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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: Постоянное, серьезное искание мудрости, как путь к страху Божию и добродетели. Частнее. 1-9. После краткого увещания к вниманию (1-2), изображаются плоды мудрости, внутренние и внешние. 10-19. Из последних выделяется доставляемое мудростью предохранение от опасностей со стороны преступных людей, в частности от прелюбодейной жены. 20-22. Только удел добродетели - прочное счастье
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon, having foretold the destruction of those who are obstinate in their impiety, in this chapter applies himself to those who are willing to be taught; and, I. He shows them that, if they would diligently use the means of knowledge and grace, they should obtain of God the knowledge and grace which they seek, ver. 1-9. II. He shows them of what unspeakable advantage it would be to them. 1. It would preserve them from the snares of evil men (ver. 10-15) and of evil women, ver. 16-19. 2. It would direct them into, and keep them in, the way of good men, ver. 20-22. So that in this chapter we are taught both how to get wisdom and how to use it when we have it, that we may neither seek it, nor receive it in vain.
Adam Clarke: Commentary on the Bible - 1831
The teacher promises his pupil the highest advantages, if he will follow the dictates of wisdom, Pro 2:1-9. He shall be happy in its enjoyment, Pro 2:10, Pro 2:11; shall be saved from wicked men, Pro 2:12-15; and from the snares of bad women, Pro 2:16-19; be a companion of the good and upright; and be in safety in the land, when the wicked shall be rooted out of it, Pro 2:20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 2:1, Wisdom promises godliness to her children; Pro 2:10, and safety from evil company; Pro 2:20, and direction in good ways.
John Gill
INTRODUCTION TO PROVERBS 2
This chapter directs to the means of attaining to the knowledge of divine things, and shows the profit and advantage arising from thence. The means are, embracing the doctrines of the Gospel, and retaining in memory and affection the ordinances of it, Prov 2:1; and an inclination of the ear and an application of the heart to the knowledge of these things, Prov 2:2. An earnest and importunate desire, expressed by prayer, after the same, Prov 2:3; and a diligent and unwearied search for them, as for silver and hid treasure, Prov 2:4. The advantages are, that such shall attain to the fear and knowledge of God; which may be concluded from these being the gift of God to his people, and from their being laid up for them, whom he carefully keeps and preserves, Prov 2:5; and not only so, but such learn to do that which is just and right among men, Prov 2:9. And, besides, such is the nature of divine wisdom, that, when it has once got a place in the heart and in the affections, it will be a means of preserving both from the ways of evil men, Prov 2:10; who are described, Prov 2:13. And from the evil woman, whose character is given, Prov 2:16; whose vicious course of life, and the ways she leads persons into, are represented as very dangerous, Prov 2:18. And, on the contrary, such is the usefulness of true wisdom, that it leads into the way of good men, who will be happy and safe, when the wicked shall be destroyed, Prov 2:20.
2:12:1: Որդեակ՝ եթէ ընկալեալ զպատգամս պատուիրանի իմոյ ծածկեսցես յանձին քում.
1 Որդեա՛կ, եթէ իմ պատգամներն ու պատուիրաններն ընդունես եւ պահես դրանք հոգուդ մէջ,
2 Որդեա՛կ իմ, եթէ իմ խօսքերս ընդունիս Ու իմ պատուիրանքներս քովդ պահես,
Որդեակ, եթէ ընկալեալ զպատգամս պատուիրանի իմոյ ծածկեսցես յանձին քում:

2:1: Որդեակ՝ եթէ ընկալեալ զպատգամս պատուիրանի իմոյ ծածկեսցես յանձին քում.
1 Որդեա՛կ, եթէ իմ պատգամներն ու պատուիրաններն ընդունես եւ պահես դրանք հոգուդ մէջ,
2 Որդեա՛կ իմ, եթէ իմ խօսքերս ընդունիս Ու իմ պատուիրանքներս քովդ պահես,
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Сын мой! если ты примешь слова мои и сохранишь при себе заповеди мои,
2:1 υἱέ υιος son ἐὰν εαν and if; unless δεξάμενος δεχομαι accept; take ῥῆσιν ρησις mine; my own ἐντολῆς εντολη direction; injunction κρύψῃς κρυπτω hide παρὰ παρα from; by σεαυτῷ σεαυτου of yourself
2:1 בְּ֭נִי ˈbᵊnî בֵּן son אִם־ ʔim- אִם if תִּקַּ֣ח tiqqˈaḥ לקח take אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word וּ֝ ˈû וְ and מִצְוֹתַ֗י miṣwōṯˈay מִצְוָה commandment תִּצְפֹּ֥ן tiṣpˌōn צפן hide אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
2:1. fili mi si susceperis sermones meos et mandata mea absconderis penes teMy son, if thou wilt receive my words, and wilt hide my commandments with thee,
1. My son, if thou wilt receive my words, and lay up my commandments with thee;
2:1. My son, if you would accept my words, and conceal my commandments within you,
2:1. My son, if thou wilt receive my words, and hide my commandments with thee;
My son, if thou wilt receive my words, and hide my commandments with thee:

2:1 Сын мой! если ты примешь слова мои и сохранишь при себе заповеди мои,
2:1
υἱέ υιος son
ἐὰν εαν and if; unless
δεξάμενος δεχομαι accept; take
ῥῆσιν ρησις mine; my own
ἐντολῆς εντολη direction; injunction
κρύψῃς κρυπτω hide
παρὰ παρα from; by
σεαυτῷ σεαυτου of yourself
2:1
בְּ֭נִי ˈbᵊnî בֵּן son
אִם־ ʔim- אִם if
תִּקַּ֣ח tiqqˈaḥ לקח take
אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word
וּ֝ ˈû וְ and
מִצְוֹתַ֗י miṣwōṯˈay מִצְוָה commandment
תִּצְפֹּ֥ן tiṣpˌōn צפן hide
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
2:1. fili mi si susceperis sermones meos et mandata mea absconderis penes te
My son, if thou wilt receive my words, and wilt hide my commandments with thee,
2:1. My son, if you would accept my words, and conceal my commandments within you,
2:1. My son, if thou wilt receive my words, and hide my commandments with thee;
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
1-9: Ст. 1-4: представляют повышение (протазис) имеющего в ст. 1-9: места условного периода, ст. 5: и дал. - понижение (аподозис) его. Высокое значение мудрости, как высшего блага, служащего предметом человеческих исканий, Премудрый выражает сравнением ее, ст. 4: (ср. VIII:11), с серебром (Вульг.: peсunia, деньги вообще) и вообще сокровищем (евр. маммон; по Гезениусу, от этого слова происходит греческое μαμμωνα̃ς, мамона, богатство), а настойчивое искание премудрости с неустанной работой рудокопов - этот образ в отношении Премудрости и искания человеком заключается и в книге Иова (гл. XXVIII). Если и искатели земных сокровищ не жалеют никаких усилий и жертв, чтобы обогатить себя, хотя обладание этими сокровищами непрочно, то тем больших усилий и жертв достойно приобретение мудрости, особенно потому, что с мудростью тесно соединено, отчасти в качестве источника мудрости (I:7; IX:10) отчасти же в качестве венца и завершения ее, - еще высшее благо страх Божий и познание Бога (ст. 5). Проникнутый страхом Божиим и имея веру в Бога и познание Его, но все это пока только в начатках - ревнитель мудрости, по мере преуспевания в ней, преуспевает и в страхе Божием, или благочестии, и в Богопознании. Источник такой, по существу религиозной, мудрости заключается в откровении. Сам Господь дает мудрость всякому ищущему ее, ст. 6: (ср. 3: Цар. III:9, 12; Иов XXXII:8; Дан II:21; Прем VII:15) мудрость знание и разум исходит из уст Божиих (ср. Иов XXII:22; Прем VII:25), т. е. заключены в Откровенном слове Божием; в исключительных же случаях мудрость сообщается человеку через таинственное прикосновение к его уму и сердцу просвещающей благодати Святого Духа (LXX, слав. во второй половине ст. 6: вместо "из уст" имеют: "от лица", (από προσώπου - вследствие смешения евр. миллив, "из уст", со сл.: милланав, "от лица"; оба слова в евр. начертании отличаются лишь одной буквой нун стоящею во втором слове. Библейские параллели: Иов XXII:22; Прем VII:25: дают основание предпочесть чтение евр. масоретского текста ст. 6).

Божественное происхождение мудрости и та близость к Богу, какую доставляет человеку обладание мудростью, тем более должны делать ее предметом постоянного стремления человека, что с нею неотделимо соединены благословение в земной жизни, хранение среди опасностей: Господь есть щит и хранитель для благочестивых искателей мудрости. Он хранит их за их непорочность на всех путях жизни (ст. 7-8, сн. Пс. LXXXIII:12; XC:11-12). Плодом следования путями Божественной премудрости явится для человека преуспевание во всех видах правды и праведности (сн. I:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 My son, if thou wilt receive my words, and hide my commandments with thee; 2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding; 3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding; 4 If thou seekest her as silver, and searchest for her as for hid treasures; 5 Then shalt thou understand the fear of the LORD, and find the knowledge of God. 6 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. 7 He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. 8 He keepeth the paths of judgment, and preserveth the way of his saints. 9 Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.
Job had asked, long before this, Where shall wisdom be found? Whence cometh wisdom? (Job xxviii. 12, 20) and he had given this general answer (v. 23), God knoweth the place of it; but Solomon here goes further, and tells us both where we may find it and how we may get it. We are here told,
I. What means we must use that we may obtain wisdom.
1. We must closely attend to the word of God, for that is the word of wisdom, which is able to make us wise unto salvation, v. 1, 2. (1.) We must be convinced that the words of God are the fountain and standard of wisdom and understanding, and that we need not desire to be wiser than they will make us. We must incline our ear and apply our hearts to them, as to wisdom or understanding itself. Many wise things may be found in human compositions, but divine revelation, and true religion built upon it, are all wisdom. (2.) We must, accordingly, receive the word of God with all readiness of mind, and bid it welcome, even the commandments as well as the promises, without murmuring or disputing. Speak, Lord, for thy servant hears. (3.) We must hide them with us, as we do our treasures, which we are afraid of being robbed of. We must not only receive, but retain, the word of God, and lodge it in our hearts, that it may be always ready to us. (4.) We must incline our ear to them; we must lay hold on all opportunities of hearing the word of God, and listen to it with attention and seriousness, as those that are afraid of letting it slip. (5.) We must apply our hearts to them, else inclining the ear to them will stand us in no stead.
2. We must be much in prayer, v. 3. We must cry after knowledge, as one that is ready to perish for hunger begs hard for bread. Faint desires will not prevail; we must be importunate, as those that know the worth of knowledge and our own want of it. We must cry, as new-born babes, after the sincere milk of the word. 1 Pet. ii. 2. We must lift our voice for understanding lift it up to heaven; thence these good and perfect gifts must be expected, Jam. i. 17; Job xxxviii. 34. We must give our voice to understanding (so the word is), speak for it, vote for it, submit the tongue to the command of wisdom. We must consecrate our voice to it; having applied our heart to it, we must employ our voice in seeking for it. Solomon could write probatum est--a tried remedy, upon this method; he prayed for wisdom and so obtained it.
3. We must be willing to take pains (v. 4); we must seek it as silver, preferring it far before all the wealth of this world, and labouring in search of it as those who dig in the mines, who undergo great toil and run great hazards, with indefatigable industry and invincible constancy and resolution, in pursuit of the ore; or as those who will be rich rise up early, and sit up late, and turn every stone to get money and fill their treasures. Thus diligent must we be in the use of the means of knowledge, following on to know the Lord.
II. What success we may hope for in the use of these means. Our labour shall not be in vain; for, 1. We shall know how to maintain our acquaintance and communion with God: "Thou shalt understand the fear of the Lord (v. 5), that is, thou shalt know how to worship him aright, shalt be led into the meaning and mystery of every ordinance, and be enabled to answer the end of its institution." Thou shalt find the knowledge of God, which is necessary to our fearing him aright. It concerns us to understand how much it is our interest to know God, and to evidence it by agreeable affections towards him and adorations of him. 2. We shall know how to conduct ourselves aright towards all men (v. 9): "Thou shalt understand, by the word of God, righteousness, and judgment, and equity, shalt learn those principles of justice, and charity, and fair dealing, which shall guide and govern thee in the whole course of thy conversation, shall make thee fit for every relation, every business, and faithful to every trust. It shall give thee not only a right notion of justice, but a disposition to practise it, and to render to all their due; for those that do not do justly do not rightly understand it." This will lead them in every good path, for the scripture will make the man of God perfect. Note, Those have the best knowledge who know their duty, Ps. cxi. 10.
III. What ground we have to hope for this success in our pursuits of wisdom; we must take our encouragement herein from God only, v. 6-8.
1. God has wisdom to bestow, v. 6. The Lord not only is wise himself, but he gives wisdom, and that is more than the wisest men in the world can do, for it is God's prerogative to open the understanding. All the wisdom that is in any creature is his gift, his free gift, and he gives it liberally (Jam. i. 5), has given it to many, and is still giving it; to him therefore let us apply for it.
2. He has blessed the world with a revelation of his will. Out of his mouth, by the law and the prophets, by the written word and by his ministers, both which are his mouth to the children of men, come knowledge and understanding, such a discovery of truth and good as, if we admit and receive the impressions of it, will make us truly knowing and intelligent. It is both an engagement and encouragement to search after wisdom that we have the scriptures to search, in which we may find it if we seek it diligently.
3. He has particularly provided that good men, who are sincerely disposed to do his will, shall have that knowledge and that understanding which are necessary for them, John vii. 17. Let them seek wisdom, and they shall find it; let them ask, and it shall be given them, v. 7, 8. Observe here, (1.) Who those are that are thus favoured. They are the righteous, on whom the image of God is renewed, which consists in righteousness, and those who walk uprightly, who are honest in their dealings both with God and man and make conscience of doing their duty as far as they know it. They are his saints, devoted to his honour, and set apart for his service. (2.) What it is that is provided for them. [1.] Instruction. The means of wisdom are given to all, but wisdom itself, sound wisdom, is laid up for the righteous, laid up in Christ their head, in whom are hidden all the treasures of wisdom and knowledge, and who is made of God to us wisdom. The same that is the Spirit of revelation in the word is a Spirit of wisdom in the souls of those that are sanctified, that wisdom of the prudent which is to understand his way; and it is sound wisdom, its foundations firm, its principles solid, and its products of lasting advantage. [2.] Satisfaction. Some read it, He lays up substance for the righteous, not only substantial knowledge, but substantial happiness and comfort, Prov. viii. 21. Riches are things that are not, and those that have them only fancy themselves happy; but what is laid up in the promises and in heaven for the righteous will make them truly, thoroughly, and eternally happy. [3.] Protection. Even those who walk uprightly may be brought into danger for the trial of their faith, but God is, and will be, a buckler to them, so that nothing that happens to them shall do them any real hurt, or possess them with any terrific apprehensions; they are safe, and they shall think themselves so. Fear not, Abraham; I am thy shield. It is their way, the paths of judgment in which they walk, that the Lord knows, and owns, and takes care of. [4.] Grace to persevere to the end. If we depend upon God, and seek to him for wisdom, he will uphold us in our integrity, will enable us to keep the paths of judgment, however we may be tempted to turn aside out of them; for he preserves the way of his saints, that it be not perverted, and so preserves them in it safe and blameless to his heavenly kingdom. The assurances God has given us of his grace, if duly improved, will excite and quicken our endeavours in doing our duty. Work out your salvation, for God works in you.
Adam Clarke: Commentary on the Bible - 1831
2:1: My son - Here the tutor still continues to instruct his disciple.
Hide my commandments with theel Treasure them up in thy heart, and then act from them through the medium of thy affections. He who has the rule of his duty only in his Bible and in his head, is not likely to be a steady, consistent character; his heart is not engaged, and his obedience, in any case, can be only forced, or done from a sense of duty: it is not the obedience of a loving, dutiful child, to an affectionate father. But he who has the word of God in his heart, works from his heart; his heart goes with him in all things, and he delights to do the will of his heavenly Father, because his law is in his heart. See Pro 3:3.
Albert Barnes: Notes on the Bible - 1834
2:1: Now in the divine order comes the promise Pro 2:5. The conditions of its fulfillment are stated in Pro 2:1-4 in four sets of parallel clauses, each with some shade of distinct meaning. Thus, not "receiving" only, but "hiding" or treasuring up - not the "ear" only, but the "heart" - not the mere "cry," but the eager "lifting up the voice."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: if: Pro 1:3, Pro 4:1, Pro 7:1; Joh 12:47, Joh 12:48; Ti1 1:15
hide: Pro 3:1, Pro 4:20-22, Pro 6:21; Deu 6:6-9; Job 23:12; Psa 119:9-11; Mat 13:44; Luk 2:19, Luk 2:51, Luk 9:44
Carl Friedrich Keil and Franz Delitzsch
2:1
The first אם, with that which it introduces, Prov 2:1, Prov 2:2, is to be interpreted as an exclamation, "O that!" (O si), and then as an optative, as Ps 81:9; Ps 139:19. אז ...כּי, Prov 2:3-5, with the inserted connecting clauses, would then be confirmatory, "for then." But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Prov 2:1, and to regard כּי אם as a new commencement. Hitzig takes this כי אם in the sense of imo: "much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee." אם would then preserve its conditional meaning; and כּי as in Job 31:18; Ps 130:4, since it implies an intentional negative, would receive the meaning of imo. But the sentences ranged together with אם are too closely related in meaning to admit such a negative between them. כּי will thus be confirmatory, not mediately, but immediately; it is the "for = yes" of confirmation of the preceding conditions, and takes them up again (Ewald, 356, b, cf. 330 b) after the form of the conditional clause was given up. The צפן, which in Prov 1:11, Prov 1:18, is the synonym of צפה, speculari, presents itself here, 1b, 7a, as the synonym of טמן, whence מטמנים, synon. of צפוּנים, recondita; the group of sounds, צף, צם, טם (cf. also דף, in Arab. dafan, whence dafynat, treasure), express shades of the root representation of pressing together. The inf. of the conclusion להקשׁיב, to incline (Gr. Venet. ὡς ἀκροῷτο), is followed by the accus. of the object אזנך, thine ear, for הקשׁיב properly means to stiffen (not to purge, as Schultens, nor to sharpen, as Gesenius thinks); cf. under Ps 10:17. With חכמה are interchanged בּינה, which properly means that which is distinguished or separated, and תּבוּנה, which means the distinguishing, separating, appellations of the capacity of distinguishing in definite cases and in general; but it does not represent this as a faculty of the soul, but as a divine power which communicates itself as the gift of God (charisma).
Geneva 1599
2:1 My son, if thou wilt receive my words, and (a) hide my commandments with thee;
(a) That is, keep them in your heart.
John Gill
2:1 My son,.... These are either the continuation of the words of Solomon to his son Rehoboam; or to anyone that came to him for instruction, or was within the reach of being taught by him; whom he addresses in this tender and affectionate manner, in order to gain his attention to what he was about to say: or else they are the words of Wisdom, or Christ, continued, thus bespeaking: his children and people; and giving them some very wholesome counsel and advice, backed with the most powerful and prevailing arguments;
if thou wilt receive my words; or doctrines: the doctrines of the Gospel, relating to the person, office, and grace of Christ, and salvation by him; such as the words of peace, pardon, righteousness, and life; which are to be received, not as the word of man, but as the word of God; and with all readiness of mind and willingness, as they were by the Bereans; and most gladly, as by the three thousand pricked to the heart under Peter's sermon; and as they are and will be by every sensible sinner;
and hide my commandments with thee; in the heart; so as to have a high esteem of them, and a hearty affection and value for them; retain them in memory, and frequently think of them and meditate upon them, and constantly observe them; see Ps 119:11.
John Wesley
2:1 Hide - Lay them up in thy heart with care, as men do their choicest treasures.
Robert Jamieson, A. R. Fausset and David Brown
2:1 Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described. (Pro. 2:1-22)
Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
hide . . . with thee--lay up in store (compare Prov 7:1).
2:22:2: լուիցէ իմաստութեան ունկն քո. եւ առակեսցես զսիրտ քո ՚ի հանճար. եւ աւանդեսցես զնա որդւոյ քում ՚ի խրատ[7810]։ [7810] Ոմանք. Աւանդեսցես զնոսա։
2 իմաստութիւնը պիտի հաճելի լինի քո ականջին, սիրտդ պիտի հաճոյք գտնի գիտութեան մէջ, եւ դրանք, իբրեւ խրատ, պիտի աւանդես որդուդ:
2 Այնպէս որ ականջդ իմաստութեան տաս Ու սիրտդ հանճարին բանաս,
լուիցէ իմաստութեան ունկն քո. եւ առակեսցես զսիրտ քո ի հանճար, [18]եւ աւանդեսցես զնա որդւոյ քում ի խրատ:

2:2: լուիցէ իմաստութեան ունկն քո. եւ առակեսցես զսիրտ քո ՚ի հանճար. եւ աւանդեսցես զնա որդւոյ քում ՚ի խրատ[7810]։
[7810] Ոմանք. Աւանդեսցես զնոսա։
2 իմաստութիւնը պիտի հաճելի լինի քո ականջին, սիրտդ պիտի հաճոյք գտնի գիտութեան մէջ, եւ դրանք, իբրեւ խրատ, պիտի աւանդես որդուդ:
2 Այնպէս որ ականջդ իմաստութեան տաս Ու սիրտդ հանճարին բանաս,
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 так что ухо твое сделаешь внимательным к мудрости и наклонишь сердце твое к размышлению;
2:2 ὑπακούσεται υπακουω listen to σοφίας σοφια wisdom τὸ ο the οὖς ους ear σου σου of you; your καὶ και and; even παραβαλεῖς παραβαλλω cast along; set against καρδίαν καρδια heart σου σου of you; your εἰς εις into; for σύνεσιν συνεσις comprehension παραβαλεῖς παραβαλλω cast along; set against δὲ δε though; while αὐτὴν αυτος he; him ἐπὶ επι in; on νουθέτησιν νουθετησις the υἱῷ υιος son σου σου of you; your
2:2 לְ lᵊ לְ to הַקְשִׁ֣יב haqšˈîv קשׁב give attention לַֽ lˈa לְ to † הַ the חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom אָזְנֶ֑ךָ ʔoznˈeḵā אֹזֶן ear תַּטֶּ֥ה taṭṭˌeh נטה extend לִ֝בְּךָ֗ ˈlibbᵊḵˈā לֵב heart לַ la לְ to † הַ the תְּבוּנָֽה׃ ttᵊvûnˈā תְּבוּנָה understanding
2:2. ut audiat sapientiam auris tua inclina cor tuum ad noscendam prudentiamThat thy ear may hearken to wisdom: incline thy heart to know prudence.
2. So that thou incline thine ear unto wisdom, and apply thine heart to understanding;
2:2. so that your ears may listen to wisdom, then bend your heart in order to know prudence.
2:2. So that thou incline thine ear unto wisdom, [and] apply thine heart to understanding;
So that thou incline thine ear unto wisdom, [and] apply thine heart to understanding:

2:2 так что ухо твое сделаешь внимательным к мудрости и наклонишь сердце твое к размышлению;
2:2
ὑπακούσεται υπακουω listen to
σοφίας σοφια wisdom
τὸ ο the
οὖς ους ear
σου σου of you; your
καὶ και and; even
παραβαλεῖς παραβαλλω cast along; set against
καρδίαν καρδια heart
σου σου of you; your
εἰς εις into; for
σύνεσιν συνεσις comprehension
παραβαλεῖς παραβαλλω cast along; set against
δὲ δε though; while
αὐτὴν αυτος he; him
ἐπὶ επι in; on
νουθέτησιν νουθετησις the
υἱῷ υιος son
σου σου of you; your
2:2
לְ lᵊ לְ to
הַקְשִׁ֣יב haqšˈîv קשׁב give attention
לַֽ lˈa לְ to
הַ the
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
אָזְנֶ֑ךָ ʔoznˈeḵā אֹזֶן ear
תַּטֶּ֥ה taṭṭˌeh נטה extend
לִ֝בְּךָ֗ ˈlibbᵊḵˈā לֵב heart
לַ la לְ to
הַ the
תְּבוּנָֽה׃ ttᵊvûnˈā תְּבוּנָה understanding
2:2. ut audiat sapientiam auris tua inclina cor tuum ad noscendam prudentiam
That thy ear may hearken to wisdom: incline thy heart to know prudence.
2:2. so that your ears may listen to wisdom, then bend your heart in order to know prudence.
2:2. So that thou incline thine ear unto wisdom, [and] apply thine heart to understanding;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: thou: Pro 18:1; Psa 119:111, Psa 119:112; Isa 55:3; Mat 13:9
apply: Pro 22:17-21, Pro 23:12; Psa 90:12; Ecc 7:25, Ecc 8:9, Ecc 8:16; Act 17:11
Geneva 1599
2:2 So that thou incline thine ear unto wisdom, [and] apply (b) thine heart to understanding;
(b) If you give yourself to the true knowledge of God without hypocrisy.
John Gill
2:2 So that thou incline thine ear unto Wisdom,.... Hearken to Wisdom, that is, Christ; or rather to the instruction of Wisdom, which is the Gospel; so called, because it is the produce of divine wisdom, what the wisdom of man could never have devised, and which it opposes; and in which there is a most glorious display of the wisdom of God, in the justification and salvation of his people by Christ, 1Cor 2:6; and is worth listening unto with the greatest attention, which is what is designed by this expression;
and apply thine heart to understanding; to a spiritual and experimental understanding of the Gospel, and the truths of it: for an inclination of the ear, without an application of the heart, which signifies the intenseness of the mind, an earnest and hearty desire after knowledge, will signify nothing; a hypocrite may seemingly hear with great attention, and show much affection, and yet his heart be after the world and the things of it, Ezek 33:31; see Ps 119:112.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Listen attentively and reflect seriously (Prov 1:24; Ps 130:2).
understanding--right perception of truth.
2:32:3: Զի եթէ զիմաստութիւն կոչեսցես ՚ի քեզ, եւ հանճարո՛յ տացես զանձն քո[7811]. [7811] Ոմանք. Տացես զձայն քո։
3 Արդարեւ, եթէ իմաստութիւնը քեզ մօտ կանչես եւ ձայնդ մտքի հանճարին ուղղես,
3 Եթէ դուն իմաստութիւնը քեզի կանչես Եւ քու ձայնդ հանճարին ուղղես,
Զի եթէ զիմաստութիւն կոչեսցես ի քեզ, եւ հանճարոյ տացես զձայն քո:

2:3: Զի եթէ զիմաստութիւն կոչեսցես ՚ի քեզ, եւ հանճարո՛յ տացես զանձն քո[7811].
[7811] Ոմանք. Տացես զձայն քո։
3 Արդարեւ, եթէ իմաստութիւնը քեզ մօտ կանչես եւ ձայնդ մտքի հանճարին ուղղես,
3 Եթէ դուն իմաստութիւնը քեզի կանչես Եւ քու ձայնդ հանճարին ուղղես,
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 если будешь призывать знание и взывать к разуму;
2:3 ἐὰν εαν and if; unless γὰρ γαρ for τὴν ο the σοφίαν σοφια wisdom ἐπικαλέσῃ επικαλεω invoke; nickname καὶ και and; even τῇ ο the συνέσει συνεσις comprehension δῷς διδωμι give; deposit φωνήν φωνη voice; sound σου σου of you; your τὴν ο the δὲ δε though; while αἴσθησιν αισθησις sensation; perception ζητήσῃς ζητεω seek; desire μεγάλῃ μεγας great; loud τῇ ο the φωνῇ φωνη voice; sound
2:3 כִּ֤י kˈî כִּי that אִ֣ם ʔˈim אִם if לַ la לְ to † הַ the בִּינָ֣ה bbînˈā בִּינָה understanding תִקְרָ֑א ṯiqrˈā קרא call לַ֝ ˈla לְ to † הַ the תְּבוּנָ֗ה ttᵊvûnˈā תְּבוּנָה understanding תִּתֵּ֥ן tittˌēn נתן give קֹולֶֽךָ׃ qôlˈeḵā קֹול sound
2:3. si enim sapientiam invocaveris et inclinaveris cor tuum prudentiaeFor if thou shalt call for wisdom, and incline thy heart to prudence:
3. Yea, if thou cry after discernment, and lift up thy voice for understanding;
2:3. For if you would call upon wisdom and bend your heart to prudence,
2:3. Yea, if thou criest after knowledge, [and] liftest up thy voice for understanding;
Yea, if thou criest after knowledge, [and] liftest up thy voice for understanding:

2:3 если будешь призывать знание и взывать к разуму;
2:3
ἐὰν εαν and if; unless
γὰρ γαρ for
τὴν ο the
σοφίαν σοφια wisdom
ἐπικαλέσῃ επικαλεω invoke; nickname
καὶ και and; even
τῇ ο the
συνέσει συνεσις comprehension
δῷς διδωμι give; deposit
φωνήν φωνη voice; sound
σου σου of you; your
τὴν ο the
δὲ δε though; while
αἴσθησιν αισθησις sensation; perception
ζητήσῃς ζητεω seek; desire
μεγάλῃ μεγας great; loud
τῇ ο the
φωνῇ φωνη voice; sound
2:3
כִּ֤י kˈî כִּי that
אִ֣ם ʔˈim אִם if
לַ la לְ to
הַ the
בִּינָ֣ה bbînˈā בִּינָה understanding
תִקְרָ֑א ṯiqrˈā קרא call
לַ֝ ˈla לְ to
הַ the
תְּבוּנָ֗ה ttᵊvûnˈā תְּבוּנָה understanding
תִּתֵּ֥ן tittˌēn נתן give
קֹולֶֽךָ׃ qôlˈeḵā קֹול sound
2:3. si enim sapientiam invocaveris et inclinaveris cor tuum prudentiae
For if thou shalt call for wisdom, and incline thy heart to prudence:
2:3. For if you would call upon wisdom and bend your heart to prudence,
2:3. Yea, if thou criest after knowledge, [and] liftest up thy voice for understanding;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: if: Pro 3:6, Pro 8:17; Kg1 3:9-12; Ch1 22:12; Psa 25:4, Psa 25:5, Psa 119:34, Psa 119:73, Psa 119:125, Psa 119:169; Luk 11:13; Eph 1:17, Eph 1:18; Jam 1:5
liftest up thy voice: Heb. givest thy voice
Carl Friedrich Keil and Franz Delitzsch
2:3
Instead of כּי אם there is an old אל תקרי
(Note: Regarding this formula, see Strack's Prolegomena, pp. 66-70.)
(read not so, but thus), כי אם (if thou callest understanding mother), which supposes the phrase כי אם (lxx) as traditional. If אם were intended (according to which the Targ. in the Bibl. rabbinica, but not in Norzi's text, translates), then 3b would correspond; vid., Prov 7:4, cf. Job 17:14. Thus: Yea, if thou callest for understanding, i.e., callest her to thee (Prov 18:6), invitest her to thee (Prov 9:15). The ק of בּקּשׁ is, with the exception of the imper. (e.g., בּקּשׁוּ), always without the Dagesh. Prov 2:4 belongs to the ideas in the Book of Job found in these introductory discourses, cf. Job 3:21, as at Prov 2:14, Job 3:22 (Ewald, Sprche, p. 49). חפשׂ (חפּשׂ), scrutari, proceeds, as חפס shows, from the primary meaning of a ditch, and is thus in its root-idea related to חפר (to dig, search out). In the principal clause of Prov 2:5 the 'יראת ה, as Ps 19:10, is the fear of Jahve as it ought to be, thus the reverence which is due to Him, the worshipping of Him as revealed. 'ה and אלהים are interchanged as קדשׁים and 'ה at Prov 9:10. דּעת is knowledge proceeding from practice and experience, and thus not merely cognition (Kenntnis), but knowledge (Erkenntnis). The thoughts revolve in a circle only apparently. He who strives after wisdom earnestly and really, reaches in this way fellowship with God; for just as He gives wisdom, it is nowhere else than with Him, and it never comes from any other source than from Him. It comes (Prov 2:6) מפּיו (lxx erroneously מפּניו ylsuoe), i.e., it is communicated through the medium of His word, Job 22:22, or also (for λὀγος and πνεῦμα lie here undistinguished from one another) it is His breath (Book of Wisdom 7:25: ἀτμὶς τῆς τοῦ Θεοῦ δυνάμεως καὶ ἀπόῤῥοια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής); the inspiration (נשׁמת) of the Almighty (according to Job 32:8) gives men understanding. In Prov 2:7, whether וצפן (Chethı̂b) or יצפּן (Kerı̂) is read, the meaning is the same. The former is the expression of the completed fact, as ἡτοίμασεν, 1Cor 2:9, and is rightly preferred by lxx and Syr., for one reluctantly misses the copula (since the thought is new in comparison with Prov 2:6). לישׁרם should be written with the accent Dech. The Chokma-word (besides in Proverbs and Job, found only in Mic 6:9 and Is 28:29) תּוּשׁיּה is a Hiphil formation (with the passing over of into , as in תּוּגה) from הושׁה (whence the pr. names יושׁה and יושׁויה) = (Arab.) wasy and âsy, to re-establish, to advance, Hiph. of ישׁה = ושׁה, to stand, and thus means furtherance, i.e., the power or the gift to further, and concretely that which furthers and profits, particularly true wisdom and true fortune.
(Note: I was formerly in error in regarding the word as a Hophal formation, and in assigning to it the primary signification of being in a state of realized existence, of reality, in contradistinction to appearance only. The objection of J. D. Michaelis, Supplem. p. 1167, Non placent in linguis ejusmodi etyma metaphysica, etc., does not apply here, since the word is a new one coined by the Chokma, but all the shades of meaning are naturally derived from the fundamental signification "furtherance" (cf. Seneca, Deus stator stabilitorque est). "תושׁיה, from Arab. âsy and wasy, to further by word and deed, to assist by counsel and act, to render help, whence the meanings auxilium, salus, and prudens consilium, sapientia, easily follow; cf. Ali's Arab. proverb, "He furthers thee, who does not trouble himself about thee.")
The derivation from ישׁ (Prov 8:21) is to be rejected, because "the formation would be wholly without analogy, so much the more because the י of this word does not represent the place of the ו, as is seen from the Arab. l-ys and the Syr. lyt" (Fl.);
(Note: The Arab. ‛aysa (almost only in the negative la-ysa = לא ישׁ), of the same signification as ישׁ, with which the Aram. אית (איתי) is associated, presupposes an ‛âsa (= ‛âssa), to be founded, to found, and is rightly regarded by the Arabs as an old segolate noun in which the verbal force was comprehended.)
and the derivation of ושׁה = שׁוה, to be smooth (Hitzig), passes over without any difficulty into another system of roots.
(Note: The Arab. wsy and swy are confounded in common usage (Wetstein, Deutsch. Morgenl. Zeitschr. xxii. 19), but the roots וש and שו are different; וש and אש, on the contrary, are modifications of one root.)
In the passage under consideration (Prov 2:7), תּוּשׁיּה signifies advancement in the sense of true prosperity. The parallel passage 7a clothes itself in the form of an apposition: (He) a shield (מגן, n. instr. of גּנן, to cover) for הלכי תּם, pilgrims of innocence (Fl.), i.e., such as walk in the way (the object-accus., as Prov 6:12, for which in Prov 10:9 בּ) of innocence. תּם is whole, full submission, moral faultlessness, which chooses God with the whole heart, seeks good without exception: a similar thought is found in Ps 84:12. לנצר, 8a, is such an inf. of consequence as להקשׁיב (Prov 2:2), and here, as there, is continued in the finite. The "paths of justice" are understood with reference to those who enter them and keep in them; parallel, "the way of His saints" (חסיד, he who cherishes חסד, earnest inward love to God), for that is just ארח־צדקה (Prov 12:28): they are הלכי צדקות (Is 33:15). Instead of the Mugrash, the conjunctive Tarcha is to be given to ודרך.
Geneva 1599
2:3 Yea, if thou criest after knowledge, [and] (c) liftest up thy voice for understanding;
(c) Meaning that we must seek the knowledge of God with care and diligence.
John Gill
2:3 Yea, if thou criest after knowledge,.... Of God, Christ, and the Gospel; not only bow the ear and bend the mind to these things, but importunately and fervently pray for them; not only attend the ministry of the word by men, but cry to God to give the Spirit of wisdom and revelation in the knowledge of divine and spiritual things; which supposes some sense of a want of it, an hearty desire for it, having some apprehension of the worth and value of it; and that it is to be had, as there is indeed great reason to hope for and expect it, Jas 1:5;
and liftest up thy voice for understanding; for Christ, who is understanding as well as wisdom, Prov 8:14; or rather for an understanding of the Gospel and the mysteries of it, which men do not naturally understand; and for which there must be an understanding given, or the eyes of the understanding must be enlightened; or Christ, by his spirit and grace, must open the understanding, that it may understand these things; which is granted to those who lift up their voice in prayer for it.
John Wesley
2:3 Criest - To God, the only giver of it.
Robert Jamieson, A. R. Fausset and David Brown
2:3 Yea, if--literally, "When if," that is, in such a case.
knowledge--or, "discrimination."
understanding--as in Prov 2:2.
2:42:4: եւ եթէ խնդրեսցես զնա իբրեւ զարծաթ ընտիր. եւ իբրեւ զգա՛նձս քննեսցես զնա։
4 փնտռես այն ընտիր արծաթի նման եւ, ինչպէս գանձ, որոնես այն,
4 Եթէ զանիկա արծաթի պէս փնտռես Ու ծածուկ գանձերու պէս խնդրես,
եւ եթէ խնդրեսցես զնա իբրեւ զարծաթ ընտիր, եւ իբրեւ զգանձս քննեսցես զնա:

2:4: եւ եթէ խնդրեսցես զնա իբրեւ զարծաթ ընտիր. եւ իբրեւ զգա՛նձս քննեսցես զնա։
4 փնտռես այն ընտիր արծաթի նման եւ, ինչպէս գանձ, որոնես այն,
4 Եթէ զանիկա արծաթի պէս փնտռես Ու ծածուկ գանձերու պէս խնդրես,
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 если будешь искать его, как серебра, и отыскивать его, как сокровище,
2:4 καὶ και and; even ἐὰν εαν and if; unless ζητήσῃς ζητεω seek; desire αὐτὴν αυτος he; him ὡς ως.1 as; how ἀργύριον αργυριον silver piece; money καὶ και and; even ὡς ως.1 as; how θησαυροὺς θησαυρος treasure ἐξερευνήσῃς εξερευναω fully explore αὐτήν αυτος he; him
2:4 אִם־ ʔim- אִם if תְּבַקְשֶׁ֥נָּה tᵊvaqšˌennā בקשׁ seek כַ ḵa כְּ as † הַ the כָּ֑סֶף kkˈāsef כֶּסֶף silver וְֽ wᵊˈ וְ and כַ ḵa כְּ as † הַ the מַּטְמֹונִ֥ים mmaṭmônˌîm מַטְמֹן treasure תַּחְפְּשֶֽׂנָּה׃ taḥpᵊśˈennā חפשׂ search
2:4. si quaesieris eam quasi pecuniam et sicut thesauros effoderis illamIf thou shalt seek her as money, and shalt dig for her as for a treasure:
4. If thou seek her as silver, and search for her as for hid treasures;
2:4. if you will seek her like money, and dig for her as if for treasure,
2:4. If thou seekest her as silver, and searchest for her as [for] hid treasures;
If thou seekest her as silver, and searchest for her as [for] hid treasures:

2:4 если будешь искать его, как серебра, и отыскивать его, как сокровище,
2:4
καὶ και and; even
ἐὰν εαν and if; unless
ζητήσῃς ζητεω seek; desire
αὐτὴν αυτος he; him
ὡς ως.1 as; how
ἀργύριον αργυριον silver piece; money
καὶ και and; even
ὡς ως.1 as; how
θησαυροὺς θησαυρος treasure
ἐξερευνήσῃς εξερευναω fully explore
αὐτήν αυτος he; him
2:4
אִם־ ʔim- אִם if
תְּבַקְשֶׁ֥נָּה tᵊvaqšˌennā בקשׁ seek
כַ ḵa כְּ as
הַ the
כָּ֑סֶף kkˈāsef כֶּסֶף silver
וְֽ wᵊˈ וְ and
כַ ḵa כְּ as
הַ the
מַּטְמֹונִ֥ים mmaṭmônˌîm מַטְמֹן treasure
תַּחְפְּשֶֽׂנָּה׃ taḥpᵊśˈennā חפשׂ search
2:4. si quaesieris eam quasi pecuniam et sicut thesauros effoderis illam
If thou shalt seek her as money, and shalt dig for her as for a treasure:
2:4. if you will seek her like money, and dig for her as if for treasure,
2:4. If thou seekest her as silver, and searchest for her as [for] hid treasures;
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Adam Clarke: Commentary on the Bible - 1831
2:4: If thou seekest her as silver - How do men seek money? What will they not do to get rich? Reader, seek the salvation of thy soul as earnestly as the covetous man seeks wealth; and be ashamed of thyself, if thou be less in earnest after the true riches than he is after perishing wealth.
Hid treasures - The original word signifies property of any kind concealed in the earth, in caves or such like; and may also mean treasures, such as the precious metals or precious stones, which are presumptively known to exist in such and such mines. And how are these sought? Learn from the following circumstance: In the Brazils slaves are employed to scrape up the soil from the bed of the Rio Janeiro, and wash it carefully, in order to find particles of gold and diamonds; and it is a law of the state, that he who finds a diamond of so many carats shall have his freedom. This causes the greatest ardor and diligence in searching, washing out the soil, picking, etc., in order to find such diamonds, and the greatest anxiety for success; so precious is liberty to the human heart. This method of searching for gold and precious stones is alluded to in Pro 3:13-15. In this way Solomon wishes men to seek for wisdom, knowledge, and understanding; and he who succeeds finds the liberty of the children of God, and is saved from the slavery of sin and the empire of death.
Albert Barnes: Notes on the Bible - 1834
2:4: Note the illustrations.
(1) Contact with Phoenician commerce, and joint expeditions in ships of Tarshish (see Psa 72:10 note), had made the Israelites familiar with the risks and the enterprise of the miller's life. Compare Job 28:
(2) The treasure hidden in a field, is the second point of comparison. Such treasure-seeking has always been characteristic of the East. Compare Mat 13:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: thou: Pro 3:14, Pro 3:15, Pro 8:18, Pro 8:19, Pro 16:16, Pro 23:23; Psa 19:10, Psa 119:14, Psa 119:72, Psa 119:127; Mat 6:19-21; Mat 13:44, Mat 19:21, Mat 19:22, Mat 19:29
searchest: Job 28:12-20; Ecc 4:8; Luk 16:8
Geneva 1599
2:4 If thou seekest her as silver, and searchest for her as [for] hid (d) treasures;
(d) Showing that no labour must be spared.
John Gill
2:4 If thou seekest her as silver,.... That is, wisdom, knowledge, and understanding; which all signify and relate unto one and the same thing, expressed here by "her": namely, the doctrine of wisdom, or Christ; that is, the Gospel, and a spiritual and experimental knowledge and understanding of it, and the truths thereof; which are as desirable and valuable as silver, and more so; and which may be fitly compared to it, and be preferred before it, for their purity, solidity, and duration; see Ps 119:72; and are to be sought after with as much and more eagerness, affection, and diligence, as silver is by those who are most covetous of it, Prov 8:10;
and searchest for her as for hid treasures; the Gospel is a treasure, 2Cor 4:7; an accumulation of riches. It contains rich truths, things valuable for their antiquity; for being far fetched and dearly bought, coming from heaven, and sealed by the blood of Christ, and the holy martyrs of Jesus; and for the abundance of them; there are treasures of wisdom and knowledge in the Gospel, and in Christ the sum and substance of it, who is full of truth as well as grace, Col 2:3. It contains rich blessings of grace, such as are spiritual, solid, and substantial, sure and irreversible; and a multitude of them, Rom 15:29; and also rich promises, exceeding great and precious ones; which are absolute and unconditional, suited to the various cases of God's people, and sure to all the seed: and it reveals the riches of God's goodness, his special goodness in Christ; the unsearchable riches of Christ; and the riches both of grace and glory. And under this notion of a treasure is it to be searched for, and as an hid treasure; in allusion to what is laid up in the cabinets of princes, or lies in the bowels of the earth, as precious stones: Pliny (m) says, that "topazin", in the language of the Troglodytes, has the signification of seeking, because "topazes" are diligently sought for and searched after; See Gill on Job 28:19. The Gospel, and the truths of it, were greatly hid under the former dispensation from the Gentile world, and very much from the Jews themselves; being wrapped up in dark prophecies, obscure hints, and shadowy types and sacrifices; and are now, and always were, entirely hid from the wicked and reprobate part of the world, from them that are lost, and from God's own elect before conversion. This is "the fellowship of the mystery" that was "hid in God", in his heart, from all eternity, Eph 3:9, the truths of it are the "treasures of wisdom and knowledge hid" in Christ, Col 2:3; and likewise the "treasure hid in the field" of the Scriptures, Mt 22:44; which therefore are to be searched into for them, with like labour and resolution with which men dig into the earth, to find the rich ore that is in the bowels of it: and this should be done by diligent reading them; by frequent and deep meditation on them; by constant hearing the truths of the Gospel preached; by earnest prayer for the illumination of the divine Spirit to understand them; and by all the help of the writings of good men, and conversation with them, that can be had. These are things to be sought for and searched after, in the first place, in the early time of life; and with the utmost diligence and labour, as being of the greatest moment and importance.
(m) Nat. Hist. l. 37. c. 8.
John Wesley
2:4 Seek her - With unwearied diligence and earnest desire and patient expectation.
Robert Jamieson, A. R. Fausset and David Brown
2:4 There must be earnest prayer and effort.
2:52:5: Յայնժամ ՚ի մի՛տ առցես զերկեւղ Տեառն, եւ զբարութիւն Աստուծոյ գտցես[7812]։ [7812] ՚Ի լուս՛՛. Եւ զգիտութիւն Աստուծոյ գտցես. համաձայն բազմաց ՚ի բն՛՛։
5 այն ժամանակ կը հասկանաս Տիրոջ երկիւղը, եւ դու կը գտնես Աստծու գիտութիւնը:
5 Այն ատեն Տէրոջը վախը պիտի հասկնաս Եւ Աստուծոյ գիտութիւնը պիտի գտնես։
յայնժամ ի միտ առցես զերկեւղ Տեառն, եւ զգիտութիւն Աստուծոյ գտցես:

2:5: Յայնժամ ՚ի մի՛տ առցես զերկեւղ Տեառն, եւ զբարութիւն Աստուծոյ գտցես[7812]։
[7812] ՚Ի լուս՛՛. Եւ զգիտութիւն Աստուծոյ գտցես. համաձայն բազմաց ՚ի բն՛՛։
5 այն ժամանակ կը հասկանաս Տիրոջ երկիւղը, եւ դու կը գտնես Աստծու գիտութիւնը:
5 Այն ատեն Տէրոջը վախը պիտի հասկնաս Եւ Աստուծոյ գիտութիւնը պիտի գտնես։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 то уразумеешь страх Господень и найдешь познание о Боге.
2:5 τότε τοτε at that συνήσεις συνιημι comprehend φόβον φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even ἐπίγνωσιν επιγνωσις recognition θεοῦ θεος God εὑρήσεις ευρισκω find
2:5 אָ֗ז ʔˈāz אָז then תָּ֭בִין ˈtāvîn בין understand יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) תִּמְצָֽא׃ timṣˈā מצא find
2:5. tunc intelleges timorem Domini et scientiam Dei inveniesThen shalt thou understand the fear of the Lord, and shalt find the knowledge of God:
5. Then shalt thou understand the fear of the LORD, and find the knowledge of God.
2:5. then you will understand the fear of the Lord, and you will discover the knowledge of God.
2:5. Then shalt thou understand the fear of the LORD, and find the knowledge of God.
Then shalt thou understand the fear of the LORD, and find the knowledge of God:

2:5 то уразумеешь страх Господень и найдешь познание о Боге.
2:5
τότε τοτε at that
συνήσεις συνιημι comprehend
φόβον φοβος fear; awe
κυρίου κυριος lord; master
καὶ και and; even
ἐπίγνωσιν επιγνωσις recognition
θεοῦ θεος God
εὑρήσεις ευρισκω find
2:5
אָ֗ז ʔˈāz אָז then
תָּ֭בִין ˈtāvîn בין understand
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
תִּמְצָֽא׃ timṣˈā מצא find
2:5. tunc intelleges timorem Domini et scientiam Dei invenies
Then shalt thou understand the fear of the Lord, and shalt find the knowledge of God:
2:5. then you will understand the fear of the Lord, and you will discover the knowledge of God.
2:5. Then shalt thou understand the fear of the LORD, and find the knowledge of God.
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Albert Barnes: Notes on the Bible - 1834
2:5: The promise. The highest blessedness is to know God Joh 17:3. If any distinction between "the Lord" יהוה yehovâ h and "God" אלהים 'elohı̂ ym can be pressed here, it is that in the former the personality, in the latter the glory, of the divine nature is prominent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: shalt: Ch2 1:10-12; Hos 6:3; Mat 7:7, Mat 7:8; Luk 11:9-13
the fear: Pro 9:10; Job 28:28; Jer 32:40, Jer 32:41
find: Jer 9:24, Jer 24:7, Jer 31:34; Mat 11:27; Luk 10:22; Joh 17:3; Jo1 5:20
Geneva 1599
2:5 Then shalt thou understand the fear of the LORD, and find the (e) knowledge of God.
(e) This (he says) is the true wisdom to know and fear God.
John Gill
2:5 Then shalt thou understand the fear of the Lord,.... The grace of fear, and the exercise of it: which is the beginning of wisdom and knowledge, and is a treasure itself, Prov 1:7. By means of the Gospel the Lord works it in the hearts of his people by his Spirit; and by the same leads them into the riches of his special grace and "goodness", which they are influenced by to "fear", and the Lord for the sake of it: and particularly they are led hereby to the pardoning grace and mercy of God, which is with him, that he may "be feared"; and it is the Gospel which induces and encourages a true filial fear of God, by which men "depart from evil"; for that teaches them to deny all manner of sin, and to live a godly life and conversation: so that through a diligent search after the knowledge of the Gospel, and an attaining it, men come to have a spiritual, experimental, and practical understanding of the fear of God as a grace; and also, as it includes the whole worship of God, by means of Gospel light, they come to understand what sort of worship that is God is to be worshipped with; that it is pure, spiritual, and evangelical, suited to his nature and will: what the ordinances of divine service are; and that these are to be kept as they were delivered, and in the exercise of faith, from a principle of love, and with a view to the glory, of God, without trusting to them or depending on them for salvation. And this is the advantage arising from a diligent search after the doctrine of wisdom, or the Gospel, and a knowledge and understanding of it; and is used as an argument encouraging to it; and another follows;
and find the knowledge of God; such a knowledge of God as is not to be found by the light of nature, in the whole volume of the creatures, and in all the writings of the philosophers; no, nor in the law of Moses; for though much of God and his perfections may be seen and known by the things that are made, and much of the will of God by the law he gave; yet by neither of these is the knowledge of God in Christ, which is "life eternal". This only is to be found in the Gospel, and by means of it; here only it is brought to light; and through this men not only find it, but increase more and more in it: herein is a glorious display of his persons and perfections, of his counsels and purposes, of his covenant and promises, of his mind and will, with respect to doctrine and worship; and of the way of peace, life, and salvation, by Jesus Christ; which must serve greatly to engage and excite persons to a diligent search and pursuit after it. And all that is here said is designed to encourage a diligent search after divine things; for, as the poet (n) says, there is nothing so difficult but by searching may be found out.
(n) Terent. Heautont. Act. 4. Sc. 1.
Robert Jamieson, A. R. Fausset and David Brown
2:5 understand--or, "perceive intelligently."
find--obtain.
2:62:6: Զի Տէ՛ր տայ զիմաստութիւն. եւ յերեսաց նորա գիտութիւն եւ հանճար։
6 Տէրն է տալիս իմաստութիւնը, եւ նրանից են բխում գիտութիւնն ու հանճարը.
6 Վասն զի իմաստութիւնը Տէրը կու տայ, Գիտութիւնն ու հանճարը անոր բերնէն են։
Զի Տէր տայ զիմաստութիւն, եւ [19]յերեսաց նորա գիտութիւն եւ հանճար:

2:6: Զի Տէ՛ր տայ զիմաստութիւն. եւ յերեսաց նորա գիտութիւն եւ հանճար։
6 Տէրն է տալիս իմաստութիւնը, եւ նրանից են բխում գիտութիւնն ու հանճարը.
6 Վասն զի իմաստութիւնը Տէրը կու տայ, Գիտութիւնն ու հանճարը անոր բերնէն են։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Ибо Господь дает мудрость; из уст Его знание и разум;
2:6 ὅτι οτι since; that κύριος κυριος lord; master δίδωσιν διδωμι give; deposit σοφίαν σοφια wisdom καὶ και and; even ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him γνῶσις γνωσις knowledge; knowing καὶ και and; even σύνεσις συνεσις comprehension
2:6 כִּֽי־ kˈî- כִּי that יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יִתֵּ֣ן yittˈēn נתן give חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom מִ֝ ˈmi מִן from פִּ֗יו ppˈiʸw פֶּה mouth דַּ֣עַת dˈaʕaṯ דַּעַת knowledge וּ û וְ and תְבוּנָֽה׃ ṯᵊvûnˈā תְּבוּנָה understanding
2:6. quia Dominus dat sapientiam et ex ore eius scientia et prudentiaBecause the Lord giveth wisdom: and out of his mouth cometh prudence and knowledge.
6. For the LORD giveth wisdom; out of his mouth knowledge and understanding:
2:6. For the Lord bestows wisdom, and out of his mouth, prudence and knowledge.
2:6. For the LORD giveth wisdom: out of his mouth [cometh] knowledge and understanding.
For the LORD giveth wisdom: out of his mouth [cometh] knowledge and understanding:

2:6 Ибо Господь дает мудрость; из уст Его знание и разум;
2:6
ὅτι οτι since; that
κύριος κυριος lord; master
δίδωσιν διδωμι give; deposit
σοφίαν σοφια wisdom
καὶ και and; even
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
γνῶσις γνωσις knowledge; knowing
καὶ και and; even
σύνεσις συνεσις comprehension
2:6
כִּֽי־ kˈî- כִּי that
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
יִתֵּ֣ן yittˈēn נתן give
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
מִ֝ ˈmi מִן from
פִּ֗יו ppˈiʸw פֶּה mouth
דַּ֣עַת dˈaʕaṯ דַּעַת knowledge
וּ û וְ and
תְבוּנָֽה׃ ṯᵊvûnˈā תְּבוּנָה understanding
2:6. quia Dominus dat sapientiam et ex ore eius scientia et prudentia
Because the Lord giveth wisdom: and out of his mouth cometh prudence and knowledge.
2:6. For the Lord bestows wisdom, and out of his mouth, prudence and knowledge.
2:6. For the LORD giveth wisdom: out of his mouth [cometh] knowledge and understanding.
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Albert Barnes: Notes on the Bible - 1834
2:6: People do not gain wisdom by any efforts of their own, but God gives it according to the laws of His own goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: the Lord: Exo 31:3; Kg1 3:9, Kg1 3:12, Kg1 4:29; Ch1 22:12; Job 32:8; Isa 54:13; Dan 1:17; Dan 2:21, Dan 2:23; Luk 21:15; Joh 6:45; Eph 1:17, Eph 1:18; Jam 1:5, Jam 1:17
out: Pro 6:23, Pro 8:5-9; Psa 19:7, Psa 119:98, Psa 119:104; Isa 8:20
John Gill
2:6 For the Lord giveth wisdom,.... Natural wisdom in all its branches, with all its improvements, and in its utmost latitude and perfection; and spiritual wisdom, which lies in the knowledge of a man's self, his own folly, impurity, impotence, and misery; being wise unto salvation; in the knowledge of Christ, as the only way of salvation, and of God in Christ; in partaking of the true grace, which is wisdom in the hidden part; in being acquainted experimentally with the doctrines of the Gospel; and in walking wisely and circumspectly, and as becomes it, which is practical wisdom: and all this is the gift of God; as is also Christ, who is wisdom, and is given to be wisdom to his people. He is the gift of God to them, in all characters he bears, and relations he stands in; he is a very large comprehensive gift, an unspeakable one; which is given freely and liberally, and is never taken away again. Now this is said, partly to caution such who search after wisdom, and find it, not to attribute it to their diligence and industry, but to the grace of God; and partly as a direction where to go for it; and as an encouragement to hope to have it, since the Lord freely gives it, Jas 1:5;
out of his mouth cometh knowledge and understanding; by the prophets of the Old Testament who came with a "Thus saith the Lord", and were the mouth of the Lord to the people; from whence flowed the knowledge of divine things; of the will of God; of the Messiah, his person and offices; of his coming, sufferings, death and salvation by him: and by his Son, by whom he has spoke in these last days, and has declared all his mind; and by whom the doctrines of grace and truth, and the knowledge of them, are come fully and clearly, Heb 1:1; and by the Scriptures of truth, both of the Old and of the New Testament, which are the word of God; what are breathed by him and come out of his mouth, and are able to make men wise unto salvation: and by the ministers of the Gospel, who speak in the name of the Lord, and the Lord by them; and by means of whom he imparts much spiritual and evangelical knowledge to the sons of men; the mouth of a Gospel minister, who is the month of God to men, "speaketh wisdom, and his tongue talketh of judgment", Ps 37:30. This clause is added, to encourage to a search after wisdom in the use of means; namely, by attending on the word, and the ministry of it.
Robert Jamieson, A. R. Fausset and David Brown
2:6 For--God is ready (Jas 1:5; Jas 4:8).
out of his mouth--by revelation from Him.
2:72:7: Գանձէ՛ ուղղոց զփրկութիւն. վերակացո՛ւ լինի գնացից նոցա[7813]։ [7813] Ոմանք. Եւ գանձէ ուղ՛՛։
7 նա է արդարների համար փրկութիւն վերապահում եւ հովանի լինում նրանց ընթացքին,
7 Անիկա ուղիղներուն համար փրկութիւն* կը պահէ. Անիկա ուղղութեամբ քալողներուն վահանն է,
Եւ գանձէ ուղղոց զփրկութիւն, [20]վերակացու լինի գնացից նոցա:

2:7: Գանձէ՛ ուղղոց զփրկութիւն. վերակացո՛ւ լինի գնացից նոցա[7813]։
[7813] Ոմանք. Եւ գանձէ ուղ՛՛։
7 նա է արդարների համար փրկութիւն վերապահում եւ հովանի լինում նրանց ընթացքին,
7 Անիկա ուղիղներուն համար փրկութիւն* կը պահէ. Անիկա ուղղութեամբ քալողներուն վահանն է,
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2:72:7 Он сохраняет для праведных спасение; Он щит для ходящих непорочно;
2:7 καὶ και and; even θησαυρίζει θησαυριζω treasure; store up τοῖς ο the κατορθοῦσι κατορθοω safety ὑπερασπιεῖ υπερασπιζω the πορείαν πορεια travel; journey αὐτῶν αυτος he; him
2:7 יִצְפֹּ֣ןוצפן *yiṣpˈōn צפן hide לַ֭ ˈla לְ to † הַ the יְשָׁרִים yᵊšārîm יָשָׁר right תּוּשִׁיָּ֑ה tûšiyyˈā תּוּשִׁיָּה effect מָ֝גֵ֗ן ˈmāḡˈēn מָגֵן shield לְ lᵊ לְ to הֹ֣לְכֵי hˈōlᵊḵê הלך walk תֹֽם׃ ṯˈōm תֹּם completeness
2:7. custodiet rectorum salutem et proteget gradientes simpliciterHe wilt keep the salvation of the righteous, and protect them that walk in simplicity,
7. He layeth up sound wisdom for the upright, a shield to them that walk in integrity;
2:7. He will preserve the salvation of the righteous, and he will protect those who walk in simplicity:
2:7. He layeth up sound wisdom for the righteous: [he is] a buckler to them that walk uprightly.
He layeth up sound wisdom for the righteous: [he is] a buckler to them that walk uprightly:

2:7 Он сохраняет для праведных спасение; Он щит для ходящих непорочно;
2:7
καὶ και and; even
θησαυρίζει θησαυριζω treasure; store up
τοῖς ο the
κατορθοῦσι κατορθοω safety
ὑπερασπιεῖ υπερασπιζω the
πορείαν πορεια travel; journey
αὐτῶν αυτος he; him
2:7
יִצְפֹּ֣ןוצפן
*yiṣpˈōn צפן hide
לַ֭ ˈla לְ to
הַ the
יְשָׁרִים yᵊšārîm יָשָׁר right
תּוּשִׁיָּ֑ה tûšiyyˈā תּוּשִׁיָּה effect
מָ֝גֵ֗ן ˈmāḡˈēn מָגֵן shield
לְ lᵊ לְ to
הֹ֣לְכֵי hˈōlᵊḵê הלך walk
תֹֽם׃ ṯˈōm תֹּם completeness
2:7. custodiet rectorum salutem et proteget gradientes simpliciter
He wilt keep the salvation of the righteous, and protect them that walk in simplicity,
2:7. He will preserve the salvation of the righteous, and he will protect those who walk in simplicity:
2:7. He layeth up sound wisdom for the righteous: [he is] a buckler to them that walk uprightly.
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Adam Clarke: Commentary on the Bible - 1831
2:7: He layeth up sound wisdom - תושיה tushiyah. We have met with this word in Job; see Job 5:12; Job 6:13; Job 11:6; Job 12:16. See especially the note on Job 11:6 (note), where the different acceptations of the word are given.
Coverdale translates, "He preserveth the welfare of the righteous." It is difficult to find, in any language, a term proper to express the original meaning of the word; its seems to mean generally the essence or substance of a thing, The thing itself - that which is chief of its kind. He layeth up What Is Essential for the righteous.
Albert Barnes: Notes on the Bible - 1834
2:7: Sound wisdom - "Soundness," an idea which passes on into that of health and safety. Compare "sound doctrine" in Ti1 1:10; Ti2 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: layeth: Pro 8:14, Pro 14:8; Job 28:8; Co1 1:19, Co1 1:24, Co1 1:30, Co1 2:6, Co1 2:7, Co1 3:18, Co1 3:19; Col 2:3; Ti2 3:15-17; Jam 3:15-17
a buckler: Pro 28:18, Pro 30:5; Psa 84:11, Psa 144:2
John Gill
2:7 He layeth up sound wisdom for the righteous,.... In order to give it to them that seek for it; which is another encouragement to search after it. By "sound wisdom" may be meant, not the law, as Kimchi and Ben Melech; so called, because it endures for ever, when all beings are defective and come to nothing; but the Gospel, which is sound doctrine, pure and not corrupt; true and real wisdom, in opposition to that which has only the show of wisdom, and is science falsely so called; and this was hid in God, in Christ, and laid up as a treasure in the sacred Scriptures: or else the true grace of God, in distinction from that which is counterfeit; and is that goodness of his, which he has laid up in his heart, and in the covenant of his grace; and the fulness of grace which he has laid up in Christ for them Ps 31:19; or eternal glory and happiness. The word here used signifies "essence", "substance" (o); that which really is, and is solid and substantial; and such are the glories of the other world the crown of righteousness, the hope laid up in heaven, and the inheritance reserved there, Col 1:5. These are real things, though invisible, and are rich and valuable; and have substance and solidity in them, in opposition to earthly riches, which are a vain show, and are things that are not, and at best temporal and perishing; but these are an enduring substance, Prov 8:21. The Septuagint render it by "salvation", and the Targum by a word which signifies "glory" and "honour"; all which may well be understood of eternal life which is laid up and reserved "for the righteous": not for such who are only so in show and imagination, but for those who are really and truly so; not for those who are legally, but evangelically righteous; or not for such that seek righteousness by the law, but by faith in Christ; for such who are made righteous by the righteousness of Christ imputed to them, and by faith receive it, and lay hold on it as their righteousness; and in consequence of this live soberly and righteously: for these only eternal life is prepared; they only have a right unto it, and a meetness for it, and shall enjoy it;
he is a buckler to them that walk uprightly; who are sincere in their deportment before God and men; who walk according to the rule of the divine word; who walk by faith on Christ, and walk on in him as they have received him; and go on living by faith on his righteousness, which is walking in his uprightness, till they come to be with him for ever in heaven. To these the Lord is a "buckler" or shield; he covers them with the "shield of faith", his own Son, his blood righteousness, and sacrifice; which faith lays hold on and uses as a shield against Satan's fiery darts; and gives them "the shield of salvation" which secures them from sin and wrath and every enemy; and encompasses them about with his "favour", as a "shield", which is immutable and invariable; and keeps them by his power through faith unto salvation, Eph 6:16; with this compare Gen 15:1, Ps 3:3. Some (p) read these words by way of apposition, and understand them of sound wisdom; that that is a buckler or shield to the persons here described; see Eccles 7:12.
(o) "essentiam", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus; "quicquid revera est", Junius & Tremellius; "solidam firmamque substantiam", Baynus; "solidum, vel solidam rem", Schultens. (p) So Mercerus, Piscator, Schultens. Gussetius chooses to take the word for a verb, and renders it, "he delivers it"; that is, sound wisdom to them that walk uprightly; Ebr. Comment. p. 454.
Robert Jamieson, A. R. Fausset and David Brown
2:7 sound wisdom--literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with
buckler--or safety, or wisdom, which procures it (compare Prov 3:21; Prov 8:14; Prov 18:1; Job 6:13; Job 12:13).
layeth up--provides, ever ready.
2:82:8: Պահել զճանապարհս իրաւանց. եւ զճանապարհս երկիւղածաց իւրոց ամրացուսցէ[7814]։ [7814] Ոմանք. Պահել զճանապարհս արդարութեան։
8 նա է պահպանում արդարների ճանապարհը եւ հաստատ դարձնում իրենից երկիւղ կրողների ուղին:
8 Որպէս զի արդարութեան ճամբաները պաշտպանէ Ու իր սուրբերուն ճամբան պահէ։
պահել զճանապարհս իրաւանց, եւ զճանապարհս երկիւղածաց իւրոց ամրացուսցէ:

2:8: Պահել զճանապարհս իրաւանց. եւ զճանապարհս երկիւղածաց իւրոց ամրացուսցէ[7814]։
[7814] Ոմանք. Պահել զճանապարհս արդարութեան։
8 նա է պահպանում արդարների ճանապարհը եւ հաստատ դարձնում իրենից երկիւղ կրողների ուղին:
8 Որպէս զի արդարութեան ճամբաները պաշտպանէ Ու իր սուրբերուն ճամբան պահէ։
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2:82:8 Он охраняет пути правды и оберегает стезю святых Своих.
2:8 τοῦ ο the φυλάξαι φυλασσω guard; keep ὁδοὺς οδος way; journey δικαιωμάτων δικαιωμα justification καὶ και and; even ὁδὸν οδος way; journey εὐλαβουμένων ευλαβεομαι conscientious αὐτὸν αυτος he; him διαφυλάξει διαφυλασσω guard thoroughly / carefully
2:8 לִ֭ ˈli לְ to נְצֹר nᵊṣˌōr נצר watch אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way חֲסִידָ֣יוחסידו *ḥᵃsîḏˈāʸw חָסִיד loyal יִשְׁמֹֽר׃ yišmˈōr שׁמר keep
2:8. servans semitas iustitiae et vias sanctorum custodiensKeeping the paths of justice, and guarding the ways of saints.
8. That he may guard the paths of judgment, and preserve the way of his saints.
2:8. serving the paths of justice, and guarding the ways of sanctity.
2:8. He keepeth the paths of judgment, and preserveth the way of his saints.
He keepeth the paths of judgment, and preserveth the way of his saints:

2:8 Он охраняет пути правды и оберегает стезю святых Своих.
2:8
τοῦ ο the
φυλάξαι φυλασσω guard; keep
ὁδοὺς οδος way; journey
δικαιωμάτων δικαιωμα justification
καὶ και and; even
ὁδὸν οδος way; journey
εὐλαβουμένων ευλαβεομαι conscientious
αὐτὸν αυτος he; him
διαφυλάξει διαφυλασσω guard thoroughly / carefully
2:8
לִ֭ ˈli לְ to
נְצֹר nᵊṣˌōr נצר watch
אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
חֲסִידָ֣יוחסידו
*ḥᵃsîḏˈāʸw חָסִיד loyal
יִשְׁמֹֽר׃ yišmˈōr שׁמר keep
2:8. servans semitas iustitiae et vias sanctorum custodiens
Keeping the paths of justice, and guarding the ways of saints.
2:8. serving the paths of justice, and guarding the ways of sanctity.
2:8. He keepeth the paths of judgment, and preserveth the way of his saints.
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Albert Barnes: Notes on the Bible - 1834
2:8: saints - The devout and God-fearing. Compare Psa 85:8 etc. The occurrence of the word here, in a book that became more and more prominent as prophetic utterances ceased, probably helped to determine its application in the period of the Maccabean struggles to those who especially claimed for themselves the title of "devout" (Chasidim, the ̓Ασιδαῖοι Asidaioi of 1 Macc. 7:13).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: keepeth: Pro 8:20; Psa 1:6, Psa 23:3, Psa 121:5-8; Isa 35:9, Isa 49:9, Isa 49:10; Joh 10:28, Joh 10:29
and: Pro 3:21-24; Deu 33:3, Deu 33:26-29; Sa1 2:9; Psa 37:23, Psa 37:24, Psa 37:28, Psa 37:31, Psa 66:9, Psa 145:20; Jer 32:40, Jer 32:41; Pe1 1:5; Jde 1:24
John Gill
2:8 He keepeth the paths of judgment,.... That is, the Lord keeps them; he does that which is just and right himself, in the course of his providence, and in the methods of his grace; and as he guides the feet of his people in the ways of righteousness and holiness, he keeps them there from turning out of them. The words may be rendered, "to keep the paths of judgment" (q); and so expresses the end, fruit, and effect of the Lord's being a buckler to them, as he is said to be in Prov 2:7, he is their shield and protection, so as either to keep them in the right ways in which they should go; or that they might studiously observe them, and keep walking therein, without stumbling in them, or declining from them;
and preserveth the way of his saints; to whom he has been kind and bountiful; or who have been merciful, liberal, and generous to others; who having partook of the grace of God themselves, are useful to men: the Targum calls them "righteous ones". These the Lord preserves by his power and grace, in the way in which he has led them, and which is his own way, safe to his kingdom and glory: for none of his saints, his holy and righteous ones, shall ever perish; the way in which he directs them, and in which he keeps them, leads to everlasting life; see 1Kings 2:9.
(q) "ad custodiendum", Pagninus, Montanus; "ad servandum", Baynus, Schultens.
John Wesley
2:8 Path of judgment - Righteous paths, judgment being here put for righteousness. And keeping of paths may be put for keeping them in their paths.
Robert Jamieson, A. R. Fausset and David Brown
2:8 keepeth . . . way--God defends the right way, and those in it.
saints--objects of favor (compare Ps 4:3, &c.). He guides and guards them.
2:92:9: Յայնժամ ՚ի մի՛տ առցես զարդարութիւն եւ զիրաւունս. եւ ուղղեսցես զամենայն շաւիղս բարութեան։
9 Այն ժամանակ կը հասկանաս արդարութիւնն ու իրաւունքը եւ բոլոր շաւիղներդ կ’ուղղես դէպի բարին:
9 Այն ատեն արդարութիւնը, դատաստանը, ուղղութիւնը եւ Ամէն աղէկ ճամբայ պիտի հասկնաս։
Յայնժամ ի միտ առցես զարդարութիւն եւ զիրաւունս. եւ [21]ուղղեսցես զամենայն շաւիղս բարութեան:

2:9: Յայնժամ ՚ի մի՛տ առցես զարդարութիւն եւ զիրաւունս. եւ ուղղեսցես զամենայն շաւիղս բարութեան։
9 Այն ժամանակ կը հասկանաս արդարութիւնն ու իրաւունքը եւ բոլոր շաւիղներդ կ’ուղղես դէպի բարին:
9 Այն ատեն արդարութիւնը, դատաստանը, ուղղութիւնը եւ Ամէն աղէկ ճամբայ պիտի հասկնաս։
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2:92:9 Тогда ты уразумеешь правду и правосудие и прямоту, всякую добрую стезю.
2:9 τότε τοτε at that συνήσεις συνιημι comprehend δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even κρίμα κριμα judgment καὶ και and; even κατορθώσεις κατορθοω all; every ἄξονας αξων good
2:9 אָ֗ז ʔˈāz אָז then תָּ֭בִין ˈtāvîn בין understand צֶ֣דֶק ṣˈeḏeq צֶדֶק justice וּ û וְ and מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ֝ ˈû וְ and מֵישָׁרִ֗ים mêšārˈîm מֵישָׁרִים uprightness כָּל־ kol- כֹּל whole מַעְגַּל־ maʕgal- מַעְגָּל course טֹֽוב׃ ṭˈôv טֹוב good
2:9. tunc intelleges iustitiam et iudicium et aequitatem et omnem semitam bonamThen shalt thou understand justice, and judgment, and equity, and every good path.
9. Then shalt thou understand righteousness and judgment, and equity, , every good path.
2:9. Then you shall understand justice and judgment, and equity, and every good path.
2:9. Then shalt thou understand righteousness, and judgment, and equity; [yea], every good path.
Then shalt thou understand righteousness, and judgment, and equity; [yea], every good path:

2:9 Тогда ты уразумеешь правду и правосудие и прямоту, всякую добрую стезю.
2:9
τότε τοτε at that
συνήσεις συνιημι comprehend
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
κρίμα κριμα judgment
καὶ και and; even
κατορθώσεις κατορθοω all; every
ἄξονας αξων good
2:9
אָ֗ז ʔˈāz אָז then
תָּ֭בִין ˈtāvîn בין understand
צֶ֣דֶק ṣˈeḏeq צֶדֶק justice
וּ û וְ and
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ֝ ˈû וְ and
מֵישָׁרִ֗ים mêšārˈîm מֵישָׁרִים uprightness
כָּל־ kol- כֹּל whole
מַעְגַּל־ maʕgal- מַעְגָּל course
טֹֽוב׃ ṭˈôv טֹוב good
2:9. tunc intelleges iustitiam et iudicium et aequitatem et omnem semitam bonam
Then shalt thou understand justice, and judgment, and equity, and every good path.
2:9. Then you shall understand justice and judgment, and equity, and every good path.
2:9. Then shalt thou understand righteousness, and judgment, and equity; [yea], every good path.
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Adam Clarke: Commentary on the Bible - 1831
2:9: Then shalt thou understand - He who is taught of God understands the whole law of justice, mercy, righteousness, and truth; God has written this on his heart. He who understands these things by books only is never likely to practice or profit by them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Pro 1:2-6; Psa 25:8, Psa 25:9, Psa 32:8, Psa 119:99, Psa 119:105, Psa 143:8-10; Isa 35:8, Isa 48:17; Jer 6:16; Mat 7:13, Mat 7:14; Joh 14:6
Proverbs 2:10
Carl Friedrich Keil and Franz Delitzsch
2:9
With the אז repeated, the promises encouraging to the endeavour after wisdom take a new departure:
9 Then shalt thou understand righteousness, and justice,
And uprightness; every way of good.
10 For wisdom will enter into thine heart,
And knowledge will do good to thy soul;
11 Discretion will keep watch over thee,
Understanding will keep thee.
Regarding the ethical triad מישׁרים [righteousness, rightness], משׁפּט [judgment], and צדק [rectitude], vid., Prov 1:3. Seb. Schmid is wrong in his rendering, et omnis via qua bonum aditur erit tibi plana, which in comparison with Is 26:7 would be feebly expressed. J. H. Michaelis rightly interprets all these four conceptions as object-accusatives; the fourth is the summarizing asyndeton (cf. Ps 8:7) breaking off the enumeration: omnem denique orbitam boni; Jerome, bonam: in this case, however, טוב would be genitive (vid., Prov 17:2). מעגּל is the way in which the chariot rolls along; in עגל there are united the root-conceptions of that which is found (גל) and rolling (גל). Whether כּי, Prov 2:10, is the argumentative "because" (according to the versions and most interpreters) or "for" ("denn," J. H. Michaelis, Ewald, and others), is a question. That with כּי = "for" the subject would precede the verb, as at Prov 2:6, Prov 2:21, and Prov 1:32 (Hitzig), determines nothing, as Prov 2:18 shows. On the one hand, the opinion that כּי = "because" is opposed by the analogy of the כּי, Prov 2:6, following אז, Prov 2:5; the inequality between Prov 2:5-8 and Prov 2:9. if the new commencement, Prov 2:9, at once gives place to another, Prov 2:10; the relationship of the subject ideas in Prov 2:10, Prov 2:11, which makes Prov 2:11 unsuitable to be a conclusion from Prov 2:10. On the contrary, the promise not only of intellectual, but at the same time also of practical, insight into the right and the good, according to their whole compass and in their manifoldness, can be established or explained quite well as we thus read Prov 2:10, Prov 2:11 : For wisdom will enter (namely, to make it a dwelling-place, Prov 14:33; cf. Jn 14:23) into thine heart, and knowledge will do good to thy soul (namely, by the enjoyment which arises from the possession of knowledge, and the rest which its certainty yields). דּעת, γνῶσις, is elsewhere fem. (Ps 139:6), but here, as at Prov 8:10; Prov 14:6, in the sense of τὸ γνῶναι, is masc. In Prov 2:11 the contents of the אז תבין (Prov 2:9) are further explained. שׁמר על, of watching (for Job 16:16 is to be interpreted differently), is used only by our poet (here and at Prov 6:22). Discretion, i.e., the capacity of well-considered action, will hold watch over thee, take thee under protection; understanding, i.e., the capacity in the case of opposing rules to make the right choice, and in the matter of extremes to choose the right medium, will be bestowed upon thee. In תּנצרכּה, as in Ps 61:8; Ps 140:2, Ps 140:5; Deut 33:9, etc., the first stem letter is not assimilated, in order that the word may have a fuller sound; the writing כּה for ך is meant to affect the eye.
(Note: For the right succession of the accents here, see Torath Emeth, p. 49, 5; Accentuationssystem, xviii. 3.)
John Gill
2:9 Then shalt thou understand righteousness and judgment,.... This is another fruit and effect of the Gospel, and of a spiritual understanding of it; that besides the knowledge of God, and how to behave with reverence towards him, Prov 2:5; it leads men into a notion of doing that which is right and just among men; it gives them not only a theoretic but a practical understanding of justice, and a true judgment of what is right and wrong; or gives such an understanding thereof as that they practise it; for it teaches men to live soberly, righteously, and godly, Tit 2:11. It is not only a revelation and ministration of the righteousness of Christ as the only matter of a sinner's justification before God; and informs a man's judgment so that he can distinguish between truth and error, right and wrong, good and bad notions and practices; but it influences his actions, life, and conversation, and engages him to do works of righteousness from the best principles, upon the best motives, and with the best views;
and equity; yea, every good path; that is, so to understand equity, as to do that which is equitable between man and man; and to understand every good path which the word of God directs to, even all the commandments and ordinances of the Lord, so as to walk in them; these things the Gospel acquaints men with, and urges them to observe: or the words may be rendered, either "the rectitude" or "equity of fall good paths", as the Syriac version; how just, and right, and plain, and equitable, everyone is, and therefore ought to be walked in; or "plainnesses", or "most plain", is or shall be "every good path" (r), to them that have a spiritual and experimental knowledge of the Gospel; and by it an understanding of their duty. One word signifies "plain" and "straight", and another "round" (s), and both are true of the path of righteousness; for though it is a circle of duty saints walk in, yet straight and plain.
(r) So Schmidt. (s) "complanationes", Schultens; "orbitam", Montanus; "ab rotundus", Gejerus.
John Wesley
2:9 Then - When God in answer to thy desires hath given thee wisdom. Equity - All the parts of thy duty to man, as well as the fear of God.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Then--emphatic, in such a case.
righteousness . . . path--all parts of duty to God and man.
2:102:10: Զի եթէ եկեսցէ իմաստութիւն ՚ի միտս քո. եւ զհանճար անձին քում բարի՛ համարեսցիս լինել։
10 Եւ երբ իմաստութիւնը մտնի սրտիդ մէջ, եւ գիտութիւնը ախորժելի լինի հոգուդ,
10 Երբ իմաստութիւնը քու սրտիդ մէջ մտնէ Եւ գիտութիւնը քու հոգիիդ ախորժելի ըլլայ
Զի եթէ եկեսցէ իմաստութիւն ի միտս քո, եւ զհանճար անձին քում բարի համարեսցիս լինել:

2:10: Զի եթէ եկեսցէ իմաստութիւն ՚ի միտս քո. եւ զհանճար անձին քում բարի՛ համարեսցիս լինել։
10 Եւ երբ իմաստութիւնը մտնի սրտիդ մէջ, եւ գիտութիւնը ախորժելի լինի հոգուդ,
10 Երբ իմաստութիւնը քու սրտիդ մէջ մտնէ Եւ գիտութիւնը քու հոգիիդ ախորժելի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Когда мудрость войдет в сердце твое, и знание будет приятно душе твоей,
2:10 ἐὰν εαν and if; unless γὰρ γαρ for ἔλθῃ ερχομαι come; go ἡ ο the σοφία σοφια wisdom εἰς εις into; for σὴν σος your διάνοιαν διανοια mind; intention ἡ ο the δὲ δε though; while αἴσθησις αισθησις sensation; perception τῇ ο the σῇ σος your ψυχῇ ψυχη soul καλὴ καλος fine; fair εἶναι ειμι be δόξῃ δοκεω imagine; seem
2:10 כִּֽי־ kˈî- כִּי that תָבֹ֣וא ṯāvˈô בוא come חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom בְ vᵊ בְּ in לִבֶּ֑ךָ libbˈeḵā לֵב heart וְ֝ ˈw וְ and דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge לְֽ lᵊˈ לְ to נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul יִנְעָֽם׃ yinʕˈām נעם be pleasant
2:10. si intraverit sapientia cor tuum et scientia animae tuae placueritIf wisdom shall enter into thy heart, and knowledge please thy soul:
10. For wisdom shall enter into thine heart, and knowledge shall be pleasant unto thy soul;
2:10. If wisdom is to enter into your heart, and if knowledge is to become pleasing to your soul,
2:10. When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul:

2:10 Когда мудрость войдет в сердце твое, и знание будет приятно душе твоей,
2:10
ἐὰν εαν and if; unless
γὰρ γαρ for
ἔλθῃ ερχομαι come; go
ο the
σοφία σοφια wisdom
εἰς εις into; for
σὴν σος your
διάνοιαν διανοια mind; intention
ο the
δὲ δε though; while
αἴσθησις αισθησις sensation; perception
τῇ ο the
σῇ σος your
ψυχῇ ψυχη soul
καλὴ καλος fine; fair
εἶναι ειμι be
δόξῃ δοκεω imagine; seem
2:10
כִּֽי־ kˈî- כִּי that
תָבֹ֣וא ṯāvˈô בוא come
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
בְ vᵊ בְּ in
לִבֶּ֑ךָ libbˈeḵā לֵב heart
וְ֝ ˈw וְ and
דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge
לְֽ lᵊˈ לְ to
נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul
יִנְעָֽם׃ yinʕˈām נעם be pleasant
2:10. si intraverit sapientia cor tuum et scientia animae tuae placuerit
If wisdom shall enter into thy heart, and knowledge please thy soul:
2:10. If wisdom is to enter into your heart, and if knowledge is to become pleasing to your soul,
2:10. When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-19: Мудрость и знание для ищущего и любящего их становятся как бы друзьями и советниками, которые, утверждая человека в добром направлении мысли и жизни, предохраняют его вместе с тем от злых путей человека развращенного (10-12), для которого делать зло - привычка и удовольствие (14, сн. VI:14; X:31-32; XVI:30; XXIII:33). Пути последнего рода людей - пути тьмы (ст. 13: сн., Еф V:11), так как тьма - родная стихия для порока (Ин. III:19); эти пути вместе с тем - пути кривые (ст. 15), полные козней и ухищрений на счет людей неопытных.

Особенную опасность для юношей представляет обольстительное, но пагубное влияние со стороны развратных женщин (16-19, сн. V:3; VI:24; VII:17: и дал.). Жена прелюбодейная, оставляя руководителя (Вульг. ducem) или друга (евр. аллуф) юности своей, нарушает тем завет Бога своего (ст. 17): воззрение это весьма характерно для библейского представления, прежде всего, брака, а затем и завета с Богом (берит элогим). В отношении брака Ветхий Завет проводит то идеальное воззрение, что брак есть теснейший союз, союз дружбы и любви, заключенный между мужем и женой (Иоил I:8; Мал. II:14), - заключенный притом пред Богом, т. е. с соблюдением известных религиозных обрядов (как справедливо утверждает Эвальд к ст. 17). Но затем этот союз, в силу нравственной высоты, в силу почивавшей на нем освящающей силы Божией, служит по библейскому представлению образом союза или завета Бога с Израилем (ср. Иер. III гл.; Ос I-III).

Законный брак, таким образом, есть союз, заключенный не только пред Богом, но - в смысле таинственном и с Богом. Всем этим пренебрегает прелюбодейная жена (17), а потому удел ее и всех обольщенных ею - преждевременная гибель (вследствие истощения сил, от неумеренных плотских наслаждений и под.)
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; 11 Discretion shall preserve thee, understanding shall keep thee: 12 To deliver thee from the way of the evil man, from the man that speaketh froward things; 13 Who leave the paths of uprightness, to walk in the ways of darkness; 14 Who rejoice to do evil, and delight in the frowardness of the wicked; 15 Whose ways are crooked, and they froward in their paths: 16 To deliver thee from the strange woman, even from the stranger which flattereth with her words; 17 Which forsaketh the guide of her youth, and forgetteth the covenant of her God. 18 For her house inclineth unto death, and her paths unto the dead. 19 None that go unto her return again, neither take they hold of the paths of life. 20 That thou mayest walk in the way of good men, and keep the paths of the righteous. 21 For the upright shall dwell in the land, and the perfect shall remain in it. 22 But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
The scope of these verses is to show, 1. What great advantage true wisdom will be of to us; it will keep us from the paths of sin, which lead to ruin, and will therein do us a greater kindness than if it enriched us with all the wealth of the world. 2. What good use we should make of the wisdom God gives us; we must use it for our own guidance in the paths of virtue, and for the arming of us against temptations of every kind. 3. By what rules we may try ourselves whether we have this wisdom or no. This tree will be known by its fruits; if we be truly wise, it will appear by our care to avoid all evil company and evil practices.
This wisdom will be of use to us,
I. For our preservation from evil, from the evil of sin, and, consequently, from the evil of trouble that attends it.
1. In general (v. 10, 11), "When wisdom has entire possession of thee, it will keep thee." And when has it an entire possession of us? (1.) When it has dominion over us. When it not only fills the head with notions, but enters into the heart and has a commanding power and influence upon that,--when it is upon the throne there, and gives law to the affections and passions,--when it enters into the heart as the leaven into the dough, to diffuse its relish there, and to change it into its own image--then it is likely to do us good. (2.) When we have delight in it, when knowledge becomes pleasant to the soul: "When thou beginnest to relish it as the most agreeable entertainment, and art subject to its rules, of choice, and with satisfaction,--when thou callest the practice of virtue, not a slavery and a task, but liberty and pleasure, and a life of serious godliness the most comfortable life a man can live in this world,--then thou wilt find the benefit of it." Though its restraints should be in some respects unpleasant to the body, yet even those must be pleasant to the soul. When it has come to this, with us, discretion shall preserve us and keep us. God keeps the way of his saints (v. 8), by giving them discretion to keep out of harm's way, to keep themselves that the wicked one touch them not. Note, A principle of grace reigning in the heart will be a powerful preservative both against corruptions within and temptations without, Eccl. ix. 16, 18.
2. More particularly, wisdom will preserve us,
(1.) From men of corrupt principles, atheistical profane men, who make it their business to debauch young men's judgments, and instil into their minds prejudices against religion and arguments for vice: "It will deliver thee from the way of the evil man (v. 12), and a blessed deliverance it will be, as from the very jaws of death, from the way in which he walks, and in which he would persuade thee to walk." The enemy is spoken of as one (v. 12), an evil man, but afterwards as many (v. 13); there is a club, a gang of them, that are in confederacy against religion, and join hand in hand for the support of the devil's kingdom and the interests of it. [1.] They have a spirit of contradiction to that which is good: They speak froward things; they say all they can against religion, both to show their own enmity to it and to dissuade others from it. They are advocates for Satan; they plead for Baal, and pervert the right ways of the Lord. How peevishly will profane wits argue for sin, and with what frowardness will they carp at the word of God! Wisdom will keep us either from conversing with such men or at least from being ensnared by them. [2.] They are themselves apostates from that which is good, and such are commonly the most malicious and dangerous enemies religion has, witness Julian (v. 13): They leave the paths of uprightness, which they were trained up in and had set out in, shake off the influences of their education, and break off the thread of their hopeful beginnings, to walk in the ways of darkness, in those wicked ways which hate the light, in which men are led blindfold by ignorance and error, and which lead men into utter darkness. The ways of sin are ways of darkness, uncomfortable and unsafe; what fools are those that leave the plain, pleasant, lightsome paths of uprightness, to walk in those ways! Ps. lxxxii. 5; 1 John ii. 11. [3.] They take a pleasure in sin, both in committing it themselves and in seeing others commit it (v. 14): They rejoice in an opportunity to do evil, and in the accomplishment and success of any wicked project. It is sport to fools to do mischief; nor is any sight more grateful to them than to see the frowardness of the wicked, to see those that are hopeful drawn into the ways of sin, and then to see them hardened and confirmed in those ways. They are pleased if they can discern that the devil's kingdom gets ground (see Rom. i. 32), such a height of impiety have they arrived at. [4.] They are resolute in sin (v. 15): Their ways are crooked, a great many windings and turnings to escape the pursuit of their convictions and break the force of them; some sly excuse, some subtle evasion or other, their deceitful hearts furnish them with, for the strengthening of their hands in their wickedness; and in the crooked mazes of that labyrinth they secure themselves from the arrests of God's word and their own consciences; for they are froward in their paths, that is, they are resolved to go on in them, whatever is said against it. Every wise man will shun the company of such as these.
(2.) From women of corrupt practices. The former lead to spiritual wickednesses, the lusts of the unsanctified mind; these lead to fleshly lusts, which defile the body, that living temple, but withal war against the soul. The adulteress is here called the strange woman, because no man that has any wisdom or goodness in him will have any acquaintance with her; she is to be shunned by every Israelite as if she were a heathen, and a stranger to that sacred commonwealth. A strange woman indeed! utterly estranged from all principles of reason, virtue, and honour. It is a great mercy to be delivered from the allurements of the adulteress, considering, [1.] How false she is. Who will have any dealings with those that are made up of treachery? She is a strange woman; for, First, She is false to him whom she entices. She speaks fair, tells him how much she admires him above any man, and what a kindness she has for him; but she flatters with her words; she has no true affection for him, nor any desire of his welfare, any more than Delilah had of Samson's. All she designs is to pick his pocket and gratify a base lust of her own. Secondly, She is false to her husband, and violates the sacred obligation she lies under to him. He was the guide of her youth; by marrying him she chose him to be so, and submitted herself to his guidance, with a promise to attend him only, and forsake all others. But she has forsaken him, and therefore it cannot be thought that she should be faithful to any one else; and whoever entertains her is partaker with her in her falsehood. Thirdly, She is false to God himself: She forgets the covenant of her God, the marriage-covenant (v. 17), to which God is not only a witness, but a party, for, he having instituted the ordinance, both sides vow to him to be true to each other. It is not her husband only that she sins against, but her God, who will judge whoremongers and adulterers because they despise the oath and break the covenant, Ezek. xvii. 18; Mal. ii. 14. [2.] How fatal it will prove to those that fall in league with her, v. 18, 19. Let the sufferings of others be our warnings. Take heed of the sin of whoredom; for, First, The ruin of those who are guilty of it is certain and unavoidable, if they do not repent. It is a sin that has a direct tendency to the killing of the soul, the extinguishing of all good affections and dispositions in it, and the exposing of it to the wrath and curse of God and the sword of his justice. Those that live in forbidden pleasures are dead while they live. Let discretion preserve every man, not only from the evil woman, but from the evil house, for the house inclines to death; it is in the road that leads directly to eternal death; and her paths unto Rephaim, to the giants (so some read it), the sinners of the old world, who, living in luxury and excess of riot, were cut down out of time, and their foundation was overthrown with a flood. Our Lord Jesus deters us from sinful pleasures with the consideration of everlasting torments which follow them. Where the worm dies not, nor is the fire quenched. See Matt. v. 28, 29. Secondly, Their repentance and recovery are extremely hazardous: None, or next to none, that go unto her, return again. It is very rare that any who are caught in this snare of the devil recover themselves, so much is the heart hardened, and the mind blinded, by the deceitfulness of this sin. Having once lost their hold of the paths of life, they know not how to take hold of them again, but are perfectly besotted and bewitched with those base lusts. Many learned interpreters think that this caution against the strange woman, besides the literal sense, is to be understood figuratively, as a caution, 1. Against idolatry, which is spiritual whoredom. Wisdom will keep thee from all familiarity with the worshippers of images, and all inclination to join with them, which had for many ages been of such pernicious consequence to Israel and proved so to Solomon himself. 2. Against the debauching of the intellectual powers and faculties of the soul by the lusts and appetites of the body. Wisdom will keep thee from being captivated by the carnal mind, and from subjecting the spirit to the dominion of the flesh, that notorious adulteress which forsakes its guide, violates the covenant of our God, which inclines to death, and which, when it has got an undisturbed dominion, makes the case of the soul desperate.
II. This wisdom will be of use to guide and direct us in that which is good (v. 20): That thou mayest walk in the way of good men. We must avoid the way of the evil man, and the strange woman, in order that we may walk in good ways; we must cease to do evil, in order that we may learn to do well. Note, 1. There is a way which is peculiarly the way of good men, the way in which good men, as such, and as far as they have really been such, have always walked. 2. It will be our wisdom to walk in that way, to ask for the good old way and walk therein, Jer. vi. 16; Heb. vi. 12; xii. 1. And we must not only walk in that way awhile, but we must keep it, keep in it, and never turn aside out of it: The paths of the righteous are the paths of life, which all that are wise, having taken hold of, will keep their hold of. "That thou mayest imitate those excellent persons, the patriarchs and prophets (so bishop Patrick paraphrases it), and be preserved in the paths of those righteous men who followed after them." We must not only choose our way in general by the good examples of the saints, but must also take directions from them in the choice of our particular paths; observe the track, and go forth by the footsteps of the flock. Two reasons are here given why we should thus choose:-- (1.) Because men's integrity will be their establishment, v. 21. It will be the establishment, [1.] Of their persons: The upright shall dwell in the land, peaceably and quietly, as long as they live; and their uprightness will contribute to it, as it settles their minds, guides their counsels, gains them the good-will of their neighbours, and entitles them to God's special favour. [2.] Of their families: The perfect, in their posterity, shall remain in it. They shall dwell and remain for ever in the heavenly Canaan, of which the earthly one was but a type. (2.) Because men's iniquity will be their destruction, v. 22. See what becomes of the wicked, who choose the way of the evil man; they shall be cut off, not only from heaven hereafter and all hopes of that, but from the earth now, on which they set their affections, and in which they lay up their treasure. They think to take root in it, but they and their families shall be rooted out of it, in judgment to them, but in mercy to the earth. There is a day coming which shall leave them neither root nor branch, Mal. iv. 1. Let that wisdom then enter into our hearts, and be pleasant to our souls, which will keep us out of a way that will end thus.
Albert Barnes: Notes on the Bible - 1834
2:10: Another picture of the results of living in the fear of the Lord. Not that to which it leads a man, but that from which it saves him, is brought into view. Notice also that it is one thing for wisdom to find entrance into the soul, another to be welcomed as a "pleasant" guest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Pro 18:1, Pro 18:2, Pro 24:13, Pro 24:14; Job 23:12; Psa 19:10, Psa 104:34, Psa 119:97, Psa 119:103, Psa 119:111, Psa 119:162; Jer 15:16; Col 3:16
Proverbs 2:11
John Gill
2:10 When wisdom entereth into thine heart,.... Either Christ, the Wisdom of God; who enters there at conversion, and sets up a throne in the heart, and dwells there by faith: or else the Gospel, the wisdom of God in a mystery; which enters not into the head only, as in hypocrites and formal professors; nor into the natural affections, as in the stony ground hearers; but into the heart, opened by the Spirit of God to receive it, so as to have a spiritual understanding of it; which is done when the Gospel comes not in word only, but in the demonstration and power of the Spirit; when a man truly understands it, approves of it, loves it, believes it; and it has a place in his heart, and richly dwells there;
and knowledge is pleasant unto thy soul; which the Gospel thus entering gives; even the knowledge of God in Christ, as the God of all grace, as gracious and merciful, forgiving iniquity, transgression, and sin; the knowledge of Christ, as the only Redeemer and Saviour; and the knowledge of Gospel truths, which lead and relate unto him: all which is pleasant to a gracious soul, and affords unspeakable delight to the mind; and is sweeter, as every truth of the Gospel is, than the honey or the honeycomb; see Prov 16:24.
John Wesley
2:10 When - Thou dost truly love wisdom.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Idea of Prov 2:9, amplified; on terms, compare Prov 2:2 and Prov 2:4.
2:112:11: Խորհուրդք բարեաց զգուշասցին զքեւ՝ եւ միտք սուրբք պահեսցե՛ն զքեզ։
11 այն ժամանակ բարի խոհերը պիտի զգուշացնեն քեզ, եւ արդար մտքերը քեզ պիտի պահպանեն,
11 Խոհեմութիւնը քեզ պիտի պահէ Ու հանճարը քեզ պիտի պաշտպանէ։
[22]Խորհուրդք բարեաց զգուշասցին զքեւ` եւ միտք սուրբ պահեսցեն`` զքեզ:

2:11: Խորհուրդք բարեաց զգուշասցին զքեւ՝ եւ միտք սուրբք պահեսցե՛ն զքեզ։
11 այն ժամանակ բարի խոհերը պիտի զգուշացնեն քեզ, եւ արդար մտքերը քեզ պիտի պահպանեն,
11 Խոհեմութիւնը քեզ պիտի պահէ Ու հանճարը քեզ պիտի պաշտպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 тогда рассудительность будет оберегать тебя, разум будет охранять тебя,
2:11 βουλὴ βουλη intent καλὴ καλος fine; fair φυλάξει φυλασσω guard; keep σε σε.1 you ἔννοια εννοια insight δὲ δε though; while ὁσία οσιος responsible; devout τηρήσει τηρεω keep σε σε.1 you
2:11 מְ֭זִמָּה ˈmzimmā מְזִמָּה purpose תִּשְׁמֹ֥ר tišmˌōr שׁמר keep עָלֶ֗יךָ ʕālˈeʸḵā עַל upon תְּבוּנָ֥ה tᵊvûnˌā תְּבוּנָה understanding תִנְצְרֶֽכָּה׃ ṯinṣᵊrˈekkā נצר watch
2:11. consilium custodiet te prudentia servabit teCounsel shall keep thee, and prudence shall preserve thee,
11. Discretion shall watch over thee, understanding shall keep thee:
2:11. then counsel must guard you, and prudence must serve you,
2:11. Discretion shall preserve thee, understanding shall keep thee:
Discretion shall preserve thee, understanding shall keep thee:

2:11 тогда рассудительность будет оберегать тебя, разум будет охранять тебя,
2:11
βουλὴ βουλη intent
καλὴ καλος fine; fair
φυλάξει φυλασσω guard; keep
σε σε.1 you
ἔννοια εννοια insight
δὲ δε though; while
ὁσία οσιος responsible; devout
τηρήσει τηρεω keep
σε σε.1 you
2:11
מְ֭זִמָּה ˈmzimmā מְזִמָּה purpose
תִּשְׁמֹ֥ר tišmˌōr שׁמר keep
עָלֶ֗יךָ ʕālˈeʸḵā עַל upon
תְּבוּנָ֥ה tᵊvûnˌā תְּבוּנָה understanding
תִנְצְרֶֽכָּה׃ ṯinṣᵊrˈekkā נצר watch
2:11. consilium custodiet te prudentia servabit te
Counsel shall keep thee, and prudence shall preserve thee,
2:11. then counsel must guard you, and prudence must serve you,
2:11. Discretion shall preserve thee, understanding shall keep thee:
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Adam Clarke: Commentary on the Bible - 1831
2:11: Discretion shall preserve thee - מזמה mezimmah. See on Pro 1:4 (note). Here the word is taken in a good sense, a good device. The man invents purposes of good; and all his schemes, plans, and devices, have for their object God's glory and the good of man: he deviseth liberal things, and by liberal things he shall stand. Coverdale translates, "Then shall Counsel preserve thee." A very good translation, much better than the present.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Pro 4:6, Pro 6:22-24; Psa 25:21, Psa 119:9-11; Ecc 9:15-18, Ecc 10:10; Eph 5:15
Proverbs 2:12
Geneva 1599
2:11 (f) Discretion shall preserve thee, understanding shall keep thee:
(f) The word of God will guide you, and teach you how to govern yourself.
John Gill
2:11 Discretion shall preserve thee,.... Which wisdom or the Gospel gives, or the Lord by the means of it; for the Gospel makes a man wise and discreet in the business of salvation, and in his conduct and deportment; and the discretion it gives him will put him upon his guard, and direct him to watch against every error, and every false way. And so the words may be rendered, "discretion will watch over thee"; to keep thee from everything pernicious in doctrine and practice. The Septuagint version renders it, "good counsel"; which wisdom gives, and the Gospel is full of; and which, if attended to, is a means of the preservation of the saints;
understanding shall keep thee; which is only the same thing expressed in other words. The Septuagint version renders it, "an holy thought"; and the Arabic version, "a just thought shall preserve thee in thy last times". What these are a means of keeping and preserving from is explained in the following verses.
2:122:12: Զի ապրեցուսցես զքեզ ՚ի ճանապարհէ չարէ, եւ յառնէ որ խօսիցի եւ ո՛չ ինչ հաւատարիմս[7815]։ [7815] Ոմանք. Զի ապրեցուսցեն զքեզ։
12 որպէսզի փրկութիւն գտնես չար ճանապարհից եւ նենգախօս մարդուց:
12 Որպէս զի քեզ ազատէ չար մարդուն ճամբայէն, Նենգութիւններ խօսող մարդէն
Զի ապրեցուսցեն զքեզ ի ճանապարհէ չարէ, եւ յառնէ որ խօսիցի եւ ոչ ինչ հաւատարիմս:

2:12: Զի ապրեցուսցես զքեզ ՚ի ճանապարհէ չարէ, եւ յառնէ որ խօսիցի եւ ո՛չ ինչ հաւատարիմս[7815]։
[7815] Ոմանք. Զի ապրեցուսցեն զքեզ։
12 որպէսզի փրկութիւն գտնես չար ճանապարհից եւ նենգախօս մարդուց:
12 Որպէս զի քեզ ազատէ չար մարդուն ճամբայէն, Նենգութիւններ խօսող մարդէն
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 дабы спасти тебя от пути злого, от человека, говорящего ложь,
2:12 ἵνα ινα so; that ῥύσηταί ρυομαι rescue σε σε.1 you ἀπὸ απο from; away ὁδοῦ οδος way; journey κακῆς κακος bad; ugly καὶ και and; even ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband λαλοῦντος λαλεω talk; speak μηδὲν μηδεις not even one; no one πιστόν πιστος faithful
2:12 לְ֭ ˈl לְ to הַצִּ֣ילְךָ haṣṣˈîlᵊḵā נצל deliver מִ mi מִן from דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way רָ֑ע rˈāʕ רַע evil מֵ֝ ˈmē מִן from אִ֗ישׁ ʔˈîš אִישׁ man מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak תַּהְפֻּכֹֽות׃ tahpuḵˈôṯ תַּהְפֻּכֹות perversity
2:12. ut eruaris de via mala ab homine qui perversa loquiturThat thou mayst be delivered from the evil way, and from the man that speaketh perverse things:
12. To deliver thee from the way of evil, from the men that speak froward things;
2:12. so that you may be rescued from the evil way, and from the man who speaks perversities,
2:12. To deliver thee from the way of the evil [man], from the man that speaketh froward things;
To deliver thee from the way of the evil [man], from the man that speaketh froward things:

2:12 дабы спасти тебя от пути злого, от человека, говорящего ложь,
2:12
ἵνα ινα so; that
ῥύσηταί ρυομαι rescue
σε σε.1 you
ἀπὸ απο from; away
ὁδοῦ οδος way; journey
κακῆς κακος bad; ugly
καὶ και and; even
ἀπὸ απο from; away
ἀνδρὸς ανηρ man; husband
λαλοῦντος λαλεω talk; speak
μηδὲν μηδεις not even one; no one
πιστόν πιστος faithful
2:12
לְ֭ ˈl לְ to
הַצִּ֣ילְךָ haṣṣˈîlᵊḵā נצל deliver
מִ mi מִן from
דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way
רָ֑ע rˈāʕ רַע evil
מֵ֝ ˈmē מִן from
אִ֗ישׁ ʔˈîš אִישׁ man
מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak
תַּהְפֻּכֹֽות׃ tahpuḵˈôṯ תַּהְפֻּכֹות perversity
2:12. ut eruaris de via mala ab homine qui perversa loquitur
That thou mayst be delivered from the evil way, and from the man that speaketh perverse things:
2:12. so that you may be rescued from the evil way, and from the man who speaks perversities,
2:12. To deliver thee from the way of the evil [man], from the man that speaketh froward things;
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Adam Clarke: Commentary on the Bible - 1831
2:12: The man that speaketh froward things - תהפכות tahpuchoth, things of subverston; from תפך taphach, to turn or change the course of a thing. Men who wish to subvert the state of things, whether civil or religious; who are seditious themselves, and wish to make others so. These speak much of liberty and oppression, deal greatly in broad assertions, and endeavor especially to corrupt the minds of youth.
Albert Barnes: Notes on the Bible - 1834
2:12: The evil-doers here include not robbers and murderers only Pro 1:10-16, but all who leave the straight path and the open day for crooked ways, perverse counsels, deeds of darkness. "To delight etc." Pro 2:14 is the lowest depth of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: deliver: Pro 1:10-19, Pro 4:14-17, Pro 9:6, Pro 13:20; Psa 17:4, Psa 17:5, Psa 26:4, Psa 26:5, Psa 141:4; Co2 6:17
from the man: Pro 3:32, Pro 8:13, Pro 16:28-30; Psa 101:4; Isa 59:3-5; Act 20:30; Co1 15:33
Proverbs 2:13
Carl Friedrich Keil and Franz Delitzsch
2:12
As in Prov 2:10, Prov 2:11, the אז תּבּין ("then shalt thou understand," Prov 2:5) is expanded, so now the watching, preserving, is separately placed in view:
12 To deliver thee from an evil way,
From the man who speaks falsehood;
13 (From those) who forsake the ways of honesty
To walk in ways of darkness,
14 Who rejoice to accomplish evil,
Delight in malignant falsehood -
15 They are crooked in their paths,
And perverse in their ways.
That דּרך רע is not genitival, via mali, but adjectival, via mala, is evident from דרך לא־טוב, Prov 16:29. From the evil way, i.e., conduct, stands opposed to the false words represented in the person of the deceiver; from both kinds of contagium wisdom delivers. תּהפּכות (like the similarly formed תּחבּות, occurring only as plur.) means misrepresentations, viz., of the good and the true, and that for the purpose of deceiving (Prov 17:20), fallaciae, i.e., intrigues in conduct, and lies and deceit in words. Fl. compares Arab. ifk, a lie, and affak, a liar. להצּילך has Munach, the constant servant of Dech, instead of Metheg, according to rule (Accentssystem, vii. 2). העזבים (Prov 2:13) is connected with the collective אישׁ (cf. Judg 9:55); we have in the translation separated it into a relative clause with the abstract present. The vocalization of the article fluctuates, yet the expression העזבים, like Prov 2:17 העזבת, is the better established (Michlol 53b); העזבים is one of the three words which retain their Metheg, and yet add to it a Munach in the tone-syllable (vid., the two others, Job 22:4; Job 39:26). To the "ways of honesty" (Geradheit) (cf. the adj. expression, Jer 31:9), which does not shun to come to the light, stand opposed the "ways of darkness," the ἔργα τοῦ σκότους, Rom 13:12, which designedly conceal themselves from God (Is 29:15) and men (Job 24:15; Job 38:13, Job 38:15).
Prov 2:14
In this verse the regimen of the מן, 12b, is to be regarded as lost; the description now goes on independently. Whoever does not shrink back from evil, but gives himself up to deceit, who finally is at home in it as in his own proper life-element, and rejoices, yea, delights in that which he ought to shun as something destructive and to be rejected. The neut. רע is frequently an attributive genit., Prov 6:24; Prov 15:26; Prov 28:5; cf. טוב, Prov 24:25, which here, since תּהפּכות are those who in themselves are bad, does not separate, but heightens: perversitates non simplices aut vulgares, sed pessimae et ex omni parte vitiosae (J. H. Michaelis). With אשׁר (οἵτινες), Prov 2:15, this part is brought to a conclusion. Fleischer, Bertheau, and others interpret ארחתיהם, as the accus. of the nearer definition, as σκολιὸς τὸν νοῦν, τὰς πράξεις; but should it be an accus., then would we expect, in this position of the words, עקּשׁוּ (Is 59:8; Prov 10:8, cf. Prov 9:15). עקּשׁים is the pred.; for ארח, like דּרך, admits of both genders. וּנלוזים carries in it its subject הם; לוּז, like the Arab. l'd, l'dh, is a weaker form of לוּץ, flectere, inclinare, intrans. recedere: they are turned aside, inclined out of the way to the right and left in their walk (בּ as Prov 17:20).
John Gill
2:12 To deliver thee from the way of the evil man,.... Who is so by nature and practice, who is hardened in sin and abandoned to it, whose course of life is evil, and who endeavours to draw others into the same evil practices; now the Gospel, and a spiritual knowledge of it, are a means of preserving men from following the examples of such persons, and from walking with them in the ways of sin: or from "the evil way" (t), from every evil way, from a vicious course of life; not from idolatry only, as some interpret it, though this may be included, and chiefly designed; but from all manner of sin, from everything that is contrary to the law of God and sound doctrine;
from the man that speaketh froward things; perverse things, things contrary to the light of nature, to divine revelation, to the word of God, both law and Gospel; if a single man is meant, he might be thought to be the man of sin, antichrist, who has a mouth speaking blasphemies against God, his name, his tabernacle, and them that dwell therein, Rev_ 13:5; and the Gospel delivers men from following him, and falling in with his perverse doctrines and practices; but the word seems to be a collective one, and to be understood of all wicked men, to whom the description agrees, as it is explained in the following verses in the plural number; who out of their evil hearts, and the abundance of wickedness there, speak evil things, tending to debauch the minds and manners of others; to be delivered from whom is a singular mercy. Jarchi restrains this to heretics, and such as caused Israel to apostatize to idolatry, and turned the law into evil. The Gospel is undoubtedly a means of preserving from error and heresy.
(t) "a via mala", V. L. Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
2:12 To deliver--as from great danger (Prov 6:5).
way . . . man-- (Ps 1:1).
froward things--perversity (Prov 6:14; Prov 23:23), what is opposed to truth.
2:132:13: Ո՛հ որոց թողեալ իցէ զճանապարհս ուղիղս՝ գնա՛լ ՚ի ճանապարհս խաւարինս[7816]։ [7816] Ոմանք. Որոց թողեալ են։
13 Վա՜յ նրանց, ովքեր ուղիղ ճանապարհը թողած՝ կը գնան խաւարի ճանապարհով,
13 Եւ անոնցմէ՝ որոնք ուղիղ ճամբան թողուցեր են, Որպէս զի խաւար ճամբաներու մէջ քալեն։
Ո՛հ որոց թողեալ իցէ զճանապարհս ուղիղս` գնալ ի ճանապարհս խաւարինս:

2:13: Ո՛հ որոց թողեալ իցէ զճանապարհս ուղիղս՝ գնա՛լ ՚ի ճանապարհս խաւարինս[7816]։
[7816] Ոմանք. Որոց թողեալ են։
13 Վա՜յ նրանց, ովքեր ուղիղ ճանապարհը թողած՝ կը գնան խաւարի ճանապարհով,
13 Եւ անոնցմէ՝ որոնք ուղիղ ճամբան թողուցեր են, Որպէս զի խաւար ճամբաներու մէջ քալեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 от тех, которые оставляют стези прямые, чтобы ходить путями тьмы;
2:13 ὦ ω.1 oh! οἱ ο the ἐγκαταλείποντες εγκαταλειπω abandon; leave behind ὁδοὺς οδος way; journey εὐθείας ευθυς straight; directly τοῦ ο the πορεύεσθαι πορευομαι travel; go ἐν εν in ὁδοῖς οδος way; journey σκότους σκοτος dark
2:13 הַ֭ ˈha הַ the עֹ֣זְבִים ʕˈōzᵊvîm עזב leave אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path יֹ֑שֶׁר yˈōšer יֹשֶׁר uprightness לָ֝ ˈlā לְ to לֶ֗כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in דַרְכֵי־ ḏarᵊḵê- דֶּרֶךְ way חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
2:13. qui relinquunt iter rectum et ambulant per vias tenebrosasWho leave the right way, and walk by dark ways:
13. Who forsake the paths of uprightness, to walk in the ways of darkness;
2:13. from those who leave the straight path to walk in dark ways,
2:13. Who leave the paths of uprightness, to walk in the ways of darkness;
Who leave the paths of uprightness, to walk in the ways of darkness:

2:13 от тех, которые оставляют стези прямые, чтобы ходить путями тьмы;
2:13
ω.1 oh!
οἱ ο the
ἐγκαταλείποντες εγκαταλειπω abandon; leave behind
ὁδοὺς οδος way; journey
εὐθείας ευθυς straight; directly
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
ἐν εν in
ὁδοῖς οδος way; journey
σκότους σκοτος dark
2:13
הַ֭ ˈha הַ the
עֹ֣זְבִים ʕˈōzᵊvîm עזב leave
אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path
יֹ֑שֶׁר yˈōšer יֹשֶׁר uprightness
לָ֝ ˈlā לְ to
לֶ֗כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
דַרְכֵי־ ḏarᵊḵê- דֶּרֶךְ way
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
2:13. qui relinquunt iter rectum et ambulant per vias tenebrosas
Who leave the right way, and walk by dark ways:
2:13. from those who leave the straight path to walk in dark ways,
2:13. Who leave the paths of uprightness, to walk in the ways of darkness;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: leave: Pro 21:16; Psa 14:3, Psa 36:3; Eze 18:26, Eze 33:12, Eze 33:13; Zep 1:6; Mat 12:43-45; Ti2 4:10; Heb 6:4-6; Pe2 2:20-22; Jo1 2:19
walk: Pro 4:19; Job 24:13-16; Joh 3:19, Joh 3:20, Joh 12:35; Rom 1:21; Th1 5:5-7; Joh 1:6, Joh 2:9-11
Proverbs 2:14
Geneva 1599
2:13 Who leave the (g) paths of uprightness, to walk in the ways of darkness;
(g) That is, the word of God, which is the only light, to follow their own fantasies which are darkness.
John Gill
2:13 Who leave the paths of uprightness,.... Or "righteousness", or the "right and plain ways" (u); which the light of nature and the law of God, and especially the Gospel of Christ, direct to; and in which they have been trained up, having had a religious education; for it supposes them to have been externally in these ways, since they are said to leave them; for though persons do not easily and ordinarily leave the ways they have been brought up in, yet sometimes they do; and there are instances of it, and such generally are the worst of men;
to walk in the ways of darkness: sin, ignorance, and infidelity; in which they that walk know not where they are, nor whither they are a going, and which must be very uncomfortable as well as dangerous; in which only works of darkness are done, and which lead to blackness of darkness, the darkness of hell; a miserable choice, a sad change this! So Schultens renders it, "ways of horrid darkness".
(u) "semitas rectas", Mercerus; "itinera recta", Piscator; "itinera planissima", Schultens.
John Wesley
2:13 Darkness - Of sin.
Robert Jamieson, A. R. Fausset and David Brown
2:13 paths of uprightness--or, "plainness."
walk--habitually act;
2:142:14: Որ ուրա՛խ լինիցին ընդ չարիս, եւ խնդայցեն ընդ խոտորումն չարութեան[7817]։ [7817] Ոմանք. Ուրախ լինին ընդ չա՛՛։
14 ովքեր կ’ուրախանան չարիքներ գործելով եւ կը խնդան դէպի չարը խոտորուելով.
14 Չարութիւն ընելով կ’ուրախանան Եւ չարին նենգութիւններովը կը ցնծան։
որ ուրախ լինիցին ընդ չարիս, եւ խնդայցեն ընդ խոտորումն չարութեան:

2:14: Որ ուրա՛խ լինիցին ընդ չարիս, եւ խնդայցեն ընդ խոտորումն չարութեան[7817]։
[7817] Ոմանք. Ուրախ լինին ընդ չա՛՛։
14 ովքեր կ’ուրախանան չարիքներ գործելով եւ կը խնդան դէպի չարը խոտորուելով.
14 Չարութիւն ընելով կ’ուրախանան Եւ չարին նենգութիւններովը կը ցնծան։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 от тех, которые радуются, делая зло, восхищаются злым развратом,
2:14 οἱ ο the εὐφραινόμενοι ευφραινω celebrate; cheer ἐπὶ επι in; on κακοῖς κακος bad; ugly καὶ και and; even χαίροντες χαιρω rejoice; hail ἐπὶ επι in; on διαστροφῇ διαστροφη bad; ugly
2:14 הַ֭ ˈha הַ the שְּׂמֵחִים śśᵊmēḥîm שָׂמֵחַ joyful לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make רָ֑ע rˈāʕ רַע evil יָ֝גִ֗ילוּ ˈyāḡˈîlû גיל rejoice בְּֽ bᵊˈ בְּ in תַהְפֻּכֹ֥ות ṯahpuḵˌôṯ תַּהְפֻּכֹות perversity רָֽע׃ rˈāʕ רַע evil
2:14. qui laetantur cum malefecerint et exultant in rebus pessimisWho are glad when they have done evil, and rejoice in the most wicked things:
14. Who rejoice to do evil, and delight in the frowardness of evil;
2:14. who rejoice when they have done evil, and who exult in the most wicked things.
2:14. Who rejoice to do evil, [and] delight in the frowardness of the wicked;
Who rejoice to do evil, [and] delight in the frowardness of the wicked:

2:14 от тех, которые радуются, делая зло, восхищаются злым развратом,
2:14
οἱ ο the
εὐφραινόμενοι ευφραινω celebrate; cheer
ἐπὶ επι in; on
κακοῖς κακος bad; ugly
καὶ και and; even
χαίροντες χαιρω rejoice; hail
ἐπὶ επι in; on
διαστροφῇ διαστροφη bad; ugly
2:14
הַ֭ ˈha הַ the
שְּׂמֵחִים śśᵊmēḥîm שָׂמֵחַ joyful
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
רָ֑ע rˈāʕ רַע evil
יָ֝גִ֗ילוּ ˈyāḡˈîlû גיל rejoice
בְּֽ bᵊˈ בְּ in
תַהְפֻּכֹ֥ות ṯahpuḵˌôṯ תַּהְפֻּכֹות perversity
רָֽע׃ rˈāʕ רַע evil
2:14. qui laetantur cum malefecerint et exultant in rebus pessimis
Who are glad when they have done evil, and rejoice in the most wicked things:
2:14. who rejoice when they have done evil, and who exult in the most wicked things.
2:14. Who rejoice to do evil, [and] delight in the frowardness of the wicked;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: rejoice: Pro 10:23; Jer 11:15; Hab 1:15; Zep 3:11; Co1 13:6
and: Hos 7:3; Luk 22:4, Luk 22:5; Rom 1:32
Proverbs 2:15
Geneva 1599
2:14 Who rejoice to do evil, [and] delight (h) in the frowardness of the wicked;
(h) When they see any given to evil as they are.
John Gill
2:14 Who rejoice to do evil,.... At the doing of it, or when they have done it; they are glad of an opportunity of doing mischief, and glory when they have done it; it is a sport and pastime to them, Prov 10:2; they take pleasure in the act of sin, and have no remorse of conscience afterwards; they speak of it in an exulting manner, and boast of it, and glory in their shame;
and delight in the frowardness of the wicked: of the wicked man, as Aben Ezra and Gersom supply it; in the perversities and contradictions of every wicked man; they not only take pleasure in their own sins, but in the sins of others, and in them that commit them; which is an aggravation of their wickedness, Rom 1:32; they delight to hear a man speak froward and perverse things; things against God, and Christ, and religion, against all good men, and everything that is good; against the Gospel, the doctrines and ordinances of it; and they delight to see him do things perverse and contrary to the will of God. The Vulgate Latin version renders it, "they exult in the worst things".
Robert Jamieson, A. R. Fausset and David Brown
2:14 and that with pleasure, in ignorance of good and pursuit of evil.
frowardness--Not only their own perversity, but that of others is their delight. They love most the worst things.
2:152:15: Որոց թեւր իցեն ճանապարհք իւրեանց, եւ կամակոր շաւիղք նոցա[7818]։ [7818] Ոմանք. Թիւր են ճանա՛՛։
15 Ծուռ են լինելու նրանց ճանապարհները, եւ շաւիղները՝ խոտորնակ,
15 Անոնց ճամբաները ծուռ են Ու անոնց ընթացքը խոտորնակ է։
որոց թեւր իցեն ճանապարհք իւրեանց, եւ կամակոր շաւիղք նոցա:

2:15: Որոց թեւր իցեն ճանապարհք իւրեանց, եւ կամակոր շաւիղք նոցա[7818]։
[7818] Ոմանք. Թիւր են ճանա՛՛։
15 Ծուռ են լինելու նրանց ճանապարհները, եւ շաւիղները՝ խոտորնակ,
15 Անոնց ճամբաները ծուռ են Ու անոնց ընթացքը խոտորնակ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 которых пути кривы, и которые блуждают на стезях своих;
2:15 ὧν ος who; what αἱ ο the τρίβοι τριβος path σκολιαὶ σκολιος warped; crooked καὶ και and; even καμπύλαι καμπυλος the τροχιαὶ τροχια rut; track αὐτῶν αυτος he; him
2:15 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָרְחֹתֵיהֶ֣ם ʔorḥōṯêhˈem אֹרַח path עִקְּשִׁ֑ים ʕiqqᵊšˈîm עִקֵּשׁ crooked וּ֝ ˈû וְ and נְלֹוזִ֗ים nᵊlôzˈîm לוז turn aside בְּ bᵊ בְּ in מַעְגְּלֹותָֽם׃ maʕgᵊlôṯˈām מַעְגָּל course
2:15. quorum viae perversae et infames gressus eorumWhose ways are perverse, and their steps infamous.
15. Who are crooked in their ways, and perverse in their paths:
2:15. Their ways are perverse, and their steps are infamous.
2:15. Whose ways [are] crooked, and [they] froward in their paths:
Whose ways [are] crooked, and [they] froward in their paths:

2:15 которых пути кривы, и которые блуждают на стезях своих;
2:15
ὧν ος who; what
αἱ ο the
τρίβοι τριβος path
σκολιαὶ σκολιος warped; crooked
καὶ και and; even
καμπύλαι καμπυλος the
τροχιαὶ τροχια rut; track
αὐτῶν αυτος he; him
2:15
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָרְחֹתֵיהֶ֣ם ʔorḥōṯêhˈem אֹרַח path
עִקְּשִׁ֑ים ʕiqqᵊšˈîm עִקֵּשׁ crooked
וּ֝ ˈû וְ and
נְלֹוזִ֗ים nᵊlôzˈîm לוז turn aside
בְּ bᵊ בְּ in
מַעְגְּלֹותָֽם׃ maʕgᵊlôṯˈām מַעְגָּל course
2:15. quorum viae perversae et infames gressus eorum
Whose ways are perverse, and their steps infamous.
2:15. Their ways are perverse, and their steps are infamous.
2:15. Whose ways [are] crooked, and [they] froward in their paths:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Deu 32:5; Psa 125:5; Isa 30:8-13, Isa 59:8; Phi 2:15
Proverbs 2:16
John Gill
2:15 Whose ways are crooked,.... Which swerve from and are not agreeably to the rule of the divine word, either the law of God or the Gospel of Christ; sin is an aberration, a straying from the rule of God's word, a transgression of his law; and a walk in it is unbecoming the Gospel of Christ; it has many serpentine windings and turnings in it; full of distortions and excursions, and many retrograde actions; see Ps 125:5;
and they froward in their paths; declining here and there, sometimes going one way and sometimes another, but always following that which is evil, and resolute to continue therein.
John Wesley
2:15 Crooked - Who swerve from the straight way of God's law, and have windings and turnings, to escape conviction.
Robert Jamieson, A. R. Fausset and David Brown
2:15 crooked--tortuous, unprincipled.
froward--literally, (they) are going back, not only aside from right, but opposite to it.
2:162:16: Հեռի՛ առնել զքեզ յուղիղ ճանապարհէ, եւ օտարացուցանել յարդար խորհրդոց։ Որդեա՛կ իմ, մի՛ հասցեն քեզ խորհուրդք չարք[7819], [7819] Ոմանք. Որդեա՛կ մի՛ հասցէ քեզ։
16 նրանք պիտի փորձեն քեզ հեռացնել ուղիղ ճանապարհից եւ օտարացնել արդար խորհուրդներից:
16 Որպէս զի քեզ ազատէ օտար կնոջմէն, Շողոքորթութիւն խօսող օտար կնոջմէն։
հեռի առնել զքեզ [23]յուղիղ ճանապարհէ, եւ օտարացուցանել յարդար խորհրդոց. որդեակ իմ, մի՛ հասցեն քեզ խորհուրդք չարք:

2:16: Հեռի՛ առնել զքեզ յուղիղ ճանապարհէ, եւ օտարացուցանել յարդար խորհրդոց։ Որդեա՛կ իմ, մի՛ հասցեն քեզ խորհուրդք չարք[7819],
[7819] Ոմանք. Որդեա՛կ մի՛ հասցէ քեզ։
16 նրանք պիտի փորձեն քեզ հեռացնել ուղիղ ճանապարհից եւ օտարացնել արդար խորհուրդներից:
16 Որպէս զի քեզ ազատէ օտար կնոջմէն, Շողոքորթութիւն խօսող օտար կնոջմէն։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 дабы спасти тебя от жены другого, от чужой, которая умягчает речи свои,
2:16 τοῦ ο the μακράν μακραν far away σε σε.1 you ποιῆσαι ποιεω do; make ἀπὸ απο from; away ὁδοῦ οδος way; journey εὐθείας ευθυς straight; directly καὶ και and; even ἀλλότριον αλλοτριος another's; stranger τῆς ο the δικαίας δικαιος right; just γνώμης γνωμη resolve
2:16 לְ֭ ˈl לְ to הַצִּ֣ילְךָ haṣṣˈîlᵊḵā נצל deliver מֵ mē מִן from אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman זָרָ֑ה zārˈā זָר strange מִ֝ ˈmi מִן from נָּכְרִיָּ֗ה nnoḵriyyˈā נָכְרִי foreign אֲמָרֶ֥יהָ ʔᵃmārˌeʸhā אֵמֶר word הֶחֱלִֽיקָה׃ heḥᵉlˈîqā חלק be smooth
2:16. ut eruaris a muliere aliena et ab extranea quae mollit sermones suosThat thou mayst be delivered from the strange woman, and from the stranger, who softeneth her words;
16. To deliver thee from the strange woman, even from the stranger which flattereth with her words;
2:16. So may you be rescued from the foreign woman, and from the outsider, who softens her speech,
2:16. To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words;
To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words:

2:16 дабы спасти тебя от жены другого, от чужой, которая умягчает речи свои,
2:16
τοῦ ο the
μακράν μακραν far away
σε σε.1 you
ποιῆσαι ποιεω do; make
ἀπὸ απο from; away
ὁδοῦ οδος way; journey
εὐθείας ευθυς straight; directly
καὶ και and; even
ἀλλότριον αλλοτριος another's; stranger
τῆς ο the
δικαίας δικαιος right; just
γνώμης γνωμη resolve
2:16
לְ֭ ˈl לְ to
הַצִּ֣ילְךָ haṣṣˈîlᵊḵā נצל deliver
מֵ מִן from
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
זָרָ֑ה zārˈā זָר strange
מִ֝ ˈmi מִן from
נָּכְרִיָּ֗ה nnoḵriyyˈā נָכְרִי foreign
אֲמָרֶ֥יהָ ʔᵃmārˌeʸhā אֵמֶר word
הֶחֱלִֽיקָה׃ heḥᵉlˈîqā חלק be smooth
2:16. ut eruaris a muliere aliena et ab extranea quae mollit sermones suos
That thou mayst be delivered from the strange woman, and from the stranger, who softeneth her words;
2:16. So may you be rescued from the foreign woman, and from the outsider, who softens her speech,
2:16. To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words;
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Adam Clarke: Commentary on the Bible - 1831
2:16: The stranger which flattereth with her words - החליקה hechelikah, she that smooths with her words. The original intimates the glib, oily speeches of a prostitute. The English lick is supposed to be derived from the original word.
Albert Barnes: Notes on the Bible - 1834
2:16: The second great evil, the warnings against which are frequent (see the marginal reference). Two words are used to describe the class.
(1) "The strange woman" is one who does not belong to the family, one who by birth is outside the covenant of Israel.
(2) "The stranger" is none other than a foreigner.
It is the word used of the "strange" wives of Solomon Kg1 11:1, Kg1 11:8, and of those of the Jews who returned from Babylon (Ezra 10; passim). The two words together, in connection with those which follow, and which imply at once marriage and a profession of religious faith, point to some interesting facts in the social history of Israel. Whatever form the sin here referred to had assumed before the monarchy (and the Book of Judges testifies to its frequency), the contact with Phoenicians and other nations under Solomon had a strong tendency to increase it. The king's example would naturally be followed, and it probably became a fashion to have foreign wives and concubines. At first, it would seem, this was accompanied by some show of proselytism Pro 2:17; but the old pagan leaven (influence) presently broke out; the sensual worship of other gods led the way to a life of harlotry. The stringent laws of the Mosaic code Lev 19:29; Lev 21:9; Deu 23:18 probably deterred the women of Israel from that sin, and led to a higher standard of purity among them than pRev_ailed among other nations.
Most interpreters have, however, generalized the words as speaking of any adulteress. The Septuagint as if reluctant to speak of facts so shameful, has allegorized them, and seen in the temptress the personification of "evil counsel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: deliver: Prov. 5:3-20, Pro 6:24, Pro 7:5-23, Pro 22:14, Pro 23:27; Gen 39:3-12; Neh 13:26, Neh 13:27; Ecc 7:26
flattereth: Pro 7:21, Pro 29:5
Proverbs 2:17
Carl Friedrich Keil and Franz Delitzsch
2:16
With the resumption of להצּילך, the watchful protection which wisdom affords to its possessors is further specified in these verses:
16 To save thee from the strange woman,
From the stranger who useth smooth words;
The subject here continued is the fourfold wisdom named in Prov 2:10, Prov 2:11. זר signifies alienus, which may also be equivalent to alius populi, but of a much wider compass - him who does not belong to a certain class (e.g., the non-priestly or the laity), the person or thing not belonging to me, or also some other than I designate; on the other hand, נכרי, peregrinus, scarcely anywhere divests itself of the essential mark of a strange foreign origin. While thus אשּׁה זרה is the non-married wife, נכריּה designates her as non-Israelitish. Prostitution was partly sanctioned in the cultus of the Midianites, Syrians, and other nations neighbouring to Israel, and thus was regarded as nothing less than customary. In Israel, on the contrary, the law (Deut 23:18.) forbade it under a penalty, and therefore it was chiefly practised by foreign women (Prov 23:27, and cf. the exception, Ruth 2:10),
(Note: In Talmudic Heb. ארמית (Aramean) has this meaning for the Biblical נכריּה.)
an inveterate vice, which spread itself particularly from the latter days of Solomon, along with general ungodliness, and excusing itself under the polygamy sanctioned by the law, brought ruin on the state. The Chokma contends against this, and throughout presents monogamy as alone corresponding to the institution and the idea of the relation. Designating marriage as the "covenant of God," it condemns not only adulterous but generally promiscuous intercourse of the sexes, because unhallowed and thus unjustifiable, and likewise arbitrary divorce. Regarding the ancient ceremonies connected with the celebration of marriage we are not specially informed; but from Prov 2:17, Mal 2:14 (Ewald, Bertheau, Hitzig, but not Khler), it appears that the celebration of marriage was a religious act, and that they who were joined together in marriage called God to witness and ratify the vows they took upon themselves. The perf. in the attributive clause אמריה החליקה proceeds on the routine acquired in cajoling and dissembling: who has smoothed her words, i.e., learned to entice by flattering words (Fl.).
Geneva 1599
2:16 To deliver thee from the strange (i) woman, [even] from the stranger [which] flattereth with her words;
(i) Meaning, the wisdom which is the word of God, will preserve us from all vices: naming this vice of whoredom to which man is most prone.
John Gill
2:16 To deliver thee from the strange woman,.... As the Gospel of Christ and its doctrines, or the instructions of wisdom, are a means of delivering persons from the evil man, his company, ways, and works; so from a naughty woman, an adulteress, called a "strange" woman; not because of another nation, or unknown, but because she belongs to another person, and not to him whom she entices into her embraces. Gersom interprets this of the sensitive appetite, and Jarchi of idolatry; as others do also of superstition and all false doctrine, and everything that is contrary to true wisdom; and the whole that is here and afterwards said may well enough be applied to the whore of Rome, from whose fornication, or spiritual adultery, that is, idolatry, will worship, and antichristian doctrines, the Gospel delivers men; see Prov 7:5, &c.
even from the stranger which flattereth with her words; that useth smooth and soft words to work upon the passions, move the affections, and win the hearts of men; and ensnare them and draw them to commit wickedness with her; see Prov 5:3; and so antichrist, and all false teachers and heretics, with good words and fair speeches deceive the hearts of the simple, Rom 16:18.
John Wesley
2:16 Strange woman - From the adulteress or whore.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Deliverance from another danger.
the strange woman--This term is often used for harlot, or loose woman (Judg 11:1-2), married (Prov 7:5, Prov 7:19) or not (3Kings 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Num 3:4); "strange incense" (Ex 30:9).
flattereth--literally, "smooths."
her words-- (Ps 5:9).
2:172:17: որոց թողեալ իցէ զուսումն մանկութեան.
17 Որդեա՛կ իմ, թող քեզ չհասնեն չար խորհուրդներն այն մարդու, որ երիտասարդ ժամանակ թողել է ուսումը եւ մոռացել Աստծու ուխտը:
17 Ան որ իր երիտասարդութեան բարեկամը կը թողու Եւ իր Աստուծոյն ուխտը կը մոռնայ
որոց թողեալ իցէ զուսումն մանկութեան``, եւ մոռացեալ զուխտն աստուածեղէն:

2:17: որոց թողեալ իցէ զուսումն մանկութեան.
17 Որդեա՛կ իմ, թող քեզ չհասնեն չար խորհուրդներն այն մարդու, որ երիտասարդ ժամանակ թողել է ուսումը եւ մոռացել Աստծու ուխտը:
17 Ան որ իր երիտասարդութեան բարեկամը կը թողու Եւ իր Աստուծոյն ուխտը կը մոռնայ
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 которая оставила руководителя юности своей и забыла завет Бога своего.
2:17 υἱέ υιος son μή μη not σε σε.1 you καταλάβῃ καταλαμβανω apprehend κακὴ κακος bad; ugly βουλὴ βουλη intent ἡ ο the ἀπολείπουσα απολειπω leave behind διδασκαλίαν διδασκαλια teaching; instruction νεότητος νεοτης youth καὶ και and; even διαθήκην διαθηκη covenant θείαν θειος divine ἐπιλελησμένη επιλανθανομαι forget
2:17 הַ֭ ˈha הַ the עֹזֶבֶת ʕōzevˌeṯ עזב leave אַלּ֣וּף ʔallˈûf אַלּוּף familiar נְעוּרֶ֑יהָ nᵊʕûrˈeʸhā נְעוּרִים youth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant אֱלֹהֶ֣יהָ ʔᵉlōhˈeʸhā אֱלֹהִים god(s) שָׁכֵֽחָה׃ šāḵˈēḥā שׁכח forget
2:17. et relinquit ducem pubertatis suaeAnd forsaketh the guide of her youth,
17. Which forsaketh the friend of her youth, and forgetteth the covenant of her God:
2:17. and who leaves behind the Guide of her youth,
2:17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God.
Which forsaketh the guide of her youth, and forgetteth the covenant of her God:

2:17 которая оставила руководителя юности своей и забыла завет Бога своего.
2:17
υἱέ υιος son
μή μη not
σε σε.1 you
καταλάβῃ καταλαμβανω apprehend
κακὴ κακος bad; ugly
βουλὴ βουλη intent
ο the
ἀπολείπουσα απολειπω leave behind
διδασκαλίαν διδασκαλια teaching; instruction
νεότητος νεοτης youth
καὶ και and; even
διαθήκην διαθηκη covenant
θείαν θειος divine
ἐπιλελησμένη επιλανθανομαι forget
2:17
הַ֭ ˈha הַ the
עֹזֶבֶת ʕōzevˌeṯ עזב leave
אַלּ֣וּף ʔallˈûf אַלּוּף familiar
נְעוּרֶ֑יהָ nᵊʕûrˈeʸhā נְעוּרִים youth
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant
אֱלֹהֶ֣יהָ ʔᵉlōhˈeʸhā אֱלֹהִים god(s)
שָׁכֵֽחָה׃ šāḵˈēḥā שׁכח forget
2:17. et relinquit ducem pubertatis suae
And forsaketh the guide of her youth,
2:17. and who leaves behind the Guide of her youth,
2:17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God.
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Adam Clarke: Commentary on the Bible - 1831
2:17: Which forsaketh the guide of her youth - Leaves her father's house and instructions, and abandons herself to the public.
The covenant of her God - Renounces the true religion, and mixes with idolaters; for among them prostitution was enormous. Or by the covenant may be meant the matrimonial contract, which is a covenant made in the presence of God between the contracting parties, in which they bind themselves to be faithful to each other.
Albert Barnes: Notes on the Bible - 1834
2:17: The guide of her youth - Better, the familiar friend (compare Pro 16:28; Pro 17:9). The "friend" is, of course, the husband, or the man to whom the strange woman first belonged as a recognized concubine. Compare Jer 3:4
The covenant of her God - The sin of the adulteress is not against man only but against the Law of God, against His covenant. The words point to some religious formula of espousals. Compare Mal 2:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: the guide: Pro 5:18; Jer 3:4
forgetteth: Eze 16:8, Eze 16:59, Eze 16:60; Mal 2:14-16
Proverbs 2:18
Carl Friedrich Keil and Franz Delitzsch
2:17
17 Who forsakes the companion of her youth,
And forgets the covenant of her God;
18 For she sinks down to death together with her house,
And to the shadow of Hades her paths -
19 All they who go to her return not again,
And reach not the paths of life
אלּוּף, as here used, has nothing to do with the phylarch-name, similar in sound, which is a denom. of אלף; but it comes immediately from אלף, to accustom oneself to a person or cause, to be familiar therewith (while the Aram. אלף, ילף, to learn, Pa. to teach), and thus means, as the synon. of רע, the companion or familiar associate (vid., Schultens). Parallels such as Jer 3:4 suggested to the old interpreters the allegorical explanation of the adulteress as the personification of the apostasy or of heresy. Prov 2:18 the lxx translate: ἔθετο γὰρ παρὰ τῷ θανάτῳ τὸν οἶκον αὐτῆς: she (the dissolute wife) has placed her house beside death (the abyss of death). This שׁחה [ἔθετο] is perhaps the original, for the text as it lies before us is doubtful, though, rightly understood, admissible. The accentuation marks בּיתהּ as the subject, but בּית is elsewhere always masc., and does not, like the rarer ארח, Prov 2:15, admit in usage a double gender; also, if the fem. usage were here introduced (Bertheau, Hitzig), then the predicate, even though ביתה were regarded as fem., might be, in conformity with rule, שׁח, as e.g., Is 2:17. שׁחה is, as in Ps 44:26, 3rd pr. of שׁוּח, Arab. sâkh, to go down, to sink; the emendation שׁחה (Joseph Kimchi) does not recommend itself on this account, that שׁחה and שׁחח mean, according to usage, to stoop or to bend down; and to interpret (Ralbag, השׁפילה) שׁחה transitively is inadmissible. For that reason Aben Ezra interprets ביתה as in apposition: to death, to its house; but then the poet in that case should say אל־שׁאול, for death is not a house. On the other hand, we cannot perceive in ביתה an accus. of the nearer definition (J. H. Michaelis, Fl.); the expression would here, as 15a, be refined without purpose. Bttcher has recognised ביתה as permutative, the personal subject: for she sinks down to death, her house, i.e., she herself, together with all that belongs to her; cf. the permutative of the subject, Job 29:3; Is 29:23 (vid., comm. l.c.), and the more particularly statement of the object, Ex 2:6, etc. Regarding רפאים, shadows of the under-world (from רפה, synon. חלה, weakened, or to become powerless), a word common to the Solomonic writings, vid., Comment. on Isaiah, p. 206. What Prov 2:18 says of the person of the adulteress, Prov 2:19 says of those who live with her ביתה, her house-companions. בּאיה, "those entering in to her," is equivalent to בּאים אליה; the participle of verbs eundi et veniendi takes the accusative object of the finite as gen. in st. constr., as e.g., Prov 1:12; Prov 2:7; Gen 23:18; Gen 9:10 (cf. Jer 10:20). The ישׁוּבוּן, with the tone on the ult., is a protestation: there is no return for those who practise fornication,
(Note: One is here reminded of the expression in the Aeneid, vi. 127-129:
Rev_ocare gradum superasque evadere ad auras,
Hoc opes, hoc labor est.
See also an impure but dreadful Talmudic story about a dissolute Rabbi, b. Aboda zara, 17a.)
and they do not reach the paths of life from which they have so widely strayed.
(Note: In correct texts ולא־ישיגו has the Makkeph. Vid., Torath Emeth, p. 41; Accentuationssystem, xx. 2.)
Geneva 1599
2:17 Which forsaketh the (k) guide of her youth, and forgetteth the covenant of her God.
(k) That is, her husband, who is her head and guide to govern her, from whom she ought not to depart, but remain in his subjection.
John Gill
2:17 Which forsaketh the guide of her youth,.... Not God, the God of her life, and who had provided for her from her youth up; nor her parent that had taken care of her in her infancy, and had been the guardian of her virgin state; but her husband, to whom she was married in her youth, and to whom she gave up herself to be guided and directed, ruled and governed, by: and as it is an aggravation of evil in a man to deal treacherously against the wife of his youth, and the wife of his covenant, Mal 2:14; so it is in a woman to forsake "the friend" or "companion of her youth" (w), as the phrase may be rendered; who loved her and espoused her in his youthful age, and with whom he had lived long in love and friendship, and in great happiness, but now forsakes him; her affections being alienated from him, leaves his company and bed, and associates with others. Gersom interprets this of the human understanding, appointed to govern the other powers and faculties of the soul;
and forgetteth the covenant of her God: not the covenant made with Noah, in which adultery, as well as other things, were forbidden; nor the law of Moses, or covenant at Sinai, in which it was condemned; but the marriage covenant, which she entered into with her husband when espoused to him, and when they mutually obliged themselves to be faithful to one another: and this is called "the covenant of God"; not only because God is the author and institutor of marriage, and has directed and enjoined persons to enter into such a contract with one another; but because he is present at it, and is a witness of such an engagement, mid is appealed unto in it; which, as it adds to the solemnity of it, makes the violation of it the more criminal. So the church of Rome has forsook Christ, who was her guide in her first settlement, and her husband she professed to be espoused to, as a chaste virgin; and has followed other lovers, and become the mother of harlots; so false teachers leave their guide, the Scriptures, and bring in damnable heresies, and deny the Lord that bought them, 2Pet 2:1.
(w) "amieum adolescentiae suae", De Dieu, Michaelis; "socium juventutis suae", Schultens.
John Wesley
2:17 Forsaketh - Her husband whom she took to be her guide and governor, in her youth. The covenant - The marriage covenant: so called because God is the author of that mutual obligation: and because God is called to be the witness and judge of that solemn promise and covenant.
Robert Jamieson, A. R. Fausset and David Brown
2:17 guide . . . youth--lawful husband (Jer 3:4).
covenant . . . God--of marriage made in God's name.
2:182:18: եւ մոռացեալ զուխտն աստուածեղէն։ Զի եդ մերձ ՚ի մահ զտուն իւր, եւ մօտ ՚ի դժոխս՝ ընդ երկրածինս զշաւիղս իւր։
18 Այդպիսին իր տունը դրել է մահուան մօտիկ, իր շաւիղները՝ դժոխքի մօտ, երկրածինների հետ:
18 Անոր տունը մահուան պիտի տանի Ու անոր շաւիղները՝ մեռելներուն։
զի եդ մերձ ի մահ զտուն իւր, եւ [24]մօտ ի դժոխս` ընդ երկրածինս զշաւիղս իւր:

2:18: եւ մոռացեալ զուխտն աստուածեղէն։ Զի եդ մերձ ՚ի մահ զտուն իւր, եւ մօտ ՚ի դժոխս՝ ընդ երկրածինս զշաւիղս իւր։
18 Այդպիսին իր տունը դրել է մահուան մօտիկ, իր շաւիղները՝ դժոխքի մօտ, երկրածինների հետ:
18 Անոր տունը մահուան պիտի տանի Ու անոր շաւիղները՝ մեռելներուն։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 Дом ее ведет к смерти, и стези ее к мертвецам;
2:18 ἔθετο τιθημι put; make γὰρ γαρ for παρὰ παρα from; by τῷ ο the θανάτῳ θανατος death τὸν ο the οἶκον οικος home; household αὐτῆς αυτος he; him καὶ και and; even παρὰ παρα from; by τῷ ο the ᾅδῃ αδης Hades μετὰ μετα with; amid τῶν ο the γηγενῶν γηγενης the ἄξονας αξων he; him
2:18 כִּ֤י kˈî כִּי that שָׁ֣חָה šˈāḥā שׁוח run down אֶל־ ʔel- אֶל to מָ֣וֶת mˈāweṯ מָוֶת death בֵּיתָ֑הּ bêṯˈāh בַּיִת house וְ wᵊ וְ and אֶל־ ʔel- אֶל to רְ֝פָאִ֗ים ˈrᵊfāʔˈîm רְפָאִים ghosts מַעְגְּלֹתֶֽיהָ׃ maʕgᵊlōṯˈeʸhā מַעְגָּל course
2:18. et pacti Dei sui oblita est inclinata est enim ad mortem domus eius et ad impios semitae ipsiusAnd hath forgotten the covenant of her God: for her house inclineth unto death, and her paths to hell.
18. For her house inclineth unto death, and her paths unto the dead:
2:18. and who has forgotten the covenant of her God. For her household inclines toward death, and her paths toward Hell.
2:18. For her house inclineth unto death, and her paths unto the dead.
For her house inclineth unto death, and her paths unto the dead:

2:18 Дом ее ведет к смерти, и стези ее к мертвецам;
2:18
ἔθετο τιθημι put; make
γὰρ γαρ for
παρὰ παρα from; by
τῷ ο the
θανάτῳ θανατος death
τὸν ο the
οἶκον οικος home; household
αὐτῆς αυτος he; him
καὶ και and; even
παρὰ παρα from; by
τῷ ο the
ᾅδῃ αδης Hades
μετὰ μετα with; amid
τῶν ο the
γηγενῶν γηγενης the
ἄξονας αξων he; him
2:18
כִּ֤י kˈî כִּי that
שָׁ֣חָה šˈāḥā שׁוח run down
אֶל־ ʔel- אֶל to
מָ֣וֶת mˈāweṯ מָוֶת death
בֵּיתָ֑הּ bêṯˈāh בַּיִת house
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
רְ֝פָאִ֗ים ˈrᵊfāʔˈîm רְפָאִים ghosts
מַעְגְּלֹתֶֽיהָ׃ maʕgᵊlōṯˈeʸhā מַעְגָּל course
2:18. et pacti Dei sui oblita est inclinata est enim ad mortem domus eius et ad impios semitae ipsius
And hath forgotten the covenant of her God: for her house inclineth unto death, and her paths to hell.
2:18. and who has forgotten the covenant of her God. For her household inclines toward death, and her paths toward Hell.
2:18. For her house inclineth unto death, and her paths unto the dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:18: For her house inclineth unto death - It is generally in by and secret places that such women establish themselves. They go out of the high road to get a residence; and every step that is taken towards their house is a step towards death. The path of sin is the path of ruin: the path of duty is the way of safety. For her paths incline unto the dead, רפאים repheim, the inhabitants of the invisible world. The woman who abandons herself to prostitution soon contracts, and generally communicates, that disease, which, above all others, signs the speediest and most effectual passport to the invisible world. Therefore it is said,
Albert Barnes: Notes on the Bible - 1834
2:18: The house of the adulteress is as Hades, the realm of death, haunted by the spectral shadows of the dead (Rephaim, see the Psa 88:10 note), who have perished there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: Pro 5:4-14, Pro 6:26-35, Pro 7:22-27, Pro 9:18; Co1 6:9-11; Gal 5:19-21; Eph 5:5; Rev 21:8, Rev 22:15
Proverbs 2:19
Geneva 1599
2:18 For her (m) house inclineth unto death, and her paths unto (n) the dead.
(m) Her acquaintance with her spirits and they that haunt her.
(n) To them who are dead in body and soul.
John Gill
2:18 For her house inclineth unto death,.... Bends, verges, and points that way; it lies in the way to death, and brings unto it, and sinks into it as into a ditch; or all that are in her house, that are familiar with her, live and dwell with her, and commit wickedness with her; these incline or are liable to lose, and do lose, their name, character, and reputation, which is a death upon them; and bring diseases upon their bodies, which issue in corporeal death; or are in danger of dying by the hand of the injured husband, or the civil magistrate; and also are exposed unto eternal death: or "she inclines to death, which is her house" (x), so Aben Ezra and Kimchi; and to which the Targum agrees,
"for in the pit of death is her house:''
that is, the house she at last comes to and must dwell in, and all that are ensnared by her; see Prov 5:5; and the second death will be the portion of the whore of Rome and all her followers, Rev_ 14:10;
and her paths unto the dead; that is, her evil ways in which she walks, and into which she draws others to join with her; these lead both her and them to the "damned" (y) in hell, to keep company with them, and be punished as they are: the word "rephaim", here used, sometimes signifies "giants", and so the Targum renders it here; and may refer to the giants of the old world, who were cut off for their debauchery and uncleanness, Gen 6:4; and with whom such persons shall be for ever.
(x) "ad mortem quoad domum suam", Cocceius; "ad mortem domum suam", Gejerus; "quod ad domum suam", Michaelis. (y) "ad damnatos", Tigurine version; "ad orcinos", Schultens.
John Wesley
2:18 For - Conversation with her (which was most usual in her own house) is the certain way to death, which it brings many ways, and undoubtedly, without repentance, to God's wrath and the second death.
Robert Jamieson, A. R. Fausset and David Brown
2:18 inclineth--sinks down (compare Num 13:31).
the dead--or shades of the departed (Ps 88:10).
2:192:19: Ամենեքեան որ գնան ընդ նոսա՝ ո՛չ դարձցին. այլ եւ ՚ի զղջումն եւս եկեսցեն։ Եւ ո՛չ ժամանեսցեն ՚ի ճանապարհս ուղիղս. եւ ո՛չ հասցեն ՚ի տարեկանս կենդանութեան[7820]։ [7820] Ոմանք. Գնան ընդ նա ո՛չ դարձցին անդրէն, այլեւ։
19 Բոլոր նրանք, ովքեր գնում են այդպիսիների հետ, յետ չեն դառնալու եւ եթէ մինչեւ իսկ զղջան էլ՝ չեն հասնելու ուղիղ ճանապարհի եւ չեն ապրելու իրենց կեանքի տարիները:
19 Անոր գացողները բնաւ չեն դառնար Եւ կեանքի ճամբաներուն չեն հասնիր։
Ամենեքեան որ գնան ընդ նա` ոչ դարձցին, [25]այլ եւ ի զղջումն եւս եկեսցեն.`` եւ ոչ ժամանեսցեն ի ճանապարհս [26]ուղիղս, եւ ոչ հասցեն ի տարեկանս կենդանութեան:

2:19: Ամենեքեան որ գնան ընդ նոսա՝ ո՛չ դարձցին. այլ եւ ՚ի զղջումն եւս եկեսցեն։ Եւ ո՛չ ժամանեսցեն ՚ի ճանապարհս ուղիղս. եւ ո՛չ հասցեն ՚ի տարեկանս կենդանութեան[7820]։
[7820] Ոմանք. Գնան ընդ նա ո՛չ դարձցին անդրէն, այլեւ։
19 Բոլոր նրանք, ովքեր գնում են այդպիսիների հետ, յետ չեն դառնալու եւ եթէ մինչեւ իսկ զղջան էլ՝ չեն հասնելու ուղիղ ճանապարհի եւ չեն ապրելու իրենց կեանքի տարիները:
19 Անոր գացողները բնաւ չեն դառնար Եւ կեանքի ճամբաներուն չեն հասնիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 никто из вошедших к ней не возвращается и не вступает на путь жизни.
2:19 πάντες πας all; every οἱ ο the πορευόμενοι πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him οὐκ ου not ἀναστρέψουσιν αναστρεφω overturn; turn up / back οὐδὲ ουδε not even; neither μὴ μη not καταλάβωσιν καταλαμβανω apprehend τρίβους τριβος path εὐθείας ευθυς straight; directly οὐ ου not γὰρ γαρ for καταλαμβάνονται καταλαμβανω apprehend ὑπὸ υπο under; by ἐνιαυτῶν ενιαυτος cycle; period ζωῆς ζωη life; vitality
2:19 כָּל־ kol- כֹּל whole בָּ֭אֶיהָ ˈbāʔeʸhā בוא come לֹ֣א lˈō לֹא not יְשׁוּב֑וּן yᵊšûvˈûn שׁוב return וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַ֝שִּׂ֗יגוּ ˈyaśśˈîḡû נשׂג overtake אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path חַיִּֽים׃ ḥayyˈîm חַיִּים life
2:19. omnes qui ingrediuntur ad eam non revertentur nec adprehendent semitas vitaeNone that go in unto her, shall return again, neither shall they take hold of the paths of life.
19. None that go unto her return again, neither do they attain unto the paths of life:
2:19. All those who enter to her will not return again, nor will they take hold of the paths of life.
2:19. None that go unto her return again, neither take they hold of the paths of life.
None that go unto her return again, neither take they hold of the paths of life:

2:19 никто из вошедших к ней не возвращается и не вступает на путь жизни.
2:19
πάντες πας all; every
οἱ ο the
πορευόμενοι πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
οὐκ ου not
ἀναστρέψουσιν αναστρεφω overturn; turn up / back
οὐδὲ ουδε not even; neither
μὴ μη not
καταλάβωσιν καταλαμβανω apprehend
τρίβους τριβος path
εὐθείας ευθυς straight; directly
οὐ ου not
γὰρ γαρ for
καταλαμβάνονται καταλαμβανω apprehend
ὑπὸ υπο under; by
ἐνιαυτῶν ενιαυτος cycle; period
ζωῆς ζωη life; vitality
2:19
כָּל־ kol- כֹּל whole
בָּ֭אֶיהָ ˈbāʔeʸhā בוא come
לֹ֣א lˈō לֹא not
יְשׁוּב֑וּן yᵊšûvˈûn שׁוב return
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַ֝שִּׂ֗יגוּ ˈyaśśˈîḡû נשׂג overtake
אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path
חַיִּֽים׃ ḥayyˈîm חַיִּים life
2:19. omnes qui ingrediuntur ad eam non revertentur nec adprehendent semitas vitae
None that go in unto her, shall return again, neither shall they take hold of the paths of life.
2:19. All those who enter to her will not return again, nor will they take hold of the paths of life.
2:19. None that go unto her return again, neither take they hold of the paths of life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: None that go unto her return again - There are very few instances of prostitutes ever returning to the paths of sobriety and truth; perhaps not one of such as become prostitutes through a natural propensity to debauchery. Among those who have been deceived, debauched, and abandoned, many have been reclaimed; and to such alone penitentiaries may be useful; to the others they may only be incentives to farther sinning. Rakes and debauchees are sometimes converted: but most of them never lay hold on the path of life; they have had their health destroyed, and never recover it. The original, חיים chaiyim, means lives; not only the health of the body is destroyed, but the soul is ruined. Thus the unhappy man may be said to be doubly slain.
Albert Barnes: Notes on the Bible - 1834
2:19: The words describe more than the fatal persistency of the sinful habit when once formed. A resurrection from that world of the dead to "the paths of life" is all but impossible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: None: Psa 81:12; Ecc 7:26; Jer 13:23; Hos 4:14; Mat 19:24-26
take: Pro 4:18; Heb 6:18
Proverbs 2:20
John Gill
2:19 None that go unto her return again,.... That is, those that commit whoredom with her return not again by repentance, and to a sober and chaste way of living, at least but very few; hence some of the ancients thought adultery was the unpardonable sin; but it is certain that some have been recovered by the power of divine grace, and have been brought to repentance for their impure manner of life, and have truly believed in Christ, and lived sober and godly lives afterwards; but, as the Targum adds, they do not return "in peace", but with great distress of mind, remorse of conscience, and bitterness of soul; and these instances are rare; generally speaking, such as are ensnared by an adulterous woman, whose heart is snares and nets, and whose hands are as bands, are held so fast by her that they seldom get out again, though some few may escape, Eccles 7:26. The words may be rendered, "all that go into her (z) shall not return again"; no, very few of them. And it is a very rare thing, when men are fallen into idolatry, superstition, will worship, and heresy, that they are recovered out of this snare of the devil; there is a peradventure they may, but it is not often that they be loosed from it, Ti2 2:25;
neither take they hold of the paths of life; Christ, and the ways of Christ, which lead to eternal life; few there be that find these paths and walk in them, Mt 7:14; and especially such as are drawn aside by an impure woman, they are held so fast by her alluring charms, and so bewildered by her art of deceiving, that they are like persons that are led out of their way, and cannot find it again.
(z) "omnes ingredientes eam", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
2:19 that is, such as remain impenitent (compare Eccles 7:26).
paths of life-- (Ps 16:11), opposed to paths unto the dead.
2:202:20: Զի եթէ գնացեալ էր ՚ի ճանապարհս բարիս, գտանէին արդեւք զշաւիղս արդարութեան զդիւրինս։ Քաղցրացեալք եղիցին բնակիչք երկրի. անմե՛ղք մնասցեն ՚ի նմա[7821]։ [7821] Ոմանք. Գնացեալ էր նոցա ՚ի ճա՛՛։
20 Եթէ նրանք բարի ճանապարհներով գնացած լինէին, դիւրին կը գտնէին արդարութեան շաւիղները.
20 Բայց դուն բարի մարդոց ճամբան պիտի երթաս Ու արդարներուն շաւիղները պիտի պահես։
Զի եթէ գնացեալ էր ի ճանապարհս բարիս, գտանէին արդեւք զշաւիղս արդարութեան զդիւրինս: Քաղցրացեալք` եղիցին բնակիչք երկրի, անմեղք մնասցեն ի նմա:

2:20: Զի եթէ գնացեալ էր ՚ի ճանապարհս բարիս, գտանէին արդեւք զշաւիղս արդարութեան զդիւրինս։ Քաղցրացեալք եղիցին բնակիչք երկրի. անմե՛ղք մնասցեն ՚ի նմա[7821]։
[7821] Ոմանք. Գնացեալ էր նոցա ՚ի ճա՛՛։
20 Եթէ նրանք բարի ճանապարհներով գնացած լինէին, դիւրին կը գտնէին արդարութեան շաւիղները.
20 Բայց դուն բարի մարդոց ճամբան պիտի երթաս Ու արդարներուն շաւիղները պիտի պահես։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 Посему ходи путем добрых и держись стезей праведников,
2:20 εἰ ει if; whether γὰρ γαρ for ἐπορεύοντο πορευομαι travel; go τρίβους τριβος path ἀγαθάς αγαθος good εὕροσαν ευρισκω find ἂν αν perhaps; ever τρίβους τριβος path δικαιοσύνης δικαιοσυνη rightness; right standing λείους λειος smooth
2:20 לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of תֵּ֭לֵךְ ˈtēlēḵ הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way טֹובִ֑ים ṭôvˈîm טֹוב good וְ wᵊ וְ and אָרְחֹ֖ות ʔorḥˌôṯ אֹרַח path צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep
2:20. ut ambules in via bona et calles iustorum custodiasThat thou mayst walk in a good way: and mayst keep the paths of the just.
20. That thou mayest walk in the way of good men, and keep the paths of the righteous.
2:20. So may you walk in the good way, and keep to the difficult paths of the just.
2:20. That thou mayest walk in the way of good [men], and keep the paths of the righteous.
That thou mayest walk in the way of good [men], and keep the paths of the righteous:

2:20 Посему ходи путем добрых и держись стезей праведников,
2:20
εἰ ει if; whether
γὰρ γαρ for
ἐπορεύοντο πορευομαι travel; go
τρίβους τριβος path
ἀγαθάς αγαθος good
εὕροσαν ευρισκω find
ἂν αν perhaps; ever
τρίβους τριβος path
δικαιοσύνης δικαιοσυνη rightness; right standing
λείους λειος smooth
2:20
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
תֵּ֭לֵךְ ˈtēlēḵ הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
טֹובִ֑ים ṭôvˈîm טֹוב good
וְ wᵊ וְ and
אָרְחֹ֖ות ʔorḥˌôṯ אֹרַח path
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep
2:20. ut ambules in via bona et calles iustorum custodias
That thou mayst walk in a good way: and mayst keep the paths of the just.
2:20. So may you walk in the good way, and keep to the difficult paths of the just.
2:20. That thou mayest walk in the way of good [men], and keep the paths of the righteous.
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
20-22: Тем настойчивее и убедительнее взывает Премудрый к здравому смыслу (ср. ст. 11) и к совести слушателя - идти в жизни путем правды и добра (ст. 20). Из следования по этому пути для праведников проистекает истинное и высшее благо, обозначаемое Премудрым (ст. 21), как и в псалмах (XXXVI:9), - согласно общей ветхозаветному библейскому еврейству любви к Обетованной земле или Ханаану - Палестине, - пребыванием или обитанием на земле (этот образ выражения из Ветхого Завета и в Евангелии - Мф. V:5). Напротив, ожидающая нечестивых гибель представляется в конкретном образе истребления с земли (ср. Пс. XXXVI:9; Иов XVIII:17).
Adam Clarke: Commentary on the Bible - 1831
2:20: That thou mayest mark - Therefore thou shalt walk.
Albert Barnes: Notes on the Bible - 1834
2:20: The pRev_ious picture of shame and sin is brought before the disciple as an incentive to a better course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: Pro 13:20; Psa 119:63, Psa 119:115; Sol 1:7, Sol 1:8; Jer 6:16; Heb 6:12; Jo3 1:11
Proverbs 2:21
Carl Friedrich Keil and Franz Delitzsch
2:20
With למען there commences a new section, coordinating itself with the להצּילך ("to deliver thee") of Prov 2:12, Prov 2:16, unfolding that which wisdom accomplishes as a preserver and guide:
20 So that thou walkest in the good way,
And keepest the right paths.
21 For the upright shall inhabit the land,
And the innocent shall remain in it.
22 But the godless are cut off out the land,
And the faithless are rooted out of it.
Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou... למען (from מען = מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. טובים (contrast to רעים, Prov 14:19) is here used in a general ethical sense: the good (Guten, not Gtigen, the kind). שׁמר, with the object of the way, may in another connection also mean to keep oneself from, cavere ab (Ps 17:4); here it means: carefully to keep in it. The promise of Prov 2:21 is the same as in the Mashal Ps 37:9, Ps 37:11, Ps 37:22; cf. Prov 10:30. ארץ is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as Mt 5:5, according to the extended, unlimited N.T. circle of vision. יוּתרוּ (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. The verb יתר, Arab. watar, signifies to yoke (whence יתר, a cord, rope), then intrans. to be stretched out in length, to be hanging over (vid., Fleischer on Job 30:11); whence יתר, residue, Zeph 2:9, and after which the lxx here renders ὑπολειφθήσονται, and Jerome permanebunt. In 22b the old translators render יסּחוּ as the fut. of the pass. נסּח, Deut 28:63; but in this case it would be ינּסחוּ. The form יסּחוּ, pointed יסּחוּ, might be the Niph. of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ (Hoph. of נסח); nor, with Bttcher (1100, p. 453), is יסּחוּ to be regarded as a veritable fut. Niph. יסּחוּ is, as at Prov 15:25; Ps 52:7, active: evellant; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hos 12:9), is equivalent to evellentur. This indefinite "they" or "one" ("man"), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. בּוגדים bears (as בּגד proves) the primary meaning of concealed, i.e., malicious (treacherous and rapacious, Is 33:1), and then faithless men.
(Note: Similar is the relation in Arab. of labbasa to libâs (לבוּשׁ); it means to make a thing unknown by covering it; whence telbı̂s, deceit, mulebbis, a falsifier.)
John Gill
2:20 That thou mayest walk in the way of good men,.... Who are not so by nature, but made so by the grace of God; such as the saints, prophets, and patriarchs of old; and who walked in the way of righteousness, holiness, and truth; being directed therein by the Spirit and word of God: now the use and profit of wisdom's instructions, or of the Gospel of Christ, and the doctrines of it, and a spiritual understanding of them, are not only to deliver men from the wicked man and the naughty woman, but also to influence and engage them to follow the examples of good men, and to walk in the same good old paths as they have done, Heb 6:12;
and keep the paths of the righteous; not only observe them and walk in them, but continue therein, even in the paths of faith and holiness; for righteous men, such as are made righteous by the righteousness of Christ, and are anew created unto righteousness and true holiness, and in consequence thereof live righteously; these walk by faith on Christ, and as becomes his Gospel; and in all the ordinances of it, and in all the duties of religion; and the Gospel teaches all those that receive and profess it to do the same.
John Wesley
2:20 That - This depends upon Prov 2:11, and is mentioned as another happy fruit of wisdom.
Robert Jamieson, A. R. Fausset and David Brown
2:20 That . . . way of good--that is, Such is the object of these warnings.
2:212:21: Զի ուղիղք բնակեսցեն յերկրի. եւ անարատք մնասցեն ՚ի նմա[7822]։ [7822] Ոմանք. Զի անմեղք բնակեսցեն յերկ՛՛։
[20] քաղցրաբարոյ մարդիկ պիտի լինեն երկրի բնակիչները, եւ արդարները պիտի ապրեն այնտեղ:
21 Քանզի ուղիղները երկրի վրայ պիտի բնակին Եւ կատարեալները անոր մէջ պիտի մնան։
Զի ուղիղք բնակեսցեն յերկրի, եւ անարատք մնասցեն ի նմա:

2:21: Զի ուղիղք բնակեսցեն յերկրի. եւ անարատք մնասցեն ՚ի նմա[7822]։
[7822] Ոմանք. Զի անմեղք բնակեսցեն յերկ՛՛։
[20] քաղցրաբարոյ մարդիկ պիտի լինեն երկրի բնակիչները, եւ արդարները պիտի ապրեն այնտեղ:
21 Քանզի ուղիղները երկրի վրայ պիտի բնակին Եւ կատարեալները անոր մէջ պիտի մնան։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 потому что праведные будут жить на земле, и непорочные пребудут на ней;
2:21 χρηστοὶ χρηστος suitable; kind ἔσονται ειμι be οἰκήτορες οικητωρ earth; land ἄκακοι ακακος blameless δὲ δε though; while ὑπολειφθήσονται υπολειπω leave below / behind ἐν εν in αὐτῇ αυτος he; him ὅτι οτι since; that εὐθεῖς ευθυς straight; directly κατασκηνώσουσι κατασκηνοω nest; camp γῆν γη earth; land καὶ και and; even ὅσιοι οσιος responsible; devout ὑπολειφθήσονται υπολειπω leave below / behind ἐν εν in αὐτῇ αυτος he; him
2:21 כִּֽי־ kˈî- כִּי that יְשָׁרִ֥ים yᵊšārˌîm יָשָׁר right יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ֝ ˈû וְ and תְמִימִ֗ים ṯᵊmîmˈîm תָּמִים complete יִוָּ֥תְרוּ yiwwˌāṯᵊrû יתר remain בָֽהּ׃ vˈāh בְּ in
2:21. qui enim recti sunt habitabunt in terra et simplices permanebunt in eaFor they that are upright, shall dwell in the earth; and the simple shall continue in it.
21. For the upright shall dwell in the land, and the perfect shall remain in it.
2:21. For those who are upright shall live upon the earth, and the simple shall continue upon it.
2:21. For the upright shall dwell in the land, and the perfect shall remain in it.
For the upright shall dwell in the land, and the perfect shall remain in it:

2:21 потому что праведные будут жить на земле, и непорочные пребудут на ней;
2:21
χρηστοὶ χρηστος suitable; kind
ἔσονται ειμι be
οἰκήτορες οικητωρ earth; land
ἄκακοι ακακος blameless
δὲ δε though; while
ὑπολειφθήσονται υπολειπω leave below / behind
ἐν εν in
αὐτῇ αυτος he; him
ὅτι οτι since; that
εὐθεῖς ευθυς straight; directly
κατασκηνώσουσι κατασκηνοω nest; camp
γῆν γη earth; land
καὶ και and; even
ὅσιοι οσιος responsible; devout
ὑπολειφθήσονται υπολειπω leave below / behind
ἐν εν in
αὐτῇ αυτος he; him
2:21
כִּֽי־ kˈî- כִּי that
יְשָׁרִ֥ים yᵊšārˌîm יָשָׁר right
יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וּ֝ ˈû וְ and
תְמִימִ֗ים ṯᵊmîmˈîm תָּמִים complete
יִוָּ֥תְרוּ yiwwˌāṯᵊrû יתר remain
בָֽהּ׃ vˈāh בְּ in
2:21. qui enim recti sunt habitabunt in terra et simplices permanebunt in ea
For they that are upright, shall dwell in the earth; and the simple shall continue in it.
2:21. For those who are upright shall live upon the earth, and the simple shall continue upon it.
2:21. For the upright shall dwell in the land, and the perfect shall remain in it.
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Albert Barnes: Notes on the Bible - 1834
2:21: Noticeable here is the Hebrew love of home and love of country. To "dwell in the land" is (compare Exo 20:12; Lev 25:18, etc.) the highest blessing for the whole people and for individual men. contrast with it is the life of the sinner cut off from the land (not "earth") of his fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Job 1:1, Job 42:12; Psa 37:3, Psa 37:9, Psa 37:11, Psa 37:22, Psa 37:29, Psa 84:11, Psa 112:4-6
Proverbs 2:22
Geneva 1599
2:21 For the upright shall dwell in the (o) land, and the perfect shall remain in it.
(o) They will enjoy the temporal and spiritual promises of God, as the wicked will be void of them.
John Gill
2:21 For the upright shall dwell in the land,.... Such as are upright in heart, who have a right spirit renewed in them; whose hearts are right with God, have the truth of grace in them; whose faith is unfeigned, their love without dissimulation, and their hope without hypocrisy; and who are upright in their lives and conversations; these being Israelites according to the flesh, as well as Israelites indeed in a spiritual sense, shall dwell in the land of Canaan, which the Lord promised to such, and which good men enjoyed by virtue of it: or the sense is, that such shall dwell peaceably and quietly in the world, and possess the good things of it, though in a small quantity, in such a comfortable manner, with the love of God and a sense of it, as wicked men do not; or else they shall inhabit the world to come, as Jarchi interprets it; not only a future state of happiness in heaven, but the Messiah's kingdom on earth, the new heavens and new earth, wherein dwelleth righteousness, 2Pet 3:13;
and the perfect shall remain in it; or "be left in it" (a); or shall be "strengthened" (b), confirmed, and established in it; or they shall dwell in it as a tent or tabernacle, bound with strong cords; see Is 33:20; or continue there, when others should have no place in it, as follows. By the "perfect" are meant such as have all grace seminally implanted in them, though it is not come up to maturity; who have a perfection of parts, but not of degrees; are properly men in Christ, though they are not arrived to the measure of the stature of the fulness of Christ; are perfectly holy in Christ, though not in themselves; and are perfectly justified by his righteousness, and perfectly comely through his comeliness, though as yet imperfect in themselves; and those that shall dwell in the new heavens and new earth, and remain there a thousand years, shall be entirely perfect in soul and body, wholly without sin; and complete in knowledge, holiness, and peace: the Targum renders it, who are "without spot", undefiled persons; such who are not defiled with women, with the strange woman before mentioned; whose garments are not defiled, and who are free from the pollution of false doctrine, will worship, superstition, and idolatry, Rev_ 3:4.
(a) "superstites erunt", Tigurine version, Mercerus; "superstitabunt", Cocceius; "reliqui fient", Junius & Tremellius, Piscator; "relinquentur", Michaelis. (b) "Nervabuntur", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
2:21 (Compare Ps 37:3, Ps 37:9, Ps 37:22, Ps 37:27).
2:222:22: Ճանապարհք ամպարշտաց կորիցե՛ն յերկրէ. եւ անօրէնք մերժեսցին ՚ի նմանէ։
21 Իսկ ամբարիշտների ճանապարհները պիտի ջնջուեն երկրից, եւ անօրէնները պիտի վտարուեն դրանից:
22 Բայց ամբարիշտները երկրէն պիտի կորսուին Ու անօրէնները անկէ պիտի մերժուին։
[27]Ճանապարհք ամպարշտաց`` կորիցեն յերկրէ, եւ անօրէնք մերժեսցին ի նմանէ:

2:22: Ճանապարհք ամպարշտաց կորիցե՛ն յերկրէ. եւ անօրէնք մերժեսցին ՚ի նմանէ։
21 Իսկ ամբարիշտների ճանապարհները պիտի ջնջուեն երկրից, եւ անօրէնները պիտի վտարուեն դրանից:
22 Բայց ամբարիշտները երկրէն պիտի կորսուին Ու անօրէնները անկէ պիտի մերժուին։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 а беззаконные будут истреблены с земли, и вероломные искоренены из нее.
2:22 ὁδοὶ οδος way; journey ἀσεβῶν ασεβης irreverent ἐκ εκ from; out of γῆς γη earth; land ὀλοῦνται ολλυμι the δὲ δε though; while παράνομοι παρανομος drive ἀπ᾿ απο from; away αὐτῆς αυτος he; him
2:22 וּ֭ ˈû וְ and רְשָׁעִים rᵊšāʕîm רָשָׁע guilty מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יִכָּרֵ֑תוּ yikkārˈēṯû כרת cut וּ֝ ˈû וְ and בֹוגְדִ֗ים vôḡᵊḏˈîm בגד deal treacherously יִסְּח֥וּ yissᵊḥˌû נסח tear מִמֶּֽנָּה׃ פ mimmˈennā . f מִן from
2:22. impii vero de terra perdentur et qui inique agunt auferentur ex eaBut the wicked shall be destroyed from the earth: and they that do unjustly, shall be taken away from it.
22. But the wicked shall be cut off from the land, and they that deal treacherously shall be rooted out of it.
2:22. Yet truly, the impious shall perish from the earth, and those who act unjustly shall be taken away from it.
2:22. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it:

2:22 а беззаконные будут истреблены с земли, и вероломные искоренены из нее.
2:22
ὁδοὶ οδος way; journey
ἀσεβῶν ασεβης irreverent
ἐκ εκ from; out of
γῆς γη earth; land
ὀλοῦνται ολλυμι the
δὲ δε though; while
παράνομοι παρανομος drive
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
2:22
וּ֭ ˈû וְ and
רְשָׁעִים rᵊšāʕîm רָשָׁע guilty
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
יִכָּרֵ֑תוּ yikkārˈēṯû כרת cut
וּ֝ ˈû וְ and
בֹוגְדִ֗ים vôḡᵊḏˈîm בגד deal treacherously
יִסְּח֥וּ yissᵊḥˌû נסח tear
מִמֶּֽנָּה׃ פ mimmˈennā . f מִן from
2:22. impii vero de terra perdentur et qui inique agunt auferentur ex ea
But the wicked shall be destroyed from the earth: and they that do unjustly, shall be taken away from it.
2:22. Yet truly, the impious shall perish from the earth, and those who act unjustly shall be taken away from it.
2:22. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
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Adam Clarke: Commentary on the Bible - 1831
2:22: Transgressors - בוגדים bogedim. The garment men, the hypocrites; those who act borrowed characters, who go under a eloak; dissemblers. All such shall be rooted out of the land; they shall not be blessed with posterity. In general it is so: and were it not so, one evil offspring succeeding another, adding their own to their predecessors' vices, the earth would become so exceedingly corrupt that a second flood, or a fire, would be necessary to purge it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: the wicked: Pro 5:22, Pro 5:23; Job 18:16-18, Job 21:30; Psa 37:20, Psa 37:22, Psa 37:28, Psa 37:37, Psa 37:38, Psa 52:5, Psa 104:35; Psa 145:20; Isa 3:10, Isa 3:11
rooted: or, plucked up, Deu 7:22 *marg. Deu 28:64
John Gill
2:22 But the wicked shall be cut off from the earth,.... Suddenly by death; or in a judicial way by the hand of the civil magistrate, before they have lived out half their days; and shall not enjoy the good things of the earth they have been seeking for, and laying up, and promising themselves a long and quiet possession of; but, on the contrary, like unfruitful trees, shall be cut down, and cast into the fire; and, however, shall not dwell in the second Adam's earth, in the new earth, but shall perish out of his land, Ps 10:16; see Ps 37:2;
and the transgressors shall be rooted out of it; such as have acted treacherously and perfidiously (c), and are opposed to upright men; as the wicked are to the righteous, pure, and spotless; these shall not only be cut off as trees to the stump, but be rooted up, and have neither root nor branch left them; they shall have no posterity to succeed them, and their memory shall utterly perish; see Mal 4:1; or "shall be scraped off", or "swept away" (d), as the dust and dross of the earth, and the offscouring of all things.
(c) "perfide agentis", Junius & Tremellius, Piscator; "perfidi", Cocceius, Michaelis, Schultens. (d) "eradentur", Montanus, Mercerus, Gejerus; "everrentur", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
2:22 transgressors--or impious rebels (compare Jer 9:2).
rooted out--utterly destroyed, as trees plucked up by the roots.