice of the king sends forth (Fleischer). But if he against whom the wrath of the king has thus broken forth is a wise man, or one near the king who knows that ὀργὴ ἀνδρὸς δικαιοσύνην Θεοῦ οὐ κατεργάζεται (Jas 1:20), he will seek to discover the means (and not without success) to cover or to propitiate, i.e., to mitigate and appease, the king's anger. The Scripture never uses כּפּר, so that God is the object (expiare Deum), because, as is shown in the Comm. zum Hebrerbrief, that were to say, contrary to the decorum divinum, that God's holiness or wrath is covered, or its energy bound, by the offering up of sacrifices or of things in which there is no inherent virtue of atonement, and which are made the means of reconciliation only by the accommodative arrangement of God. On the contrary, כּפּר is used here and at Gen 32:21 of covering = reconciling (propitiating) the wrath of a man.
Geneva 1599
16:14 The wrath of a king [is as] (h) messengers of death: but a wise man will pacify it.
(h) That is, he finds many ways to execute his wrath.
John Gill
16:14 The wrath of a king is as messengers of death,.... Or, "angels of death", as the Targum. As the wrath of Ahasuerus was to Haman; when it is either discovered in the countenance of a king, or expressed by his words, or signified by a messenger; it sometimes has been immediate death to a person, and often as terrible as if a messenger brought the sentence of death; yea, it is as if one messenger after another was sent on such an errand, and therefore the word is in the plural number. How terrible is the wrath of the King of kings; and even to kings themselves, who are represented as flying to rocks and mountains to hide them from it! Rev_ 6:15;
but a wise man will pacify it; by a proper acknowledgment of the offence committed; or by a prudent representation of his case, or the case of his friends; by soft answers and strong arguments, as Jonathan pacified the wrath of King Saul his father against David. He is a wise man that believes in Christ, and pleads his propitiatory sacrifice for the expiation of his sin, at the same time frankly acknowledging it.
Robert Jamieson, A. R. Fausset and David Brown
16:14 This wrath, so terrible and certain, like messengers of death (3Kings 2:25), can be appeased by the wise.
16:1516:15: ՚Ի լո՛յս կենաց՝ որդի թագաւորի. եւ ընդունելիք նորա իբրեւ զամպ անագան։
15 Թագաւորի որդու երեսի լոյսը կեանք է, եւ նրա բարեհաճութիւնը սպասուող անձրեւաբեր ամպի պէս է:
15 Թագաւորին երեսին լոյսը կեանք է Ու անոր հաճութիւնը վերջին անձրեւի ամպին պէս է։
[237]Ի լոյս կենաց` որդի թագաւորի, եւ ընդունելիք նորա իբրեւ զամպ անագան:

16:15: ՚Ի լո՛յս կենաց՝ որդի թագաւորի. եւ ընդունելիք նորա իբրեւ զամպ անագան։
15 Թագաւորի որդու երեսի լոյսը կեանք է, եւ նրա բարեհաճութիւնը սպասուող անձրեւաբեր ամպի պէս է:
15 Թագաւորին երեսին լոյսը կեանք է Ու անոր հաճութիւնը վերջին անձրեւի ամպին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 В светлом взоре царя жизнь, и благоволение его как облако с поздним дождем.
16:19 κρείσσων κρεισσων superior πραΰθυμος πραυθυμος with; amid ταπεινώσεως ταπεινωσις humiliation ἢ η or; than ὃς ος who; what διαιρεῖται διαιρεω divide σκῦλα σκυλον spoil μετὰ μετα with; amid ὑβριστῶν υβριστης insulter
16:15 בְּ bᵊ בְּ in אֹור־ ʔôr- אֹור light פְּנֵי־ pᵊnê- פָּנֶה face מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king חַיִּ֑ים ḥayyˈîm חַיִּים life וּ֝ ˈû וְ and רְצֹונֹ֗ו rᵊṣônˈô רָצֹון pleasure כְּ kᵊ כְּ as עָ֣ב ʕˈāv עָב cloud מַלְקֹֽושׁ׃ malqˈôš מַלְקֹושׁ spring-rain
16:15. in hilaritate vultus regis vita et clementia eius quasi imber serotinusIn the cheerfulness of the king's countenance is life: and his clemency is like the latter rain.
15. In the light of the king’s countenance is life; and his favour is as a cloud of the latter rain.
16:15. In the cheerfulness of the king’s countenance, there is life. And his clemency is like belated rain.
16:15. In the light of the king’s countenance [is] life; and his favour [is] as a cloud of the latter rain.
In the light of the king' s countenance [is] life; and his favour [is] as a cloud of the latter rain:

16:15 В светлом взоре царя жизнь, и благоволение его как облако с поздним дождем.
16:19
κρείσσων κρεισσων superior
πραΰθυμος πραυθυμος with; amid
ταπεινώσεως ταπεινωσις humiliation
η or; than
ὃς ος who; what
διαιρεῖται διαιρεω divide
σκῦλα σκυλον spoil
μετὰ μετα with; amid
ὑβριστῶν υβριστης insulter
16:15
בְּ bᵊ בְּ in
אֹור־ ʔôr- אֹור light
פְּנֵי־ pᵊnê- פָּנֶה face
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
חַיִּ֑ים ḥayyˈîm חַיִּים life
וּ֝ ˈû וְ and
רְצֹונֹ֗ו rᵊṣônˈô רָצֹון pleasure
כְּ kᵊ כְּ as
עָ֣ב ʕˈāv עָב cloud
מַלְקֹֽושׁ׃ malqˈôš מַלְקֹושׁ spring-rain
16:15. in hilaritate vultus regis vita et clementia eius quasi imber serotinus
In the cheerfulness of the king's countenance is life: and his clemency is like the latter rain.
16:15. In the cheerfulness of the king’s countenance, there is life. And his clemency is like belated rain.
16:15. In the light of the king’s countenance [is] life; and his favour [is] as a cloud of the latter rain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:15: The "latter rain" is that which falls in March or April just before the harvest. The "cloud" which brings it, immediately screening people from the scorching sun, and bringing plenty and blessing, is a fit type of the highest favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: the light: Pro 19:12; Job 29:23, Job 29:24; Psa 4:6, Psa 21:6; Act 2:28
his: Job 29:23; Psa 30:5, Psa 72:6; Hos 6:3; Zac 10:1
Proverbs 16:16
Carl Friedrich Keil and Franz Delitzsch
16:15
15 In the light on the king's countenance there is life,
And his favour is as a cloud of the latter rains.
Hitzig regards אור as the inf. (cf. Prov 4:18), but one says substantively אור פּני, Job 29:24, etc., and in a similar sense מאור עינים, Prov 15:30; light is the condition of life, and the exhilaration of life, wherefore אור החיּים, Ps. 56:14, Job 33:30, is equivalent to a fresh, joyous life; in the light of the king's countenance is life, means that life goes forth from the cheerful approbation of the king, which shows itself in his face, viz., in the showing of favour, which cheers the heart and beautifies the life. To speak of liberality as a shower is so common to the Semitic, that it has in Arab. the general name of nadnâ, rain. 15b conforms itself to this. מלקושׁ (cf. Job 29:23) is the latter rain, which, falling about the spring equinox, brings to maturity the barley-harvest; on the contrary, מורה (יורה) is the early rain, which comes at the time of ploughing and sowing; the former is thus the harvest rain, and the latter the spring rain. Like a cloud which discharges the rain that mollifies the earth and refreshes the growing corn, is the king's favour. The noun עב, thus in the st. constr., retains its Kametz. Michlol 191b. This proverb is the contrast to Prov 16:14. Prov 20:2 has also the anger of the king as its theme. In Prov 19:12 the figures of the darkness and the light stand together as parts of one proverb. The proverbs relating to the king are now at an end. Prov 16:10 contains a direct warning for the king; Prov 16:12 an indirect warning, as a conclusion arising from 12b (cf. Prov 20:28, where יצּרוּ is not to be translated tueantur; the proverb has, however, the value of a nota bene). Prov 16:13 in like manner presents an indirect warning, less to the king than to those who have intercourse with him (cf. Prov 25:5), and Prov 16:14 and Prov 16:15 show what power of good and evil, of wrath and of blessing, is given to a king, whence so much the greater responsibility arises to him, but, at the same time also, the duty of all to repress the lust to evil that may be in him, and to awaken and foster in him the desire for good.
Geneva 1599
16:15 In the light of a king's countenance [is] life; and his favour [is] (i) as a cloud of the latter rain.
(i) Which is most comfortable to the dry ground.
John Gill
16:15 In the light of the king's countenance is life,.... When he looks with a pleasant smiling countenance on a person that has been under his displeasure, and especially if under a sentence of death, it is as life from the dead: so the light of the countenance of God, the King of kings; the discoveries of his love, the manifestations of himself, his gracious presence, communion with him, the comforts of his Spirit, the joys of his salvation, are life unto his people, invigorate their graces, quicken their souls, and make them cheerful; see Ps 30:5. And how delightful and pleasant is the countenance of Christ; which is like Lebanon, excellent as the cedars; and is as the sun when it shineth in its strength; and who himself is the sun of righteousness, that arises on his people with healing in his wings! How reviving his love! how comfortable fellowship with him! his absence is as death, his presence gives life;
and his favour is as a cloud of the latter rain: which falling a little before harvest, as was usual in Judea, revived the corn and filled it: and such is the favour of God in Christ, which is free, distinguishing, and undeserved, as rain is; the objects of it are very unworthy; and it is given often unasked for, as well as undeserved, in great abundance, and causes great cheerfulness and fruitfulness: and such is the layout of Christ, in coming into the world in the last days to save sinners his coming is said to be as the former and the latter rain, Hos 6:3. He came from heaven, as that does; is the free gift of God, as that is; is in consequence of a decree, as that; and came suddenly, and with great acceptance to those, who knew him and waited for him; and his spiritual coming unto his people, and the discoveries of his love and free favour to them, are very reviving, cheering, and refreshing; see Ps 72:6.
John Wesley
16:15 A cloud - As acceptable as those clouds which bring the latter rain, whereby the fruits are filled and ripened a little before the harvest.
Robert Jamieson, A. R. Fausset and David Brown
16:15 light of . . . countenance--favor (Ps 4:6).
life--preserves it, or gives blessings which make it valuable.
the latter rain--fell just before harvest and matured the crop; hence specially valuable (Deut 11:14).
16:1616:16: Դադարք իմաստութեան ցանկալի են քան զոսկի. դադարք հանճարոյ՝ ցանկալի՛ են քան զարծաթ[8092]։ [8092] Ոմանք. Իմաստութեան ընտիր քան զոսկի։
16 Առաւել ցանկալի է իմաստութիւն ստանալ, քան ոսկի. եւ առաւել բաղձալի է խոհեմութիւն ձեռք բերել, քան արծաթ:
16 Իմաստութիւն ստանալը ոսկիէն շատ աղէկ է Եւ հանճար վաստկիլը արծաթէն աւելի ընտիր է։
Դադարք իմաստութեան` ցանկալի են քան զոսկի, դադարք հանճարոյ` ցանկալի են քան զարծաթ:

16:16: Դադարք իմաստութեան ցանկալի են քան զոսկի. դադարք հանճարոյ՝ ցանկալի՛ են քան զարծաթ[8092]։
[8092] Ոմանք. Իմաստութեան ընտիր քան զոսկի։
16 Առաւել ցանկալի է իմաստութիւն ստանալ, քան ոսկի. եւ առաւել բաղձալի է խոհեմութիւն ձեռք բերել, քան արծաթ:
16 Իմաստութիւն ստանալը ոսկիէն շատ աղէկ է Եւ հանճար վաստկիլը արծաթէն աւելի ընտիր է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616:16 Приобретение мудрости гораздо лучше золота, и приобретение разума предпочтительнее отборного серебра.
16:20 συνετὸς συνετος comprehending; intelligent ἐν εν in πράγμασιν πραγμα act; matter εὑρετὴς ευρετης good πεποιθὼς πειθω persuade δὲ δε though; while ἐπὶ επι in; on θεῷ θεος God μακαριστός μακαριστος deemed
16:16 קְֽנֹה־ qᵊˈnō- קנה buy חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom מַה־ mah- מָה what טֹּ֥וב ṭṭˌôv טֹוב good מֵ mē מִן from חָר֑וּץ ḥārˈûṣ חָרוּץ gold וּ û וְ and קְנֹ֥ות qᵊnˌôṯ קנה buy בִּ֝ינָ֗ה ˈbînˈā בִּינָה understanding נִבְחָ֥ר nivḥˌār בחר examine מִ mi מִן from כָּֽסֶף׃ kkˈāsef כֶּסֶף silver
16:16. posside sapientiam quia auro melior est et adquire prudentiam quia pretiosior est argentoGet wisdom, because it is better than gold: and purchase prudence, for it is more precious than silver.
16. How much better is it to get wisdom than gold! yea, to get understanding is rather to be chosen than silver.
16:16. Possess wisdom, for it is better than gold. And acquire prudence, for it is more precious than silver.
16:16. How much better [is it] to get wisdom than gold! and to get understanding rather to be chosen than silver!
How much better [is it] to get wisdom than gold! and to get understanding rather to be chosen than silver:

16:16 Приобретение мудрости гораздо лучше золота, и приобретение разума предпочтительнее отборного серебра.
16:20
συνετὸς συνετος comprehending; intelligent
ἐν εν in
πράγμασιν πραγμα act; matter
εὑρετὴς ευρετης good
πεποιθὼς πειθω persuade
δὲ δε though; while
ἐπὶ επι in; on
θεῷ θεος God
μακαριστός μακαριστος deemed
16:16
קְֽנֹה־ qᵊˈnō- קנה buy
חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom
מַה־ mah- מָה what
טֹּ֥וב ṭṭˌôv טֹוב good
מֵ מִן from
חָר֑וּץ ḥārˈûṣ חָרוּץ gold
וּ û וְ and
קְנֹ֥ות qᵊnˌôṯ קנה buy
בִּ֝ינָ֗ה ˈbînˈā בִּינָה understanding
נִבְחָ֥ר nivḥˌār בחר examine
מִ mi מִן from
כָּֽסֶף׃ kkˈāsef כֶּסֶף silver
16:16. posside sapientiam quia auro melior est et adquire prudentiam quia pretiosior est argento
Get wisdom, because it is better than gold: and purchase prudence, for it is more precious than silver.
16:16. Possess wisdom, for it is better than gold. And acquire prudence, for it is more precious than silver.
16:16. How much better [is it] to get wisdom than gold! and to get understanding rather to be chosen than silver!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-26: Высокая оценка мудрости (ст. 16) встречается у Премудрого не раз (ср. III:14; VIII:10-19). В ряду отдельных проявлений мудрости на первом месте здесь (ст. 17) поставляется праведность, благочестие, уклонение от зла; особенно отличается (ст. 16) гибельность гордости, неизбежно влекущей за собой падение (сн. Есф III:1), и восхваляется смирение и кротость, обеспечивающие человеку мирное состояние духа и довольство. Это нравственное счастье обеспечивается частью разумным, обдуманным трудом жизни, главным же образом твердой надеждой человека на Бога: два эти фактора, человеческий и Божеский, взаимно предполагают друг друга (ст. 20). Далее указывается, что в деле научения мудрости имеет значение и сама внешняя форма, в которой преподается учение (ст. 21), отмечается высокая жизненная полезность мудрости (ст. 22), приятность и спасительность вместе - подобно меду, имеющему приятность и приносящему исцеление (ст. 24). После этого делается предостережение от самообольщения (ст. 25) и указывается побуждение к физическому труду - в чувстве самосохранения (ст. 26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Pride and Humility.
16 How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!
Solomon here not only asserts that it is better to get wisdom than gold (ch. iii. 14, viii. 19), but he speaks it with assurance, that it is much better, better beyond expression--with admiration (How much better!) as one amazed at the disproportion--with an appeal to men's consciences ("Judge in yourselves how much better it is" )--and with an addition to the same purport, that understanding is rather to be chosen than silver and all the treasures of kings and their favourites. Note, 1. Heavenly wisdom is better than worldly wealth, and to be preferred before it. Grace is more valuable than gold. Grace is the gift of God's peculiar favour; gold only of common providence. Grace is for ourselves; gold for others. Grace is for the soul and eternity; gold only for the body and time. Grace will stand us in stead in a dying hour, when gold will do us no good. 2. The getting of this heavenly wisdom is better than the getting of worldly wealth. Many take care and pains to get wealth, and yet come short of it; but grace was never denied to any that sincerely sought it. There is vanity and vexation of spirit in getting wealth, but joy and satisfaction of spirit in getting wisdom. Great peace have those that love it.
Adam Clarke: Commentary on the Bible - 1831
16:16: How much better - to get wisdom than gold? - Who believes this, though spoken by the wisest of men, under Divine inspiration?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: Pro 3:15-18, Pro 4:7, Pro 8:10, Pro 8:11, Pro 8:19; Job 28:13-28; Psa 119:127; Ecc 7:12; Mat 16:26; Luk 12:21
Proverbs 16:17
Carl Friedrich Keil and Franz Delitzsch
16:16
Five proverbs regarding wisdom, righteousness, humility, and trust in God, forming, as it were, a succession of steps, for humility is the virtue of virtues, and trust in God the condition of all salvation. Three of these proverbs have the word טוב in common.
16 To gain wisdom, how much better is it than gold;
And to attain understanding to be preferred to silver.
Commendation of the striving after wisdom (understanding) with which all wisdom begins, for one gains an intellectual possession not by inheritance, but by acquisition, Prov 4:7. A similar "parallel-comparative clause" (Fl.), with the interchange of טוב and נבחר, is Prov 22:1, but yet more so is Prov 21:3, where נבחר, as here, is neut. pred. (not, as at Prov 8:10 and elsewhere, adj.), and עשׂה, such an anomalous form of the inf. constr. as here קנה, Gesen. 75, Anm. 2; in both instances it could also be regarded as the inf. absol. (cf. Prov 25:27) (Lehrgebude, 109, Anm. 2); yet the language uses, as in the case before us, the form גּלה only with the force of an abl. of the gerund, as עשׂו occurs Gen 31:38; the inf. of verbs 'ה'ל as nom. (as here), genit. (Gen 50:20), and accus. (Ps 101:3), is always either גּלות or גּלה. The meaning is not that to gain wisdom is more valuable than gold, but that the gaining of wisdom exceeds the gaining of gold and silver, the common comparatio decurtata (cf. Job 28:18). Regarding חרוּץ, vid., at Prov 3:14.
John Gill
16:16 How much better is it to get wisdom than gold?.... To obtain and possess Christ, the fountain of wisdom, in whom are hid all the treasures of wisdom and knowledge, which treasures are infinitely preferable to thousands of gold and silver; to gain the knowledge of him, and of God in him, with which eternal life is connected, and in comparison of which all things are loss and dung; to have wisdom in the hidden part, or grace in the heart, which is much more precious than gold that perisheth; to have a spiritual experimental knowledge of the Gospel, and the truths of it, which are more to be desired than gold, yea, than fine gold; all which are to be got by diligent search and inquiry, by prayer and asking for, and to be had or bought without money and without price; and the getting of them is above all other gettings; such wisdom is more valuable in itself, has a greater intrinsic worth in it than gold; it is more profitable and useful, more solid and satisfying; it is not only better, but it is abundantly better, it is inexpressibly so; it cannot be well said how much better it is, and therefore it is put by way of question and admiration; see Prov 3:13;
and to get understanding rather to be chosen than silver? the same thing is designed as before, expressed in different words; a spiritual understanding of Christ and the Gospel, and an experience of the grace of God; though some, as Gersom, think that wisdom is something better than understanding, as gold, to which it is preferred, is better than silver. The Septuagint render it,
"nests of wisdom, and nests of understanding;''
and the Arabic version,
"buds of wisdom, and buds of understanding.''
Robert Jamieson, A. R. Fausset and David Brown
16:16 (Compare Prov 3:16; Prov 4:5).
16:1716:17: Շաւիղք կենաց խոտորեն ՚ի չարեաց. երկայնութիւն կենաց ճանապարհք արդարութեան։ Որ ընդունի զխրատ՝ ՚ի բարիս եղիցի, եւ որ պահէ զյանդիմանութիւն՝ իմաստնասցի։ Որ զգուշանայ ճանապարհաց Տեառն՝ պահէ զանձն իւր. որ սիրէ զկեանս, խնայեսցէ ՚ի բերան իւր[8093]։ [8093] Ոմանք. Խոտորին ՚ի չարեաց, եւ եր՛՛... են ճանապարհք ար՛՛... խնայէ ՚ի բերան։ Ոսկան. Ճանապարհաց իւրոց՝ պահէ։
17 Կեանքի շաւիղները հեռացնում են չարիքներից, եւ արդարութեան ճանապարհների վրայ է գտնւում կեանքի երկարութիւնը: Խրատ ընդունողը բարիքների մէջ կը լինի, եւ յանդիմանութիւն պահողը կ’իմաստնանայ: Տիրոջ ճանապարհից զգոյշ գնացողը պահպանում է իր անձը, կեանքը սիրողը զսպում է իր լեզուն:
17 Ուղիղներուն մեծ ճամբան չարութենէ հրաժարիլն է։Իր ճամբուն զգուշութիւն ընողը իր հոգին կը պահէ։
Շաւիղք կենաց խոտորեն ի չարեաց, երկայնութիւն կենաց ճանապարհք արդարութեան: Որ ընդունի զխրատ` ի բարիս եղիցի, եւ որ պահէ զյանդիմանութիւն` իմաստնասցի: Որ զգուշանայ ճանապարհաց Տեառն` պահէ զանձն իւր. որ սիրէ զկեանս` խնայեսցէ ի բերան իւր:

16:17: Շաւիղք կենաց խոտորեն ՚ի չարեաց. երկայնութիւն կենաց ճանապարհք արդարութեան։ Որ ընդունի զխրատ՝ ՚ի բարիս եղիցի, եւ որ պահէ զյանդիմանութիւն՝ իմաստնասցի։ Որ զգուշանայ ճանապարհաց Տեառն՝ պահէ զանձն իւր. որ սիրէ զկեանս, խնայեսցէ ՚ի բերան իւր[8093]։
[8093] Ոմանք. Խոտորին ՚ի չարեաց, եւ եր՛՛... են ճանապարհք ար՛՛... խնայէ ՚ի բերան։ Ոսկան. Ճանապարհաց իւրոց՝ պահէ։
17 Կեանքի շաւիղները հեռացնում են չարիքներից, եւ արդարութեան ճանապարհների վրայ է գտնւում կեանքի երկարութիւնը: Խրատ ընդունողը բարիքների մէջ կը լինի, եւ յանդիմանութիւն պահողը կ’իմաստնանայ: Տիրոջ ճանապարհից զգոյշ գնացողը պահպանում է իր անձը, կեանքը սիրողը զսպում է իր լեզուն:
17 Ուղիղներուն մեծ ճամբան չարութենէ հրաժարիլն է։Իր ճամբուն զգուշութիւն ընողը իր հոգին կը պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1716:17 Путь праведных уклонение от зла: тот бережет душу свою, кто хранит путь свой.
16:21 τοὺς ο the σοφοὺς σοφος wise καὶ και and; even συνετοὺς συνετος comprehending; intelligent φαύλους φαυλος foul καλοῦσιν καλεω call; invite οἱ ο the δὲ δε though; while γλυκεῖς γλυκυς sweet ἐν εν in λόγῳ λογος word; log πλείονα πλειων more; majority ἀκούσονται ακουω hear
16:17 מְסִלַּ֣ת mᵊsillˈaṯ מְסִלָּה highway יְ֭שָׁרִים ˈyšārîm יָשָׁר right ס֣וּר sˈûr סור turn aside מֵ mē מִן from רָ֑ע rˈāʕ רַע evil שֹׁמֵ֥ר šōmˌēr שׁמר keep נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul נֹצֵ֥ר nōṣˌēr נצר watch דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
16:17. semita iustorum declinat mala custos animae suae servat viam suamThe path of the just departeth from evils: he that keepeth his soul keepeth his way.
17. The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.
16:17. The path of the just turns away from evils. He who guards his soul preserves his way.
16:17. The highway of the upright [is] to depart from evil: he that keepeth his way preserveth his soul.
The highway of the upright [is] to depart from evil: he that keepeth his way preserveth his soul:

16:17 Путь праведных уклонение от зла: тот бережет душу свою, кто хранит путь свой.
16:21
τοὺς ο the
σοφοὺς σοφος wise
καὶ και and; even
συνετοὺς συνετος comprehending; intelligent
φαύλους φαυλος foul
καλοῦσιν καλεω call; invite
οἱ ο the
δὲ δε though; while
γλυκεῖς γλυκυς sweet
ἐν εν in
λόγῳ λογος word; log
πλείονα πλειων more; majority
ἀκούσονται ακουω hear
16:17
מְסִלַּ֣ת mᵊsillˈaṯ מְסִלָּה highway
יְ֭שָׁרִים ˈyšārîm יָשָׁר right
ס֣וּר sˈûr סור turn aside
מֵ מִן from
רָ֑ע rˈāʕ רַע evil
שֹׁמֵ֥ר šōmˌēr שׁמר keep
נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul
נֹצֵ֥ר nōṣˌēr נצר watch
דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
16:17. semita iustorum declinat mala custos animae suae servat viam suam
The path of the just departeth from evils: he that keepeth his soul keepeth his way.
16:17. The path of the just turns away from evils. He who guards his soul preserves his way.
16:17. The highway of the upright [is] to depart from evil: he that keepeth his way preserveth his soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.
Note, 1. It is the way of the upright to avoid sin, and every thing that looks like it and leads towards it; and this is a highway marked out by authority, tracked by many that have gone before us, and in which we meet with many that keep company with us; it is easy to find and safe to be travelled in, like a highway, Isa. xxxv. 8. To depart from evil is understanding. 2. It is the care of the upright to preserve their own souls, that they be not polluted with sin, and that by the troubles of the world they may not be put out of the possession of them, especially that they may not perish for ever, Matt. xvi. 26. And it is therefore their care to keep their way, and not turn aside out of it, on either hand, but to press towards perfection. Those that adhere to their duty secure their felicity. Keep thy way and God will keep thee.
Adam Clarke: Commentary on the Bible - 1831
16:17: The highway of the upright - The upright man is ever departing from evil; this is his common road: and by keeping on in this way, his soul is preserved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: highway: Pro 4:24-27; Isa 35:8; Act 10:35, Act 24:16; Tit 2:10-14
he: Pro 10:9, Pro 19:16; Mat 24:13; Heb 10:39; Jde 1:21, Jde 1:24; Rev 3:10
Proverbs 16:18
Carl Friedrich Keil and Franz Delitzsch
16:17
17 The path of the righteous is the avoiding of evil,
And he preserveth his soul who giveth heed to his way.
The meaning of מסלּה, occurring only here in the Proverbs, is to be learned from Prov 15:19. The attribution denotes that wherein the way they take consists, or by which it is formed; it is one, a straight and an open way, i.e., unimpeded, leading them on, because they avoid the evil which entices them aside to the right and the left. Whoever then gives heed to his way, preserveth his soul (שׁמר נפשׁו, as Prov 13:3, on the contrary Prov 25:5, subj.), that it suffer not injury and fall under death, for סוּר מרע and סור ממוקשׁי מות, Prov 14:27, are essentially the same. Instead of this distich, the lxx has three distichs; the thoughts presented in the four superfluous lines are all already expressed in one distich. Ewald and Hitzig find in this addition of the lxx a component part of the original text.
John Gill
16:17 The highway of the upright is to depart from evil,.... Upright persons, such who are upright in heart, and walk uprightly; these walk in the highway of holiness, in which men, though fools, shall not err; in the King's highway, the highway of the King of kings; in the plain beaten path of God's commandments; and so shun the bypaths of sin, and abstain from all appearance of it: this is their common constant course of life; they are studiously concerned to walk herein, and take delight in so doing; whereby they escape many evils others fall into;
he that keepeth his way preserveth his soul, that keeps on in his way, the way in which the upright walk; whose eyes look right on, and his eyelids straight before him; who ponders the path of his feet, and turns neither to the right hand nor the left; who walks circumspectly and carefully; observes the road he is in, to keep in it, and not go out of it; such a man preserves his soul from many snares and temptations, troubles, dangers, and evils, which he would be otherwise liable to. Here the Masorites put the word signifying that this is the half or middle of the book.
John Wesley
16:17 The high - way - Their common road, in which they walk, tho' through frailty or temptation they slip into the bypath of sin. From evil - From the evil of sin, and consequently from the evil of punishment. Keepeth - That takes heed to walk in that high - way.
Robert Jamieson, A. R. Fausset and David Brown
16:17 The highway--A common, plain road represents the habitual course of the righteous in departing from evil.
keepeth--observes.
16:1816:18: Յառաջ քան զբեկումն՝ համարին թշնամանք. եւ նախ քան զգլորումն՝ չարաբարութիւնք[8094]։ [8094] Ոմանք. Նախ քան զբեկումն յառաջեն թշնամանք. եւ յառաջ քան զգլո՛՛։ Ոսկան. Զգլորումն՝ չարաբարոյութիւն։
18 Կործանմանը նախորդում է թշնամանքը, անկմանը՝ չար բարքը:
18 Կոտորածին առջեւէն՝ հպարտութիւն Ու կործանման առջեւէն ամբարտաւանութեան ոգին կ’երթայ։
Յառաջ քան զբեկումն` համարին թշնամանք, եւ նախ քան զգլորումն` չարաբարութիւն:

16:18: Յառաջ քան զբեկումն՝ համարին թշնամանք. եւ նախ քան զգլորումն՝ չարաբարութիւնք[8094]։
[8094] Ոմանք. Նախ քան զբեկումն յառաջեն թշնամանք. եւ յառաջ քան զգլո՛՛։ Ոսկան. Զգլորումն՝ չարաբարոյութիւն։
18 Կործանմանը նախորդում է թշնամանքը, անկմանը՝ չար բարքը:
18 Կոտորածին առջեւէն՝ հպարտութիւն Ու կործանման առջեւէն ամբարտաւանութեան ոգին կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18 Погибели предшествует гордость, и падению надменность.
16:22 πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality ἔννοια εννοια insight τοῖς ο the κεκτημένοις κταομαι acquire παιδεία παιδεια discipline δὲ δε though; while ἀφρόνων αφρων senseless κακή κακος bad; ugly
16:18 לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face שֶׁ֥בֶר šˌever שֶׁבֶר breaking גָּאֹ֑ון gāʔˈôn גָּאֹון height וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face כִ֝שָּׁלֹ֗ון ˈḵiššālˈôn כִּשָּׁלֹון stumbling גֹּ֣בַהּ gˈōvah גֹּבַהּ height רֽוּחַ׃ rˈûₐḥ רוּחַ wind
16:18. contritionem praecedit superbia et ante ruinam exaltatur spiritusPride goeth before destruction: and the spirit is lifted up before a fall.
18. Pride before destruction, and an haughty spirit before a fall.
16:18. Arrogance precedes destruction. And the spirit is exalted before a fall.
16:18. Pride [goeth] before destruction, and an haughty spirit before a fall.
Pride [goeth] before destruction, and an haughty spirit before a fall:

16:18 Погибели предшествует гордость, и падению надменность.
16:22
πηγὴ πηγη well; fountain
ζωῆς ζωη life; vitality
ἔννοια εννοια insight
τοῖς ο the
κεκτημένοις κταομαι acquire
παιδεία παιδεια discipline
δὲ δε though; while
ἀφρόνων αφρων senseless
κακή κακος bad; ugly
16:18
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
שֶׁ֥בֶר šˌever שֶׁבֶר breaking
גָּאֹ֑ון gāʔˈôn גָּאֹון height
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
כִ֝שָּׁלֹ֗ון ˈḵiššālˈôn כִּשָּׁלֹון stumbling
גֹּ֣בַהּ gˈōvah גֹּבַהּ height
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
16:18. contritionem praecedit superbia et ante ruinam exaltatur spiritus
Pride goeth before destruction: and the spirit is lifted up before a fall.
16:18. Arrogance precedes destruction. And the spirit is exalted before a fall.
16:18. Pride [goeth] before destruction, and an haughty spirit before a fall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Pride goeth before destruction, and an haughty spirit before a fall.
Note, 1. Pride will have a fall. Those that are of a haughty spirit, that think of themselves above what is meet, and look with contempt upon others, that with their pride affront God and disquiet others, will be brought down, either by repentance or by ruin. It is the honour of God to humble the proud, Job xl. 11, 12. It is the act of justice that those who have lifted up themselves should be laid low. Pharaoh, Sennacherib, Nebuchadnezzar, were instances of this. Men cannot punish pride, but either admire it or fear it, and therefore God will take the punishing of it into his own hands. Let him alone to deal with proud men. 2. Proud men are frequently most proud, and insolent, and haughty, just before their destruction, so that it is a certain presage that they are upon the brink of it. When proud men set God's judgments at defiance, and think themselves at the greatest distance from them, it is a sign that they are at the door; witness the case of Benhadad and Herod. While the word was in the king's mouth, Dan. iv. 31. Therefore let us not fear the pride of others, but greatly fear pride in ourselves.
Adam Clarke: Commentary on the Bible - 1831
16:18: Pride goeth before destruction - Here pride is personified: it walks along, and has destruction in its train.
And a haughty spirit before a fall - Another personification. A haughty spirit marches on, and ruin comes after.
In this verse we find the following Masoretic note in most Hebrew Bibles. חצי הספר chatsi hassepher: "the middle of the book." This verse is the middle verse; and the first clause makes the middle of the words of the book of Proverbs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: Pro 11:2, Pro 17:19, Pro 18:12, Pro 29:23; Est 3:5, Est 6:6, Est 7:10; Isa 2:11, Isa 2:12; Isa 37:10-13, Isa 37:38; Dan 4:30-37, Dan 5:22, Dan 5:24; Oba 1:3, Oba 1:4; Mat 26:33-35, Mat 26:74; Rom 11:20; Ti1 3:6
Proverbs 16:19
Carl Friedrich Keil and Franz Delitzsch
16:18
18 Pride goeth before destruction,
And haughtiness cometh before a fall.
The contrast is לפני כבוד ענוה, Prov 15:33, according to which the "haughtiness comes before a fall" in Prov 18:22 is expanded into the antithetic distich. שׁבר means the fracture of the limbs, destruction of the person. A Latin proverb says, "Magna cadunt, inflata crepant, tumefacta premuntur."
(Note: An expression of similar meaning is אחרי דרגא תביר = after Darga (to rise up) comes tebı̂r (breaking = destruction); cf. Zunz, in Geiger's Zeitschrift, vi. 315ff.)
Here being dashed in pieces and overthrown correspond. שׁבר means neither bursting (Hitzig) nor shipwreck (Ewald). כשּׁלון (like בּטּחון, זכּרון, etc.), from כּשׁל or נכשׁל, to totter, and hence, as a consequence, to come to ruin, is a ἅπαχ λεγ. This proverb, which stands in the very centre of the Book of Proverbs, is followed by another in praise of humility.
John Gill
16:18 Pride goeth before destruction,.... As it did in the angels that sinned, who, through pride, fell into condemnation, not being able to bear the thought that the human nature, in the person of the Son of God, should be advanced above theirs; and as it did in our first parents, who, not content with their present state and circumstances, and ambitious of being as gods, knowing good and evil, ruined themselves and all their posterity; and as it has done in many of their sons, as in Haman, Nebuchadnezzar, and others;
and a haughty spirit before a fall; or, "a high spirit", or "height of spirit" (i); a man that carries his head high; looks upwards, and not to his goings, sees not at what he may stumble, and so falls: moreover, the bigger a person or thing is, the greater is the fall; and very often when a man has got to the height of his riches and honour, and is swelling with pride and vanity on account of it, he is on the precipice of ruin, and his fall is immediate; which was the case of Nebuchadnezzar, who while he was expressing himself in the haughtiness of his spirit, being in the height of his glory, his kingdom departed from him, Dan 4:30; and this will be the case of the man of sin, or antichrist, Rev_ 18:7.
(i) "elitio spiritus", Pagninus, Montanus, Mercerus, Gejerus, Michaelis; "altitudo spiritus", Piscator; "celstudo aniimi", Cocceius; "altifrons elatio spiritus", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
16:18 (Compare Prov 15:33). Haughtiness and pride imply self-confidence which produces carelessness, and hence
a fall--literally, "sliding."
16:1916:19: Լա՛ւ է հանդարտասիրտն խոնարհութեամբ, քան զայն որ բաժանէ աւար ընդ թշնամանօղս։
19 Լաւ է հեզասիրտ լինել խոնարհների հետ, քան աւար բաժանել ամբարտաւանների հետ:
19 Խոնարհներուն հետ խոնարհ ըլլալը, Հպարտներուն հետ աւար բաժնելէն աղէկ է։
Լաւ է հանդարտասիրտն խոնարհութեամբ, քան զայն որ բաժանէ զաւար ընդ թշնամանօղս:

16:19: Լա՛ւ է հանդարտասիրտն խոնարհութեամբ, քան զայն որ բաժանէ աւար ընդ թշնամանօղս։
19 Լաւ է հեզասիրտ լինել խոնարհների հետ, քան աւար բաժանել ամբարտաւանների հետ:
19 Խոնարհներուն հետ խոնարհ ըլլալը, Հպարտներուն հետ աւար բաժնելէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19 Лучше смиряться духом с кроткими, нежели разделять добычу с гордыми.
16:23 καρδία καρδια heart σοφοῦ σοφος wise νοήσει νοεω perceive τὰ ο the ἀπὸ απο from; away τοῦ ο the ἰδίου ιδιος his own; private στόματος στομα mouth; edge ἐπὶ επι in; on δὲ δε though; while χείλεσιν χειλος lip; shore φορέσει φορεω bear; wear ἐπιγνωμοσύνην επιγνωμοσυνη prudence
16:19 טֹ֣וב ṭˈôv טֹוב good שְׁפַל־ šᵊfal- שׁפל be low ר֭וּחַ ˈrûₐḥ רוּחַ wind אֶת־ ʔeṯ- אֵת together with עֲנָוִ֑יםעניים *ʕᵃnāwˈîm עָנָו humble מֵֽ mˈē מִן from חַלֵּ֥ק ḥallˌēq חלק divide שָׁ֝לָ֗ל ˈšālˈāl שָׁלָל plunder אֶת־ ʔeṯ- אֵת together with גֵּאִֽים׃ gēʔˈîm גֵּאֶה haughty
16:19. melius est humiliari cum mitibus quam dividere spolia cum superbisIt is better to be humbled with the meek, than to divide spoils with the proud.
19. Better it is to be of a lowly spirit with the poor, than to divide the spoil with the proud.
16:19. It is better to be humbled with the meek, than to divide spoils with the arrogant.
16:19. Better [it is to be] of an humble spirit with the lowly, than to divide the spoil with the proud.
Better [it is to be] of an humble spirit with the lowly, than to divide the spoil with the proud:

16:19 Лучше смиряться духом с кроткими, нежели разделять добычу с гордыми.
16:23
καρδία καρδια heart
σοφοῦ σοφος wise
νοήσει νοεω perceive
τὰ ο the
ἀπὸ απο from; away
τοῦ ο the
ἰδίου ιδιος his own; private
στόματος στομα mouth; edge
ἐπὶ επι in; on
δὲ δε though; while
χείλεσιν χειλος lip; shore
φορέσει φορεω bear; wear
ἐπιγνωμοσύνην επιγνωμοσυνη prudence
16:19
טֹ֣וב ṭˈôv טֹוב good
שְׁפַל־ šᵊfal- שׁפל be low
ר֭וּחַ ˈrûₐḥ רוּחַ wind
אֶת־ ʔeṯ- אֵת together with
עֲנָוִ֑יםעניים
*ʕᵃnāwˈîm עָנָו humble
מֵֽ mˈē מִן from
חַלֵּ֥ק ḥallˌēq חלק divide
שָׁ֝לָ֗ל ˈšālˈāl שָׁלָל plunder
אֶת־ ʔeṯ- אֵת together with
גֵּאִֽים׃ gēʔˈîm גֵּאֶה haughty
16:19. melius est humiliari cum mitibus quam dividere spolia cum superbis
It is better to be humbled with the meek, than to divide spoils with the proud.
16:19. It is better to be humbled with the meek, than to divide spoils with the arrogant.
16:19. Better [it is to be] of an humble spirit with the lowly, than to divide the spoil with the proud.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.
This is a paradox which the children of this world cannot understand and will not subscribe to, that it is better to be poor and humble than to be rich and proud. 1. Those that divide the spoil are commonly proud; they value themselves and despise others, and their mind rises with their condition; those therefore that are rich in this world have need to be charged that they be not high-minded, 1 Tim. vi. 17. Those that are proud and will put forth themselves, that thrust, and shove, and scramble, for preferment, are the men that commonly divide the spoil and share it among them; they have the world at will and the ball at their foot. 2. It is upon all accounts better to take our lot with those whose condition is low, and their minds brought to it, than to covet and aim to make a figure and a bustle in the world. Humility, though it should expose us to contempt in the world, yet while it recommends us to the favour of God, qualifies us for his gracious visits, prepares us for his glory, secures us from many temptations, and preserves the quiet and repose of our own souls, is much better than that high-spiritedness which, though it carry away the honour and wealth of the world, makes God a man's enemy and the devil his master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: to be: Psa 34:18, Psa 138:6; Isa 57:15; Mat 5:3; Luk 1:51-53, Luk 18:13, Luk 18:14
than: Exo 15:9; Isa 9:3, Isa 10:6, Isa 10:13-15, Isa 53:12
Proverbs 16:20
Carl Friedrich Keil and Franz Delitzsch
16:19
19 Better in humility to dwell among sufferers,
Than to divide spoil among the proud.
The form שׁפל is here not adj. as Prov 29:23 (from שׁפל, like חסר, Prov 6:32, from חסר), but inf. (like Eccles 12:14, and חסר, defectio, 10:21). There existed here also no proper reason for changing עניּים (Chethı̂b) into ענוים; Hitzig is right in saying that עני may also be taken in the sense of ענו [the idea "sufferer" is that which mediates], and that here the inward fact of humility and the outward of dividing spoil, stand opposed to one another. It is better to live lowly, i.e., with a mind devoid of earthly pride (Demut [humility] comes from do with the deep e, diu, servant), among men who have experience of the vanity of earthly joys, than, intoxicated with pride, to enjoy oneself amid worldly wealth and greatness (cf. Is 9:2).
John Gill
16:19 Better it is to be of an humble spirit with the lowly,.... The followers of the meek and lowly Jesus, whose spirits are humbled under a sense of sin; have mean thoughts of themselves and their own righteousness, and submit to the righteousness of the Son of God, and wholly trust in him for salvation; and ascribe all they have and are to the free grace of God; humble themselves under the mighty hand of God; are resigned to his will, and patiently bear all afflictions without murmuring, and think better of others than themselves: these are not in so much danger of falling as the proud and haughty, and are more grateful to men, and acceptable to God; with these he vouchsafes to dwell; to these he gives more grace, and they shall inherit the earth. Wherefore it is better to be of such a spirit, and be ranked among and keep company with the meek and lowly,
than to divide the spoil with the proud; the spoils of the poor with proud oppressors; or spoils gotten in war with proud and ambitious princes; or the spoils of kingdoms and states with antichrist, divided by him among his proud followers: it is better to be the followers of Christ, and have but little, than to be his, and have ever so much.
Robert Jamieson, A. R. Fausset and David Brown
16:19 divide the spoil--that is, conquer. Avoid the society of the proud (Jas 4:6).
16:2016:20: Որ իմաստուն է յիրս՝ գտանէ զբարիս. եւ որ յուսայ ՚ի Տէր՝ երանելի՛ է[8095]։ [8095] Ոմանք. Իմաստունն յիրս գիտակ բարեաց է, եւ որ յու՛՛։
20 Գործի մէջ խելացի մարդը բարիքներ կը գտնի, եւ երանելի է նա, ով յոյսը դնում է Տիրոջ վրայ:
20 Գործի մէջ խելացութեամբ վարուողը բարիք կը գտնէ Ու Տէրոջը ապաւինողը երանելի է։
Որ իմաստուն է յիրս` գտանէ զբարիս, եւ որ յուսայ ի Տէր` երանելի է:

16:20: Որ իմաստուն է յիրս՝ գտանէ զբարիս. եւ որ յուսայ ՚ի Տէր՝ երանելի՛ է[8095]։
[8095] Ոմանք. Իմաստունն յիրս գիտակ բարեաց է, եւ որ յու՛՛։
20 Գործի մէջ խելացի մարդը բարիքներ կը գտնի, եւ երանելի է նա, ով յոյսը դնում է Տիրոջ վրայ:
20 Գործի մէջ խելացութեամբ վարուողը բարիք կը գտնէ Ու Տէրոջը ապաւինողը երանելի է։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20 Кто ведет дело разумно, тот найдет благо, и кто надеется на Господа, тот блажен.
16:24 κηρία κηριον honeycomb μέλιτος μελι honey λόγοι λογος word; log καλοί καλος fine; fair γλύκασμα γλυκασμα though; while αὐτῶν αυτος he; him ἴασις ιασις healing ψυχῆς ψυχη soul
16:20 מַשְׂכִּ֣יל maśkˈîl שׂכל prosper עַל־ ʕal- עַל upon דָּ֭בָר ˈdāvār דָּבָר word יִמְצָא־ yimṣā- מצא find טֹ֑וב ṭˈôv טֹוב good וּ û וְ and בֹוטֵ֖חַ vôṭˌēₐḥ בטח trust בַּ ba בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH אַשְׁרָֽיו׃ ʔašrˈāʸw אֶשֶׁר happiness
16:20. eruditus in verbo repperiet bona et qui in Domino sperat beatus estThe learned in word shall find good things: and he that trusteth in the Lord is blessed.
20. He that giveth heed unto the word shall find good: and whoso trusteth in the LORD, happy is he.
16:20. The learned in word shall find good things. And whoever hopes in the Lord is blessed.
16:20. He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy [is] he.
He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy [is] he:

16:20 Кто ведет дело разумно, тот найдет благо, и кто надеется на Господа, тот блажен.
16:24
κηρία κηριον honeycomb
μέλιτος μελι honey
λόγοι λογος word; log
καλοί καλος fine; fair
γλύκασμα γλυκασμα though; while
αὐτῶν αυτος he; him
ἴασις ιασις healing
ψυχῆς ψυχη soul
16:20
מַשְׂכִּ֣יל maśkˈîl שׂכל prosper
עַל־ ʕal- עַל upon
דָּ֭בָר ˈdāvār דָּבָר word
יִמְצָא־ yimṣā- מצא find
טֹ֑וב ṭˈôv טֹוב good
וּ û וְ and
בֹוטֵ֖חַ vôṭˌēₐḥ בטח trust
בַּ ba בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אַשְׁרָֽיו׃ ʔašrˈāʸw אֶשֶׁר happiness
16:20. eruditus in verbo repperiet bona et qui in Domino sperat beatus est
The learned in word shall find good things: and he that trusteth in the Lord is blessed.
16:20. The learned in word shall find good things. And whoever hopes in the Lord is blessed.
16:20. He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy [is] he.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Benefits of Wisdom.
20 He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy is he.
Note, 1. Prudence gains men respect and success: He that handles a matter wisely (that is master of his trade and makes it to appear he understands what he undertakes, that is considerate in his affairs, and, when he speaks or writes on any subject, does it pertinently) shall find good, shall come into good repute, and perhaps may make a good hand of it. 2. But it is piety only that will secure men's true happiness: Those that handle a matter wisely, if they are proud and lean to their own understanding, though they may find some good, yet they will have no great satisfaction in it; but he that trusts in the Lord, and not in his own wisdom, happy is he, and shall speed better at last. Some read the former part of the verse so as to expound it of piety, which is indeed true wisdom: He that attends to the word (the word of God, ch. xiii. 13) shall find good in it and good by it. And whoso trusts in the Lord, in his word which he attends to, is happy.
Albert Barnes: Notes on the Bible - 1834
16:20: Good as it is to "handle a matter wisely," it is far better to "trust in the Lord." The former is really impossible except through the latter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: handleth: or, understandeth, Pro 8:35, Pro 13:15, Pro 17:2, Pro 19:8, Pro 24:3-5; Gen 41:38-40; Dan 1:19-21; Mat 10:16
whoso: Pro 22:19, Pro 22:20; Ch1 5:20; Psa 2:12, Psa 34:8, Psa 125:1, Psa 146:5; Isa 26:3, Isa 26:4, Isa 30:18; Jer 17:7, Jer 17:8; Dan 3:28, Dan 6:23; Eph 1:12, Eph 1:13
Proverbs 16:21
Carl Friedrich Keil and Franz Delitzsch
16:20
20 He that giveth heed to the word will find prosperity;
And he that trusteth in Jahve, blessed is he!
The "word" here is the word κατ ̓ ἐξ., the divine word, for משׂכּיל על־דּבר is the contrast of בּז לדבר, Prov 13:13, cf. Neh 8:13. טוב is meant, as in Prov 17:20, cf. Prov 13:21, Ps 23:6; to give heed to God's word is the way to true prosperity. But at last all depends on this, that one stand in personal fellowship with God by means of faith, which here, as at Prov 28:25; Prov 29:25, is designated after its specific mark as fiducia. The Mashal conclusion אשׁריו occurs, besides here, only at Prov 14:21; Prov 29:18.
John Gill
16:20 He that handleth a matter wisely shall find good,.... That frames and composes his discourse well on any subject he takes in hand; or manages his affairs prudently and discreetly, in which he is concerned; or that wisely attends to the affair of humility, as Aben Ezra: or rather to the word, that is, to the word of God; is not a careless, negligent, unconcerned hearer of the word, but a diligent and attentive one; whose heart is opened by the Spirit of God to attend to what is spoken in it; who lays it up in his heart, and makes it the rule of his conduct in life: such a man finds good things; things which are for his profit, edification, and instruction; good truths, good doctrines, good counsel and advice, good directions and instructions; promises of good things, things for his present comfort and future happiness;
and whoso trusteth in the Lord, happy is he; not to his own wisdom; nor in his own strength; nor in his riches, nor righteousness; nor in the favour of men, no, not of princes; but in the Lord, and in his Word; he shall want no good thing, he is kept in perfect peace; he is in the utmost safety, is like Mount Zion, that can never be removed, Jer 17:7.
John Wesley
16:20 Good - He who orders his affairs with discretion.
Robert Jamieson, A. R. Fausset and David Brown
16:20 handleth a matter--wisely considers "the word," that is, of God (compare Prov 13:13).
trusteth--(Compare Ps 2:12; Ps 118:8-9).
16:2116:21: Զիմաստունս եւ զհանճարեղս անմիտս կոչեն. եւ որ քաղցր են բանիւք՝ աւելի՛ եւս լուիցեն։
21 Իմաստուններին եւ հանճարներին անմիտ են կոչում, բայց նրանց, որ քաղցր-մեղցր խօսքեր ունեն, աւելի շատ են լսում:
21 Իմաստուն սիրտ ունեցողը խոհեմ կը սեպուի Եւ շրթունքներուն քաղցրութիւնը գիտութիւնը կ’աւելցնէ։
[238]Զիմաստունս եւ զհանճարեղս` անմիտս կոչեն, եւ որ քաղցր են բանիւք` աւելի եւս լուիցեն:

16:21: Զիմաստունս եւ զհանճարեղս անմիտս կոչեն. եւ որ քաղցր են բանիւք՝ աւելի՛ եւս լուիցեն։
21 Իմաստուններին եւ հանճարներին անմիտ են կոչում, բայց նրանց, որ քաղցր-մեղցր խօսքեր ունեն, աւելի շատ են լսում:
21 Իմաստուն սիրտ ունեցողը խոհեմ կը սեպուի Եւ շրթունքներուն քաղցրութիւնը գիտութիւնը կ’աւելցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2116:21 Мудрый сердцем прозовется благоразумным, и сладкая речь прибавит к учению.
16:25 εἰσὶν ειμι be ὁδοὶ οδος way; journey δοκοῦσαι δοκεω imagine; seem εἶναι ειμι be ὀρθαὶ ορθος upright; normal ἀνδρί ανηρ man; husband τὰ ο the μέντοι μεντοι actually τελευταῖα τελευταιος he; him βλέπει βλεπω look; see εἰς εις into; for πυθμένα πυθμην Hades
16:21 לַ la לְ to חֲכַם־ ḥᵃḵam- חָכָם wise לֵ֭ב ˈlēv לֵב heart יִקָּרֵ֣א yiqqārˈē קרא call נָבֹ֑ון nāvˈôn בין understand וּ û וְ and מֶ֥תֶק mˌeṯeq מָתֵק sweet שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip יֹסִ֥יף yōsˌîf יסף add לֶֽקַח׃ lˈeqaḥ לֶקַח teaching
16:21. qui sapiens corde est appellabitur prudens et qui dulcis eloquio maiora percipietThe wise in heart shall be called prudent: and he that is sweet in words, shall attain to greater things.
21. The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
16:21. Whoever is wise in heart shall be called prudent. And whoever is sweet in eloquence shall attain to what is greater.
16:21. The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning:

16:21 Мудрый сердцем прозовется благоразумным, и сладкая речь прибавит к учению.
16:25
εἰσὶν ειμι be
ὁδοὶ οδος way; journey
δοκοῦσαι δοκεω imagine; seem
εἶναι ειμι be
ὀρθαὶ ορθος upright; normal
ἀνδρί ανηρ man; husband
τὰ ο the
μέντοι μεντοι actually
τελευταῖα τελευταιος he; him
βλέπει βλεπω look; see
εἰς εις into; for
πυθμένα πυθμην Hades
16:21
לַ la לְ to
חֲכַם־ ḥᵃḵam- חָכָם wise
לֵ֭ב ˈlēv לֵב heart
יִקָּרֵ֣א yiqqārˈē קרא call
נָבֹ֑ון nāvˈôn בין understand
וּ û וְ and
מֶ֥תֶק mˌeṯeq מָתֵק sweet
שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip
יֹסִ֥יף yōsˌîf יסף add
לֶֽקַח׃ lˈeqaḥ לֶקַח teaching
16:21. qui sapiens corde est appellabitur prudens et qui dulcis eloquio maiora percipiet
The wise in heart shall be called prudent: and he that is sweet in words, shall attain to greater things.
16:21. Whoever is wise in heart shall be called prudent. And whoever is sweet in eloquence shall attain to what is greater.
16:21. The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
Note, 1. Those that have solid wisdom will have the credit of it; it will gain them reputation, and they shall be called prudent grave men, and a deference will be paid to their judgment. Do that which is wise and good and thou shalt have the praise of the same. 2. Those that with their wisdom have a happy elocution, that deliver their sentiments easily and with a good grace, are communicative of their wisdom and have words at will, and good language as well as good sense, increase learning; they diffuse and propagate knowledge to others, and do good work with it, and by that means increase their own stock. They add doctrine, improve sciences, and do service to the commonwealth of learning. To him that has, and uses what he has, more shall be given.
Albert Barnes: Notes on the Bible - 1834
16:21: The words point to the conditions of all true growth in wisdom; and he who has the gift of uttering it in winning speech increases it in himself and others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: wise: Pro 16:23, Pro 10:8, Pro 23:15; Kg1 3:12; Rom 16:19; Jam 3:17
the sweetness: Pro 16:24, Pro 15:7, Pro 27:9; Psa 45:2; Ecc 12:10; Isa 50:4; Luk 4:22; Joh 7:46
Proverbs 16:22
Carl Friedrich Keil and Franz Delitzsch
16:21
Four proverbs of wisdom with eloquence:
21 The wise in heart is called prudent,
And grace of the lips increaseth learning.
Elsewhere (Prov 1:5; Prov 9:9) הוסיף לקח means more than to gain learning, i.e., erudition in the ethico-practical sense, for sweetness of the lips (dulcedo orationis of Cicero) is, as to learning, without significance, but of so much the greater value for reaching; for grace of expression, and of exposition, particularly if it be not merely rhetorical, but, according to the saying pectus disertos facit, coming out of the heart, is full of mind, it imparts force to the instruction, and makes it acceptable. Whoever is wise of heart, i.e., of mind or spirit (לב = the N.T. νοῦς or πνεῦμα), is called, and is truly, נבון [learned, intelligent] (Fleischer compares to this the expression frequent in Isaiah, "to be named" = to be and appear to be, the Arab. du'ay lah); but there is a gift which highly increases the worth of this understanding or intelligence, for it makes it fruitful of good to others, and that is grace of the lips. On the lips (Prov 10:13) of the intelligent wisdom is found; but the form also, and the whole manner and way in which he gives expression to this wisdom, is pleasing, proceeding from a deep and tender feeling for the suitable and the beneficial, and thus he produces effects so much the more surely, and beneficently, and richly.
Geneva 1599
16:21 The wise in heart shall be called prudent: and the (k) sweetness of the lips increaseth learning.
(k) The sweet words of consolation which come from a godly heart.
John Gill
16:21 The wise in heart shall be called prudent,.... He that has true wisdom in the inward part; who knows his heart and the haughtiness of it; who has the fear of God in it, which is the beginning of wisdom; who is wise unto salvation, not only knows the scheme of it, but is experimentally acquainted with it; who has not head knowledge and wisdom only, but heart knowledge and wisdom, and behaves wisely in his life and conversation; who is so wise and endued with knowledge, as, out of a good conversation, to show his works with meekness of wisdom; such a man is called, reckoned, accounted, and spoken well of, as a prudent man among all wise and knowing persons;
and the sweetness of the lips increaseth learning; who, besides a wise heart and a knowing head, have the gift of elocution; can deliver themselves in a flowing easy style; can clothe their thoughts with proper words, and convey their ideas in clear expressions, in a very edifying and instructive manner: these communicate knowledge to others, and increase it in themselves: for, while they are improving others, they improve themselves and learning also, whether it be divine or human; these are such who are "apt to teach", Ti1 3:2; and if they have proper hearers to attend them, they will "increase in learning", as a just man does, Prov 9:9.
John Wesley
16:21 The wise - He who is truly wise, shall be so accounted by others. Sweetness - Eloquence added to wisdom. Increaseth - Both in himself, for while a man teaches others, he improves himself; and others, who by this means are induced to hear and receive his instructions.
Robert Jamieson, A. R. Fausset and David Brown
16:21 wise in heart--who rightly consider duty.
sweetness of the lips--eloquent discourse, persuades and instructs others.
16:2216:22: Աղբեւր կենաց են միտք՝ որոց ունիցին զնա. խրա՛տ անմտաց չա՛ր է[8096]։ [8096] Ոմանք. Որոց ունին զնա։
22 Միտքը կեանքի աղբիւր է այն ունեցողի համար, բայց անմիտների խրատը չար է:
22 Խոհեմութիւնը կեանքի աղբիւր է զայն ունեցողին համար, Բայց խրատը անմիտներուն յիմարութիւն է։
Աղբեւր կենաց են միտք` որոց ունիցին զնա. խրատ անմտաց չար է:

16:22: Աղբեւր կենաց են միտք՝ որոց ունիցին զնա. խրա՛տ անմտաց չա՛ր է[8096]։
[8096] Ոմանք. Որոց ունին զնա։
22 Միտքը կեանքի աղբիւր է այն ունեցողի համար, բայց անմիտների խրատը չար է:
22 Խոհեմութիւնը կեանքի աղբիւր է զայն ունեցողին համար, Բայց խրատը անմիտներուն յիմարութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:2216:22 Разум для имеющих его источник жизни, а ученость глупых глупость.
16:26 ἀνὴρ ανηρ man; husband ἐν εν in πόνοις πονος pain πονεῖ πονεω of himself; his own καὶ και and; even ἐκβιάζεται εκβιαζω of himself; his own τὴν ο the ἀπώλειαν απωλεια destruction; waste ὁ ο the μέντοι μεντοι actually σκολιὸς σκολιος warped; crooked ἐπὶ επι in; on τῷ ο the ἑαυτοῦ εαυτου of himself; his own στόματι στομα mouth; edge φορεῖ φορεω bear; wear τὴν ο the ἀπώλειαν απωλεια destruction; waste
16:22 מְקֹ֣ור mᵊqˈôr מָקֹור well חַ֭יִּים ˈḥayyîm חַיִּים life שֵׂ֣כֶל śˈēḵel שֶׂכֶל insight בְּעָלָ֑יו bᵊʕālˈāʸw בַּעַל lord, baal וּ û וְ and מוּסַ֖ר mûsˌar מוּסָר chastening אֱוִלִ֣ים ʔᵉwilˈîm אֱוִיל foolish אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
16:22. fons vitae eruditio possidentis doctrina stultorum fatuitasKnowledge is a fountain of life to him that possesseth it: the instruction of fools is foolishness.
22. Understanding is a wellspring of life unto him that hath it: but the correction of fools is folly.
16:22. Learning is a fountain of life to one who possesses it. The doctrine of the foolish is senseless.
16:22. Understanding [is] a wellspring of life unto him that hath it: but the instruction of fools [is] folly.
Understanding [is] a wellspring of life unto him that hath it: but the instruction of fools [is] folly:

16:22 Разум для имеющих его источник жизни, а ученость глупых глупость.
16:26
ἀνὴρ ανηρ man; husband
ἐν εν in
πόνοις πονος pain
πονεῖ πονεω of himself; his own
καὶ και and; even
ἐκβιάζεται εκβιαζω of himself; his own
τὴν ο the
ἀπώλειαν απωλεια destruction; waste
ο the
μέντοι μεντοι actually
σκολιὸς σκολιος warped; crooked
ἐπὶ επι in; on
τῷ ο the
ἑαυτοῦ εαυτου of himself; his own
στόματι στομα mouth; edge
φορεῖ φορεω bear; wear
τὴν ο the
ἀπώλειαν απωλεια destruction; waste
16:22
מְקֹ֣ור mᵊqˈôr מָקֹור well
חַ֭יִּים ˈḥayyîm חַיִּים life
שֵׂ֣כֶל śˈēḵel שֶׂכֶל insight
בְּעָלָ֑יו bᵊʕālˈāʸw בַּעַל lord, baal
וּ û וְ and
מוּסַ֖ר mûsˌar מוּסָר chastening
אֱוִלִ֣ים ʔᵉwilˈîm אֱוִיל foolish
אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
16:22. fons vitae eruditio possidentis doctrina stultorum fatuitas
Knowledge is a fountain of life to him that possesseth it: the instruction of fools is foolishness.
16:22. Learning is a fountain of life to one who possesses it. The doctrine of the foolish is senseless.
16:22. Understanding [is] a wellspring of life unto him that hath it: but the instruction of fools [is] folly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.
Note, 1. There is always some good to be gotten by a wise and good man: His understanding is a well-spring of life to him, which always flows and can never be drawn dry; he has something to say upon all occasions that is instructive, and of use to those that will make use of it, things new and old to bring out of his treasure; at least, his understanding is a spring of life to himself, yielding him abundant satisfaction; within his own thoughts he entertains and edifies himself, if not others. 2. There is nothing that is good to be gotten by a fool. Even his instruction, his set and solemn discourses, are but folly, like himself, and tending to make others like him. When he does his best it is but folly, in comparison even with the common talk of a wise man, who speaks better at table than a fool in Moses's seat.
Adam Clarke: Commentary on the Bible - 1831
16:22: Understanding is a well-spring of life - מקור חיים mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body.
Albert Barnes: Notes on the Bible - 1834
16:22: Wellspring of life - Compare Pro 10:11 note. "the instruction of fools" Not that which they give, but that which they receive. Compare Pro 14:24. "Folly" is its own all-sufficient punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: a wellspring: Pro 10:11, Pro 13:14, Pro 14:27, Pro 18:4; Joh 5:24, Joh 6:63, Joh 6:68
the instruction: Pro 15:2, Pro 15:28; Mat 15:14, Mat 23:16-26; Luk 6:39, Luk 6:40
Proverbs 16:23
Carl Friedrich Keil and Franz Delitzsch
16:22
22 A fountain of life is understanding to its possessor;
But the correction of fools is folly.
Oetinger, Bertheau, and others erroneously understand מוּסר of the education which fools bestow upon others; when fools is the subject spoken of, מוּסר is always the education which is bestowed on them, Prov 7:22; Prov 1:7; cf. Prov 5:23; Prov 15:5. Also מוסר does not here mean education, disciplina, in the moral sense (Symmachus, ἔννοια; Jerome, doctrina): that which fools gain from education, from training, is folly, for מוסר is the contrast to מקור חיּים, and has thus the meaning of correction or chastisement, Prov 15:10, Jer 30:14. And that the fruits of understanding (Prov 12:8, cf. שׂכל טוב, fine culture, Prov 13:15) represented by מקור חיים (vid., Prov 10:11) will accrue to the intelligent themselves, is shown not only by the contrast, but also by the expression: Scaturigo vitae est intellectus praeditorum eo, of those (= to those) who are endowed therewith (The lxx well, τοῖς κεκτημένοις). The man of understanding has in this intellectual possession a fountain of strength, a source of guidance, and a counsel which make his life secure, deepen, and adorn it; while, on the contrary, folly punishes itself by folly (cf. to the form, Prov 14:24), for the fool, when he does not come to himself (Ps 107:17-22), recklessly destroys his own prosperity.
Geneva 1599
16:22 Understanding [is] a wellspring of life to him that hath it: but the (l) instruction of fools [is] folly.
(l) Either that which the wicked teach others, or else it is folly to teach them who are malicious.
John Gill
16:22 Understanding is a wellspring of life unto him that hath it,.... "The master" or "owner of it" (k). As he only is to whom an understanding is given; for, whatever understanding men may have of natural and civil things, they have none of things spiritual and divine, unless it be given them by Christ. This is no other than the grace of the Spirit of God, who is a spirit of wisdom and revelation in the knowledge of Christ; and this is a well of living water, springing up unto everlasting life, and it issues in it; with the knowledge of Christ, and God in Christ, eternal life is connected, Jn 4:14; and as this knowledge and understanding of things is communicated by wise and knowing men, they are the means and instruments of the spiritual life of those to whom they minister, and are made useful;
but the instruction of fools is folly; the best instruction they are capable of giving is downright folly, and issues in death.
(k) "domini sui", Pagninus; "domino suo", Mercerus, Gejerus; "dominorum suorum", Michaelis.
John Wesley
16:22 The instruction - Their most grave and serious counsels are foolish.
Robert Jamieson, A. R. Fausset and David Brown
16:22 Understanding--or, "discretion," is a constant source of blessing (Prov 13:14), benefiting others; but fools' best efforts are folly.
16:2316:23: Սիրտ իմաստնոյ իմանա՛յ որ ինչ յիւրմէ բերանոյ. եւ ՚ի շրթունս իւր խորհեսցի զիրաւագիտութիւն[8097]։ [8097] Ոմանք. Սիրտ իմաստնոց... յիւրմէ բերանոյ է... կրէ զիրաւա՛՛։
23 Իմաստունի սիրտը գիտէ իր բերանի խօսքը, եւ նա իր շուրթերով իրաւադատութիւն է խորհում.
23 Իմաստունին սիրտը իր բերնին իմաստութիւն կու տայ Ու իր շրթունքներուն գիտութիւնը կ’աւելցնէ։
Սիրտ իմաստնոյ իմանայ որ ինչ յիւրմէ բերանոյ, եւ ի շրթունս իւր խորհեսցի զիրաւագիտութիւն:

16:23: Սիրտ իմաստնոյ իմանա՛յ որ ինչ յիւրմէ բերանոյ. եւ ՚ի շրթունս իւր խորհեսցի զիրաւագիտութիւն[8097]։
[8097] Ոմանք. Սիրտ իմաստնոց... յիւրմէ բերանոյ է... կրէ զիրաւա՛՛։
23 Իմաստունի սիրտը գիտէ իր բերանի խօսքը, եւ նա իր շուրթերով իրաւադատութիւն է խորհում.
23 Իմաստունին սիրտը իր բերնին իմաստութիւն կու տայ Ու իր շրթունքներուն գիտութիւնը կ’աւելցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2316:23 Сердце мудрого делает язык его мудрым и умножает знание в устах его.
16:27 ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless ὀρύσσει ορυσσω dig ἑαυτῷ εαυτου of himself; his own κακά κακος bad; ugly ἐπὶ επι in; on δὲ δε though; while τῶν ο the ἑαυτοῦ εαυτου of himself; his own χειλέων χειλος lip; shore θησαυρίζει θησαυριζω treasure; store up πῦρ πυρ fire
16:23 לֵ֣ב lˈēv לֵב heart חָ֭כָם ˈḥāḵām חָכָם wise יַשְׂכִּ֣יל yaśkˈîl שׂכל prosper פִּ֑יהוּ pˈîhû פֶּה mouth וְ wᵊ וְ and עַל־ ʕal- עַל upon שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip יֹסִ֥יף yōsˌîf יסף add לֶֽקַח׃ lˈeqaḥ לֶקַח teaching
16:23. cor sapientis erudiet os eius et labiis illius addet gratiamThe heart of the wise shall instruct his mouth: and shall add grace to his lips.
23. The heart of the wise instructeth his mouth, and addeth learning to his lips.
16:23. The heart of the wise shall instruct his mouth and add grace to his lips.
16:23. The heart of the wise teacheth his mouth, and addeth learning to his lips.
The heart of the wise teacheth his mouth, and addeth learning to his lips:

16:23 Сердце мудрого делает язык его мудрым и умножает знание в устах его.
16:27
ἀνὴρ ανηρ man; husband
ἄφρων αφρων senseless
ὀρύσσει ορυσσω dig
ἑαυτῷ εαυτου of himself; his own
κακά κακος bad; ugly
ἐπὶ επι in; on
δὲ δε though; while
τῶν ο the
ἑαυτοῦ εαυτου of himself; his own
χειλέων χειλος lip; shore
θησαυρίζει θησαυριζω treasure; store up
πῦρ πυρ fire
16:23
לֵ֣ב lˈēv לֵב heart
חָ֭כָם ˈḥāḵām חָכָם wise
יַשְׂכִּ֣יל yaśkˈîl שׂכל prosper
פִּ֑יהוּ pˈîhû פֶּה mouth
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip
יֹסִ֥יף yōsˌîf יסף add
לֶֽקַח׃ lˈeqaḥ לֶקַח teaching
16:23. cor sapientis erudiet os eius et labiis illius addet gratiam
The heart of the wise shall instruct his mouth: and shall add grace to his lips.
16:23. The heart of the wise shall instruct his mouth and add grace to his lips.
16:23. The heart of the wise teacheth his mouth, and addeth learning to his lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 The heart of the wise teacheth his mouth, and addeth learning to his lips.
Solomon had commended eloquence, or the sweetness of the lips (v. 21), and seemed to prefer it before wisdom; but here he corrects himself, as it were, and shows that unless there be a good treasure within to support the eloquence it is worth little. Wisdom in the heart is the main matter. 1. It is this that directs us in speaking, that teaches the mouth what to speak, and when, and how, so that what is spoken may be proper, and pertinent, and seasonable; otherwise, though the language be ever so fine, it had better be unsaid. 2. It is this that gives weight to what we speak and adds learning to it, strength of reason and force of argument, without which, let a thing be ever so well worded, it will be rejected, when it comes to be considered, as trifling. Quaint expressions please the ear, and humour the fancy, but it is learning in the lips that must convince the judgment, and sway that, to which wisdom in the heart is necessary.
Adam Clarke: Commentary on the Bible - 1831
16:23: The heart of the wise teacheth his mouth - He has a wise heart; he speaks as it dictates; and therefore his speeches are all speeches of wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: heart: Pro 15:28, Pro 22:17, Pro 22:18; Psa 37:30, Psa 37:31, Psa 45:1; Mat 12:34, Mat 12:35; Col 3:16
teacheth: Heb. maketh wise
Proverbs 16:24
Carl Friedrich Keil and Franz Delitzsch
16:23
23 The heat of the wise maketh his mouth wise,
And learning mounteth up to his lips.
Regarding השׂכּיל as causative: to put into the possession of intelligence, vid., at Gen 3:6. Wisdom in the heart produceth intelligent discourse, and, as the parallel member expresses it, learning mounteth up to the lips, i.e., the learning which the man taketh into his lips (Prov 22:18; cf. Ps 16:4) to communicate it to others, for the contents of the learning, and the ability to communicate it, are measured by the wisdom of the heart of him who possesses it. One can also interpret הוסיף as extens. increasing: the heart of the wise increaseth, i.e., spreads abroad learning, but then בּשׂפתיו (Ps 119:13) would have been more suitable; על־שׂפתיו calls up the idea of learning as hovering on the lips, and thus brings so much nearer, for הוסיף, the meaning of the exaltation of its worth and impression.
John Gill
16:23 The heart of the wise teacheth his mouth,.... That is, a man that is wise in heart, as in Prov 16:21; his heart will teach his mouth what to say, when to say it, and before whom; it will prompt him to matter, that he shall not be at a loss what to say, nor how to say; it will furnish him with words and things; out of the abundance of the heart the mouth speaketh, Mt 12:34;
and addeth learning to his lips: so that he does not deliver out mere words, but solid learning along with them, instructive to himself and others. The Targum is,
"and by his lips he addeth doctrine;''
or increases knowledge.
John Wesley
16:23 Teacheth - Directs him what to speak, and keeps him from speaking foolishly. Addeth - Enables him to speak learnedly and wisely.
Robert Jamieson, A. R. Fausset and David Brown
16:23 The heart is the source of wisdom flowing from the mouth.
16:2416:24: Խորիսխ մեղու՝ բանք բարիք. եւ քաղցրութիւն նորա բժշկութիւն հոգւոց[8098]։ [8098] Ոմանք. Մեղու՝ են բանք բա՛՛... նոցա բժշկութիւն է հոգւոց։
24 Բարի խօսքը մեղրի խորիսխ է, եւ հոգու բժշկութիւն է նրա քաղցրութիւնը:
24 Վայելուչ խօսքերը մեղրի խորիսխին պէս են, Հոգիին՝ քաղցր ու ոսկորներուն բժշկութիւն են։
Խորիսխ մեղու` բանք բարիք, [239]եւ քաղցրութիւն նորա բժշկութիւն հոգւոց:

16:24: Խորիսխ մեղու՝ բանք բարիք. եւ քաղցրութիւն նորա բժշկութիւն հոգւոց[8098]։
[8098] Ոմանք. Մեղու՝ են բանք բա՛՛... նոցա բժշկութիւն է հոգւոց։
24 Բարի խօսքը մեղրի խորիսխ է, եւ հոգու բժշկութիւն է նրա քաղցրութիւնը:
24 Վայելուչ խօսքերը մեղրի խորիսխին պէս են, Հոգիին՝ քաղցր ու ոսկորներուն բժշկութիւն են։
zohrab-1805▾ eastern-1994▾ western am▾
16:2416:24 Приятная речь сотовый мед, сладка для души и целебна для костей.
16:28 ἀνὴρ ανηρ man; husband σκολιὸς σκολιος warped; crooked διαπέμπεται διαπεμπω bad; ugly καὶ και and; even λαμπτῆρα λαμπτηρ cunning; treachery πυρσεύει πυρσευω bad; ugly καὶ και and; even διαχωρίζει διαχωριζω divide; separate φίλους φιλος friend
16:24 צוּף־ ṣûf- צוּף honey-comb דְּ֭בַשׁ ˈdᵊvaš דְּבַשׁ honey אִמְרֵי־ ʔimrê- אֵמֶר word נֹ֑עַם nˈōʕam נֹעַם kindness מָתֹ֥וק māṯˌôq מָתֹוק sweet לַ֝ ˈla לְ to † הַ the נֶּפֶשׁ nnefˌeš נֶפֶשׁ soul וּ û וְ and מַרְפֵּ֥א marpˌē מַרְפֵּא healing לָ lā לְ to † הַ the עָֽצֶם׃ ʕˈāṣem עֶצֶם bone
16:24. favus mellis verba conposita dulcedo animae et sanitas ossuumWell ordered words are as a honeycomb: sweet to the soul, and health to the bones.
24. Pleasant words are an honeycomb, sweet to the soul, and health to the bones.
16:24. Careful words are a honeycomb: sweet to the soul and healthful to the bones.
16:24. Pleasant words [are as] an honeycomb, sweet to the soul, and health to the bones.
Pleasant words [are as] an honeycomb, sweet to the soul, and health to the bones:

16:24 Приятная речь сотовый мед, сладка для души и целебна для костей.
16:28
ἀνὴρ ανηρ man; husband
σκολιὸς σκολιος warped; crooked
διαπέμπεται διαπεμπω bad; ugly
καὶ και and; even
λαμπτῆρα λαμπτηρ cunning; treachery
πυρσεύει πυρσευω bad; ugly
καὶ και and; even
διαχωρίζει διαχωριζω divide; separate
φίλους φιλος friend
16:24
צוּף־ ṣûf- צוּף honey-comb
דְּ֭בַשׁ ˈdᵊvaš דְּבַשׁ honey
אִמְרֵי־ ʔimrê- אֵמֶר word
נֹ֑עַם nˈōʕam נֹעַם kindness
מָתֹ֥וק māṯˌôq מָתֹוק sweet
לַ֝ ˈla לְ to
הַ the
נֶּפֶשׁ nnefˌeš נֶפֶשׁ soul
וּ û וְ and
מַרְפֵּ֥א marpˌē מַרְפֵּא healing
לָ לְ to
הַ the
עָֽצֶם׃ ʕˈāṣem עֶצֶם bone
16:24. favus mellis verba conposita dulcedo animae et sanitas ossuum
Well ordered words are as a honeycomb: sweet to the soul, and health to the bones.
16:24. Careful words are a honeycomb: sweet to the soul and healthful to the bones.
16:24. Pleasant words [are as] an honeycomb, sweet to the soul, and health to the bones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.
The pleasant words here commended must be those which the heart of the wise teaches, and adds learning to (v. 23), words of seasonable advice, instruction, and comfort, words taken from God's word, for that is it which Solomon had learned from his father to account sweeter than honey and the honey-comb, Ps. xix. 10. These words, to those that know how to relish them, 1. Are pleasant. They are like the honey-comb, sweet to the soul, which tastes in them that the Lord is gracious; nothing more grateful and agreeable to the new man than the word of God, and those words which are borrowed from it, Ps. cxix. 103. 2. They are wholesome. Many things are pleasant that are not profitable, but these pleasant words are health to the bones, to the inward man, as well as sweet to the soul. They make the bones, which sin has broken and put out of joint, to rejoice. The bones are the strength of the body; and the good word of God is a means of spiritual strength, curing the diseases that weaken us.
Adam Clarke: Commentary on the Bible - 1831
16:24: Pleasant words are as a honey-comb - The honey of which is sweeter than that which has been expressed from it, and has a much finer flavour before it has come in contact with the atmospheric air.
Albert Barnes: Notes on the Bible - 1834
16:24: Honey took its place not only among the luxuries, but among the medicines of the Israelites. This two-fold use made it all the more suitable to be an emblem both of the true Wisdom which is also true obedience, and of the "pleasant words" in which that Wisdom speaks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: Pleasant: Pro 12:18, Pro 15:23, Pro 15:26, Pro 23:16, Pro 25:11, Pro 25:12, Pro 27:9; Deu 32:2; Sol 4:11; Joh 20:19-21
an: Pro 24:13, Pro 24:14; Psa 19:10, Psa 119:103; Jer 15:16
health: Pro 3:8, Pro 4:22
Proverbs 16:25
Carl Friedrich Keil and Franz Delitzsch
16:24
24 A honeycomb are pleasant words,
Sweet to the soul, and healing to the bones.
Honeycomb, i.e., honey flowing from the צוּף, the comb or cell (favus), is otherwise designated, Ps 19:11. מתוק, with מרפּא, is neut. אמרי־נעם are, according to Prov 15:26, words which love suggests, and which breathe love. Such words are sweet to the soul of the hearer, and bring strength and healing to his bones (Prov 15:30); for מרפא is not only that which restores soundness, but also that which preserves and advances it (cf. θεραπεία, Rev_ 22:2).
John Gill
16:24 Pleasant words are as an honeycomb,.... Jarchi interprets it of the words of the law; but it may be much better understood of the doctrines of the Gospel; such as the doctrines of God's everlasting love, eternal election, the covenant of grace, the person of Christ as God-man; of peace and reconciliation by his blood; of remission of sins through his atoning sacrifice; of justification by his righteousness; of life and salvation by his obedience, sufferings, and death; all the doctrines of grace, which show that salvation in all its parts is owing entirely to the free grace of God; these are all pleasant to the ear of him that knows the joyful sound, and to the taste of everyone that has tasted that the Lord is gracious. The precious promises of the Gospel may be meant; which are free and unconditional, irrevocable, and immutable, never fail of accomplishment; are yea and amen in Christ, and are suited to the various cases of God's people; these are very pleasant and delightful, when they are fitly spoken, and seasonably applied. Moreover, the speech of such as are wise in heart, true believers in Christ; their words, whether expressed in prayer or in praise, are pleasant to the Lord, and very grateful and acceptable to him: so their speech one to another, when about spiritual things; when it is with grace, then it ministers grace, and is very pleasant. Now all these, and especially the doctrines of the Gospel, are as "an honeycomb"; they are like unto it for the manner of its production; it is wrought and filled by the laborious bee, which goes from flower to flower, and gathers honey, and brings it into the hive, and there disposes of it: so laborious ministers of the Gospel gather their doctrines from the sacred Scriptures, which they diligently search, and go from one to another, and gather something from each; and, being richly laden with the fulness of the blessing Of the Gospel of Christ, bring it into the hive of the church, and there feed men with knowledge and understanding: and the doctrines of the Gospel are like unto the honeycomb for the manner of its communication, by dropping freely, gradually, and constantly; so Gospel ministers drop the pleasant words of the Gospel freely, and without pressing, having no other constraint but love to Christ and the souls of men; they do it gradually, as men are able to bear; and constantly preach the word, in season and out of season: and as the honey which drops from the honeycomb is the choicest honey, called "life honey"; such are the truths of the Gospel, they are excellent things, the most excellent. Likewise these are as the honeycomb for the honey in it; they are like the honey out of the rock the Israelites ate of; and like that out of the lion Samson fed upon; and like that which Jonathan tasted, that enlightened his eyes. The Gospel flows from Christ, the Rock; and is to be found in him, the Lion of the tribe of Judah, and as slain, and has an enlightening virtue in it; and particularly these pleasant words are said to be as the honeycomb for its sweetness and healthfulness, as follows:
sweet to the soul, and health to the bones; they are "sweet" to the "soul" of him that understands them, and that has a spiritual taste of them; not to a natural and unregenerate man, whose natural taste remains in him, and is not changed; who calls evil good, and good evil; puts bitter for sweet, and sweet for bitter; to him the doctrines of the Gospel are insipid, tasteless, and disagreeable things: nor are they sweet to a carnal professor; who, though he may express some value for them, has no spiritual gust and relish of them; but to them that believe, to whom Christ is precious, who have tasted that he is gracious; to these they are sweet, even sweeter than the honey or the honeycomb, Ps 19:10. And they are "health to the bones"; they are the wholesome words of our Lord Jesus; they are the means of curing the diseases of the mind; of healing wounded spirits, and broken hearts, and broken bones; they make the bones which were broken to rejoice; what heals the bones strengthens the whole man, a man's strength lying much in his bones; these strengthen the inward man, cause believers to go from strength to strength, and to hold on and persevere to the end.
Robert Jamieson, A. R. Fausset and David Brown
16:24 (Compare Prov 15:26). Gentle, kind words, by soothing the mind, give the body health.
16:2516:25: Ե՛ն ճանապարհք որ թուին մարդոյ թէ ուղի՛ղ իցեն, եւ կատարած նորա հայի յատակս դժոխոց[8099]։ [8099] Ոմանք. Որ թուին մարդկան... եւ կատարած նոցա։
25 Ճանապարհներ կան, որ մարդու աչքին ուղիղ են թւում, բայց նրանց վերջաւորութիւնը տանում է դէպի դժոխքի յատակ:
25 Ճամբայ կայ, որ մարդուն շիտակ կ’երեւնայ, Բայց անոր վերջաւորութիւնը մահուան ճամբան է։
Են ճանապարհք որ թուին մարդոյ թէ ուղիղ իցեն, եւ կատարած նոցա հայի յատակս դժոխոց:

16:25: Ե՛ն ճանապարհք որ թուին մարդոյ թէ ուղի՛ղ իցեն, եւ կատարած նորա հայի յատակս դժոխոց[8099]։
[8099] Ոմանք. Որ թուին մարդկան... եւ կատարած նոցա։
25 Ճանապարհներ կան, որ մարդու աչքին ուղիղ են թւում, բայց նրանց վերջաւորութիւնը տանում է դէպի դժոխքի յատակ:
25 Ճամբայ կայ, որ մարդուն շիտակ կ’երեւնայ, Բայց անոր վերջաւորութիւնը մահուան ճամբան է։
zohrab-1805▾ eastern-1994▾ western am▾
16:2516:25 Есть пути, которые кажутся человеку прямыми, но конец их путь к смерти.
16:29 ἀνὴρ ανηρ man; husband παράνομος παρανομος friend καὶ και and; even ἀπάγει απαγω lead off; lead away αὐτοὺς αυτος he; him ὁδοὺς οδος way; journey οὐκ ου not ἀγαθάς αγαθος good
16:25 יֵ֤שׁ yˈēš יֵשׁ existence דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יָ֭שָׁר ˈyāšār יָשָׁר right לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face אִ֑ישׁ ʔˈîš אִישׁ man וְ֝ ˈw וְ and אַחֲרִיתָ֗הּ ʔaḥᵃrîṯˈāh אַחֲרִית end דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way מָֽוֶת׃ mˈāweṯ מָוֶת death
16:25. est via quae videtur homini recta et novissimum eius ducit ad mortemThere is a way that seemeth to a man right: and the ends thereof lead to death.
25. There is a way which seemeth right unto a man, but the end thereof are the ways of death.
16:25. There is a way which seems right to a man, and its end result leads to death.
16:25. There is a way that seemeth right unto a man, but the end thereof [are] the ways of death.
There is a way that seemeth right unto a man, but the end thereof [are] the ways of death:

16:25 Есть пути, которые кажутся человеку прямыми, но конец их путь к смерти.
16:29
ἀνὴρ ανηρ man; husband
παράνομος παρανομος friend
καὶ και and; even
ἀπάγει απαγω lead off; lead away
αὐτοὺς αυτος he; him
ὁδοὺς οδος way; journey
οὐκ ου not
ἀγαθάς αγαθος good
16:25
יֵ֤שׁ yˈēš יֵשׁ existence
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
יָ֭שָׁר ˈyāšār יָשָׁר right
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
אִ֑ישׁ ʔˈîš אִישׁ man
וְ֝ ˈw וְ and
אַחֲרִיתָ֗הּ ʔaḥᵃrîṯˈāh אַחֲרִית end
דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way
מָֽוֶת׃ mˈāweṯ מָוֶת death
16:25. est via quae videtur homini recta et novissimum eius ducit ad mortem
There is a way that seemeth to a man right: and the ends thereof lead to death.
16:25. There is a way which seems right to a man, and its end result leads to death.
16:25. There is a way that seemeth right unto a man, but the end thereof [are] the ways of death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Malice and Envy.
25 There is a way that seemeth right unto a man, but the end thereof are the ways of death.
This we had before (ch. xiv. 12), but here it is repeated, as that which is very necessary to be thought of, 1. By way of caution to us all to take heed of deceiving ourselves in the great concerns of our souls by resting in that which seems right and is not really so, and, for the preventing of a self-delusion, to be impartial in self-examination and keep up a jealousy over ourselves. 2. By way of terror to those whose way is not right, is not as it should be, however it may seem to themselves or others; the end of it will certainly be death; to that it has a direct and certain tendency.
Adam Clarke: Commentary on the Bible - 1831
16:25: There is a way that seemeth right - This whole verse is precisely the same as that Pro 14:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: Pro 12:26, Pro 14:12; Isa 28:15-19; Joh 7:47-49, Joh 9:40; Act 26:9; Co2 13:5
Proverbs 16:26
Carl Friedrich Keil and Franz Delitzsch
16:25
A group of six proverbs follows, four of which begin with אישׁ, and five relate to the utterances of the mouth.
25 There is a way which appears as right to a man;
But the end thereof are the ways of death.
This verse = Prov 14:12.
John Gill
16:25 There is a way that seemeth right unto a man, but the end thereof are the ways of death. The same is said in Prov 14:12, and is here repeated because of the excellence, importance, and usefulness of the observation, and to excite an attention to it; that men may be more diligent to look into their ways, and be more cautious where and how they walk, and be more considerate and thoughtful of the issue of them. See Gill on Prov 14:12.
Robert Jamieson, A. R. Fausset and David Brown
16:25 (Compare Prov 14:2).
16:2616:26: Այր՝ ՚ի վաստակս ջանայ անձին իւրում. եւ բռնազբօսէ իւր զկորուստ. իսկ թեւրն ՚ի բերան իւր կրէ զկորուստ[8100]։ [8100] Ոմանք. Կրէ զսատակումն։
26 Աշխատողը վաստակում է իր անձի համար՝ իր կորուստը հեռու վանելով իրենից, բայց անմիտը կորուստը կրում է իր բերանի մէջ:
26 Աշխատող անձը իրեն համար կ’աշխատի. Քանզի իր բերանը կը պահանջէ իրմէ։
Այր ի վաստակս ջանայ անձին իւրում, [240]եւ բռնազբօսէ իւր զկորուստ. իսկ թեւրն` ի բերան իւր կրէ զկորուստ:

16:26: Այր՝ ՚ի վաստակս ջանայ անձին իւրում. եւ բռնազբօսէ իւր զկորուստ. իսկ թեւրն ՚ի բերան իւր կրէ զկորուստ[8100]։
[8100] Ոմանք. Կրէ զսատակումն։
26 Աշխատողը վաստակում է իր անձի համար՝ իր կորուստը հեռու վանելով իրենից, բայց անմիտը կորուստը կրում է իր բերանի մէջ:
26 Աշխատող անձը իրեն համար կ’աշխատի. Քանզի իր բերանը կը պահանջէ իրմէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2616:26 Трудящийся трудится для себя, потому что понуждает его {к тому} рот его.
16:30 στηρίζων στηριζω steady; steadfast ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him λογίζεται λογιζομαι account; count διεστραμμένα διαστρεφω twist; divert ὁρίζει οριζω appoint; mark out δὲ δε though; while τοῖς ο the χείλεσιν χειλος lip; shore αὐτοῦ αυτος he; him πάντα πας all; every τὰ ο the κακά κακος bad; ugly οὗτος ουτος this; he κάμινός καμινος furnace ἐστιν ειμι be κακίας κακια badness; vice
16:26 נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul עָ֭מֵל ˈʕāmēl עָמֵל labouring עָ֣מְלָה ʕˈāmᵊlā עמל labour לֹּ֑ו llˈô לְ to כִּֽי־ kˈî- כִּי that אָכַ֖ף ʔāḵˌaf אכף press hard עָלָ֣יו ʕālˈāʸw עַל upon פִּֽיהוּ׃ pˈîhû פֶּה mouth
16:26. anima laborantis laborat sibi quia conpulit eum os suumThe soul of him that laboureth, laboureth for himself, because his mouth hath obliged him to it.
26. The appetite of the labouring man laboureth for him; for his mouth craveth it of him.
16:26. The soul of the laborer labors for himself, because his mouth has driven him to it.
16:26. He that laboureth laboureth for himself; for his mouth craveth it of him.
He that laboureth laboureth for himself; for his mouth craveth it of him:

16:26 Трудящийся трудится для себя, потому что понуждает его {к тому} рот его.
16:30
στηρίζων στηριζω steady; steadfast
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
λογίζεται λογιζομαι account; count
διεστραμμένα διαστρεφω twist; divert
ὁρίζει οριζω appoint; mark out
δὲ δε though; while
τοῖς ο the
χείλεσιν χειλος lip; shore
αὐτοῦ αυτος he; him
πάντα πας all; every
τὰ ο the
κακά κακος bad; ugly
οὗτος ουτος this; he
κάμινός καμινος furnace
ἐστιν ειμι be
κακίας κακια badness; vice
16:26
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
עָ֭מֵל ˈʕāmēl עָמֵל labouring
עָ֣מְלָה ʕˈāmᵊlā עמל labour
לֹּ֑ו llˈô לְ to
כִּֽי־ kˈî- כִּי that
אָכַ֖ף ʔāḵˌaf אכף press hard
עָלָ֣יו ʕālˈāʸw עַל upon
פִּֽיהוּ׃ pˈîhû פֶּה mouth
16:26. anima laborantis laborat sibi quia conpulit eum os suum
The soul of him that laboureth, laboureth for himself, because his mouth hath obliged him to it.
16:26. The soul of the laborer labors for himself, because his mouth has driven him to it.
16:26. He that laboureth laboureth for himself; for his mouth craveth it of him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 He that laboureth laboureth for himself; for his mouth craveth it of him.
This is designed to engage us to diligence, and quicken us, what our hand finds to do, to do it with all our might, both in our worldly business and in the work of religion; for in the original it is, The soul that labours labours for itself. It is heart-work which is here intended, the labour of the soul, which is here recommended to us, 1. As that which will be absolutely needful. Our mouth is continually craving it of us; the necessities both of soul and body are pressing, and require constant relief, so that we must either work or starve. Both call for daily bread, and therefore there must be daily labour; for in the sweat of our face we must eat, 2 Thess. iii. 10. 2. As that which will be unspeakably gainful. We know on whose errand we go: He that labours shall reap the fruit of his labour; it shall be for himself; he shall rejoice in his own work and eat the labour of his hands. If we make religion our business, God will make it our blessedness.
Adam Clarke: Commentary on the Bible - 1831
16:26: He that laboureth - No thanks to a man for his labor and industry; if he do not work he must starve.
Albert Barnes: Notes on the Bible - 1834
16:26: He that laboreth - literally, as in the margin, i. e., "The desire of the laborer labors for him" (or, helps him in his work), "for his mouth urges him on." Hunger of some kind is the spring of all hearty labor. Without that the man would sit down and take his ease. So also, unless there is a hunger in the soul, craving to be fed, there can be no true labor after righteousness and wisdom (compare Mat 5:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: He: Heb. The soul of him
laboureth: Pro 9:12, Pro 14:23; Ecc 6:7; Th1 4:11, Th1 4:12; Th2 3:8-12
craveth it of him: Heb. boweth unto him
Proverbs 16:27
Carl Friedrich Keil and Franz Delitzsch
16:26
26 The hunger of the labourer laboureth for him,
For he is urged on by his mouth.
The Syr. translates: the soul of him who inflicts woe itself suffers it, and from his mouth destruction comes to him; the Targ. brings this translation nearer the original text (בּיפא, humiliation, instead of אבדנא, destruction); Luther translates thus also, violently abbreviating, however. But עמל (from עמל, Arab. 'amila, to exert oneself, laborare) means, like laboriosus, labouring as well as enduring difficulty, but not, as πονῶν τινα, causing difficulty, or (Euchel) occupied with difficulty. And labour and the mouth stand together, denoting that man labours that the mouth may have somewhat to eat (cf. Th2 3:10; נפשׁ, however, gains in this connection the meaning of ψυχὴ ὀρεκτική, and that of desire after nourishment, vid., at Prov 6:30; Prov 10:3). אכף also joins itself to this circle of ideas, for it means to urge (Jerome, compulit), properly (related to כּפף, incurvare, כּפה כּפא, to constrain, necessitate), to bow down by means of a burden. The Aramaeo-Arab. signification, to saddle (Schultens: clitellas imposuit ei os suum), is a secondary denom. (vid., at Job 33:7). The Venet. well renders it after Kimchi: ἐπεὶ κύπτει ἐπ ̓ αὐτὸν τὸ στόμα αὐτοῦ. Thus: the need of nourishment on the part of the labourer works for him (dat. commodi like Is 40:20), i.e., helps him to labour, for (not: if, ἐάν, as Rashi and others) it presses upon him; his mouth, which will have something to eat, urges him. It is God who has in this way connected together working and eating. The curse in sudore vultus tui comedes panem conceals a blessing. The proverb has in view this reverse side of the blessing in the arrangement of God.
John Gill
16:26 He that laboureth, laboureth for himself,.... Man is born for labour; it is a part of the curse inflicted on him for sin; and his condition and circumstances are such as make it necessary, for such who will not work ought not to eat; and it is labouring for food and raiment which is here meant, and that is for a man's self; for if he labours to be rich and lay up money, and purchase estates, these are more for others than himself, and indeed he knows not for whom he labours. It is indeed in the original, "the soul of him that labours (l), labours for himself"; and it may be understood of the labour of, the soul for spiritual things, for spiritual food, for that meat which endures to everlasting life; and may intend the various exercises of religion in which men employ themselves, that they may have food for their souls, and grow thereby; such as praying, reading the Scriptures, attending on the ministry of the word and ordinances: and this labouring is for themselves; for the good and welfare of their immortal souls, for their spiritual prosperity, for the nourishing of them up unto everlasting life. It may be applied to Gospel ministers, who labour in the Lord's vineyard, in the word and doctrine; and though in the first place they labour to promote the glory of God and the interest of Christ, and the good of souls, yet it also turns to their own account; and indeed they labour to be accepted of the Lord, and at last shall hear, "Well done, good and faithful Servant; enter into the joy of thy Lord", Mt 25:23. Some render the words, "he that is troublesome is troublesome to himself" (m), as such an one is, not only to others, but to himself also; he is the cause of great disquietude to his own mind;
for his mouth craveth it of him: that he should labour, in order to satisfy his appetite; for "all the labour of man is for his mouth", to feed that and fill his belly, Eccles 6:7; or "his mouth boweth unto him" (n); it is as it were an humble supplicant to him, entreating: him to labour to get food for it, and satisfy its wants; or as a beast bows down to feed itself; or "boweth upon him" (o); it obliges him, as the Vulgate Latin version; it compels him, whether he will or not, to work, its necessities are so pressing: and this holds good in spiritual things; a man's mouth, or spiritual appetite, puts him upon the use of means of spiritual exercises, without which he must otherwise be in a starving condition; and is true of the ministers of the word, whose mouth obliges them; as it were; they cannot but speak the things they have heard and seen: or "his mouth reflects upon him"; upon the man that has been troublesome to himself and others; the Targum is,
"for from his mouth humiliation shall come to him;''
or his destruction, as the Syriac version.
(l) "anima laborantis", V. L. Pagninus, Montanus, Piscator, Mercerus, Gejerus, Michaelis; "anima laboriosi", Cocceius. (m) "Ipse molestus molestiam affert sibi", Junius & Tremellius. (n) "incurvavit se ei os suum", Pagninus; "incurvat se ei os suum"; Mercerus, Gejerus. (o) "Inflexit se super eum os suum", Montanus; "innititur super cum", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
16:26 Diligence is a duty due to one's self, for his wants require labor.
16:2716:27: Այր անզգամ փորէ՛ անձին իւրում չարիս. եւ ՚ի վերայ շրթանց իւրոց գանձէ հուր։
27 Անզգամ մարդն իր հոգում չարիքներ է յղանում եւ կրակ է կուտակում իր շուրթերի վրայ:
27 Անօրէն մարդը չարութիւն կը փորէ Ու անոր շրթունքներուն վրայ կարծես այրող կրակ կայ։
Այր անզգամ փորէ [241]անձին իւրում`` չարիս, եւ ի վերայ շրթանց [242]իւրոց գանձէ հուր:

16:27: Այր անզգամ փորէ՛ անձին իւրում չարիս. եւ ՚ի վերայ շրթանց իւրոց գանձէ հուր։
27 Անզգամ մարդն իր հոգում չարիքներ է յղանում եւ կրակ է կուտակում իր շուրթերի վրայ:
27 Անօրէն մարդը չարութիւն կը փորէ Ու անոր շրթունքներուն վրայ կարծես այրող կրակ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2716:27 Человек лукавый замышляет зло, и на устах его как бы огонь палящий.
16:31 στέφανος στεφανος.1 wreath; laurel καυχήσεως καυχησις boasting γῆρας γηρας old age ἐν εν in δὲ δε though; while ὁδοῖς οδος way; journey δικαιοσύνης δικαιοσυνη rightness; right standing εὑρίσκεται ευρισκω find
16:27 אִ֣ישׁ ʔˈîš אִישׁ man בְּ֭לִיַּעַל ˈbᵊliyyaʕal בְּלִיַּעַל wickedness כֹּרֶ֣ה kōrˈeh כרה dig רָעָ֑ה rāʕˈā רָעָה evil וְ wᵊ וְ and עַל־ ʕal- עַל upon שְׂ֝פָתֹ֗ושׂפתיו *ˈśᵊfāṯˈô שָׂפָה lip כְּ kᵊ כְּ as אֵ֣שׁ ʔˈēš אֵשׁ fire צָרָֽבֶת׃ ṣārˈāveṯ צָרָב burning
16:27. vir impius fodit malum et in labiis eius ignis ardescitThe wicked man diggeth evil, and in his lips is a burning fire.
27. A worthless man deviseth mischief: and in his lips there is as a scorching fire.
16:27. The impious man digs up evil, and in his lips is a burning fire.
16:27. An ungodly man diggeth up evil: and in his lips [there is] as a burning fire.
An ungodly man diggeth up evil: and in his lips [there is] as a burning fire:

16:27 Человек лукавый замышляет зло, и на устах его как бы огонь палящий.
16:31
στέφανος στεφανος.1 wreath; laurel
καυχήσεως καυχησις boasting
γῆρας γηρας old age
ἐν εν in
δὲ δε though; while
ὁδοῖς οδος way; journey
δικαιοσύνης δικαιοσυνη rightness; right standing
εὑρίσκεται ευρισκω find
16:27
אִ֣ישׁ ʔˈîš אִישׁ man
בְּ֭לִיַּעַל ˈbᵊliyyaʕal בְּלִיַּעַל wickedness
כֹּרֶ֣ה kōrˈeh כרה dig
רָעָ֑ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שְׂ֝פָתֹ֗ושׂפתיו
*ˈśᵊfāṯˈô שָׂפָה lip
כְּ kᵊ כְּ as
אֵ֣שׁ ʔˈēš אֵשׁ fire
צָרָֽבֶת׃ ṣārˈāveṯ צָרָב burning
16:27. vir impius fodit malum et in labiis eius ignis ardescit
The wicked man diggeth evil, and in his lips is a burning fire.
27. A worthless man deviseth mischief: and in his lips there is as a scorching fire.
16:27. The impious man digs up evil, and in his lips is a burning fire.
16:27. An ungodly man diggeth up evil: and in his lips [there is] as a burning fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-33: В ст. 27-30: дается характеристика трех типов злобы: человека, злоумышляющего против ближнего (ст. 27), клеветника, возмутителя и раздорника (ст. 28), и притеснителя, насильника (ст. 29), причем отмечается свойственная им мимика (ст. 30, сн. VI:12-13). В противоположность ожидающей всех таких гибели, удел праведных и благочестивых - честная старость и долголетие (ст. 31); высшее благонравственное самообладание, научиться владеть собой труднее, чем отличаться храбростью в битве и брать крепости (ст. 32). В Мишне (тр. Авот, гл. IV, § 1) на вопрос: кто силен? дается ответ: тот кто осиливает свой йецер (т. е. побуждение ко злу), ибо сказано: "долготерпеливый лучше храброго, а владеющий собою лучше завоевателя" (Притч. XVI:32).

Заключительный стих (ст. 33), особенно вторая его половина, выражает главную мысль всей (XVI) главы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 An ungodly man diggeth up evil: and in his lips there is as a burning fire. 28 A froward man soweth strife: and a whisperer separateth chief friends.
There are those that are not only vicious themselves, but spiteful and mischievous to others, and they are the worst of men; two sorts of such are here described:-- 1. Such as envy a man the honour of his good name, and do all they can to blast that by calumnies and misrepresentations: They dig up evil; they take a great deal of pains to find out something or other on which to ground a slander, or which may give some colour to it. If none appear above ground, rather than want it they will dig for it, by diving into what is secret, or looking a great way back, or by evil suspicions and surmises, and forced innuendos. In the lips of a slanderer and backbiter there is as a fire, not only to brand his neighbour's reputation, to smoke and sully it, but as a burning fire to consume it. And how great a matter does a little of this fire kindle, and how hardly is it extinguished! James iii. 5, 6. 2. Such as envy a man the comfort of his friendship, and do all they can to break that, by suggesting that on both sides which will set those at variance that are most nearly related and have been long intimate, or at least cool and alienate their affections one from another: A froward man, that cannot find in his heart to love any body but himself, is vexed to see others live in love, and therefore makes it is his business to sow strife, by giving men base characters one of another, telling lies, and carrying ill-natured stories between chief friends, so as to separate them one from another, and make them angry at or at least suspicious of one another. Those are bad men, and bad women too, that do such ill offices; they are doing the devil's work, and his will their wages be.
Adam Clarke: Commentary on the Bible - 1831
16:27: An ungodly man diggeth up evil - How will the following suit?
Effodiuntur opes irritamenta malorum
"Wealth, the incitement to all evil, is digged up out the earth."
A wicked man labors as much to bring about an evil purpose, as the quarryman does to dig up stones.
In his lips - a burning fire - His words are as inflammable, in producing strife and contention among his neighbors, as fire is in igniting dry stubble.
Albert Barnes: Notes on the Bible - 1834
16:27: The four verses speak of the same thing, and the well-known opprobrious name, the "man of Belial," stands at the head as stigmatizing the man who delights in causing the mischief of which they treat.
Diggeth up evil - i. e., Digs an evil pit for others to fall into. Compare Psa 7:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: An ungodly man: Heb. a man of Belial, Sa1 25:17; Sa2 20:1
diggeth: Pro 2:4; Psa 17:14, Psa 17:15; Isa 5:18; Hab 2:13
in: Psa 52:2-4, Psa 57:4; Jam 3:6
Proverbs 16:28
Carl Friedrich Keil and Franz Delitzsch
16:27
27 A worthless man diggeth evil;
And on his lips is, as it were, scorching fire.
Regarding אישׁ בּליּעל, vid., Prov 6:12, and regarding כּרה, to dig round, or to bore out, vid., at Gen 49:5; Gen 50:5; here the figure, "to dig for others a pit," Prov 26:27, Ps 7:16, etc.: to dig evil is equivalent to, to seek to prepare such for others. צרבת Kimchi rightly explains as a form similar to קשּׁבת; as a subst. it means, Lev 13:23, the mark of fire (the healed mark of a carbuncle), here as an adj. of a fire, although not flaming (אשׁ להבה, Is 4:5, etc.); yet so much the hotter, and scorching everything that comes near to it (from צרב, to be scorched, cogn. שׁרב, to which also שׂרף is perhaps related as a stronger power, like comburere to adurere). The meaning is clear: a worthless man, i.e., a man whose disposition and conduct are the direct contrast of usefulness and piety, uses words which, like an iron glowing hot, scorches and burns; his tongue is φλογιζομένη ὑπὸ τῆς γεέννης (Jas 3:6).
Geneva 1599
16:27 An ungodly man diggeth up evil: and in his lips [there is] as a (m) burning fire.
(m) For he consumes himself and others.
John Gill
16:27 An ungodly man diggeth up evil,.... Or "a man of Belial" (p), a worthless unprofitable man; a man without a yoke, not obedient to the law of God; such a man digs for sin as for a treasure; nor need he go far for it, he has enough in his own heart, out of the evil treasure of which he brings forth evil things; though he is more solicitious and diligent to search into the sins of others, and dig up them, which have long lain buried; as the Manichees raked up the sins of Austin in his youth; and as the Papists served Beza: but perhaps the evil of mischief is here rather intended, which a wicked man contrives and devises; a ditch he digs for others, though oftentimes he falls into it himself; and so the Septuagint and Arabic versions render it, "digs evils for himself"; not intentionally but eventually; see Ps 7:15;
and in his lips there is as a burning fire; his tongue is a fire, it is set on fire of hell, and it sets on fire the course of nature; and with its lies, calumnies, and detractions, devours and consumer the good names, characters, and credit of men; and deserves no other than sharp arrows of the Almighty, and coals of juniper; even the everlasting fire and flames of hell, Jas 3:6.
(p) "vir Belijahal", Montanus, Tigurine version, Mercerus.
John Wesley
16:27 Diggeth up - Prosecutes his evil designs with great industry. His lips - His tongue is set on fire of hell.
Robert Jamieson, A. R. Fausset and David Brown
16:27 ungodly man--(Compare Prov 6:12).
diggeth up evil--labors for it.
in his lips . . . fire--His words are calumniating (Jas 3:6).
16:2816:28: Այր խորամանգ նիտայ զչարիս. եւ լապտեր նենգութեան բորբոքի չարեօք, եւ քակէ զբարեկամս[8101]։ [8101] Ոմանք. Խորամանկ նիւթէ զչարիս... բորբոքէ զչարութիւն։
28 Խորամանկ մարդը չարիքներ է նիւթում, չարութեամբ բորբոքում է նենգութեան լապտերը եւ բարեկամներին բաժանում է իրարից:
28 Ծուռ մարդը կռիւ կը հանէ Եւ քսուն մտերիմ բարեկամները կը զատէ։
Այր խորամանկ նիտայ զչարիս. եւ [243]լապտեր նենգութեան բորբոքի չարեօք, եւ`` քակէ զբարեկամս:

16:28: Այր խորամանգ նիտայ զչարիս. եւ լապտեր նենգութեան բորբոքի չարեօք, եւ քակէ զբարեկամս[8101]։
[8101] Ոմանք. Խորամանկ նիւթէ զչարիս... բորբոքէ զչարութիւն։
28 Խորամանկ մարդը չարիքներ է նիւթում, չարութեամբ բորբոքում է նենգութեան լապտերը եւ բարեկամներին բաժանում է իրարից:
28 Ծուռ մարդը կռիւ կը հանէ Եւ քսուն մտերիմ բարեկամները կը զատէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2816:28 Человек коварный сеет раздор, и наушник разлучает друзей.
16:32 κρείσσων κρεισσων superior ἀνὴρ ανηρ man; husband μακρόθυμος μακροθυμος forceful; severe ὁ ο the δὲ δε though; while κρατῶν κρατεω seize; retain ὀργῆς οργη passion; temperament κρείσσων κρεισσων superior καταλαμβανομένου καταλαμβανω apprehend πόλιν πολις city
16:28 אִ֣ישׁ ʔˈîš אִישׁ man תַּ֭הְפֻּכֹות ˈtahpuḵôṯ תַּהְפֻּכֹות perversity יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send מָדֹ֑ון māḏˈôn מָדֹון contention וְ֝ ˈw וְ and נִרְגָּ֗ן nirgˈān רגן grumble מַפְרִ֥יד mafrˌîḏ פרד divide אַלּֽוּף׃ ʔallˈûf אַלּוּף familiar
16:28. homo perversus suscitat lites et verbosus separat principesA perverse man stirreth up quarrels: and one full of words separateth princes.
28. A froward man scattereth abroad strife: and a whisperer separateth chief friends.
16:28. A perverse man stirs up lawsuits. And one who is verbose divides leaders.
16:28. A froward man soweth strife: and a whisperer separateth chief friends.
A froward man soweth strife: and a whisperer separateth chief friends:

16:28 Человек коварный сеет раздор, и наушник разлучает друзей.
16:32
κρείσσων κρεισσων superior
ἀνὴρ ανηρ man; husband
μακρόθυμος μακροθυμος forceful; severe
ο the
δὲ δε though; while
κρατῶν κρατεω seize; retain
ὀργῆς οργη passion; temperament
κρείσσων κρεισσων superior
καταλαμβανομένου καταλαμβανω apprehend
πόλιν πολις city
16:28
אִ֣ישׁ ʔˈîš אִישׁ man
תַּ֭הְפֻּכֹות ˈtahpuḵôṯ תַּהְפֻּכֹות perversity
יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send
מָדֹ֑ון māḏˈôn מָדֹון contention
וְ֝ ˈw וְ and
נִרְגָּ֗ן nirgˈān רגן grumble
מַפְרִ֥יד mafrˌîḏ פרד divide
אַלּֽוּף׃ ʔallˈûf אַלּוּף familiar
16:28. homo perversus suscitat lites et verbosus separat principes
A perverse man stirreth up quarrels: and one full of words separateth princes.
16:28. A perverse man stirs up lawsuits. And one who is verbose divides leaders.
16:28. A froward man soweth strife: and a whisperer separateth chief friends.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: froward: Pro 6:14, Pro 6:19, Pro 15:18, Pro 18:8, Pro 26:20-22, Pro 29:22, Pro 30:33; Ti1 6:3-5; Jam 3:14-16
soweth: Heb. sendeth forth
a whisperer: Pro 17:9; Gen 3:1-13; Sa1 24:9; Rom 1:29; Co2 12:20
Proverbs 16:29
Carl Friedrich Keil and Franz Delitzsch
16:28
28 A man of falsehood scattereth strife,
And a backbiter separateth confidential friends.
Regarding תּהפּכות (מדבר) אישׁ, vid., Prov 2:12, and מדון ישׁלּח, Prov 6:14; the thought of 28b is found at Prov 6:19. נרגּן (with ן minusculum, which occurs thrice with the terminal Nun) is a Niphal formation from רגן, to murmur (cf. נזיד, from זיד), and denotes the whisperer, viz., the backbiter, ψίθυρος, Sir. 5:14, ψιθυριστής, susurro; the Arab. nyrj is abbreviated from it, a verbal stem of נרג (cf. Aram. norgo, an axe, Arab. naurag, a threshing-sledge = מורג) cannot be proved. Aquila is right in translating by τονθρυστής, and Theodotion by γόγγυσος, from רגן, Hiph. נרגּן, γογγύζειν. Regarding אלּוּף, confidential friend, vid., p. 82; the sing., as Prov 18:9, is used in view of the mutual relationship, and מפריד proceeds on the separation of the one, and, at the same time, of the other from it. Luther, in translating by "a slanderer makes princes disagree," is in error, for אלּוּף, φύλαρχος, is not a generic word for prince.
John Gill
16:28 A froward man soweth strife,.... Or "a man of perversenesses" (q); in whose heart is frowardness and perverseness; and whose mouth speaketh froward and perverse things, contrary to reason, law, and Gospel; and who has a spirit of contradiction, and is contrary to all men in his principles and practices; such a man sows discord and strife wherever he comes, in families, in neighbourhoods, in churches, in commonwealths, in civil and religious societies; and he seldom fails of finding a soil fit for his purpose, or ground susceptive of the seed he sows, where it takes root and thrives; see Prov 6:19;
and a whisperer separateth chief friends; one that goes from place to place, from house to house, carrying tales, whispering into the ears of persons things prejudicial to the characters of others, mere lies and falsehoods; such a man by his conduct separates one friend from another, even chief friends, that have been for a long time in the closest and most intimate friendship; he alienates their minds one from another, so that they will not come near one another, or keep up any correspondence as before. The word for "chief friends" is in the singular number, and signifies a prince or leader; and such men, according to the station they are in, and the influence they have, separate princes, as the Vulgate Latin version renders it, from their subjects, and stir up the latter to rebel against them; at least alienate their affections from them; and pastors of churches from their flocks, and husbands from their wives: and such a man, at last, when found out, separates his best friends from himself, as well as from one another; who drop him as a worthless person, yea, as dangerous to converse with; so sin, that whisperer and agitator, separates between God and men, Is 59:2.
(q) "vir perversitatum", Montanus, Baynus, Schultens; "vir perversitatibus deditus", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
16:28 (Compare Prov 6:14; Prov 10:31).
whisperer--prater, talebearer (Prov 18:8; Prov 26:20).
16:2916:29: Այր անօրէն փորձ փո՛րձ առնէ զբարեկամաց, եւ տանի զնոսա ՚ի ճանապարհս անբարիս[8102]։ [8102] Ոմանք. Փորձ փո՛րձ առնէ զբարեկամս. կամ՝ առնի բարեկամաց։
29 Անօրէն մարդը փորձութեան է ենթարկում իր բարեկամներին եւ նրանց տանում է վատ ճանապարհներով:
29 Անօրէն մարդը իր ընկերը կը խաբէ Ու զանիկա գէշ ճամբաներ կը տանի։
Այր անօրէն [244]փորձ փորձ առնէ զբարեկամաց, եւ տանի զնոսա`` ի ճանապարհս անբարիս:

16:29: Այր անօրէն փորձ փո՛րձ առնէ զբարեկամաց, եւ տանի զնոսա ՚ի ճանապարհս անբարիս[8102]։
[8102] Ոմանք. Փորձ փո՛րձ առնէ զբարեկամս. կամ՝ առնի բարեկամաց։
29 Անօրէն մարդը փորձութեան է ենթարկում իր բարեկամներին եւ նրանց տանում է վատ ճանապարհներով:
29 Անօրէն մարդը իր ընկերը կը խաբէ Ու զանիկա գէշ ճամբաներ կը տանի։
zohrab-1805▾ eastern-1994▾ western am▾
16:2916:29 Человек неблагонамеренный развращает ближнего своего и ведет его на путь недобрый;
16:33 εἰς εις into; for κόλπους κολπος bosom; bay ἐπέρχεται επερχομαι come on / against πάντα πας all; every τοῖς ο the ἀδίκοις αδικος injurious; unjust παρὰ παρα from; by δὲ δε though; while κυρίου κυριος lord; master πάντα πας all; every τὰ ο the δίκαια δικαιος right; just
16:29 אִ֣ישׁ ʔˈîš אִישׁ man חָ֭מָס ˈḥāmās חָמָס violence יְפַתֶּ֣ה yᵊfattˈeh פתה seduce רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ֝ ˈw וְ and הֹולִיכֹ֗ו hôlîḵˈô הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way לֹא־ lō- לֹא not טֹֽוב׃ ṭˈôv טֹוב good
16:29. vir iniquus lactat amicum suum et ducit eum per viam non bonamAn unjust man allureth his friend: and leadeth him into a way that is not good.
29. A man of violence enticeth his neighbour, and leadeth him in a way that is not good.
16:29. A man of iniquity entices his friend, and he leads him along a way that is not good.
16:29. A violent man enticeth his neighbour, and leadeth him into the way [that is] not good.
A violent man enticeth his neighbour, and leadeth him into the way [that is] not good:

16:29 Человек неблагонамеренный развращает ближнего своего и ведет его на путь недобрый;
16:33
εἰς εις into; for
κόλπους κολπος bosom; bay
ἐπέρχεται επερχομαι come on / against
πάντα πας all; every
τοῖς ο the
ἀδίκοις αδικος injurious; unjust
παρὰ παρα from; by
δὲ δε though; while
κυρίου κυριος lord; master
πάντα πας all; every
τὰ ο the
δίκαια δικαιος right; just
16:29
אִ֣ישׁ ʔˈîš אִישׁ man
חָ֭מָס ˈḥāmās חָמָס violence
יְפַתֶּ֣ה yᵊfattˈeh פתה seduce
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ֝ ˈw וְ and
הֹולִיכֹ֗ו hôlîḵˈô הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
לֹא־ lō- לֹא not
טֹֽוב׃ ṭˈôv טֹוב good
16:29. vir iniquus lactat amicum suum et ducit eum per viam non bonam
An unjust man allureth his friend: and leadeth him into a way that is not good.
16:29. A man of iniquity entices his friend, and he leads him along a way that is not good.
16:29. A violent man enticeth his neighbour, and leadeth him into the way [that is] not good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 A violent man enticeth his neighbour, and leadeth him into the way that is not good. 30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
Here is another sort of evil men described to us, that we may neither do like them, nor have any thing to do with them. 1. Such as (like Satan) do all the mischief they can by force and violence, as roaring lions, and not only by fraud and insinuation, as subtle serpents: They are violent men, that do all by rapine and oppression, that shut their eyes, meditating with the closest intention and application of mind to devise froward things, to contrive how they may do the greatest mischief to their neighbour, to do it effectually and yet securely to themselves; and then moving their lips, giving the word of command to their agents, they bring the evil to pass, and accomplish the wicked device, biting his lips (so some read it) for vexation. When the wicked plots against the just he gnasheth upon him with his teeth. 2. Such as (like Satan still) do all they can to entice and draw in others to join with them in doing mischief, leading them in a way that is not good, that is not honest, nor honourable, nor safe, but offensive to God, and which will be in the end pernicious to the sinner. Thus he aims to ruin some in this world by bringing them into trouble, and others in the other world by bringing them into sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: Pro 1:10-14, Pro 2:12-15, Pro 3:31; Sa1 19:11, Sa1 19:17, Sa1 22:7-9, Sa1 23:19-21; Neh 6:13; Pe2 3:17
Proverbs 16:30
Carl Friedrich Keil and Franz Delitzsch
16:29
29 A man of violence enticeth his neighbour,
And leadeth him in a way which is not good.
Cf. Gen 4:8. The subject is not moral enticement, but enticement to some place or situation which facilitates to the violent man the carrying out of his violent purpose (misdemeanour, robbery, extortion, murder). חמס (here with אישׁ at Prov 3:31) is the injustice of club-law, the conduct of him who puts his superior power in godless rudeness in the place of God, Hab 1:11, cf. Job 12:6. "A way not good" (cf. Ps 36:5) is the contradictory contrast of the good way: one altogether evil and destructive.
John Gill
16:29 A violent man enticeth his neighbour,.... As false teachers do, who are grievous wolves, not sparing the flock, and who by good words and fair speeches deceive the heart of the simple; and as the man of sin, that has shed the blood of the saints, and been drunk with the same, deceives with his miracles and sorceries them that dwell on the earth;
and leadeth him into the way that is not good; yea, into one that is very bad; so far are false teachers from leading their neighbours into the good old way of truth and righteousness, that they lead them into pernicious ways, by whom the way; of truth is spoken evil of; they lead them into a ditch, and into destruction hereafter; as does the man of sin and violence his followers.
Robert Jamieson, A. R. Fausset and David Brown
16:29 violent man--or, "man of mischief" (Prov 3:31).
enticeth-- (Prov 1:10).
16:3016:30: Որ հաստատէ զաչս իւր, եւ խորհի զկամակորս. եւ վիճէ շրթամբք իւրովք զամենայն չարիս. այնպիսին է հնոց չարեաց[8103]։ [8103] ՚Ի լուս՛՛. Որ հաստատէ զանձն իւր։ Ոմանք. Եւ սահմանէ շրթամբք իւ՛՛։
30 Նա, որ իր աչքերը փակում եւ ծուռ բաներ է խորհում, որ շուրթերը փակ ամէն տեսակ չարիքներ է մտորում՝ այդպիսին չարի հնոց է:
30 Աչքերը կը գոցէ նենգութիւններ մտածելու համա Եւ շրթունքները խածնելով չարութիւն կը կատարէ։
[245]Որ հաստատէ զաչս իւր եւ խորհի զկամակորս, եւ վիճէ շրթամբք իւրովք զամենայն չարիս, այնպիսին է հնոց չարեաց:

16:30: Որ հաստատէ զաչս իւր, եւ խորհի զկամակորս. եւ վիճէ շրթամբք իւրովք զամենայն չարիս. այնպիսին է հնոց չարեաց[8103]։
[8103] ՚Ի լուս՛՛. Որ հաստատէ զանձն իւր։ Ոմանք. Եւ սահմանէ շրթամբք իւ՛՛։
30 Նա, որ իր աչքերը փակում եւ ծուռ բաներ է խորհում, որ շուրթերը փակ ամէն տեսակ չարիքներ է մտորում՝ այդպիսին չարի հնոց է:
30 Աչքերը կը գոցէ նենգութիւններ մտածելու համա Եւ շրթունքները խածնելով չարութիւն կը կատարէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3016:30 прищуривает глаза свои, чтобы придумать коварство; закусывая себе губы, совершает злодейство; [он печь злобы].
16:30 עֹצֶ֣ה ʕōṣˈeh עצה blink עֵ֭ינָיו ˈʕênāʸw עַיִן eye לַ la לְ to חְשֹׁ֣ב ḥᵊšˈōv חשׁב account תַּהְפֻּכֹ֑ות tahpuḵˈôṯ תַּהְפֻּכֹות perversity קֹרֵ֥ץ qōrˌēṣ קרץ twinkle שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip כִּלָּ֥ה killˌā כלה be complete רָעָֽה׃ rāʕˈā רָעָה evil
16:30. qui adtonitis oculis cogitat prava mordens labia sua perficit malumHe that with fixed eyes deviseth wicked things, biting his lips, bringeth evil to pass.
30. He that shutteth his eyes, to devise froward things: he that compresseth his lips bringeth evil to pass.
16:30. Whoever, with astonished eyes, thinks up depravities, biting his lips, accomplishes evil.
16:30. He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass:

16:30 прищуривает глаза свои, чтобы придумать коварство; закусывая себе губы, совершает злодейство; [он печь злобы].
16:30
עֹצֶ֣ה ʕōṣˈeh עצה blink
עֵ֭ינָיו ˈʕênāʸw עַיִן eye
לַ la לְ to
חְשֹׁ֣ב ḥᵊšˈōv חשׁב account
תַּהְפֻּכֹ֑ות tahpuḵˈôṯ תַּהְפֻּכֹות perversity
קֹרֵ֥ץ qōrˌēṣ קרץ twinkle
שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip
כִּלָּ֥ה killˌā כלה be complete
רָעָֽה׃ rāʕˈā רָעָה evil
16:30. qui adtonitis oculis cogitat prava mordens labia sua perficit malum
He that with fixed eyes deviseth wicked things, biting his lips, bringeth evil to pass.
16:30. Whoever, with astonished eyes, thinks up depravities, biting his lips, accomplishes evil.
16:30. He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:30: He shutteth his eyes to devise, etc. - He meditates deeply upon ways and means to commit sin. He shuts his eyes that he may shut out all other ideas, that his whole soul may be in this.
Albert Barnes: Notes on the Bible - 1834
16:30
The physiognomy of the man of Belial, the half-closed eyes that never look you straight in the face, the restlessness or cunning of which biting the lips is the surest indication. Compare Pro 6:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: shutteth: Pro 6:12-14, Pro 10:10; Isa 6:10; Mat 13:15; Joh 3:20
moving: Pro 16:27; Mic 7:3; Mat 14:7, Mat 14:8, Mat 27:23-26
Proverbs 16:31
Carl Friedrich Keil and Franz Delitzsch
16:30
30 He who shutteth his eyes to devise falsehood;
He who biteth his lips bringeth evil to pass.
A physiognomical Caveto. The ἁπ. λεγ. עצה is connected with עצם, Is 33:15 (Arab. transp. ghamḍ), comprimere, formed from it. Regarding קרץ of lips or eyes, vid., p. 144; the biting of the lips is the action of the deceitful, and denotes scorn, malice, knavery. The perf. denotes that he who is seen doing this has some evil as good as accomplished, for he is inwardly ready for it; Hitzig suitably compares 1Kings 20:7, 1Kings 20:33. Our editions (also Lwenstein) have כּלּה, but the Masora (vid., Mas. finalis, p. 1) numbers the word among those which terminate in א, and always writes כּלּא.
Geneva 1599
16:30 (n) He shutteth his eyes to devise perverse things: moving his lips he bringeth evil to pass.
(n) With his whole endeavour he labours to bring his wickedness to pass.
John Gill
16:30 He shutteth his eyes to devise froward things,.... Or "perverse" or "contrary things" (r); he shuts his eyes, that his thoughts might not be disturbed and distracted by visible objects, but might be more free and composed, and intent upon the things he is meditating and devising; or he shuts his eyes against light, against Scripture evidence, which he does not care to come to, lest his principles and practices should be reproved; he shuts his eyes, and will not look into the Scriptures, that he may form and devise schemes of doctrine and worship contrary to them. Some render it, he winks with his eyes, as in Prov 6:13; so the Targum; he gives the hint thereby to his companions, when is the proper time to circumvent an innocent person, and to put in execution the scheme he had devised;
moving his lips he bringeth evil to pass; either as persons in deep thought used to do; or as a token to others to set about the evil designed and contrived; or rather as acting a deceitful part, as a false teacher; not speaking out his mind freely, but muttering out his words, handling the word of God deceitfully, and not by manifestation of the truth commending himself to every man's conscience in the sight of God, as a faithful minister does; and by such artful methods brings his evil designs to pass. The Vulgate Latin version renders it, "biting his lips"; so a wicked man does through indignation at a good man, and through desire of revenge; and when he plots against him, he gnashes at him with his teeth, Ps 37:12. The Targum is,
"threatening with his lips;''
he gives out menaces of evil things, and performs them; which is true of the man of sin, Rev_ 13:5.
(r) "perversitates", Pagninus, Montanus, Baynus, Mercerus, Gejerus; "res perversas", Junius & Tremellius, Piscator; "perversa", Michaelis.
John Wesley
16:30 Shutteth - That his thoughts may be more intent. Moving - Which is the gesture of one whose thoughts are deeply engaged.
Robert Jamieson, A. R. Fausset and David Brown
16:30 He shutteth his eyes--denoting deep thought (Ps 64:6).
moving his lips--or, "biting his lips"--a determined purpose (Prov 6:13).
16:3116:31: Պսակ պարծանաց ծերութիւն. եւ ՚ի ճանապարհս արդարութեան գտանի։
31 Ծերութիւնը պարծանքի պսակ է, որ մարդ գտնում է միայն արդարութեան ճանապարհին:
31 Մազի ճերմկութիւնը փառաց պսակ է, Եթէ անիկա արդարութեան ճամբուն մէջ գտնուի։
Պսակ պարծանաց [246]ծերութիւն, եւ`` ի ճանապարհս արդարութեան գտանի:

16:31: Պսակ պարծանաց ծերութիւն. եւ ՚ի ճանապարհս արդարութեան գտանի։
31 Ծերութիւնը պարծանքի պսակ է, որ մարդ գտնում է միայն արդարութեան ճանապարհին:
31 Մազի ճերմկութիւնը փառաց պսակ է, Եթէ անիկա արդարութեան ճամբուն մէջ գտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
16:3116:31 Венец славы седина, которая находится на пути правды.
16:31 עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour שֵׂיבָ֑ה śêvˈā שֵׂיבָה age בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way צְ֝דָקָ֗ה ˈṣᵊḏāqˈā צְדָקָה justice תִּמָּצֵֽא׃ timmāṣˈē מצא find
16:31. corona dignitatis senectus in viis iustitiae repperieturOld age is a crown of dignity, when it is found in the ways of justice.
31. The hoary head is a crown of glory, it shall be found in the way of righteousness.
16:31. Old age is a crown of dignity, when it is found in the ways of justice.
16:31. The hoary head [is] a crown of glory, [if] it be found in the way of righteousness.
The hoary head [is] a crown of glory, [if] it be found in the way of righteousness:

16:31 Венец славы седина, которая находится на пути правды.
16:31
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour
שֵׂיבָ֑ה śêvˈā שֵׂיבָה age
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
צְ֝דָקָ֗ה ˈṣᵊḏāqˈā צְדָקָה justice
תִּמָּצֵֽא׃ timmāṣˈē מצא find
16:31. corona dignitatis senectus in viis iustitiae repperietur
Old age is a crown of dignity, when it is found in the ways of justice.
16:31. Old age is a crown of dignity, when it is found in the ways of justice.
16:31. The hoary head [is] a crown of glory, [if] it be found in the way of righteousness.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sovereignty of Divine Providence.
31 The hoary head is a crown of glory, if it be found in the way of righteousness.
Note, 1. It ought to be the great care of old people to be found in the way of righteousness, the way of religion and serious godliness. Both God and man will look for them in that way; it will be expected that those that are old should be good, that the multitude of their years should teach them the best wisdom; let them therefore be found in that way. Death will come; the Judge is coming; the Lord is at hand. That they may be found of him in peace, let them be found in the way of righteousness (2 Pet. iii. 14), found so doing, Matt. xxiv. 46. Let old people be old disciples; let them persevere to the end in the way of righteousness, which they long since set out in, that they may then be found in it. 2. If old people be found in the way of righteousness, their age will be their honour. Old age, as such, is honourable, and commands respect (Thou shalt rise up before the hoary head, Lev. xix. 32); but, if it be found in the way of wickedness, its honour is forfeited, its crown profaned and laid in the dust, Isa. lxv. 20. Old people therefore, if they would preserve their honour, must still hold fast their integrity, and then their gray hairs are indeed a crown to them; they are worthy of double honour. Grace is the glory of old age.
Adam Clarke: Commentary on the Bible - 1831
16:31: The hoary head is a crown of glory - The latter part of the verse is very well added, for many a sinner has a hoary head.
Albert Barnes: Notes on the Bible - 1834
16:31: Omit "if." Literally, "it (i. e., the hoary head) is found in the way of righteousness," comes as the reward of righteousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: hoary: Pro 20:29; Lev 19:32; Job 32:6, Job 32:7
if: Gen 47:7-10; Sa1 12:2-5; ch1 29:10-25; Ecc 4:13; Luk 1:6; Luk 2:29-36, Luk 2:37, Luk 2:38; Plm 1:9
Proverbs 16:32
Carl Friedrich Keil and Franz Delitzsch
16:31
Prov 16:31
31 A bright diadem is a hoary head,
In the way of righteousness it is found -
namely, this bright diadem, this beautiful crown (Prov 4:8), which silver hair is to him who has it as the result of his advanced age (Prov 20:29), for "thou shalt rise up before the hoary head," Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God's will, God's law, and by the rule of love to God and love to one's neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding to the O.T. standpoint, that evil punishes itself by a premature death, and that good is rewarded by long life, has indeed many exceptions arising from the facts of experience against it, for we see even the godless in their life of sin attaining to an advanced old age, and in view of the veiled future it appears only as a one-sided truth, so that the words, Wisd. 4:9, "discretion is to man the right grey hairs, and an unstained life is the right old age," which is mediated by life experiences, such as Is 57:1., stand opposed to the above proverb as its reversed side. That old Solomonic proverb is, however, true, for it is not subverted; and, in contrast to self-destroying vice and wickedness; calling forth the judgment of God, it is and remains true, that whoever would reach an honoured old age, attains to it in the way of a righteous life and conduct.
Prov 16:32
32 Better one slow to anger than a hero in war;
And whoever is master of his spirit, than he who taketh a city.
Regarding ארך אפּים, vid., Prov 14:29, where קצר־רוּח was the parallel of the contrast. The comparison is true as regards persons, with reference to the performances expressed, and (since warlike courage and moral self-control may be united in one person) they are properly those in which the טוב determines the moral estimate. In Pirke Aboth iv. 1, the question, "Who is the hero?" is answered by, "he who overcomes his desire," with reference to this proverb, for that which is here said of the ruling over the passion of anger is true of all affections and passions.
"Yet he who reigns within himself, and rules
Passions, desires, and fears, is more a king
Which every wise and virtuous man attains."
(Note: Milton's Paradise Regained, ii. 466-8.)
On the other side, the comparison is suggested:
Break your head, not so sore;
Break your will - that is more.
(Note: "Zerbrich den Kopf dir nicht so sehr; Zerbreich den Willen - das ist mehr." - Matth. Claudius)
Prov 16:33
33 One casts the lot into the lap;
But all its decision cometh from Jahve.
The Tra knows only in one instance an ordeal (a judgment of God) as a right means of proof, Num 5:12-31. The lot is nowhere ordained by it, but its use is supported by a custom running parallel with the Mosaic law; it was used not only in private life, but also in manifold ways within the domain of public justice, as well as for the detection of the guilty, Josh 7:14., 1Kings 14:40-42. So that the proverb Prov 18:18 says the same thing of the lot that is said in the Epistle to the Heb; Heb 6:16, of the oath. The above proverb also explains the lot for an ordeal, for it is God who directs and orders it that it fall out thus and not otherwise. A particular sanction of the use of the lot does not lie in this, but it is only said, that where the lot is cast, all the decision that results from it is determined by God. That is in all cases true; but whether the challenging of the divine decision in such a way be right in this or that case is a question, and in no case would one, on the contrary, venture to make the person of the transgressor discoverable by lot, and let it decide regarding human life. But antiquity judged this matter differently, as e.g., the Book of Jonah (chap. 1) shows; it was a practice, animated by faith, in God's government of the world, which, if it did not observe the boundary between faith and superstition, yet stood high above the unbelief of the "Enlightenment." Like the Greek κόλπος, חיק (from חוּק, Arab. ḥaḳ, khaḳ, to encompass, to stretch out) means, as it is commonly taken, gremium as well as sinus, but the latter meaning is the more sure; and thus also here it is not the lap as the middle of the body, so that one ought to think on him who casts the lot as seated, but also not the lap of the garment, but, like Prov 6:27, cf. Is 40:11, the swelling, loose, external part of the clothing covering the bosom (the breast), where the lot covered by it is thrown by means of shaking and changing, and whence it is drawn out. The construction of the passive הוּטל (from טוּל = Arab. tall, to throw along) with the object. accus. follows the old scheme, Gen 4:18, and has its reason in this, that the Semitic passive, formed by the change of vowels, has not wholly given up the governing force of the active. משׁפּט signifies here decision as by the Urim and Thummim, Num 27:21, but which was no lot-apparatus.
Geneva 1599
16:31 The hoary head [is] a crown of glory, [if] it is found in the way of (o) righteousness.
(o) That is, when it is joined with virtue, or else the older that the wicked are, the more they are to be abhorred.
John Gill
16:31 The hoary head is a crown of glory,.... Gray hairs, white locks through age are very ornamental; look very beautiful, bespeak gravity, wisdom, and prudence, and command reverence and respect; with the ancient Romans (s), greater honour was paid to age than to family or wealth; and the elder were revered by the younger next to God, and in the stead of parents; See Gill on Lev 19:32;
if it be found in the way of righteousness; that is, if such who are old and stricken in years are like Zacharias and Elisabeth, walking in all the commandments and ordinances of the Lord blameless; when they are found in Christ, having on his righteousness; and when they live soberly, righteously, and godly; when they walk in the ways of God and true religion; keep up family worship, and private devotion; as well as constantly attend the ministry of the word and ordinances; then are they very venerable and respectable; their old age is a good old age; and in a short time they shall have the crown of glory which fadeth not away: but otherwise a sinner a hundred years old shall be accursed; an old man in the open ways of sin and vice, laden with iniquity, is a very contemptible and shocking sight.
(s) Vid. A. Gell. Noct. Attic. l. 2. c. 15.
Robert Jamieson, A. R. Fausset and David Brown
16:31 (Compare Prov 20:29).
if--or, which may be supplied properly, or without it the sense is as in Prov 3:16; Prov 4:10, that piety is blessed with long life.
16:3216:32: Լա՛ւ է այր երկայնամիտ քան զհզօր. եւ այր որ ունի զիմաստութիւն՝ քան զանդս մեծամեծս, եւ որ յաղթէ բարկութեան. քան որ առնուցու զքաղաք հզօր[8104]։ [8104] Ոմանք. Լաւ է քան զայն որ առնու զքաղաքս հզօրս։
32 Համբերատար մարդը լաւ է հզօրից, իմաստութիւն ունեցողը՝ մեծատարած հանդեր ունեցողից, իր բարկութիւնը զսպողը՝ մեծազօր քաղաք գրաւողից:
32 Երկայնամիտ մարդը հզօր մարդէն աղէկ է Ու իր ոգին զսպողը՝ քաղաք առնողէն։
Լաւ է այր երկայնամիտ քան զհզօր. [247]եւ այր որ ունի զիմաստութիւն` քան զանդս մեծամեծս, եւ որ յաղթէ բարկութեան` քան որ առնուցու զքաղաք հզօր:

16:32: Լա՛ւ է այր երկայնամիտ քան զհզօր. եւ այր որ ունի զիմաստութիւն՝ քան զանդս մեծամեծս, եւ որ յաղթէ բարկութեան. քան որ առնուցու զքաղաք հզօր[8104]։
[8104] Ոմանք. Լաւ է քան զայն որ առնու զքաղաքս հզօրս։
32 Համբերատար մարդը լաւ է հզօրից, իմաստութիւն ունեցողը՝ մեծատարած հանդեր ունեցողից, իր բարկութիւնը զսպողը՝ մեծազօր քաղաք գրաւողից:
32 Երկայնամիտ մարդը հզօր մարդէն աղէկ է Ու իր ոգին զսպողը՝ քաղաք առնողէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:3216:32 Долготерпеливый лучше храброго, и владеющий собою {лучше} завоевателя города.
16:32 טֹ֤וב ṭˈôv טֹוב good אֶ֣רֶךְ ʔˈereḵ אָרֵךְ long אַ֭פַּיִם ˈʔappayim אַף nose מִ mi מִן from גִּבֹּ֑ור ggibbˈôr גִּבֹּור vigorous וּ û וְ and מֹשֵׁ֥ל mōšˌēl משׁל rule בְּ֝ ˈbᵊ בְּ in רוּחֹ֗ו rûḥˈô רוּחַ wind מִ mi מִן from לֹּכֵ֥ד llōḵˌēḏ לכד seize עִֽיר׃ ʕˈîr עִיר town
16:32. melior est patiens viro forte et qui dominatur animo suo expugnatore urbiumThe patient man is better than the valiant: and he that ruleth his spirit, than he that taketh cities.
32. He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
16:32. A patient man is better than a strong one. And whoever rules his soul is better than one who assaults cities.
16:32. [He that is] slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city.
He that is slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city:

16:32 Долготерпеливый лучше храброго, и владеющий собою {лучше} завоевателя города.
16:32
טֹ֤וב ṭˈôv טֹוב good
אֶ֣רֶךְ ʔˈereḵ אָרֵךְ long
אַ֭פַּיִם ˈʔappayim אַף nose
מִ mi מִן from
גִּבֹּ֑ור ggibbˈôr גִּבֹּור vigorous
וּ û וְ and
מֹשֵׁ֥ל mōšˌēl משׁל rule
בְּ֝ ˈbᵊ בְּ in
רוּחֹ֗ו rûḥˈô רוּחַ wind
מִ mi מִן from
לֹּכֵ֥ד llōḵˌēḏ לכד seize
עִֽיר׃ ʕˈîr עִיר town
16:32. melior est patiens viro forte et qui dominatur animo suo expugnatore urbium
The patient man is better than the valiant: and he that ruleth his spirit, than he that taketh cities.
16:32. A patient man is better than a strong one. And whoever rules his soul is better than one who assaults cities.
16:32. [He that is] slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
This recommends the grace of meekness to us, which will well become us all, particularly the hoary head, v. 31. Observe, 1. The nature of it. It is to be slow to anger, not easily put into a passion, nor apt to resent provocation, taking time to consider before we suffer our passion to break out, that it may not transgress due bounds, so slow in our motions towards anger that we may be quickly stopped and pacified. It is to have the rule of our own spirits, our appetites and affections, and all our inclinations, but particularly our passions, our anger, keeping that under direction and check, and the strict government of religion and right reason. We must be lords of our anger, as God is, Nah. i. 3. Æolus sis, affectuum tuorum--Rule your passions, as Æolus rules the winds. 2. The honour of it. He that gets and keeps the mastery of his passions is better than the mighty, better than he that by a long siege takes a city or by a long war subdues a country. Behold, a greater than Alexander or Cæsar is here. The conquest of ourselves, and our own unruly passions, requires more true wisdom, and a more steady, constant, and regular management, than the obtaining of a victory over the forces of an enemy. A rational conquest is more honourable to a rational creature than a brutal one. It is a victory that does nobody any harm; no lives or treasures are sacrificed to it, but only some base lusts. It is harder, and therefore more glorious, to quash an insurrection at home than to resist an invasion from a broad; nay, such are the gains of meekness that by it we are more than conquerors.
Adam Clarke: Commentary on the Bible - 1831
16:32: He that ruleth his spirit, than he that taketh a city - It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others.
The spirit of this maxim is so self-evident, that most nations have formed similar proverbs. The classical reader will remember the following in Hor., Odar. lib. ii., Od. 2: -
Latius regnes, avidum domando
Spiritum, quam si Libyam remotis
Gadibus jungas, et uterque Poenus
Serviat uni.
"By virtue's precepts to control
The furious passions of the soul,
Is over wider realms to reign,
Unenvied monarch, than if Spain\ppar You could to distant Libya join,
And both the Carthages were thine."
Francis.
And the following from Ovid is not less striking: -
Fortior est qui se, quam qui fortissima vincit
Moenia, nec virtus altius ire potest.
"He is more of a hero who has conquered himself, than he who has taken the best fortfied city."
Beyond this self-conquest the highest courage can not extend; nor did their philosophy teach any thing more sublime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: that is: Pro 14:29, Pro 15:18, Pro 19:11; Psa 103:8; Eph 5:1; Jam 1:19
and he: Pro 16:19, Pro 25:28; Rom 12:21; Rev 3:21
Proverbs 16:33
John Gill
16:32 He that is slow to anger is better than the mighty,.... Than a mighty warrior or conqueror; as Alexander who conquered his enemies, and even all the world, and yet in his wrath slew his best friends: a man that is slow to anger is esteemed by the Lord, respected by men, and is happy in himself; and is preferable to the strongest man that is not master of himself and of his passions;
and he that ruleth his spirit than he that taketh a city; one that has the command of his temper, that can govern himself, and not suffer his passions to exceed due bounds, is superior in strength to him that can storm a castle or take a fortified city; it is easier to do the one than the other; courage of mind joined with wisdom, and assisted by a proper number of persons, may do the one; but it requires the grace of God, and the assistance of his spirit, thoroughly to do the other. Cicero says (t), in all ages
"fewer men are found who conquer their own lusts than that overcome the armies of enemies.''
(t) Epist. l. 5. Ep. 4.
John Wesley
16:32 Is better - Of a more gallant and generous spirit, and more valiant and victorious.
Robert Jamieson, A. R. Fausset and David Brown
16:32 (Compare Prov 14:29).
taketh a city--that is, by fighting.
16:3316:33: Անդրէն ՚ի ծո՛ց իւրեանց դառնայ ամենայն ինչ անիրաւաց, այլ ՚ի Տեառնէ ամենեցուն իրաւունք են։
33 Անիրաւների չարիքները նորից իրենց ծոցն են դառնալու, քանզի Տէրն է սահմանում բոլորի իրաւունքը:
33 Վիճակը ծոցը կը ձգուի, Բայց անոր ամէն կարգադրութիւնը Տէրոջմէն է։
Անդրէն ի ծոց իւրեանց դառնայ ամենայն ինչ անիրաւաց, այլ ի Տեառնէ ամենեցուն իրաւունք են:

16:33: Անդրէն ՚ի ծո՛ց իւրեանց դառնայ ամենայն ինչ անիրաւաց, այլ ՚ի Տեառնէ ամենեցուն իրաւունք են։
33 Անիրաւների չարիքները նորից իրենց ծոցն են դառնալու, քանզի Տէրն է սահմանում բոլորի իրաւունքը:
33 Վիճակը ծոցը կը ձգուի, Բայց անոր ամէն կարգադրութիւնը Տէրոջմէն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:3316:33 В полу бросается жребий, но все решение его от Господа.
16:33 בַּ֭ ˈba בְּ in † הַ the חֵיק ḥêq חֵיק lap יוּטַ֣ל yûṭˈal טול cast אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּורָ֑ל ggôrˈāl גֹּורָל lot וּ֝ ˈû וְ and מֵ mē מִן from יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole מִשְׁפָּטֹֽו׃ mišpāṭˈô מִשְׁפָּט justice
16:33. sortes mittuntur in sinu sed a Domino temperanturLots are cast into the lap, but they are disposed of by the Lord.
33. The lot is cast into the lap; but the whole disposing thereof is of the LORD.
16:33. Lots are cast into the lap, but they are tempered by the Lord.
16:33. The lot is cast into the lap; but the whole disposing thereof [is] of the LORD.
The lot is cast into the lap; but the whole disposing thereof [is] of the LORD:

16:33 В полу бросается жребий, но все решение его от Господа.
16:33
בַּ֭ ˈba בְּ in
הַ the
חֵיק ḥêq חֵיק lap
יוּטַ֣ל yûṭˈal טול cast
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּורָ֑ל ggôrˈāl גֹּורָל lot
וּ֝ ˈû וְ and
מֵ מִן from
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
מִשְׁפָּטֹֽו׃ mišpāṭˈô מִשְׁפָּט justice
16:33. sortes mittuntur in sinu sed a Domino temperantur
Lots are cast into the lap, but they are disposed of by the Lord.
16:33. Lots are cast into the lap, but they are tempered by the Lord.
16:33. The lot is cast into the lap; but the whole disposing thereof [is] of the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 The lot is cast into the lap; but the whole disposing thereof is of the LORD.
Note, 1. The divine Providence orders and directs those things which to us are perfectly casual and fortuitous. Nothing comes to pass by chance, nor is an event determined by a blind fortune, but every thing by the will and counsel of God. What man has neither eye nor hand in God is intimately concerned in. 2. When solemn appeals are made to Providence by the casting of lots, for the deciding of that matter of moment which could not otherwise be at all, or not so well, decided, God must be eyed in it, by prayer, that it may be disposed aright (Give a perfect lot, 1 Sam. xiv. 41; Acts i. 24), and by acquiescing in it when it is disposed, being satisfied that the hand of God is in it and that hand directed by infinite wisdom. All the disposals of Providence concerning our affairs we must look upon to be the directing of our lot, the determining of what we referred to God, and must be reconciled to them accordingly.
Adam Clarke: Commentary on the Bible - 1831
16:33: The lot is cast into the lap - On the lot, see the note on Num 26:55. How far it may be proper now to put difficult matters to the lot, after earnest prayer and supplication, I cannot say. Formerly, it was both lawful and efficient; for after it was solemnly cast, the decision was taken as coming immediately from the Lord. It is still practiced, and its use is allowed even by writers on civil law. But those who need most to have recourse to the lot are those who have not piety to pray nor faith to trust to God for a positive decision. The lot should never be resorted to in indifferent matters; they should be those of the greatest importance, in which it appears impossible for human prudence or foresight to determine. In such cases the lot is an appeal to God, and he disposes of it according to his goodness, mercy, and truth. The result, therefore, cannot be fortuitous.
Albert Barnes: Notes on the Bible - 1834
16:33: Disposing - Better, the judgment or sentence which depends upon the lot. The lots were thrown into the gathered folds of a robe, and then drawn out. Where everything seemed the merest chance, there the faithful Israelite teacher recognized the guidance of a higher will. Compare the case of Achan Jos 7:18, and of Jonathan Sa1 14:37-42. The process here described would seem to have been employed ordinarily in trials where the judges could not decide on the facts before them (compare Pro 18:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: Num 26:55-65; Jos 7:14, Jos 18:5, Jos 18:10; Sa1 14:41, Sa1 14:42; Neh 11:1; Jon 1:7; Act 1:26
Geneva 1599
16:33 The lot is cast into the lap; but its whole disposing [is] (p) from the LORD.
(p) So that there is nothing that ought to be attributed to fortune: for all things are determined in the counsel of God which will come to pass.
John Gill
16:33 The lot is cast into the lap,.... Of a man's garment, or into his bosom, or into a hat, cap, urn, or whatsoever he has in his lap, and from whence it is taken out; which used to be done in choosing officers, civil or ecclesiastical; in dividing inheritances, and determining doubtful cases; and making up differences, and putting an end to strife and contentions, which otherwise could not be done: and this ought not to be used in trivial cases, or to gratify curiosity, or for the sake of gain, or rashly and superstitiously; but seriously and religiously, with prayer, and in faith, and with a view to the divine direction, and submission to it; for a lot has the nature of an oath, and is an appeal to the omniscient, omnipresent, and omnipotent Being;
but the whole disposing thereof is of the Lord; or "the judgment" (u) of it; the judgment that is to be made by it concerning persons or things; it being so directed and ordered by him as to fall upon the person it should; or to make known the thing in doubt and debate according to his will, in which all parties concerned should acquiesce. This is to be ascribed, not to blind chance and fortune, to the influence of the stars, or to any invisible created being, angel or devil, but to the Lord only; there is no such thing as chance, or events by chance; those events which seem most fortuitous or contingent are all disposed, ordered, and governed, by the sovereign will of God.
(u) "judicium ejus", Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Schultens; "judicium eorum", Tigurine version.
John Wesley
16:33 The lot - As the ancient practice was in deciding doubtful things. The event of which though casual to men, is directed by God's providence.
Robert Jamieson, A. R. Fausset and David Brown
16:33 Seemingly the most fortuitous events are ordered by God.