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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-16. Увещания к приобретению и хранению доброго имени. 17-21. Призыв внимать словам мудрых. 22-29. Наставления частью нравоучительного, частью практического свойства
Adam Clarke: Commentary on the Bible - 1831
A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice and its effects. The providence of God. The lewd woman. The necessity of timely correction. Exhortation to wisdom. Rob not the poor. Be not the companion of the frowward. Avoid suretyship. Be honest. The industrious shall be favored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 22:1: name: Kg1 1:47; Ecc 7:1; Luk 10:20; Phi 4:3; Heb 11:39
loving favour rather than: or, favour is better than, etc. Act 7:10
22:122:1: Լա՛ւ է անուն բարի քան զմեծութիւն բազում. եւ քան զարծա՛թ եւ զոսկի շնո՛րհ բարիք։
1 Բարի անունը լաւ է մեծ հարստութիւնից, ընտիր շնորհքը՝ արծաթից ու ոսկուց:
22 Բարի անունը շատ հարստութենէն աւելի ընտիր է Ու շնորհքը արծաթէն ու ոսկիէն աղէկ է։
Լաւ է անուն բարի քան զմեծութիւն բազում, եւ քան զարծաթ եւ զոսկի` շնորհք բարիք:

22:1: Լա՛ւ է անուն բարի քան զմեծութիւն բազում. եւ քան զարծա՛թ եւ զոսկի շնո՛րհ բարիք։
1 Բարի անունը լաւ է մեծ հարստութիւնից, ընտիր շնորհքը՝ արծաթից ու ոսկուց:
22 Բարի անունը շատ հարստութենէն աւելի ընտիր է Ու շնորհքը արծաթէն ու ոսկիէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
22:122:1 Доброе имя лучше большого богатства, и добрая слава лучше серебра и золота.
22:1 αἱρετώτερον αιρετος name; notable καλὸν καλος fine; fair ἢ η or; than πλοῦτος πλουτος wealth; richness πολύς πολυς much; many ὑπὲρ υπερ over; for δὲ δε though; while ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf χάρις χαρις grace; regards ἀγαθή αγαθος good
22:1 נִבְחָ֣ר nivḥˈār בחר examine שֵׁ֭ם ˈšēm שֵׁם name מֵ mē מִן from עֹ֣שֶׁר ʕˈōšer עֹשֶׁר riches רָ֑ב rˈāv רַב much מִ mi מִן from כֶּ֥סֶף kkˌesef כֶּסֶף silver וּ֝ ˈû וְ and מִ mi מִן from זָּהָ֗ב zzāhˈāv זָהָב gold חֵ֣ן ḥˈēn חֵן grace טֹֽוב׃ ṭˈôv טֹוב good
22:1. melius est nomen bonum quam divitiae multae super argentum et aurum gratia bonaA good name is better than great riches: and good favour is above silver and gold.
1. A name is rather to be chosen than great riches, loving favour rather than silver and gold.
22:1. A good name is better than many riches. And good esteem is above silver and gold.
22:1. A [good] name [is] rather to be chosen than great riches, [and] loving favour rather than silver and gold.
A [good] name [is] rather to be chosen than great riches, [and] loving favour rather than silver and gold:

22:1 Доброе имя лучше большого богатства, и добрая слава лучше серебра и золота.
22:1
αἱρετώτερον αιρετος name; notable
καλὸν καλος fine; fair
η or; than
πλοῦτος πλουτος wealth; richness
πολύς πολυς much; many
ὑπὲρ υπερ over; for
δὲ δε though; while
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
χάρις χαρις grace; regards
ἀγαθή αγαθος good
22:1
נִבְחָ֣ר nivḥˈār בחר examine
שֵׁ֭ם ˈšēm שֵׁם name
מֵ מִן from
עֹ֣שֶׁר ʕˈōšer עֹשֶׁר riches
רָ֑ב rˈāv רַב much
מִ mi מִן from
כֶּ֥סֶף kkˌesef כֶּסֶף silver
וּ֝ ˈû וְ and
מִ mi מִן from
זָּהָ֗ב zzāhˈāv זָהָב gold
חֵ֣ן ḥˈēn חֵן grace
טֹֽוב׃ ṭˈôv טֹוב good
22:1. melius est nomen bonum quam divitiae multae super argentum et aurum gratia bona
A good name is better than great riches: and good favour is above silver and gold.
22:1. A good name is better than many riches. And good esteem is above silver and gold.
22:1. A [good] name [is] rather to be chosen than great riches, [and] loving favour rather than silver and gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-16: Охранение своего доброго имени рекомендуется у Премудрого (ст. 1: дал.) в том же смысле - безусловного превосходства этого нравственного блага пред ценностями материальными (Сир XLI:15, ср. Еккл. VII:1). Доброе имя приобретается более всего деятельной любовью к ближнему, благотворительностью ему: отсюда на первом месте ставится долг богатого помогать бедному, причем мотивом благотворительности указывается то, что и богатый, и бедный - равно создания одного Бога (ст. 2, сн. XIV:31; XVII:5; Иов XXXI:15), и Им поставлены на одном жизненном пути. Воздается хвала жизненному благоразумию (ст. 3: и 5) с осуждением неразумия, но особенно превозносится смирение и страх Божий - с указанием благодетельных плодов того и другого в самой внешней жизни человека (ст. 4). Затем, в ст. 6-12: раздельно называются добродетели, которыми охраняется и созидается доброе имя. Здесь, прежде всего, оттеняется громадная важность воспитания и обучения юноши именно с самого раннего возраста (ст. 6). В Мишнич. трактате Авот (IV, 20), в соответствии с этим говорится: "Кто учит ребенка, чему подобен? - пишущему чернилами на новой бумаге; а кто учит старого, чему подобен? - пишущему чернилами на чищенной (от прежнего письма) бумаге". Затем, упомянув о различии в житейском быту богатых и бедных (ст. 7), Премудрый указывает что богатством и вообще благосостоянием можно пользоваться как к добру так и к злу. В последнем отношении называются: страсть к раздорам и деланию всякого рода зла (ст. 8, "сеять неправду, зло", как и "сеять правду" - обычный библейский образ: Иов IV:8; Притч. XI:18; Ос Х:12), кощунство (ст. 10) и вероломство (ст. 12). На другой стороне ставятся - благотворительность (ст. 9), чистосердечие (ст. 11) и разумность (ст. 12).

Наконец, отрицательную сторону речи о добром имени составляет предупреждение от пороков лености (ст. 13: - здесь дан образец бессмысленной отговорки ленивого, сн. XXVI:13), распутства (ст. 14, сн. II:16; V:3; VI:24, глупости (ст. 15) и жадности, соединенной с притеснением бедных (ст. 16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Miscellaneous Maxims.
1 A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.
Here are two things which are more valuable and which we should covet more than great riches:-- 1. To be well spoken of: A name (that is, a good name, a name for good things with God and good people) is rather to be chosen than great riches; that is, we should be more careful to do that by which we may get and keep a good name than that by which we may raise and increase a great estate. Great riches bring great cares with them, expose men to danger, and add no real value to a man. A fool and a knave may have great riches, but a good name makes a man easy and safe, supposes a man wise and honest, redounds to the glory of God, and gives a man a greater opportunity of doing good. By great riches we may relieve the bodily wants of others, but by a good name we may recommend religion to them. 2. To be well beloved, to have an interest in the esteem and affections of all about us; this is better than silver and gold. Christ has neither silver nor gold, but he grew in favour with God and man, Luke ii. 52. This should teach us to look with a holy contempt upon the wealth of this world, not to set our hearts upon that, but with all possible care to think of those things that are lovely and of good report, Phil. iv. 8.
Adam Clarke: Commentary on the Bible - 1831
22:1: A good name - שם shem, a name, put for reputation, credit, fame. Used nearly in the same way that we use it: "He has got a name;" "his name stands high;" for "He is a man of credit and reputation." טבא toba, καλον, hamood, and bonum, are added by the Chaldee, Septuagint, Arabiac, and Vulgate, all signifying good or excellent.
Is rather to be chosen than great riches - Because character will support a man in many circumstances; and there are many rich men that have no name: but the word of the man of character will go farther than all their riches.
Albert Barnes: Notes on the Bible - 1834
22:1: Omit "good." The word is an insertion. To the Hebrew, "name" by itself conveyed the idea of good repute, just as "men without a name" (compare Job 30:8 margin) are those sunk in ignominy. The margin gives a preferable rendering of the second clause of this verse.
Carl Friedrich Keil and Franz Delitzsch
22:1
Prov 21:1
1 A good name has the preference above great riches;
For more than silver and gold is grace.
The proverb is constructed chiastically; the commencing word נבחר (cf. Prov 21:3), and the concluding word טוב, are the parallel predicates; rightly, none of the old translators have been misled to take together חן טוב, after the analogy of שׂכל טוב, Prov 3:14; Prov 13:15. שׁם also does not need טוב for nearer determination; the more modern idiom uses שׁם טוב,
(Note: e.g., Aboth iv. 17: there are three crowns: the crown of the Tra, the crown of the priesthood, and the crown of royalty; but כתר שׁם טוב, the crown of a good name, excels them all.)
the more ancient uses שׁם alone (e.g., Eccles 7:1), in the sense of ὄνομα καλόν (thus here lxx); for being well known (renowned) is equivalent to a name, and the contrary to being nameless (Job 30:8); to make oneself a name, is equivalent to build a monument in honour of oneself; possibly the derivation of the word from שׁמה, to be high, prominent, known, may have contributed to this meaning of the word sensu eximio, for שׁם has the same root word as שׁמים. Luther translates שׁם by Das Gercht [rumour, fame], in the same pregnant sense; even to the present day, renom, recomme, riputazione, and the like, are thus used. The parallel חן signifies grace and favour (being beloved); grace, which brings favour (Prov 11:16); and favour, which is the consequence of a graceful appearance, courtesy, and demeanour (e.g., Esther 2:15).
Prov 22:2
2 The rich and the poor meet together;
The creator of them all is Jahve.
From this, that God made them all, i.e., rich and poor in the totality of their individuals, it follows that the meeting together is His will and His ordinance; they shall in life push one against another, and for what other purpose than that this relationship of mutual intercourse should be a school of virtue: the poor shall not envy the rich (Prov 3:31), and the rich shall not despise the poor, who has the same God and Father as himself (Prov 14:31; Prov 17:5; Prov 31:15); they shall remain conscious of this, that the intermingling of the diversities of station is for this end, that the lowly should serve the exalted, and the exalted should serve the lowly. Prov 29:13 is a variation; there also for both, but particularly for the rich, lies in the proverb a solemn warning.
Geneva 1599
22:1 A [good] name [is] rather to be chosen than great riches, [and] (a) loving favour rather than silver and gold.
(a) Which comes by well doing.
John Gill
22:1 A good name is rather to be chosen than great riches,.... The word "good" is not in the text, but is rightly supplied, as it is by the Targum, Septuagint, and Vulgate Latin versions; for it is not any name that is more eligible than riches; nor is it a need name among any sort of persons; for to have a good name with some turns to a man's reproach rather than to his credit; but a good name among good men, a name in the house of God, which is better than sons and daughters; a new name, the name of the children of God, which no man knoweth but he that receiveth it; this is to be preferred to a multitude of riches: it is not to be procured by them, and is where they are not, or are lost, but this continues; see Eccles 7:1;
and loving favour rather them silver and gold; favour with God and man, especially with God, whose loving kindness is better than life, and all the enjoyments of it: or, as it may be rendered, "grace is better than silver and gold" (p); the grace of God through Christ, the grace of Christ, in whom all fulness of it dwells, the grace of the Spirit of Christ; faith is more precious than gold that perisheth; and if a man would give all the substance of his house for love it would be contemned; the Spirit and his grace are not to be purchased for money.
(p) "gratia melior", Munster, Tigurine version, Junius & Tremellius, Michaelis; so Schultens.
John Wesley
22:1 Favour - A good report among men, especially good men, and that hearty kindness which attends it.
Robert Jamieson, A. R. Fausset and David Brown
22:1 (Pro. 22:1-29)
A good name-- (Job 30:8, Hebrew); "good" is supplied here from Eccles 7:1.
loving favour--kind regard, that is, of the wise and good.
22:222:2: Մեծատուն եւ աղքատ միմեանց պատահիցին. երկոցունց այցելութիւն առնէ Տէր[8208]։ [8208] Ոմանք. Պատահեսցին. կամ՝ պատահեցին. եւ երկո։
2 Հարուստն ու աղքատը հանդիպում են իրար. երկուսին էլ այցելում է Տէրը:
2 Հարուստն ու աղքատը իրարու կը հանդիպին, Ամէնքը ստեղծողը Տէրն է։
Մեծատուն եւ աղքատ միմեանց պատահեցին, [338]երկոցունց այցելութիւն առնէ Տէր:

22:2: Մեծատուն եւ աղքատ միմեանց պատահիցին. երկոցունց այցելութիւն առնէ Տէր[8208]։
[8208] Ոմանք. Պատահեսցին. կամ՝ պատահեցին. եւ երկո։
2 Հարուստն ու աղքատը հանդիպում են իրար. երկուսին էլ այցելում է Տէրը:
2 Հարուստն ու աղքատը իրարու կը հանդիպին, Ամէնքը ստեղծողը Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
22:222:2 Богатый и бедный встречаются друг с другом: того и другого создал Господь.
22:2 πλούσιος πλουσιος rich καὶ και and; even πτωχὸς πτωχος bankrupt; beggarly συνήντησαν συνανταω meet with ἀλλήλοις αλληλων one another ἀμφοτέρους αμφοτερος both δὲ δε though; while ὁ ο the κύριος κυριος lord; master ἐποίησεν ποιεω do; make
22:2 עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich וָ wā וְ and רָ֣שׁ rˈāš רושׁ be poor נִפְגָּ֑שׁוּ nifgˈāšû פגשׁ meet עֹשֵׂ֖ה ʕōśˌē עשׂה make כֻלָּ֣ם ḵullˈām כֹּל whole יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:2. dives et pauper obviaverunt sibi utriusque operator est DominusThe rich and poor have met one another: the Lord is the maker of them both.
2. The rich and the poor meet together: the LORD is the maker of them all.
22:2. The rich and poor have met one another. The Lord is the maker of them both.
22:2. The rich and poor meet together: the LORD [is] the maker of them all.
The rich and poor meet together: the LORD [is] the maker of them all:

22:2 Богатый и бедный встречаются друг с другом: того и другого создал Господь.
22:2
πλούσιος πλουσιος rich
καὶ και and; even
πτωχὸς πτωχος bankrupt; beggarly
συνήντησαν συνανταω meet with
ἀλλήλοις αλληλων one another
ἀμφοτέρους αμφοτερος both
δὲ δε though; while
ο the
κύριος κυριος lord; master
ἐποίησεν ποιεω do; make
22:2
עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich
וָ וְ and
רָ֣שׁ rˈāš רושׁ be poor
נִפְגָּ֑שׁוּ nifgˈāšû פגשׁ meet
עֹשֵׂ֖ה ʕōśˌē עשׂה make
כֻלָּ֣ם ḵullˈām כֹּל whole
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:2. dives et pauper obviaverunt sibi utriusque operator est Dominus
The rich and poor have met one another: the Lord is the maker of them both.
22:2. The rich and poor have met one another. The Lord is the maker of them both.
22:2. The rich and poor meet together: the LORD [is] the maker of them all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 The rich and poor meet together: the LORD is the maker of them all.
Note, 1. Among the children of men divine Providence has so ordered it that some are rich and others poor, and these are intermixed in societies: The Lord is the Maker of both, both the author of their being and the disposer of their lot. The greatest man in the world must acknowledge God to be his Maker, and is under the same obligations to be subject to him that the meanest is; and the poorest has the honour to be the work of God's hands as much as the greatest. Have they not all one Father? Mal. ii. 10; Job xxxi. 15. God makes some rich, that they may be charitable to the poor, and others poor, that they may be serviceable to the rich; and they have need of one another, 1 Cor. xii. 21. He make some poor, to exercise their patience, and contentment, and dependence upon God, and others rich, to exercise their thankfulness and beneficence. Even the poor we have always with us; they shall never cease out of the land, nor the rich neither. 2. Notwithstanding the distance that is in many respects between rich and poor, yet in most things they meet together, especially before the Lord, who is the Maker of them all, and regards not the rich more than the poor, Job xxxiv. 19. Rich and poor meet together at the bar of God's justice, all guilty before God, concluded under sin, and shapen in iniquity, the rich as much as the poor; and they meet at the throne of God's grace; the poor are as welcome there as the rich. There is the same Christ, the same scripture, the same Spirit, the same covenant of promises, for them both. There is the same heaven for poor saints that there is for rich: Lazarus is in the bosom of Abraham. And there is the same hell for rich sinners that there is for poor. All stand upon the same level before God, as they do also in the grave. The small and great are there.
Adam Clarke: Commentary on the Bible - 1831
22:2: The rich and poor meet together - עשיר ashir the opulent, whether in money, land, or property; רש rash, the man that is destitute of these, and lives by his labor, whether a handicraftsman, or one that tills the ground. In the order of God, the rich and the poor live together, and are mutually helpful to each other. Without the poor, the rich could not be supplied with the articles which they consume; for the poor include all the laboring classes of society: and without the rich, the poor could get no vent for the produce of their laborer, nor, in many cases, labor itself. The poor have more time to labor than the mere necessaries of life require; their extra time is employed in providing a multitude of things which are called the superfluities of life, and which the rich especially consume. All the poor man's time is thus employed; and he is paid for his extra labor by the rich. The rich should not despise the poor, without whom he can neither have his comforts, nor maintain his state. The poor should not envy the rich, without whom he could neither get employment, nor the necessaries of life.
The Lord is the Maker of them all - Both the states are in the order of God's providence and both are equally important in his sight. Merely considered as men, God loves the simple artificer or laborer as much as he does the king; though the office of the latter, because of its entering into the plan of his government of the world, is of infinitely greatly consequence than the trade of the poor artificer. Neither should despise the other; neither should envy the other. Both are useful; both important; both absolutely necessary to each other's welfare and support; and both are accountable to God for the manner in which they acquit themselves in those duties of life which God has respectively assigned them. The abject poor - those who are destitute of health and the means of life - God in effect lays at the rich man's door, that by his superfluities they may be supported. How wise is that ordinance which has made the rich and the poor! Pity it were not better understood!
Albert Barnes: Notes on the Bible - 1834
22:2: Compare the margin reference. Another recognition of the oneness of a common humanity, overriding all distinctions of rank.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: rich: Pro 29:13; Sa1 2:7; Psa 49:1, Psa 49:2; Luk 16:19, Luk 16:20; Co1 12:21; Jam 2:2-5
the Lord: Pro 14:31; Job 31:15, Job 34:19
Geneva 1599
22:2 The rich and poor (b) meet together: the LORD [is] the maker of them all.
(b) Live together, and have need the one of the other.
John Gill
22:2 The rich and poor meet together,.... In an hostile way, as some; they rush upon one another; the rich despise the poor, and the poor envy the rich; they cannot speak well one of another, as the Arabic version; or they are dependent on one another, they cannot do without each other; as in the natural body one member cannot say to another, I have no need of thee; so, in the body politic, the rich and the poor cannot say they have no need of one another; the rich stand in need of the poor to till their land, to plough and sow, and do all other servile works for them; and the poor have need of the rich to employ them; have need of their money as their wages for their work, to support themselves and families with: or they sometimes change conditions, and so meet; the poor grow rich, and the rich become poor; the one goes uphill and the other downhill, and so meet in their passage. They meet together in all places of the earth; go where you will, there are rich and poor. The godly rich and poor meet together in one place to worship God; they meet together in a Gospel church state, enjoying the same privileges and ordinances; and will all meet the Lord, and all meet together at his judgment seat; and they will meet in heaven, and be together to all eternity, where the distinction will cease: and the wicked rich and poor meet together to commit sin; and they meet together in the grave (q), where there is no difference; and they will meet at the bar of God at the last day, and in hell, where they will be together for evermore;
the Lord is the Maker of them all: not only as men, but as rich men and poor men; God gives riches to whom he pleases, and poverty to whom he pleases; riches and poverty are according to the order of divine Providence; and he can and does change scenes at his pleasure; wherefore the rich should consider themselves as dependent on him, and not despise and crush the poor; and the poor should be content with their state, as being allotted to them by the Lord, who can alter it when he thinks fit.
(q) "Victor cum victis pariter miscebitur umbris--Lydus Delichio, non ditat Croesus ab Iro", Propert. l. 3. Eleg. 5. v. 15, 17.
John Wesley
22:2 Meet - They live together, and need one another. The maker - Not only as they are men, but as they are poor or rich, which difference comes from God's providence. They have one common creator, and Lord, and judge, and the one cannot despise nor grudge at the other without reflecting upon God.
Robert Jamieson, A. R. Fausset and David Brown
22:2 Before God all are on the same footing (Prov 14:31; Prov 17:5).
22:322:3: Խորագիտի տեսեալ զչարագործն պատժեալ՝ հաստատութեամբ խրատէ զանձն. եւ անմտաց անցեալ առ նոքօք վնասեցան։
3 Չարագործին պատժուած տեսնելով՝ խորագէտն աւելի հաստատութեամբ է խրատում իրեն, բայց անմիտները զանց առնելով այն՝ աւելի են վնասւում:
3 Խորագէտը չարիքը կը տեսնէ ու կը զգուշանայ, Բայց միամիտները առաջ կ’անցնին ու կը վնասուին։
Խորագիտի տեսեալ զչարագործն պատժեալ` հաստատութեամբ խրատէ զանձն, եւ անմտաց անցեալ առ նոքօք վնասեցան:

22:3: Խորագիտի տեսեալ զչարագործն պատժեալ՝ հաստատութեամբ խրատէ զանձն. եւ անմտաց անցեալ առ նոքօք վնասեցան։
3 Չարագործին պատժուած տեսնելով՝ խորագէտն աւելի հաստատութեամբ է խրատում իրեն, բայց անմիտները զանց առնելով այն՝ աւելի են վնասւում:
3 Խորագէտը չարիքը կը տեսնէ ու կը զգուշանայ, Բայց միամիտները առաջ կ’անցնին ու կը վնասուին։
zohrab-1805▾ eastern-1994▾ western am▾
22:322:3 Благоразумный видит беду, и укрывается; а неопытные идут вперед, и наказываются.
22:3 πανοῦργος πανουργος crafty ἰδὼν οραω view; see πονηρὸν πονηρος harmful; malignant τιμωρούμενον τιμωρεω castigate; punished κραταιῶς κραταιως he; him παιδεύεται παιδευω discipline οἱ ο the δὲ δε though; while ἄφρονες αφρων senseless παρελθόντες παρερχομαι pass; transgress ἐζημιώθησαν ζημιοω lose; incur loss
22:3 עָר֤וּם׀ ʕārˈûm עָרוּם shrewd רָאָ֣ה rāʔˈā ראה see רָעָ֣ה rāʕˈā רָעָה evil וְו *wᵊ וְ and נִסְתָּ֑ריסתר *nistˈār סתר hide וּ֝ ˈû וְ and פְתָיִ֗ים fᵊṯāyˈîm פֶּתִי young man עָבְר֥וּ ʕāvᵊrˌû עבר pass וְֽ wᵊˈ וְ and נֶעֱנָֽשׁוּ׃ neʕᵉnˈāšû ענשׁ fine
22:3. callidus vidit malum et abscondit se innocens pertransiit et adflictus est damnoThe prudent man saw the evil, and hid himself: the simple passed on, and suffered loss.
3. A prudent man seeth the evil, and hideth himself: but the simple pass on, and suffer for it.
22:3. The clever saw evil and hid himself. The innocent continued on and was afflicted with damage.
22:3. A prudent [man] foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
A prudent [man] foreseeth the evil, and hideth himself: but the simple pass on, and are punished:

22:3 Благоразумный видит беду, и укрывается; а неопытные идут вперед, и наказываются.
22:3
πανοῦργος πανουργος crafty
ἰδὼν οραω view; see
πονηρὸν πονηρος harmful; malignant
τιμωρούμενον τιμωρεω castigate; punished
κραταιῶς κραταιως he; him
παιδεύεται παιδευω discipline
οἱ ο the
δὲ δε though; while
ἄφρονες αφρων senseless
παρελθόντες παρερχομαι pass; transgress
ἐζημιώθησαν ζημιοω lose; incur loss
22:3
עָר֤וּם׀ ʕārˈûm עָרוּם shrewd
רָאָ֣ה rāʔˈā ראה see
רָעָ֣ה rāʕˈā רָעָה evil
וְו
*wᵊ וְ and
נִסְתָּ֑ריסתר
*nistˈār סתר hide
וּ֝ ˈû וְ and
פְתָיִ֗ים fᵊṯāyˈîm פֶּתִי young man
עָבְר֥וּ ʕāvᵊrˌû עבר pass
וְֽ wᵊˈ וְ and
נֶעֱנָֽשׁוּ׃ neʕᵉnˈāšû ענשׁ fine
22:3. callidus vidit malum et abscondit se innocens pertransiit et adflictus est damno
The prudent man saw the evil, and hid himself: the simple passed on, and suffered loss.
22:3. The clever saw evil and hid himself. The innocent continued on and was afflicted with damage.
22:3. A prudent [man] foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
See here, 1. The benefit of wisdom and consideration: A prudent man, by the help of his prudence, will foresee an evil, before it comes, and hide himself; he will be aware when he is entering into a temptation and will put on his armour and stand on his guard. When the clouds are gathering for a storm he takes the warning, and flies to the name of the Lord as his strong tower. Noah foresaw the deluge, Joseph the years of famine, and provided accordingly. 2. The mischief of rashness and inconsideration. The simple, who believe every word that flatters them, will believe none that warns them, and so they pass on and are punished. They venture upon sin, though they are told what will be in the end thereof; they throw themselves into trouble, notwithstanding the fair warning given them, and they repent their presumption when it is too late. See an instance of both these, Exod. ix. 20, 21. Nothing is so fatal to precious souls as this, they will not take warning.
Adam Clarke: Commentary on the Bible - 1831
22:3: A prudent man foreseeth the evil - God in mercy has denied man the knowledge of futurity; but in its place he has given him hope and prudence. By hope he is continually expecting and anticipating good; by prudence he derives and employs means to secure it. His experience shows him that there are many natural evils in a current state, the course of which he can neither stem nor divert: prudence shows him beforehand the means he may use to step out of their way, and hide himself. The simple - the inexperienced, headstrong, giddy, and foolish - rush on in the career of hope, without prudence to regulate, chastise, and guide it; thus they commit many faults, make many miscarriages, and suffer often in consequence; and the commission of crimes leads to punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: prudent: Pro 14:16, Pro 27:12; Exo 9:20, Exo 9:21; Isa 26:20, Isa 26:21; Mat 24:15-18; Th1 5:2-6; Heb 6:18, Heb 11:7
the simple: Pro 7:7, Pro 7:22, Pro 7:23, Pro 9:16-18, Pro 29:1
Carl Friedrich Keil and Franz Delitzsch
22:3
The group of proverbs beginning here terminates at Prov 22:7, where, like the preceding, it closes with a proverb of the rich and the poor.
3 The prudent seeth the evil, and hideth himself;
But the simple go forward, and suffer injury.
This proverb repeats itself with insignificant variations, Prov 27:12. The Kerı̂ ונסתּר makes it more conformable to the words there used. The Chethı̂b is not to be read ויסתּר, for this Kal is inusit., but ויסּתר, or much rather ויּסּתר, since it is intended to be said what immediate consequence on the part of a prudent man arises from his perceiving an evil standing before him; he sees, e.g., the approaching overthrow of a decaying house, or in a sudden storm the fearful flood, and betimes betakes himself to a place of safety; the simple, on the contrary, go blindly forward into the threatening danger, and must bear the punishment of their carelessness. The fut. consec. 3a denotes the hiding of oneself as that which immediately follows from the being observant; the two perf. 3b, on the other hand, with or without ו, denote the going forward and meeting with punishment as occurring contemporaneously (cf. Ps 48:6, and regarding these diverse forms of construction, at Hab 3:10). "The interchange of the sing. and plur. gives us to understand that several or many simple ones are found for one prudent man" (Hitzig). The Niph. of ענשׁ signifies properly to be punished by pecuniary fine (Ex 21:22) (cf. the post-bibl. קנס, קנס, to threaten punishment, which appears to have arisen from censere, to estimate, to lay on taxes); here it has the general meaning of being punished, viz., of the self-punishment of want of foresight.
Geneva 1599
22:3 A prudent [man] (c) foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
(c) That is, the punishment, which is prepared for the wicked and flees to God for help.
John Gill
22:3 A prudent man foreseeth the evil, and hideth himself,.... A wise man, whose eyes are in his head, who looks about him and before him, and is cautious and careful of his conduct and behaviour; he foresees the evil of sin he is liable to be drawn into by such and such company, snares, and temptations; and therefore he keeps from them, and abstains from all appearance of evil, or what would lead him to it; and he foresees the evil of punishment, or the judgments of God that are coming on for sin; and he betakes himself to the Lord, to those hiding places and chambers of retreat and protection he has provided for his people, till the indignation be overpast; see Is 26:20;
but the simple pass on, and are punished: foolish persons, devoid of the grace of God and the fear of him, go on careless and unconcerned in their sinful course of life, transgressing the law of God; they proceed from evil to evil, from lesser to greater sins; they go on in the broad road to destruction, and are punished with temporal judgments here, and with everlasting destruction hereafter.
John Wesley
22:3 The evil - The judgment of God threatened, and approaching. Hideth - Retires to his strong tower, by prayer and repentance, puts himself under the protection of the almighty. Pass on - Carefully and securely.
Robert Jamieson, A. R. Fausset and David Brown
22:3 are punished--that is, for their temerity; for the evil is not necessarily punitive, as the prudent might otherwise be its objects.
22:422:4: Սկիզբն իմաստութեան երկեւղ Տեառն. եւ մեծութիւն եւ փա՛ռք եւ կեանք։
4 Տիրոջ երկիւղն իմաստութեան սկիզբն է. դա է ե՛ւ հարստութիւնը, ե՛ւ փառքը, ե՛ւ կեանքը:
4 Խոնարհութիւնը եւ Տէրոջը երկիւղին վախճանը Հարստութիւն, փառք ու կեանք են։
Սկիզբն իմաստութեան երկեւղ Տեառն, եւ`` մեծութիւն եւ փառք եւ կեանք:

22:4: Սկիզբն իմաստութեան երկեւղ Տեառն. եւ մեծութիւն եւ փա՛ռք եւ կեանք։
4 Տիրոջ երկիւղն իմաստութեան սկիզբն է. դա է ե՛ւ հարստութիւնը, ե՛ւ փառքը, ե՛ւ կեանքը:
4 Խոնարհութիւնը եւ Տէրոջը երկիւղին վախճանը Հարստութիւն, փառք ու կեանք են։
zohrab-1805▾ eastern-1994▾ western am▾
22:422:4 За смирением следует страх Господень, богатство и слава и жизнь.
22:4 γενεὰ γενεα generation σοφίας σοφια wisdom φόβος φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even πλοῦτος πλουτος wealth; richness καὶ και and; even δόξα δοξα glory καὶ και and; even ζωή ζωη life; vitality
22:4 עֵ֣קֶב ʕˈēqev עֵקֶב end עֲ֭נָוָה ˈʕᵃnāwā עֲנָוָה humility יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עֹ֖שֶׁר ʕˌōšer עֹשֶׁר riches וְ wᵊ וְ and כָבֹ֣וד ḵāvˈôḏ כָּבֹוד weight וְ wᵊ וְ and חַיִּֽים׃ ḥayyˈîm חַיִּים life
22:4. finis modestiae timor Domini divitiae et gloria et vitaThe fruit of humility is the fear of the Lord, riches and glory and life.
4. The reward of humility the fear of the LORD riches, and honour, and life.
22:4. The end of moderation is the fear of the Lord, riches and glory and life.
22:4. By humility [and] the fear of the LORD [are] riches, and honour, and life.
By humility [and] the fear of the LORD [are] riches, and honour, and life:

22:4 За смирением следует страх Господень, богатство и слава и жизнь.
22:4
γενεὰ γενεα generation
σοφίας σοφια wisdom
φόβος φοβος fear; awe
κυρίου κυριος lord; master
καὶ και and; even
πλοῦτος πλουτος wealth; richness
καὶ και and; even
δόξα δοξα glory
καὶ και and; even
ζωή ζωη life; vitality
22:4
עֵ֣קֶב ʕˈēqev עֵקֶב end
עֲ֭נָוָה ˈʕᵃnāwā עֲנָוָה humility
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עֹ֖שֶׁר ʕˌōšer עֹשֶׁר riches
וְ wᵊ וְ and
כָבֹ֣וד ḵāvˈôḏ כָּבֹוד weight
וְ wᵊ וְ and
חַיִּֽים׃ ḥayyˈîm חַיִּים life
22:4. finis modestiae timor Domini divitiae et gloria et vita
The fruit of humility is the fear of the Lord, riches and glory and life.
22:4. The end of moderation is the fear of the Lord, riches and glory and life.
22:4. By humility [and] the fear of the LORD [are] riches, and honour, and life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 By humility and the fear of the LORD are riches, and honour, and life.
See here, 1. Wherein religion does very much consist--in humility and the fear of the Lord; that is, walking humbly with God. We must so reverence God's majesty and authority as to submit with all humility to the commands of his word and the disposals of his providence. We must have such low thoughts of ourselves as to behave humbly towards God and man. Where the fear of God is there will be humility. 2. What is to be gotten by it--riches, and honour, and comfort, and long life, in this world, as far as God sees good, at least spiritual riches and honour in the favour of God, and the promises and privileges of the covenant of grace, and eternal life at last.
Albert Barnes: Notes on the Bible - 1834
22:4: Better, (compare the margin) The reward of humility (is) the fear of the Lord, "riches, and honor, and life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: By: etc. Heb. The reward of humility, etc. Pro 3:16, Pro 21:21; Psa 34:9, Psa 34:10, Psa 112:1-3; Isa 33:6, Isa 57:15; Mat 6:33; Ti1 4:8; Jam 4:6, Jam 4:10
Carl Friedrich Keil and Franz Delitzsch
22:4
4 The reward of humility is the fear of Jahve,
Is riches, and honour, and life.
As ענוה־צדק, Ps 45:5, is understood of the two virtues, meekness and righteousness, so here the three Gttingen divines (Ewald, Bertheau, and Elster), as also Dunasch, see in 'ענוה יראת ה an asyndeton; the poet would then have omitted vav, because instead of the copulative connection he preferred the appositional (Schultens: praemium mansuetudinis quae est reverentia Jehovae) or the permutative (the reward of humility; more accurately expressed: the fear of God). It is in favour of this interpretation that the verse following (Prov 22:5) also shows an asyndeton. Luther otherwise: where one abides in the fear of the Lord; and Oetinger: the reward of humility, endurance, calmness in the fear of the Lord, is...; Fleischer also interprets 'יראת ה as Prov 21:4, חטאת (lucerna impiroum vitiosa), as the accus. of the nearer definition. But then is the nearest-lying construction: the reward of humility is the fear of God, as all old interpreters understand 4a (e.g., Symmachus, ὕστερον πραΰ́τητος φόβος κυρίου), a thought so incomprehensible, that one must adopt one or other of these expedients? On the one side, we may indeed say that the fear of God brings humility with it; but, on the other hand, it is just as conformable to experience that the fear of God is a consequence of humility; for actually to subordinate oneself to God, and to give honour to Him alone, one must have broken his self-will, and come to the knowledge of himself in his dependence, nothingness, and sin; and one consequence by which humility is rewarded, may be called the fear of God, because it is the root of all wisdom, or as is here said (cf. Prov 3:16; Prov 8:18), because riches, and honour, and life are in its train. Thus 4a is a concluded sentence, which in 4b is so continued, that from 4a the predicate is to be continued: the reward of humility is the fear of God; it is at the same time riches... Hitzig conjectures 'ראוּת ה, the beholding Jahve; but the visio Dei (beatifica) is not a dogmatic idea thus expressed in the O.T. עקב denotes what follows a thing, from עקב, to tread on the heels (Fleischer); for עקב (Arab. 'aḳib) is the heels, as the incurvation of the foot; and עקב, the consequence (cf. Arab. 'aḳb, 'ukb, posteritas), is mediated through the v. denom. עקב, to tread on the heels, to follow on the heels (cf. denominatives, such as Arab. batn, zahr, 'ân, עין, to strike the body, the back, the eye).
John Gill
22:4 By humility and the fear of the Lord,.... Some render it, "the reward of humility, which is the fear of the Lord" (r); so the Targum; an humble man is blessed with it. Jarchi's note is,
"because of humility, the fear of the Lord comes;''
humility leads on to the fear of the Lord; he that behaves humbly towards man comes at length to fear the Lord, and be truly religious: though these are rather to be considered as the graces of the Spirit of God, which go together where there is one, there is the other; he that is humbled under a sense of sin, and his own unworthiness, fears the Lord; and he that fears the Lord, and his goodness, will walk humbly before him; they both flow from the grace of God, are very ornamental, and attended with the following happy consequences;
are riches, and honour, and life; spiritual riches, the riches of grace and glory; honour with God and men now, and everlasting life in the world to come.
(r) "praemium mansuetudinis, quae est reverentia Jehovae", Schultens; "merces humilitatis timor Domini", Baynus; "praemium humilitatis est timor Domini": Tigurine version; so Vatablus, Mercerus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
22:4 humility and the fear of the Lord--are in apposition; one produces the other. On the results, compare Prov 3:16; Prov 8:18.
22:522:5: Տատասկ եւ որոգայթ՝ ՚ի ճանապարհս թիւրաց, իսկ որ զգո՛յշ կայ անձին իւրում՝ մերժեսցի ՚ի նոցանէ[8209]։ [8209] Ոմանք. Տատասկք եւ որոգայթք ՚ի ճանապարհս թեւրս. եւ որ պահէ զանձն իւր հեռի լիցի ՚ի նոցանէ։
5 Թիւրամիտ մարդկանց ճանապարհներին տատասկ կայ եւ որոգայթ, բայց ով զգուշանում է իր հոգու համար, հեռանում է նրանցից:
5 Ծուռ մարդուն ճամբուն մէջ փուշեր ու որոգայթներ կան, Ուստի իր հոգին պահողը՝ անոնցմէ հեռու պիտի կենայ։
Տատասկ եւ որոգայթ ի ճանապարհս թիւրաց, իսկ որ զգոյշ կայ անձին իւրում` մերժեսցի ի նոցանէ:

22:5: Տատասկ եւ որոգայթ՝ ՚ի ճանապարհս թիւրաց, իսկ որ զգո՛յշ կայ անձին իւրում՝ մերժեսցի ՚ի նոցանէ[8209]։
[8209] Ոմանք. Տատասկք եւ որոգայթք ՚ի ճանապարհս թեւրս. եւ որ պահէ զանձն իւր հեռի լիցի ՚ի նոցանէ։
5 Թիւրամիտ մարդկանց ճանապարհներին տատասկ կայ եւ որոգայթ, բայց ով զգուշանում է իր հոգու համար, հեռանում է նրանցից:
5 Ծուռ մարդուն ճամբուն մէջ փուշեր ու որոգայթներ կան, Ուստի իր հոգին պահողը՝ անոնցմէ հեռու պիտի կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:522:5 Терны и сети на пути коварного; кто бережет душу свою, удались от них.
22:5 τρίβολοι τριβολος thistle καὶ και and; even παγίδες παγις trap ἐν εν in ὁδοῖς οδος way; journey σκολιαῖς σκολιος warped; crooked ὁ ο the δὲ δε though; while φυλάσσων φυλασσω guard; keep τὴν ο the ἑαυτοῦ εαυτου of himself; his own ψυχὴν ψυχη soul ἀφέξεται απεχω hold off; have in full αὐτῶν αυτος he; him
22:5 צִנִּ֣ים ṣinnˈîm צֵן [uncertain] פַּ֭חִים ˈpaḥîm פַּח bird-trap בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way עִקֵּ֑שׁ ʕiqqˈēš עִקֵּשׁ crooked שֹׁומֵ֥ר šômˌēr שׁמר keep נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul יִרְחַ֥ק yirḥˌaq רחק be far מֵהֶֽם׃ mēhˈem מִן from
22:5. arma et gladii in via perversi custos animae suae longe recedit ab eisArms and swords are in the way of the perverse: but he that keepeth his own soul, departeth far from them.
5. Thorns snares are in the way of the froward: he that keepeth his soul shall be far from them.
22:5. Weapons and swords are on the way of the perverse. But he who guards his own soul withdraws far from them.
22:5. Thorns [and] snares [are] in the way of the froward: he that doth keep his soul shall be far from them.
Thorns [and] snares [are] in the way of the froward: he that doth keep his soul shall be far from them:

22:5 Терны и сети на пути коварного; кто бережет душу свою, удались от них.
22:5
τρίβολοι τριβολος thistle
καὶ και and; even
παγίδες παγις trap
ἐν εν in
ὁδοῖς οδος way; journey
σκολιαῖς σκολιος warped; crooked
ο the
δὲ δε though; while
φυλάσσων φυλασσω guard; keep
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
ψυχὴν ψυχη soul
ἀφέξεται απεχω hold off; have in full
αὐτῶν αυτος he; him
22:5
צִנִּ֣ים ṣinnˈîm צֵן [uncertain]
פַּ֭חִים ˈpaḥîm פַּח bird-trap
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
עִקֵּ֑שׁ ʕiqqˈēš עִקֵּשׁ crooked
שֹׁומֵ֥ר šômˌēr שׁמר keep
נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul
יִרְחַ֥ק yirḥˌaq רחק be far
מֵהֶֽם׃ mēhˈem מִן from
22:5. arma et gladii in via perversi custos animae suae longe recedit ab eis
Arms and swords are in the way of the perverse: but he that keepeth his own soul, departeth far from them.
22:5. Weapons and swords are on the way of the perverse. But he who guards his own soul withdraws far from them.
22:5. Thorns [and] snares [are] in the way of the froward: he that doth keep his soul shall be far from them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
Note 1. The way of sin is vexatious and dangerous: In the way of the froward, that crooked way, which is contrary to the will and word of God, thorns and snares are found, thorns of grief for past sins and snares entangling them in further sin. He that makes no conscience of what he says and does will find himself hampered by that imaginary liberty, and tormented by his pleasures. Froward people, who are soon angry, expose themselves to trouble at every step. Every thing will fret and vex him that will fret and vex at every thing. 2. The way of duty is safe and easy: He that keeps his soul, that watches carefully over his own heart and ways, is far from those thorns and snares, for his way is both plain and pleasant.
Adam Clarke: Commentary on the Bible - 1831
22:5: Thorns and snares - Various difficulties, trials, and sufferings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: Thorns: Pro 13:15, Pro 15:19; Jos 23:13; Job 18:8; Psa 11:6, Psa 18:26, Psa 18:27
he: Pro 13:3, Pro 16:17, Pro 19:16; Psa 91:1; Jo1 5:18; Jde 1:20, Jde 1:21
Carl Friedrich Keil and Franz Delitzsch
22:5
5 Thorns, snares, are on the way of the crooked;
He that guardeth his soul, let him keep far from them.
Rightly the Venet. ἄκανθαι παγίδες ἐν ὁδῷ στρεβλοῦ. The meaning of צנּים (plur. of צן, or צנּה, the same as צנינים) and פּחים (from פּח, Arab. faḥ), stands fast, though it be not etymologically verified; the placing together of these two words (the lxx obliterating the asyndeton: τρίβολος καὶ παγίδες) follows the scheme שׁמשׁ ירח, Hab 3:11. The עקּשׁ־לב (perverse of heart, crooked, Prov 17:20; Prov 11:20) drives his crooked winding way, corresponding to his habit of mind, which is the contrast and the perversion of that which is just, a way in which there are thorns which entangle and wound those who enter thereon, snares which unexpectedly bring them down and hold them fast as prisoners; the hedge of thorns, Prov 15:19, was a figure of the hindrances in the way of the wicked themselves. The thorn and snares here are a figure of the hindrances and dangers which go forth from the deceitful and the false in the way of others, of those who keep their souls, i.e., who outwardly and morally take heed to their life (Prov 16:17; Prov 13:3, pred. here subj.), who will keep, or are disposed to keep, themselves from these thorns, these snares into which the deceitful and perverse-hearted seek to entice them.
John Gill
22:5 Thorns and snares are in the way of the froward,.... Who walks contrary to the will and law of God; such a man meets with troubles, which are as thorns, grieving and distressing to him; and is taken in snares, and brought into difficulties, out of which he is not easily extricated; the thorns of affliction, and the snares of Satan: by the one his way is hedged up, and in the other his feet are taken;
he that doth keep his soul shall be far from them; he that is concerned for the good of his soul, is careful for the welfare of that, and takes heed to his ways where and how he walks, will be far both from the way of the froward, and from the thorns and snares which are in his way.
Robert Jamieson, A. R. Fausset and David Brown
22:5 he that . . . them--Those who properly watch over their own souls are thus preserved from the dangers which attend the way of perverse men (Prov 16:17).
22:622:6: Նորոգումն երիտասարդի ըստ ճանապարհա՛ց իւրոց. նա՝ եւ յորժամ ծերասցի՝ ո՛չ մերժեսցի ՚ի նոցանէ[8210]։ [8210] Ոմանք. Նորոգութիւն երիտա՛՛։
6 Երիտասարդը դաստիարակւում է ըստ իր ընտրած ճանապարհի եւ ծերութեան ժամանակ էլ չի հեռանում դրանից:
6 Կրթէ՛ մանուկը իր ճամբան սկսած ատենը*,Որպէս զի իր ծերութեան ատենն ալ անկէ չխոտորի։
[339]Նորոգումն երիտասարդի ըստ ճանապարհաց իւրոց``. նա` եւ յորժամ ծերասցի` ոչ [340]մերժեսցի ի նոցանէ:

22:6: Նորոգումն երիտասարդի ըստ ճանապարհա՛ց իւրոց. նա՝ եւ յորժամ ծերասցի՝ ո՛չ մերժեսցի ՚ի նոցանէ[8210]։
[8210] Ոմանք. Նորոգութիւն երիտա՛՛։
6 Երիտասարդը դաստիարակւում է ըստ իր ընտրած ճանապարհի եւ ծերութեան ժամանակ էլ չի հեռանում դրանից:
6 Կրթէ՛ մանուկը իր ճամբան սկսած ատենը*,Որպէս զի իր ծերութեան ատենն ալ անկէ չխոտորի։
zohrab-1805▾ eastern-1994▾ western am▾
22:622:6 Наставь юношу при начале пути его: он не уклонится от него, когда и состарится.
22:7 πλούσιοι πλουσιος rich πτωχῶν πτωχος bankrupt; beggarly ἄρξουσιν αρχω rule; begin καὶ και and; even οἰκέται οικετης domestic ἰδίοις ιδιος his own; private δεσπόταις δεσποτης master δανιοῦσιν δανειζω lend; borrow
22:6 חֲנֹ֣ךְ ḥᵃnˈōḵ חנך dedicate לַ֭ ˈla לְ to † הַ the נַּעַר nnaʕˌar נַעַר boy עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth דַרְכֹּ֑ו ḏarkˈô דֶּרֶךְ way גַּ֥ם gˌam גַּם even כִּֽי־ kˈî- כִּי that יַ֝זְקִ֗ין ˈyazqˈîn זקן be old לֹֽא־ lˈō- לֹא not יָס֥וּר yāsˌûr סור turn aside מִמֶּֽנָּה׃ mimmˈennā מִן from
22:6. proverbium est adulescens iuxta viam suam etiam cum senuerit non recedet ab eaIt is a proverb: A young man according to his way, even when he is old, he will not depart from it.
6. Train up a child in the way he should go, and even when he is old he will not depart from it.
22:6. The proverb is: A youth is close to his way; even when he is old, he will not withdraw from it.
22:6. Train up a child in the way he should go: and when he is old, he will not depart from it.
Train up a child in the way he should go: and when he is old, he will not depart from it:

22:6 Наставь юношу при начале пути его: он не уклонится от него, когда и состарится.
22:7
πλούσιοι πλουσιος rich
πτωχῶν πτωχος bankrupt; beggarly
ἄρξουσιν αρχω rule; begin
καὶ και and; even
οἰκέται οικετης domestic
ἰδίοις ιδιος his own; private
δεσπόταις δεσποτης master
δανιοῦσιν δανειζω lend; borrow
22:6
חֲנֹ֣ךְ ḥᵃnˈōḵ חנך dedicate
לַ֭ ˈla לְ to
הַ the
נַּעַר nnaʕˌar נַעַר boy
עַל־ ʕal- עַל upon
פִּ֣י pˈî פֶּה mouth
דַרְכֹּ֑ו ḏarkˈô דֶּרֶךְ way
גַּ֥ם gˌam גַּם even
כִּֽי־ kˈî- כִּי that
יַ֝זְקִ֗ין ˈyazqˈîn זקן be old
לֹֽא־ lˈō- לֹא not
יָס֥וּר yāsˌûr סור turn aside
מִמֶּֽנָּה׃ mimmˈennā מִן from
22:6. proverbium est adulescens iuxta viam suam etiam cum senuerit non recedet ab ea
It is a proverb: A young man according to his way, even when he is old, he will not depart from it.
22:6. The proverb is: A youth is close to his way; even when he is old, he will not withdraw from it.
22:6. Train up a child in the way he should go: and when he is old, he will not depart from it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Train up a child in the way he should go: and when he is old, he will not depart from it.
Here is, 1. A great duty enjoined, particularly to those that are the parents and instructors of children, in order to the propagating of wisdom, that it may not die with them: Train up children in that age of vanity, to keep them from the sins and snares of it, in that learning age, to prepare them for what they are designed for. Catechise them; initiate them; keep them under discipline. Train them as soldiers, who are taught to handle their arms, keep rank, and observe the word of command. Train them up, not in the way they would go (the bias of their corrupt hearts would draw them aside), but in the way they should go, the way in which, if you love them, you would have them go. Train up a child according as he is capable (as some take it), with a gentle hand, as nurses feed children, little and often, Deut. vi. 7. 2. A good reason for it, taken from the great advantage of this care and pains with children: When they grow up, when they grow old, it is to be hoped, they will not depart from it. Good impressions made upon them then will abide upon them all their days. Ordinarily the vessel retains the savour with which it was first seasoned. Many indeed have departed from the good way in which they were trained up; Solomon himself did so. But early training may be a means of their recovering themselves, as it is supposed Solomon did. At least the parents will have the comfort of having done their duty and used the means.
Adam Clarke: Commentary on the Bible - 1831
22:6: Train up a child in the way he should go - The Hebrew of this clause is curious: חנך לנער על פי דרכו chanoch lannaar al pi darco, "Initiate the child at the opening (the mouth) of his path." When he comes to the opening of the way of life, being able to walk alone, and to choose; stop at this entrance, and begin a series of instructions, how he is to conduct himself in every step he takes. Show him the duties, the dangers, and the blessings of the path; give him directions how to perform the duties, how to escape the dangers, and how to secure the blessings, which all lie before him. Fix these on his mind by daily inculcation, till their impression is become indelible; then lead him to practice by slow and almost imperceptible degrees, till each indelible impression becomes a strongly radicated habit. Beg incessantly the blessing of God on all this teaching and discipline; and then you have obeyed the injunction of the wisest of men. Nor is there any likelihood that such impressions shall ever be effaced, or that such habits shall ever be destroyed.
חנך chanac, which we translate train up or initiate, signifies also dedicate; and is often used for the consecrating any thing, house, or person, to the service of God. Dedicate, therefore, in the first instance, your child to God; and nurse, teach, and discipline him as God's child, whom he has intrusted to your care. These things observed, and illustrated by your own conduct, the child (you have God's word for it) will never depart from the path of life. Coverdale translates the passage thus: "Yf thou teachest a childe what waye he shoulde go, he shall not leave it when he is olde." Coverdale's Bible, for generally giving the true sense of a passage, and in elegant language for the time, has no equal in any of the translations which have followed since. Horace's maxim is nearly like that of Solomon: -
Fingit equum tenera docilem cervice magister
Ire viam, quam monstrat eques; venaticus, ex quo
Tempore cervinam pellem latravit in aula,
Militat in sylvis catulus. Nunc adbibe puro
Pectore verba, puer; nunc te melioribus ofter.
Quo semel est imbuta recens, servabit odorem
Testa diu.
Hor. Ep. lib. i., ep. 2, ver. 64.
"The docile colt is form'd with gentle skill
To move obedient to his rider's will.
In the loud hall the hound is taught to bay
The buckskin trail'd, then challenges his prey
Through the wild woods. Thus, in your hour of youth
From pure instruction quaff the words of truth:
The odours of the wine that first shall stain
The virgin vessel, it shall long retain."
Francis.
Albert Barnes: Notes on the Bible - 1834
22:6: Train - Initiate, and so, educate.
The way he should go - Or, according to the tenor of his way, i. e., the path especially belonging to, especially fitted for, the individual's character. The proverb enjoins the closest possible study of each child's temperament and the adaptation of "his way of life" to that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: Train up: or, Catechize
a child: Gen 18:19; Deu 4:9, Deu 6:7; Psa 78:3-6; Eph 6:4; Ti2 3:15
the way: Heb. his way
when: Sa1 1:28, Sa1 2:26, Sa1 12:2, Sa1 12:3
Carl Friedrich Keil and Franz Delitzsch
22:6
6 Give to the child instruction conformably to His way;
So he will not, when he becomes old, depart from it.
The first instruction is meant which, communicated to the child, should be על־פּי, after the measure (Gen 43:7 = post-bibl. לפי and כּפי) of his way, i.e., not: of his calling, which he must by and by enter upon (Bertheau, Zckler), which דּרכּו of itself cannot mean; also not: of the way which he must keep in during life (Kidduschin 30a); nor: of his individual nature (Elster); but: of the nature of the child as such, for דּרך נער is the child's way, as e.g., derek col-haarets, Gen 19:31, the general custom of the land; derek Mitsrâyim, Is 10:24, the way (the manner of acting) of the Egyptians. The instruction of youth, the education of youth, ought to be conformed to the nature of youth; the matter of instruction, the manner of instruction, ought to regulate itself according to the stage of life, and its peculiarities; the method ought to be arranged according to the degree of development which the mental and bodily life of the youth has arrived at. The verb חנך is a denominative like עקב, Prov 22:4; it signifies to affect the taste, חך (= חנך), in the Arab. to put date syrup into the mouth of the suckling; so that we may compare with it the saying of Horace, Ep. i. 2, 69: Quo semel est imbuta recens servabit odorem Testa diu. In the post-bibl. Heb. חנּוּך denotes that which in the language of the Church is called catechizatio; חנוך (לנער) ספר is the usual title of the catechisms. It is the fundamental and first requisite of all educational instruction which the proverb formulates, a suitable motto for the lesson-books of pedagogues and catechists. ממּנּה [from it] refers to that training of youth, in conformity with his nature, which becomes a second nature, that which is imprinted, inbred, becomes accustomed. Prov 22:6 is wanting in the lxx; where it exists in MSS of the lxx, it is supplied from Theodotion; the Complut. translates independently from the Heb. text.
Geneva 1599
22:6 Train up a child (d) in the way he should go: and when he is old, he will not depart from it.
(d) Bring him up virtuously and he will continue so.
John Gill
22:6 Train up a child in the way he should go,.... As Abraham trained up his children, and those born in his house, in the way of the Lord, in the paths of justice and judgment; which are the ways in which they should go, and which will be to their profit and advantage; see Gen 14:14; and which is the duty of parents and masters in all ages, and under the present Gospel dispensation, even to bring such who are under their care in the nurture and admonition of the Lord, Eph 6:4; by praying with them and for them, by bringing them under the means of grace, the ministry of the word, by instructing them in the principles of religion, teaching them their duty to God and man, and setting them good examples of a holy life and conversation; and this is to be done according to their capacity, and as they are able to understand and receive the instructions given them: "according to the mouth of his way" (s), as it may be literally rendered; as soon as he is able to speak or go, even from his infancy; or as children are fed by little bits, or a little at a time, as their mouths can receive it;
and when he is old he will not depart from it; not easily, nor ordinarily; there are exceptions to this observation; but generally, where there is a good education, the impressions of it do not easily wear off, nor do men ordinarily forsake a good way they have been brought up in (t); and, however, when, being come to years of maturity and understanding, their hearts are seasoned with the grace of God, they are then enabled to put that in practice which before they had only in theory, and so continue in the paths of truth and holiness.
(s) "super os viae suae", Montanus; "ad os viae ejus", Schultens. (t) "Quo semel est imbuta recens servabit odorem testa diu", Horat. l. 1. Ep. 2. v. 69.
John Wesley
22:6 Depart - Not easily and ordinarily.
Robert Jamieson, A. R. Fausset and David Brown
22:6 Train--initiate, or early instruct.
the way--literally, "his way," that selected for him in which he should go; for early training secures habitual walking in it.
22:722:7: Աղքատք տիրեսցեն մեծատանց, եւ ծառայք տերանց իւրեանց փո՛խ տայցեն[8211]։ [8211] Ոմանք. Աղքատք տիրիցեն։
7 Աղքատները պիտի տիրեն հարուստներին, եւ ծառաները պիտի փոխ տան իրենց տէրերին:
7 Հարուստը աղքատներուն վրայ կը տիրէ Ու փոխ առնողը փոխ տուողին ծառայ կ’ըլլայ։
Աղքատք տիրեսցեն մեծատանց, եւ ծառայք տերանց իւրեանց փոխ տայցեն:

22:7: Աղքատք տիրեսցեն մեծատանց, եւ ծառայք տերանց իւրեանց փո՛խ տայցեն[8211]։
[8211] Ոմանք. Աղքատք տիրիցեն։
7 Աղքատները պիտի տիրեն հարուստներին, եւ ծառաները պիտի փոխ տան իրենց տէրերին:
7 Հարուստը աղքատներուն վրայ կը տիրէ Ու փոխ առնողը փոխ տուողին ծառայ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:722:7 Богатый господствует над бедным, и должник {делается} рабом заимодавца.
22:8 ὁ ο the σπείρων σπειρω sow φαῦλα φαυλος foul θερίσει θεριζω harvest; reap κακά κακος bad; ugly πληγὴν πληγη plague; stroke δὲ δε though; while ἔργων εργον work αὐτοῦ αυτος he; him συντελέσει συντελεω consummate; finish [a] ἄνδρα ανηρ man; husband ἱλαρὸν ιλαρος cheerful καὶ και and; even δότην δοτης giver εὐλογεῖ ευλογεω commend; acclaim ὁ ο the θεός θεος God ματαιότητα ματαιοτης superficiality δὲ δε though; while ἔργων εργον work αὐτοῦ αυτος he; him συντελέσει συντελεω consummate; finish
22:7 עָ֭שִׁיר ˈʕāšîr עָשִׁיר rich בְּ bᵊ בְּ in רָשִׁ֣ים rāšˈîm רושׁ be poor יִמְשֹׁ֑ול yimšˈôl משׁל rule וְ wᵊ וְ and עֶ֥בֶד ʕˌeveḏ עֶבֶד servant לֹ֝וֶ֗ה ˈlôˈeh לוה borrow לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man מַלְוֶֽה׃ malwˈeh לוה borrow
22:7. dives pauperibus imperat et qui accipit mutuum servus est fenerantisThe rich ruleth over the poor: and the borrower is servant to him that lendeth.
7. The rich ruleth over the poor, and the borrower is servant to the lender.
22:7. The rich rule over the poor. And the borrower is servant to the lender.
22:7. The rich ruleth over the poor, and the borrower [is] servant to the lender.
The rich ruleth over the poor, and the borrower [is] servant to the lender:

22:7 Богатый господствует над бедным, и должник {делается} рабом заимодавца.
22:8
ο the
σπείρων σπειρω sow
φαῦλα φαυλος foul
θερίσει θεριζω harvest; reap
κακά κακος bad; ugly
πληγὴν πληγη plague; stroke
δὲ δε though; while
ἔργων εργον work
αὐτοῦ αυτος he; him
συντελέσει συντελεω consummate; finish

[a]
ἄνδρα ανηρ man; husband
ἱλαρὸν ιλαρος cheerful
καὶ και and; even
δότην δοτης giver
εὐλογεῖ ευλογεω commend; acclaim
ο the
θεός θεος God
ματαιότητα ματαιοτης superficiality
δὲ δε though; while
ἔργων εργον work
αὐτοῦ αυτος he; him
συντελέσει συντελεω consummate; finish
22:7
עָ֭שִׁיר ˈʕāšîr עָשִׁיר rich
בְּ bᵊ בְּ in
רָשִׁ֣ים rāšˈîm רושׁ be poor
יִמְשֹׁ֑ול yimšˈôl משׁל rule
וְ wᵊ וְ and
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
לֹ֝וֶ֗ה ˈlôˈeh לוה borrow
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
מַלְוֶֽה׃ malwˈeh לוה borrow
22:7. dives pauperibus imperat et qui accipit mutuum servus est fenerantis
The rich ruleth over the poor: and the borrower is servant to him that lendeth.
22:7. The rich rule over the poor. And the borrower is servant to the lender.
22:7. The rich ruleth over the poor, and the borrower [is] servant to the lender.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 The rich ruleth over the poor, and the borrower is servant to the lender.
He had said (v. 2.), Rich and poor meet together; but here he finds, here he shows, that, as to the things of this life, there is a great difference; for, 1. Those that have little will be in subjection to those that have much, because they have dependence upon them, they have received, and expect to receive, support from them: The rich rule over the poor, and too often more than becomes them, with pride and rigour, unlike to God, who, though he be great, yet despises not any. It is part of the affliction of the poor that they must expect to be trampled upon, and part of their duty to be serviceable, as far as they can, to those that are kind to them, and study to be grateful. 2. Those that are but going behindhand find themselves to lie much at the mercy of those that are before hand: The borrower is servant to the lender, is obliged to him, and must sometimes beg, Have patience with me. Therefore it is part of Israel's promised happiness that they should lend and borrow, Deut. xxviii. 12. And it should be our endeavour to keep as much as may be out of debt. Some sell their liberty to gratify their luxury.
Adam Clarke: Commentary on the Bible - 1831
22:7: The rich ruieth over the poor - So it is in the order of God, and may be a blessing to both.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: rich: Pro 22:16, Pro 22:22, Pro 14:31, Pro 18:23; Amo 2:6, Amo 4:1, Amo 5:11, Amo 5:12, Amo 8:4, Amo 8:6; Jam 2:6, Jam 5:1, Jam 5:4
the borrower: Kg2 4:1; Neh 5:4, Neh 5:5; Isa 24:2; Mat 18:25
lender: Heb. man that lendeth
Carl Friedrich Keil and Franz Delitzsch
22:7
7 A rich man will rule over the poor,
And the borrower is subject to the man who lends.
"This is the course of the world. As regards the sing. and plur. in 7a, there are many poor for one rich; and in the Orient the rule is generally in the hands of one" (Hitzig). The fut. denotes how it will and must happen, and the substantival clause 7b, which as such is an expression of continuance (Arab. thabât, i.e., of the remaining and continuing), denotes that contracting of debt brings naturally with it a slavish relation of dependence. לוה, properly he who binds himself to one se ei obligat, and מלוה, as Prov 19:17 (vid., l.c.), qui alterum (mutui datione) obligat, from לוה, Arab. lwy, to wind, turn, twist round (cog. root laff), whence with Fleischer is also to be derived the Aram. לות, "into connection;" so אל, properly "pushing against," refers to the radically related אלה (= ולה), contiguum esse. אישׁ מלוה is one who puts himself in the way of lending, although not directly in a professional manner. The pred. precedes its subject according to rule. Luther rightly translates: and he who borrows is the lender's servant, whence the pun on the proper names: "Borghart [= the borrower] is Lehnhart's [= lender's] servant."
John Gill
22:7 The rich ruleth over the poor,.... Usurps a dominion over them, and exercises it in a rigorous, oppressive, and tyrannical manner; otherwise they are generally the rich that rule, and if they rule well, in a lawful, gentle, and righteous manner, it is commendable;
and the borrower is servant to the lender; being under obligation to him, he is forced to be subject to him, and comply with his humours, and do and say as he would have him; it was a happiness promised to the Israelites, that they should lend to many nations, but not borrow, Deut 15:6; compare with this Neh 5:4.
John Wesley
22:7 Is servant - Is at his mercy, and forced to comply with his pleasure.
Robert Jamieson, A. R. Fausset and David Brown
22:7 The influence of wealth sets aside moral distinctions is implied, and, of course, disapproved (compare Prov 19:6; Prov 21:14, &c.).
22:822:8: Որ սերմանէ զանզգամութիւն՝ հնձեսցէ՛ զչարիս, եւ զհարուածս գործոց իւրոց բովանդակեսցէ։
8 Ով անզգամութիւն է ցանում, չարիքներ է հնձելու եւ պատուհաս է կրելու իր գործերին համապատասխան:
8 Չարութիւն ցանողը ունայնութիւն կը հնձէ Եւ անոր բարկութեան գաւազանը պիտի կորսուի։
Որ սերմանէ զանզգամութիւն` հնձեսցէ զչարիս, եւ [341]զհարուածս գործոց իւրոց բովանդակեսցէ:

22:8: Որ սերմանէ զանզգամութիւն՝ հնձեսցէ՛ զչարիս, եւ զհարուածս գործոց իւրոց բովանդակեսցէ։
8 Ով անզգամութիւն է ցանում, չարիքներ է հնձելու եւ պատուհաս է կրելու իր գործերին համապատասխան:
8 Չարութիւն ցանողը ունայնութիւն կը հնձէ Եւ անոր բարկութեան գաւազանը պիտի կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:822:8 Сеющий неправду пожнет беду, и трости гнева его не станет. [Человека, доброхотно дающего, любит Бог, и недостаток дел его восполнит.]
22:9 ὁ ο the ἐλεῶν ελεεω show mercy; have mercy on πτωχὸν πτωχος bankrupt; beggarly αὐτὸς αυτος he; him διατραφήσεται διατρεφω the γὰρ γαρ for ἑαυτοῦ εαυτου of himself; his own ἄρτων αρτος bread; loaves ἔδωκεν διδωμι give; deposit τῷ ο the πτωχῷ πτωχος bankrupt; beggarly [a] νίκην νικη conquest καὶ και and; even τιμὴν τιμη honor; value περιποιεῖται περιποιεω preserve; acquire ὁ ο the δῶρα δωρον present δούς διδωμι give; deposit τὴν ο the μέντοι μεντοι actually ψυχὴν ψυχη soul ἀφαιρεῖται αφαιρεω take away τῶν ο the κεκτημένων κταομαι acquire
22:8 זֹורֵ֣עַ zôrˈēₐʕ זרע sow עַ֭וְלָה ˈʕawlā עַוְלָה wickedness יִקְצָריקצור־ *yiqṣor- קצר harvest אָ֑וֶן ʔˈāwen אָוֶן wickedness וְ wᵊ וְ and שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod עֶבְרָתֹ֣ו ʕevrāṯˈô עֶבְרָה anger יִכְלֶֽה׃ yiḵlˈeh כלה be complete
22:8. qui seminat iniquitatem metet mala et virga irae suae consummabiturHe that soweth iniquity, shall reap evils, and with the rod of his anger he shall be consumed.
8. He that soweth iniquity shall reap calamity: and the rod of his wrath shall fail.
22:8. Whoever sows iniquity will reap evils, and by the rod of his own wrath he will be consumed.
22:8. He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.
He that soweth iniquity shall reap vanity: and the rod of his anger shall fail:

22:8 Сеющий неправду пожнет беду, и трости гнева его не станет. [Человека, доброхотно дающего, любит Бог, и недостаток дел его восполнит.]
22:9
ο the
ἐλεῶν ελεεω show mercy; have mercy on
πτωχὸν πτωχος bankrupt; beggarly
αὐτὸς αυτος he; him
διατραφήσεται διατρεφω the
γὰρ γαρ for
ἑαυτοῦ εαυτου of himself; his own
ἄρτων αρτος bread; loaves
ἔδωκεν διδωμι give; deposit
τῷ ο the
πτωχῷ πτωχος bankrupt; beggarly

[a]
νίκην νικη conquest
καὶ και and; even
τιμὴν τιμη honor; value
περιποιεῖται περιποιεω preserve; acquire
ο the
δῶρα δωρον present
δούς διδωμι give; deposit
τὴν ο the
μέντοι μεντοι actually
ψυχὴν ψυχη soul
ἀφαιρεῖται αφαιρεω take away
τῶν ο the
κεκτημένων κταομαι acquire
22:8
זֹורֵ֣עַ zôrˈēₐʕ זרע sow
עַ֭וְלָה ˈʕawlā עַוְלָה wickedness
יִקְצָריקצור־
*yiqṣor- קצר harvest
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
עֶבְרָתֹ֣ו ʕevrāṯˈô עֶבְרָה anger
יִכְלֶֽה׃ yiḵlˈeh כלה be complete
22:8. qui seminat iniquitatem metet mala et virga irae suae consummabitur
He that soweth iniquity, shall reap evils, and with the rod of his anger he shall be consumed.
22:8. Whoever sows iniquity will reap evils, and by the rod of his own wrath he will be consumed.
22:8. He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.
Note, 1. Ill-gotten gains will not prosper: He that sows iniquity, that does an unjust thing in hopes to get by it, shall reap vanity; what he gets will never do him any good nor give him any satisfaction. He will meet nothing but disappointment. Those that create trouble to others do but prepare trouble for themselves. Men shall reap as they sow. 2. Abused power will not last. If the rod of authority turn into a rod of anger, if men rule by passion instead of prudence, and, instead of the public welfare, aim at nothing so much as the gratifying of their own resentments, it shall fail and be broken, and their power shall not bear them out in their exorbitances, Isa. x. 24, 25.
Adam Clarke: Commentary on the Bible - 1831
22:8: He that soweth iniquity - The crop must be according to the seed. If a man sow thistle seed, is it likely he shall reap wheat? If he sow to the flesh, shall he not of the flesh reap destruction?
Albert Barnes: Notes on the Bible - 1834
22:8: The rod of his anger - That with which he smites others (compare Isa 14:6). The King James Version describes the final impotence of the wrath of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: that: Job 4:8; Hos 8:7, Hos 10:13; Gal 6:7, Gal 6:8
the rod of his anger shall fail: or, with the rod of his anger he shall be consumed, Pro 14:3; Psa 125:3; Isa 9:4, Isa 10:5, Isa 14:29, Isa 30:31
Carl Friedrich Keil and Franz Delitzsch
22:8
The group now following extends to the end of this first collection of Solomon's proverbs; it closes also with a proverb of the poor and the rich.
8 He that soweth iniquity shall reap calamity;
And the rod of his fury shall vanish away.
"Whatsoever a man soweth, that shall he also reap" (Gal 6:7); he that soweth good reapeth good, Prov 11:18; he that soweth evil reapeth evil, Job 4:8; cf. Hos 10:12. עולה is the direct contrast of צדקה or ישׁר (e.g., Ps 125:3; Ps 107:42), proceeding from the idea that the good is right, i.e., straight, rectum; the evil, that which departs from the straight line, and is crooked. Regarding און, which means both perversity of mind and conduct, as well as destiny, calamity, vid., Prov 12:21. That which the poet particularly means by עולה is shown in 8b, viz., unsympathizing tyranny, cruel misconduct toward a neighbour. שׁבט עברתו is the rod which he who soweth iniquity makes another to feel in his anger. The saying, that an end will be to this rod of his fury, agrees with that which is said of the despot's sceptre, Is 14:5.; Ps 125:3. Rightly Fleischer: baculus insolentiae ejus consumetur h. e. facultas qua pollet alios insolenter tractandi evanescet. Hitzig's objection, that a rod does not vanish away, but is broken, is answered by this, that the rod is thought of as brandished; besides, one uses כּלה of anything which has an end, e.g., Is 16:4. Other interpreters understand "the rod of his fury" of the rod of God's anger, which will strike the עוּל and יכלה, as at Ezek 5:13; Dan 12:7 : "and the rod of His punishment will surely come" (Ewald, and similarly Schultens, Euchel, Umbreit). This though also hovers before the lxx: πληγὴν δὲ ἔργων αὐτοῦ (עבדתו) συντελέσει (יכלּה). But if the rod of punishment which is appointed for the unrighteous be meant, then we would have expected כּלהו. Taken in the future, the כּלות of the שׁבט is not its confectio in the sense of completion, but its termination or annihilation; and besides, it lies nearer after 8a to take the suffix of עברתו subjectively (Is 14:6; Is 16:6) than objectively. The lxx has, after Prov 22:8, a distich: -
ἄνδρα ἱλαρὸν καὶ δότην εὐλογεῖ ὁ θεὸς
ματαιότητα δὲ ἔργων αὐτοῦ συντελέσει.
The first line (2Cor 9:7) is a variant translation of 9a (cf. Prov 21:17), the second (ושׁוא עבדתו) is a similar rendering of 8b.
Geneva 1599
22:8 He that soweth iniquity shall reap vanity: and the (e) rod of his anger shall fail.
(e) His authority by which he oppressed others, will be taken from him.
John Gill
22:8 He that soweth iniquity (u) shall reap vanity,.... He that practises sin, and is frequent in the commission of it; indulges to it in a profuse way, as the sower plentifully scatters his seed; such shall reaper possess nothing but sin and wickedness; for, what a man sows, that shall he reap; he shall eat the fruit of his doings, and have the reward of his works; see Job 4:8; or "nothing" (w), mere emptiness; it shall not answer; he shall have in the end neither pleasure nor profit, but the contrary; "shall reap evil things", as the Septuagint, Arabic, and Vulgate Latin versions render it;
and the rod of his anger shall fail; with which he has ruled and smitten others in an angry and cruel manner; this shall be taken from him; his authority shall fail, and he shall become subject to others, and be used in like manner; see Is 14:4. R. Joseph Kimchi interprets it of "the rod of the increase" of the earth, or the rod or flail with which the fruits of the earth are threshed or beaten out, which should fail before they were reaped; and Schultens (x) has reference to the same, and gives the sense, that a wicked man that sows iniquity, when he thinks his harvest is ripe, shall be beaten with the flail, by which he shall be consumed; and he that threshed others shall be threshed himself.
(u) So, "serere fallaciam", in Plauti Poenulo, l. 1. v. 67. (w) "inanitatem ac nihilum", Michaelis. (x) "Et virga in eum desaevitura, erit decretoria".
John Wesley
22:8 The rod - That power which he used with fury shall be taken from him.
Robert Jamieson, A. R. Fausset and David Brown
22:8 (Compare Prov 11:18; Ps 109:16-20; Gal 6:7-8).
the rod . . . fail--His power to do evil will be destroyed.
22:922:9: Զայր զուա՛րթ եւ զառատ՝ սիրէ Աստուած. որ ողորմի տնանկի՝ ինքն կերակրեսցի, զի յիւրմէ հացէ անտի ետ տնանկի։ Զյաղթութիւն եւ զպատիւ ստանայ որ տայ կաշառ, բայց զոգիս առողացն սպանանէ[8212]։ [8212] Ոմանք. Քանզի յիւրմէ հացէ ետ աղքատին... որ տայ զկաշառ. բայց սակայն զոգիս։
9 Աստուած սիրում է ուրախ եւ առատաձեռն մարդուն. աղքատին ողորմութիւն անողն ինքն էլ պիտի կերակրուի, որովհետեւ տնանկին իր հացից է բաժին հանել: Կաշառք տուողը յաղթութիւն եւ պատիւ է ձեռք բերում, բայց կաշառքը սպանում է առնողների հոգին:
9 Աղէկ աչք ունեցողը օրհնեալ կ’ըլլայ, Վասն զի իր հացէն աղքատին կու տայ։
Զայր զուարթ եւ զառատ սիրէ Աստուած. որ ողորմի տնանկի` ինքն կերակրեսցի, զի յիւրմէ հացէ անտի ետ տնանկի: Զյաղթութիւն եւ զպատիւ ստանայ որ տայ կաշառ, բայց զոգիս առողացն սպանանէ:

22:9: Զայր զուա՛րթ եւ զառատ՝ սիրէ Աստուած. որ ողորմի տնանկի՝ ինքն կերակրեսցի, զի յիւրմէ հացէ անտի ետ տնանկի։ Զյաղթութիւն եւ զպատիւ ստանայ որ տայ կաշառ, բայց զոգիս առողացն սպանանէ[8212]։
[8212] Ոմանք. Քանզի յիւրմէ հացէ ետ աղքատին... որ տայ զկաշառ. բայց սակայն զոգիս։
9 Աստուած սիրում է ուրախ եւ առատաձեռն մարդուն. աղքատին ողորմութիւն անողն ինքն էլ պիտի կերակրուի, որովհետեւ տնանկին իր հացից է բաժին հանել: Կաշառք տուողը յաղթութիւն եւ պատիւ է ձեռք բերում, բայց կաշառքը սպանում է առնողների հոգին:
9 Աղէկ աչք ունեցողը օրհնեալ կ’ըլլայ, Վասն զի իր հացէն աղքատին կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:922:9 Милосердый будет благословляем, потому что дает бедному от хлеба своего. [Победу и честь приобретает дающий дары, и даже овладевает душею получающих оные.]
22:10 ἔκβαλε εκβαλλω expel; cast out ἐκ εκ from; out of συνεδρίου συνεδριον council λοιμόν λοιμος pestilence; pest καὶ και and; even συνεξελεύσεται συνεξερχομαι he; him νεῖκος νεικος when; once γὰρ γαρ for καθίσῃ καθιζω sit down; seat ἐν εν in συνεδρίῳ συνεδριον council πάντας πας all; every ἀτιμάζει ατιμαζω dishonor
22:9 טֹֽוב־ ṭˈôv- טֹוב good עַ֭יִן ˈʕayin עַיִן eye ה֣וּא hˈû הוּא he יְבֹרָ֑ךְ yᵊvōrˈāḵ ברך bless כִּֽי־ kˈî- כִּי that נָתַ֖ן nāṯˌan נתן give מִ mi מִן from לַּחְמֹ֣ו llaḥmˈô לֶחֶם bread לַ la לְ to † הַ the דָּֽל׃ ddˈāl דַּל poor
22:9. qui pronus est ad misericordiam benedicetur de panibus enim suis dedit pauperiHe that is inclined to mercy, shall be blessed: for of his bread he hath given to the poor. He that maketh presents, shall purchase victory and honour: but he carrieth away the souls of the receivers.
9. He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.
22:9. Whoever is inclined to mercy shall be blessed, for from his bread he has given to the poor. Whoever gives gifts will acquire victory and honor. But he carries away the soul of the receiver.
22:9. He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.
He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor:

22:9 Милосердый будет благословляем, потому что дает бедному от хлеба своего. [Победу и честь приобретает дающий дары, и даже овладевает душею получающих оные.]
22:10
ἔκβαλε εκβαλλω expel; cast out
ἐκ εκ from; out of
συνεδρίου συνεδριον council
λοιμόν λοιμος pestilence; pest
καὶ και and; even
συνεξελεύσεται συνεξερχομαι he; him
νεῖκος νεικος when; once
γὰρ γαρ for
καθίσῃ καθιζω sit down; seat
ἐν εν in
συνεδρίῳ συνεδριον council
πάντας πας all; every
ἀτιμάζει ατιμαζω dishonor
22:9
טֹֽוב־ ṭˈôv- טֹוב good
עַ֭יִן ˈʕayin עַיִן eye
ה֣וּא hˈû הוּא he
יְבֹרָ֑ךְ yᵊvōrˈāḵ ברך bless
כִּֽי־ kˈî- כִּי that
נָתַ֖ן nāṯˌan נתן give
מִ mi מִן from
לַּחְמֹ֣ו llaḥmˈô לֶחֶם bread
לַ la לְ to
הַ the
דָּֽל׃ ddˈāl דַּל poor
22:9. qui pronus est ad misericordiam benedicetur de panibus enim suis dedit pauperi
He that is inclined to mercy, shall be blessed: for of his bread he hath given to the poor. He that maketh presents, shall purchase victory and honour: but he carrieth away the souls of the receivers.
22:9. Whoever is inclined to mercy shall be blessed, for from his bread he has given to the poor. Whoever gives gifts will acquire victory and honor. But he carries away the soul of the receiver.
22:9. He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.
Here is, 1. The description of a charitable man; he has a bountiful eye, opposed to the evil eye (ch. xxiii. 6) and the same with the single eye (Matt. vi. 22),-- an eye that seeks out objects of charity, besides those that offer themselves,--an eye that, upon the sight of one in want and misery, affects the heart with compassion,--an eye that with the alms gives a pleasant look, which makes the alms doubly acceptable. He has also a liberal hand: He gives of his bread to those that need--his bread, the bread appointed for his own eating. He will rather abridge himself than see the poor perish for want; yet he does not give all his bread, but of his bread; the poor shall have their share with his own family. 2. The blessedness of such a man. The loins of the poor will bless them, all about him will speak well of him, and God himself will bless him, in answer to many a good prayer put up for him, and he shall be blessed.
Adam Clarke: Commentary on the Bible - 1831
22:9: A bountiful eye - One that disposes him to help all that he sees to be in want; the bountiful eye means the bountiful heart; for the heart looks through the eye. The merciful heart, even when the hand has little or nothing to give, shall be blessed of the Lord.
Albert Barnes: Notes on the Bible - 1834
22:9: He that hath a bountiful eye - literally, as in the margin, contrasted with the "evil eye" of Pro 28:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: He that hath a bountiful eye: Heb. Good of eye, Pro 11:25, Pro 19:17, Pro 21:13; Deu 15:7-11, Deu 28:56; Job 31:16-20; Psa 41:1-3; Psa 112:9; Ecc 11:1, Ecc 11:2; Isa 32:8, Isa 58:7-12; Mat 20:15, Mat 25:34-40; Mar 7:22; Luk 6:35-38; Act 20:35; Co2 8:1, Co2 8:2, Co2 9:6-11; Ti1 6:18, Ti1 6:19; Heb 6:10, Heb 13:16; Pe1 4:9
Proverbs 22:10
Carl Friedrich Keil and Franz Delitzsch
22:9
9 He who is friendly is blessed;
Because he giveth of his bread to the poor.
The thought is the same as at Prov 11:25. טוב עין (thus to be written without Makkeph, with Munach of the first word, with correct Codd., also 1294 and Jaman), the contrast of רע עין, Prov 23:6; Prov 22:22, i.e., the envious, evil-eyed, ungracious (post-bibl. also צר עין), is one who looks kindly, is good-hearted, and as ἱλαρὸς δότης, shows himself benevolent. Such gentleness and kindness is called in the Mishna עין טובה (Aboth ii. 13), or עין יפה. Such a friend is blessed, for he has also himself scattered blessings (cf. גּם־הוּא, Prov 11:25; Prov 21:13); he has, as is said, looking back from the blessing that has happened to him, given of his bread (Luther, as the lxx, with partitive genitive: seines brots = of his bread) to the poor; cf. the unfolding of this blessing of self-denying love, Isa 8. The lxx has also here another distich:
Νίκην καὶ τιμὴν περιποιεῖται ὁ δῶρα δοὺς,
Τὴν μέντοι ψυχὴν ἀφαιρεῖται τῶν κεκτημένων.
The first line appears a variant translation of Prov 19:6, and the second of Prov 1:19, according to which selfishness, in contrast to liberality, is the subject to be thought of. Ewald translates the second line: And he (who distributes gifts) conquers the soul of the recipients. But κεκτημένος = בּעל (בּעלים) signifies the possessor, not the recipient of anything as a gift, who cannot also be here meant because of the μέντοι.
Geneva 1599
22:9 He that hath a bountiful (f) eye shall be blessed; for he giveth of his bread to the poor.
(f) He that is merciful and liberal.
John Gill
22:9 He that hath a bountiful eye shall be blessed,.... Or "a good eye" (y); who looks about him for proper objects to do good unto; looks pleasantly on them, and deals out cheerfully and bountifully to them; he shall be blessed with an increase of temporal good things, with spiritual blessings, and with eternal glory and happiness; when he does what he does from principles of grace, with a view to the glory of God, not depending on what he does, but upon the grace of God, and the righteousness of Christ;
for he giveth of his bread to the poor; what is his own and a part of it; not all, for he reserves some as he ought for himself and his; but he does not eat his morsel alone, he gives of it to the necessitous; his beneficent hand is a proof of his bountiful eye and liberal heart.
(y) "bonus oculus", Montanus, Vatablus, Cocceius; "bonus oculo", Junilus & Tremellius, Mercerus, Gejerus, Michaelis, Schultens.
John Wesley
22:9 He - Who looks upon the wants and miseries of others with compassion.
Robert Jamieson, A. R. Fausset and David Brown
22:9 a bountiful eye--that is, a beneficent disposition.
for he giveth . . . poor--His acts prove it.
22:1022:10: Հա՛ն զժանտն յատենէ՝ եւ ելցէ ընդ նմա եւ հակառակութիւն. զի յորժամ նստիցի յատենի զամենեսեան անարգէ[8213]։ [8213] Ոմանք. Ընդ նմա հակա՛՛... նստիցի ընդ աթոռակիցսն զամենեսին։
10 Ժանտ մարդուն դո՛ւրս վռնդիր ատեանից, եւ հակառակութիւնը կը վերանայ նրա հետ, որովհետեւ երբ նա նստած է լինում ատեանում, անարգում է բոլորին:
10 Ծաղրողը եթէ վռնտես, կռիւը կ’անցնի Ու վէճը եւ անարգանքը կը դադրին։
Հան զժանտն յատենէ` եւ ելցէ ընդ նմա եւ հակառակութիւն. զի յորժամ նստիցի յատենի` զամենեսեան անարգէ:

22:10: Հա՛ն զժանտն յատենէ՝ եւ ելցէ ընդ նմա եւ հակառակութիւն. զի յորժամ նստիցի յատենի զամենեսեան անարգէ[8213]։
[8213] Ոմանք. Ընդ նմա հակա՛՛... նստիցի ընդ աթոռակիցսն զամենեսին։
10 Ժանտ մարդուն դո՛ւրս վռնդիր ատեանից, եւ հակառակութիւնը կը վերանայ նրա հետ, որովհետեւ երբ նա նստած է լինում ատեանում, անարգում է բոլորին:
10 Ծաղրողը եթէ վռնտես, կռիւը կ’անցնի Ու վէճը եւ անարգանքը կը դադրին։
zohrab-1805▾ eastern-1994▾ western am▾
22:1022:10 Прогони кощунника, и удалится раздор, и прекратятся ссора и брань.
22:11 ἀγαπᾷ αγαπαω love κύριος κυριος lord; master ὁσίας οσιος responsible; devout καρδίας καρδια heart δεκτοὶ δεκτος acceptable δὲ δε though; while αὐτῷ αυτος he; him πάντες πας all; every ἄμωμοι αμωμος flawless; blameless χείλεσιν χειλος lip; shore ποιμαίνει ποιμαινω shepherd βασιλεύς βασιλευς monarch; king
22:10 גָּ֣רֵֽשׁ gˈārˈēš גרשׁ drive out לֵ֭ץ ˈlēṣ לֵץ scorner וְ wᵊ וְ and יֵצֵ֣א yēṣˈē יצא go out מָדֹ֑ון māḏˈôn מָדֹון contention וְ֝ ˈw וְ and יִשְׁבֹּ֗ת yišbˈōṯ שׁבת cease דִּ֣ין dˈîn דִּין claim וְ wᵊ וְ and קָלֹֽון׃ qālˈôn קָלֹון dishonour
22:10. eice derisorem et exibit cum eo iurgium cessabuntque causae et contumeliaeCast out the scoffer, and contention shall go out with him, and quarrels and reproaches shall cease.
10. Cast out the scorner, and contention shall go out; yea, strife and ignominy shall cease.
22:10. Cast out the one who ridicules, and conflict will go out with him, and accusations and insults will cease.
22:10. Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease:

22:10 Прогони кощунника, и удалится раздор, и прекратятся ссора и брань.
22:11
ἀγαπᾷ αγαπαω love
κύριος κυριος lord; master
ὁσίας οσιος responsible; devout
καρδίας καρδια heart
δεκτοὶ δεκτος acceptable
δὲ δε though; while
αὐτῷ αυτος he; him
πάντες πας all; every
ἄμωμοι αμωμος flawless; blameless
χείλεσιν χειλος lip; shore
ποιμαίνει ποιμαινω shepherd
βασιλεύς βασιλευς monarch; king
22:10
גָּ֣רֵֽשׁ gˈārˈēš גרשׁ drive out
לֵ֭ץ ˈlēṣ לֵץ scorner
וְ wᵊ וְ and
יֵצֵ֣א yēṣˈē יצא go out
מָדֹ֑ון māḏˈôn מָדֹון contention
וְ֝ ˈw וְ and
יִשְׁבֹּ֗ת yišbˈōṯ שׁבת cease
דִּ֣ין dˈîn דִּין claim
וְ wᵊ וְ and
קָלֹֽון׃ qālˈôn קָלֹון dishonour
22:10. eice derisorem et exibit cum eo iurgium cessabuntque causae et contumeliae
Cast out the scoffer, and contention shall go out with him, and quarrels and reproaches shall cease.
22:10. Cast out the one who ridicules, and conflict will go out with him, and accusations and insults will cease.
22:10. Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
See here, 1. What the scorner does. It is implied that he sows discord and makes mischief wherever he comes. Much of the strife and contention which disturb the peace of all societies is owing to the evil interpreter (as some read it), that construes every thing into the worst, to those that despise and deride every one that comes in their way and take a pride in bantering and abusing all mankind. 2. What is to be done with the scorner that will not be reclaimed: Cast him out of your society, as Ishmael, when he mocked Isaac, was thrust out of Abraham's family. Those that would secure the peace must exclude the scorner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Pro 21:24, Pro 26:20, Pro 26:21; Gen 21:9, Gen 21:10; Neh 4:1-3, Neh 13:28; Psa 101:5; Mat 18:17; Co1 5:5, Co1 5:6, Co1 5:13
Proverbs 22:11
Carl Friedrich Keil and Franz Delitzsch
22:10
10 Chase away the scorner, and contention goeth out,
And strife and reproach rest.
If in a company, a circle of friends, a society (lxx ἔκβαλε ἐκ συνεδρίου), a wicked man is found who (vid., the definition of לץ, Prov 21:24) treats religious questions without respect, moral questions in a frivolous way, serious things jestingly, and in his scornful spirit, his passion for witticism, his love of anecdote, places himself above the duty of showing reverence, veneration, and respect, there will arise ceaseless contentions and conflicts. Such a man one ought to chase away; then there will immediately go forth along with him dispeace (מדון), there will then be rest from strife and disgrace, viz., of the strife which such a one draws forth, and the disgrace which it brings on the society, and continually prepares for it. קלון is commonly understood of the injury, abuse, which others have to suffer from the scoffer, or also (thus Fleischer, Hitzig) of the opprobria of the contentious against one another. But קלון is not so used; it means always disgrace, as something that happens, an experience, vid., at Prov 18:3. The praise of one who is the direct contrast of a לץ is celebrated in the next verse.
John Gill
22:10 Cast out the scorner,.... That makes a mock at sin, a jest at religion, and scoffs at all good men, and everything serious and spiritual; cast such an one out of all company and conversation; out of the family, as mocking Ishmael was cast out of Abraham's family; and out of the church, and all religious societies. Jarchi interprets it of the evil imagination or corruption of nature; but this will continue with a man as long as he lives, and, though it may be weakened and subdued, it is not cast out;
and contention shall go out; yea, strife and reproach shall cease; which are caused by the scorner, who stirs up contention and strife in all company where he is, in families, and churches; and is continually casting reproach on good men and things; but, when he is cast out, everything of this nature ceases, and peace and love take place.
Robert Jamieson, A. R. Fausset and David Brown
22:10 Cast out--or drive away. Scorners foster strife by taunts and revilings.
22:1122:11: Սիրէ Տէր զսիրտ սուրբ, եւ ընդունելի են նմա ամենայն անարատք։ Շրթամբք հովուէ թագաւոր.
11 Տէրը սիրում է մաքուր սիրտը, եւ բոլոր անարատ մարդիկ ընդունելի են նրան:
11 Սրտի մաքրութիւն սիրողին շրթունքներուն վրայ շնորհք կայ Ու թագաւորը անոր բարեկամ կ’ըլլայ։
Սիրէ Տէր զսիրտ սուրբ, եւ ընդունելի են նմա ամենայն անարատք. շրթամբք հովուէ թագաւոր:

22:11: Սիրէ Տէր զսիրտ սուրբ, եւ ընդունելի են նմա ամենայն անարատք։ Շրթամբք հովուէ թագաւոր.
11 Տէրը սիրում է մաքուր սիրտը, եւ բոլոր անարատ մարդիկ ընդունելի են նրան:
11 Սրտի մաքրութիւն սիրողին շրթունքներուն վրայ շնորհք կայ Ու թագաւորը անոր բարեկամ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1122:11 Кто любит чистоту сердца, у того приятность на устах, тому царь друг.
22:12 οἱ ο the δὲ δε though; while ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master διατηροῦσιν διατηρεω thoroughly keep; maintain αἴσθησιν αισθησις sensation; perception φαυλίζει φαυλιζω though; while λόγους λογος word; log παράνομος παρανομος acting contrary to law; lawless
22:11 אֹהֵ֥ב ʔōhˌēv אהב love טְהָרטהור־ *ṭᵊhār- טָהֹר pure לֵ֑ב lˈēv לֵב heart חֵ֥ן ḥˌēn חֵן grace שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
22:11. qui diligit cordis munditiam propter gratiam labiorum suorum habebit amicum regemHe that loveth cleanness of heart, for the grace of his lips shall have the king for his friend.
11. He that loveth pureness of heart, the grace of his lips the king shall be his friend.
22:11. Whoever loves cleanness of heart, because of the grace of his lips, will have the king as his friend.
22:11. He that loveth pureness of heart, [for] the grace of his lips the king [shall be] his friend.
He that loveth pureness of heart, [for] the grace of his lips the king [shall be] his friend:

22:11 Кто любит чистоту сердца, у того приятность на устах, тому царь друг.
22:12
οἱ ο the
δὲ δε though; while
ὀφθαλμοὶ οφθαλμος eye; sight
κυρίου κυριος lord; master
διατηροῦσιν διατηρεω thoroughly keep; maintain
αἴσθησιν αισθησις sensation; perception
φαυλίζει φαυλιζω though; while
λόγους λογος word; log
παράνομος παρανομος acting contrary to law; lawless
22:11
אֹהֵ֥ב ʔōhˌēv אהב love
טְהָרטהור־
*ṭᵊhār- טָהֹר pure
לֵ֑ב lˈēv לֵב heart
חֵ֥ן ḥˌēn חֵן grace
שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip
רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow
מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
22:11. qui diligit cordis munditiam propter gratiam labiorum suorum habebit amicum regem
He that loveth cleanness of heart, for the grace of his lips shall have the king for his friend.
22:11. Whoever loves cleanness of heart, because of the grace of his lips, will have the king as his friend.
22:11. He that loveth pureness of heart, [for] the grace of his lips the king [shall be] his friend.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
Here is, 1. The qualification of an accomplished, a complete gentleman, that is fit to be employed in public business. He must be an honest man, a man that loves pureness of heart and hates all impurity, not only pure from all fleshly lusts, but from all deceit and dissimulation, from all selfishness and sinister designs, that takes care to approve himself a man of sincerity, is just and fair from principle, and delights in nothing more than in keeping his own conscience clean and void of offence. He must also be able to speak with a good grace, not to daub and flatter, but to deliver his sentiments decently and ingeniously, in language clean and smooth as his spirit. 2. The preferment such a man stands fair for: The king, if he be wise and good, and understand his own and his people's interest, will be his friend, will make him of his cabinet-council, as there was one in David's court, and another in Solomon's, that was called the king's friend; or, in any business that he has, the king will befriend him. Some understand it of the King of kings. A man in whose spirit there is no guile, and whose speech is always with grace, God will be his friend, Messiah, the Prince, will be his friend. This honour have all the saints.
Adam Clarke: Commentary on the Bible - 1831
22:11: He that loveth pureness of heart - Who aims to be what God would have him to be - the King of kings shall be his Friend. There is no class of men that value uprightness more than kings; as none stand so much in need of it in their servants.
Albert Barnes: Notes on the Bible - 1834
22:11: More literally, "He that loveth pureness of heart, his lips are gracious, the king is his friend."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: that: Pro 16:13; Psa 101:6; Mat 5:8
for the grace of his lips: or, and hath grace in his lips, Psa 45:2; Luk 4:22
the king: Gen. 41:39-57; Ezr 7:6-11; Neh 2:4-6; Est 10:3; Dan 2:46-49, Dan 3:30; Dan 6:20-23
Proverbs 22:12
Carl Friedrich Keil and Franz Delitzsch
22:11
11 He that loveth heart-purity,
Whose is grace of lips, the king is his friend.
Thus with Hitzig, it is to be translated not: he who loveth with a pure heart - we may interpret טהור־לב syntactically in the sense of puritate cordis or purus corde (Ralbag, Ewald, after Prov 20:7), for that which follows אהב and is its supplement has to stand where possible as the accus. of the object; thus not: qui amat puritatem cordis, gratiosa erunt labia ejus (de Dieu, Geier, Schultens, C. B. Michaelis, Fleischer), for between heart-purity and graciousness of speech there exists a moral relation, but yet no necessary connection of sequence; also not: he who loves purity of heart, and grace on his lips (Aben Ezra, Schelling, Bertheau), for "to love the grace of one's own lips" is an awkward expression, which sounds more like reprehensible self-complacency than a praiseworthy endeavour after gracious speech. Excellently Luther:
"He who has a true heart and amiable speech,
The king is his friend."
טהור־לב is not adjectival, but substantival; טהר־ is thus not the constr. of the mas. טהור, as Job 17:10, but of the segolate טהר, or (since the ground-form of גּבהּ, 1Kings 16:7, may be גּבהּ as well as גּבהּ) of the neut. טהור, like קדשׁ, Ps 46:5; Ps 65:5 : that which is pure, the being pure = purity (Schultens). הן שׂפתיו (gracefulness of his lips) is the second subject with the force of a relative clause, although not exactly thus thought of, but: one loving heart-purity, gracefulness on his lips - the king is his friend. Ewald otherwise: "he will be the king's friend," after the scheme Prov 13:4; but here unnecessarily refined. A counsellor and associate who is governed by a pure intention, and connects therewith a gentle and amiable manner of speech and conversation, attaches the king to himself; the king is the רעה (רע), the friend of such an one, and he also is "the friend of the king," 3Kings 4:5. It is a Solomonic proverb, the same in idea as Prov 16:13. The lxx, Syr., and Targ. introduce after אהב the name of God; but 11b does not syntactically admit of this addition. But it is worth while to take notice of an interpretation which is proposed by Jewish interpreters: the friend of such an one is a king, i.e., he can royally rejoice in him and boast of him. The thought is beautiful; but, as the comparison of other proverbs speaking of the king shows, is not intended.
Geneva 1599
22:11 He that loveth pureness of heart, [for] the grace of his lips the (g) king [shall be] his friend.
(g) He shows that princes should use their familiarity, whose conscience is good, and their talk wise and godly.
John Gill
22:11 He that loveth pureness of heart,.... Though man's heart is naturally impure, and all that is in it, the thoughts, affections, mind, conscience, understanding, and will; yet there is such a thing as pureness of heart; as where the grace of God is; where there it pure love to God, Christ, and to holy and heavenly things and persons; where there is pure and unfeigned faith in Christ, and a purifying hope of eternal life by him; where the Holy Spirit dwells as a sanctifier, and Christ dwells by faith; where there is sincerity and integrity; and where the heart is sprinkled by the blood of Christ from an evil conscience: and, though none are entirely free from impurity of flesh and spirit, yet every good man hates the impurity that is in him, and loves purity, and is desirous of it, and makes use of all means for it; and he loves a man of a pure heart, as Aben Ezra interprets it; he loves pureness of heart in himself and others. Some versions understand this of God: the Septuagint and Arabic versions are, "God loveth holy hearts"; and so the Targum,
"God loveth the pure in heart:''
the Syriac version differs,
"he loves God that is pure in heart;''
but all wrong; the sense is as before given;
for the grace of his lips; or, "grace is in his lips"; or, "his lips are grace" (z), or gracious; as the lips of Christ, though in a greater measure and degree, Ps 45:2; as is a man's heart, so are his lips, A man of a pure heart will speak a pure language; a good man will talk of good things; a wise man of wisdom, and a gracious man of the grace of God; of the doctrines of grace he has received; of the blessings of grace bestowed on him; of the promises of grace applied unto him; of the experiences of grace he has been favoured with; of things grateful and acceptable to others, which minister grace, and are to the use of edifying;
the king shall be his friend; carry himself friendly to him, admit him to familiarity with him, take him into his court, and make him of his privy council; this is what a king should do, and what a wise and good king will do, and it is his interest so to do: a man of an upright heart, and of a graceful speech, is or should be regarded by princes; as Hushai the Archite by David; and Daniel even by Nebuchadnezzar, a Heathen king. Jarchi's note is,
"the holy blessed God loves and embraces him;''
and this sense may very well be received: the Lord loves purity of heart; he is good to them that are of a clean heart; he loves graceful lips, or lips speaking grace, in prayer, praise, or Christian conversation: he is a friend to such; to the pure he shows himself pure; the pure in heart shall see him, and ever dwell with him: Christ, who is King of kings and Lord of lords, loves purity and righteousness, and hates iniquity; the lips of his people are pleasing to him, they are like a thread of scarlet; he loves to hear their voice, especially speaking of his own grace; he is a friend unto them, one that loves at all times, and sticks closer than a brother.
(z) "gratia sunt labia ejus", De Dieu, Cocceius, Michaelis, Schultens; "cujus labia sunt grata", i.e. "gratiosa", Mercerus; "gratia in labiis ejus est", some in Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
22:11 (Compare Margin).
pureness of heart--and gentle, kind words win favor, even from kings.
22:1222:12: եւ աչք Տեառն պահեն զհանճար. եւ անգոսնէ զբանս անօրէն[8214]։ [8214] Ոմանք. Եւ անարգէ զբանս անօ՛՛։
12 Թագաւորը հովւում է շուրթերով, Տիրոջ աչքերը պահպանում են գիտութիւնը, բայց Տէրն արհամարհում է անօրէն խօսքերը:
12 Տէրոջը աչքերը գիտութիւնը կը պահպանեն, Բայց ինք անօրէնին խօսքերը կ’աւրէ։
Աչք Տեառն պահեն զհանճար. եւ անգոսնէ [342]զբանս անօրէն:

22:12: եւ աչք Տեառն պահեն զհանճար. եւ անգոսնէ զբանս անօրէն[8214]։
[8214] Ոմանք. Եւ անարգէ զբանս անօ՛՛։
12 Թագաւորը հովւում է շուրթերով, Տիրոջ աչքերը պահպանում են գիտութիւնը, բայց Տէրն արհամարհում է անօրէն խօսքերը:
12 Տէրոջը աչքերը գիտութիւնը կը պահպանեն, Բայց ինք անօրէնին խօսքերը կ’աւրէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1222:12 Очи Господа охраняют знание, а слова законопреступника Он ниспровергает.
22:13 προφασίζεται προφασιζομαι and; even λέγει λεγω tell; declare ὀκνηρός οκνηρος lazy λέων λεων lion ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey ἐν εν in δὲ δε though; while ταῖς ο the πλατείαις πλατυς broad; street φονευταί φονευτης slayer; murderer
22:12 עֵינֵ֣י ʕênˈê עַיִן eye יְ֭הוָה [ˈyhwāh] יְהוָה YHWH נָ֣צְרוּ nˈāṣᵊrû נצר watch דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וַ֝ ˈwa וְ and יְסַלֵּ֗ף yᵊsallˈēf סלף distort דִּבְרֵ֥י divrˌê דָּבָר word בֹגֵֽד׃ vōḡˈēḏ בגד deal treacherously
22:12. oculi Domini custodiunt scientiam et subplantantur verba iniquiThe eyes of the Lord preserve knowledge: and the words of the unjust are overthrown.
12. The eyes of the LORD preserve knowledge, but he overthroweth the words of the treacherous man.
22:12. The eyes of the Lord watch over knowledge. And the words of the iniquitous are supplanted.
22:12. The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor.
The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor:

22:12 Очи Господа охраняют знание, а слова законопреступника Он ниспровергает.
22:13
προφασίζεται προφασιζομαι and; even
λέγει λεγω tell; declare
ὀκνηρός οκνηρος lazy
λέων λεων lion
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
ἐν εν in
δὲ δε though; while
ταῖς ο the
πλατείαις πλατυς broad; street
φονευταί φονευτης slayer; murderer
22:12
עֵינֵ֣י ʕênˈê עַיִן eye
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
נָ֣צְרוּ nˈāṣᵊrû נצר watch
דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge
וַ֝ ˈwa וְ and
יְסַלֵּ֗ף yᵊsallˈēf סלף distort
דִּבְרֵ֥י divrˌê דָּבָר word
בֹגֵֽד׃ vōḡˈēḏ בגד deal treacherously
22:12. oculi Domini custodiunt scientiam et subplantantur verba iniqui
The eyes of the Lord preserve knowledge: and the words of the unjust are overthrown.
22:12. The eyes of the Lord watch over knowledge. And the words of the iniquitous are supplanted.
22:12. The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor.
Here is, 1. The special care God takes to preserve knowledge, that is, to keep up religion in the world by keeping up among men the knowledge of himself and of good and evil, notwithstanding the corruption of mankind, and the artifices of Satan to blind men's minds and keep them in ignorance. It is a wonderful instance of the power and goodness of the eyes of the Lord, that is, his watchful providence. He preserves men of knowledge, wise and good men (2 Chron. xvi. 9), particularly faithful witnesses, who speak what they know; God protects such, and prospers their counsels. He does by his grace preserve knowledge in such, secures his own work and interest in them. See Prov. ii. 7, 8. 2. The just vengeance God takes on those that speak and act against knowledge and against the interests of knowledge and religion in the world: He overthrows the words of the transgressor, and preserves knowledge in spite of him. He defeats all the counsels and designs of false and treacherous men, and turns them to their own confusion.
Adam Clarke: Commentary on the Bible - 1831
22:12: The eyes of the Lord - (the Divine providence) preserve knowledge - This providence has been wonderfully manifested in preserving the sacred oracles, and in preserving many ancient authors, which have been of great use to the civil interests of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: eyes: Ch2 16:9; Isa 59:19-21; Mat 16:16-18; Act 5:39, Act 12:23, Act 12:24; Rev 11:3-11; Rev 12:14-17
he: Job 5:12, Job 5:13; Act 8:9-12, Act 13:8-12; Th2 2:8; Ti2 3:8, Ti2 3:9
words: or, matters
Proverbs 22:13
Carl Friedrich Keil and Franz Delitzsch
22:12
12 The eyes of Jahve preserve knowledge;
So he frustrateth the words of the false.
The phrase "to preserve knowledge" is found at Prov 5:2; there, in the sense of to keep, retain; here, of protecting, guarding; for it cannot possibly be said that the eyes of God keep themselves by the rule of knowledge, and thus preserve knowledge; this predicate is not in accord with the eyes, and is, as used of God, even inappropriate. On the other hand, after "to preserve," in the sense of watching, guarding a concrete object is to be expected, cf. Is 26:3. We need not thus with Ewald supply יודע; the ancients are right that דעת, knowledge, stands metonymically for אישׁ (Meri), or אנשׁי (Aben Ezra), or יודעי דעת (Arama); Schultens rightly: Cognitio veritatis ac virtutis practica fertur ad homines eam colentes ac praestantes. Where knowledge of the true and the good exists, there does it stand under the protection of God. 12b shows how that is meant, for there the perf. is continued in the second consec. modus (fut. consec.): there is thus protection against the assaults of enemies who oppose the knowledge which they hate, and seek to triumph over it, and to suppress it by their crooked policy. But God stands on the side of knowledge and protects it, and consequently makes vain the words (the outspoken resolutions) of the deceitful. Regarding סלף (סלף), vid., Prov 11:3 and Prov 19:3. The meaning of סלּף דּברי is here essentially different from that in Ex 23:8; Deut 16:19 : he perverteth their words, for he giveth them a bearing that is false, i.e., not leading to the end. Hitzig reads רעות [wickedness] for דעת, which Zckler is inclined to favour: God keeps the evil which is done in His eyes, and hinders its success; but "to observe wickedness" is an ambiguous, untenable expression; the only passage that can be quoted in favour of this "to observe" is Job 7:20. The word דעת, handed down without variation, is much rather justified.
Geneva 1599
22:12 The eyes of the LORD preserve (h) knowledge, and he overthroweth the words of the transgressor.
(h) Favour them that love knowledge.
John Gill
22:12 The eyes of the Lord preserve knowledge,.... That is, the providence of God, whose eyes run to and fro throughout the whole earth; these preserve the knowledge of himself, even among the Heathens in some measure; for what may be known of God is manifest in them, and showed to them: more particularly his providence has preserved the Scriptures, the means of knowledge, which men would have destroyed; and preserves men of knowledge, as Aben Ezra interprets it, the ministers of the word, the stars he holds in his right hand; and he preserves spiritual and experimental knowledge in the hearts of his people, and causes it to increase; and continues his Gospel and a Gospel ministry in the world, till they all come to the unity of the faith, and the knowledge of the Son of God. Or his eyes observe, look unto with delight and pleasure, knowledge and men of knowledge, that know him, and do his will;
and he overthroweth the words of the transgressor; the perfidious, treacherous man; the false teacher, that corrupts the word of God, and handles it deceitfully: the doctrines of such he overthrows, and confutes, and brings to nothing, by his Spirit in his faithful ministers; and causes truth to prevail, and all iniquity to stop its mouth: particularly the words and doctrines of the great transgressor, the lawless and wicked one, the man of sin, antichrist; these have been exposed and overthrown already, and will be more and more so in God's due time.
John Wesley
22:12 Preserve - God by the watchful eye of his providence maintains and defends. Knowledge - Men of knowledge, knowing and good men. The matters - All his hopes, enterprizes, and concerns.
Robert Jamieson, A. R. Fausset and David Brown
22:12 preserve--or guard.
knowledge--its principles and possessors.
overthroweth--utterly confounds and destroys the wicked.
22:1322:13: Պատճա՛ռս դնէ վատ եւ ասէ. Առեւծ ունի զճանապարհս, եւ զանցս հրապարակաց սպանողք[8215]։ [8215] Ոմանք. Հրապարակաց սպանանողք։
13 Ծոյլը պատճառ է բռնում եւ ասում. «Ճամփին առիւծ կայ, փողոցների մատոյցներում՝ մարդասպաններ»:
13 Ծոյլը կ’ըսէ. «Դուրսը առիւծ կայ, Հրապարակին մէջ պիտի մեռցուիմ»։
Պատճառս դնէ վատ եւ ասէ. Առեւծ ունի զճանապարհս, եւ զանցս հրապարակաց սպանողք:

22:13: Պատճա՛ռս դնէ վատ եւ ասէ. Առեւծ ունի զճանապարհս, եւ զանցս հրապարակաց սպանողք[8215]։
[8215] Ոմանք. Հրապարակաց սպանանողք։
13 Ծոյլը պատճառ է բռնում եւ ասում. «Ճամփին առիւծ կայ, փողոցների մատոյցներում՝ մարդասպաններ»:
13 Ծոյլը կ’ըսէ. «Դուրսը առիւծ կայ, Հրապարակին մէջ պիտի մեռցուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1322:13 Ленивец говорит: >
22:14 βόθρος βοθρος deep στόμα στομα mouth; edge παρανόμου παρανομος the δὲ δε though; while μισηθεὶς μισεω hate ὑπὸ υπο under; by κυρίου κυριος lord; master ἐμπεσεῖται εμπιπτω fall in εἰς εις into; for αὐτόν αυτος he; him [a] εἰσὶν ειμι be ὁδοὶ οδος way; journey κακαὶ κακος bad; ugly ἐνώπιον ενωπιος in the face; facing ἀνδρός ανηρ man; husband καὶ και and; even οὐκ ου not ἀγαπᾷ αγαπαω love τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἀποστρέφειν αποστρεφω turn away; alienate δὲ δε though; while δεῖ δει is necessary; have to ἀπὸ απο from; away ὁδοῦ οδος way; journey σκολιᾶς σκολιος warped; crooked καὶ και and; even κακῆς κακος bad; ugly
22:13 אָמַ֣ר ʔāmˈar אמר say עָ֭צֵל ˈʕāṣēl עָצֵל sluggish אֲרִ֣י ʔᵃrˈî אֲרִי lion בַ va בְּ in † הַ the ח֑וּץ ḥˈûṣ חוּץ outside בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst רְ֝חֹבֹ֗ות ˈrḥōvˈôṯ רְחֹב open place אֵֽרָצֵֽחַ׃ ʔˈērāṣˈēₐḥ רצח kill
22:13. dicit piger leo foris in medio platearum occidendus sumThe slothful man saith: There is a lion without, I shall be slain in the midst of the streets.
13. The sluggard saith, There is a lion without: I shall be murdered in the streets.
22:13. The lazy one says: “There is a lion outside. I might be slain in the midst of the streets.”
22:13. The slothful [man] saith, [There is] a lion without, I shall be slain in the streets.
The slothful [man] saith, [There is] a lion without, I shall be slain in the streets:

22:13 Ленивец говорит: <<лев на улице! посреди площади убьют меня!>>
22:14
βόθρος βοθρος deep
στόμα στομα mouth; edge
παρανόμου παρανομος the
δὲ δε though; while
μισηθεὶς μισεω hate
ὑπὸ υπο under; by
κυρίου κυριος lord; master
ἐμπεσεῖται εμπιπτω fall in
εἰς εις into; for
αὐτόν αυτος he; him

[a]
εἰσὶν ειμι be
ὁδοὶ οδος way; journey
κακαὶ κακος bad; ugly
ἐνώπιον ενωπιος in the face; facing
ἀνδρός ανηρ man; husband
καὶ και and; even
οὐκ ου not
ἀγαπᾷ αγαπαω love
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἀποστρέφειν αποστρεφω turn away; alienate
δὲ δε though; while
δεῖ δει is necessary; have to
ἀπὸ απο from; away
ὁδοῦ οδος way; journey
σκολιᾶς σκολιος warped; crooked
καὶ και and; even
κακῆς κακος bad; ugly
22:13
אָמַ֣ר ʔāmˈar אמר say
עָ֭צֵל ˈʕāṣēl עָצֵל sluggish
אֲרִ֣י ʔᵃrˈî אֲרִי lion
בַ va בְּ in
הַ the
ח֑וּץ ḥˈûṣ חוּץ outside
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
רְ֝חֹבֹ֗ות ˈrḥōvˈôṯ רְחֹב open place
אֵֽרָצֵֽחַ׃ ʔˈērāṣˈēₐḥ רצח kill
22:13. dicit piger leo foris in medio platearum occidendus sum
The slothful man saith: There is a lion without, I shall be slain in the midst of the streets.
22:13. The lazy one says: “There is a lion outside. I might be slain in the midst of the streets.”
22:13. The slothful [man] saith, [There is] a lion without, I shall be slain in the streets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 The slothful man saith, There is a lion without, I shall be slain in the streets.
Note, 1. Those that have no love for their business will never want excuses to shake it off. Multitudes are ruined, both for soul and body, by their slothfulness, and yet still they have something or other to say for themselves, so ingenious are men in putting a cheat upon their own souls. And who, I pray, will be the gainer at last, when the pretences will be all rejected as vain and frivolous? 2. Many frighten themselves from real duties by imaginary difficulties: The slothful man has work to do without in the fields, but he fancies there is a lion there; nay, he pretends he dares not go along the streets for fear somebody or other should meet him and kill him. He does not himself think so; he only says so to those that call him up. He talks of a lion without, but considers not his real danger from the devil, that roaring lion, which is in bed with him, and from his own slothfulness, which kills him.
Adam Clarke: Commentary on the Bible - 1831
22:13: The slothful man saith, There is a lion without - But why does he say so? Because he is a slothful man. Remove his slothfulness, and these imaginary difficulties and dangers will be no more. He will not go abroad to work in the fields, because he thinks there is a lion in the way, he will not go out into the town for employment, as he fears to be assassinated in the streets! From both these circumstances he seeks total cessation from activity.
Albert Barnes: Notes on the Bible - 1834
22:13: The point of the satire is the ingenuity with which the slothful man devises the most improbable alarms. He hears that "there is a lion without," i. e., in the broad open country; he is afraid of being slain in the very streets of the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: The slothful: That is, the slothful man uses any pretext, however improbable, to indulge his love of ease and indolence. Pro 15:19, Pro 26:13-16; Num 13:32, Num 13:33
Proverbs 22:14
Carl Friedrich Keil and Franz Delitzsch
22:13
13 The sluggard saith, "A lion is without,
I shall be slain in the midst of the streets."
Otherwise rendered, Prov 26:13. There, as here, the perf. אמר has the meaning of an abstract present, Gesen. 126. 3. The activity of the industrious has its nearest sphere at home; but here a work is supposed which requires him to go forth (Ps 104:3) into the field (Prov 24:27). Therefore חוּץ stands first, a word of wide signification, which here denotes the open country outside the city, where the sluggard fears to meet a lion, as in the streets, i.e., the rows of houses forming them, to meet a רצח (מרצּח), i.e., a murder from motives of robbery of revenge. This strong word, properly to destroy, crush, Arab. raḍkh, is intentionally chosen: there is designed to be set forth the ridiculous hyperbolical pretence which the sluggard seeks for his slothfulness (Fleischer). Luther right well: "I might be murdered on the streets." But there is intentionally the absence of אוּלי [perhaps] and of פּן [lest]. Meri here quotes a passage of the moralists: ממופתי העצל הנבואה (prophesying) belongs to the evidences of the sluggard; and Euchel, the proverb העצלים מתנבאים (the sluggard's prophecy), i.e., the sluggard acts like a prophet, that he may palliate his slothfulness.
Geneva 1599
22:13 The slothful [man] saith, (i) [There is] a lion outside, I shall be slain in the streets.
(i) He derides them that invent vain excuses, because they would not do their duty.
John Gill
22:13 The slothful man saith, there is a lion without,.... Or, "in the street". This he says within himself; or to those who call out to him, and put him on doing the business of his proper calling, whether in the field or elsewhere, which, through his slothfulness, he has a disinclination to; and therefore frames excuses, and suggests this and that difficulty or danger in the way, expressed by a "lion without"; and which shows the folly and weakness of his excuses, since lions do not usually walk in cities, towns, and villages, and in the streets of them, but in woods and mountains;
I shall be slain in the streets; by the lion there; or I shall never be able to get over the difficulties, and through the dangers, which attending to business will expose me to. Some apply this to the difficulties that slothful persons imagine in the learning of languages, arts, and sciences; as Jarchi applies it to the learning of the law.
Robert Jamieson, A. R. Fausset and David Brown
22:13 Frivolous excuses satisfy the indolent man's conscience.
22:1422:14: Գուբ խո՛ր է բերան անօրինի, եւ ատեցեալն ՚ի Տեառնէ անկցի ՚ի նա։ Են ճանապարհք չարք՝ առաջի առն, եւ ո՛չ սիրէ դառնալ ՚ի նոցանէ. բայց դառնալ պա՛րտ է ՚ի թեւր եւ ՚ի չար ճանապարհէ[8216]։ [8216] Ոսկան. Անկցի ՚ի նոյն։
14 Անօրէնի բերանը խոր հոր է, եւ Տիրոջն ատելի անձը նրա մէջ պիտի ընկնի: Վատ ճանապարհներ կան մարդու առջեւ, եւ նա չի ուզում յետ դառնալ դրանցից, բայց հարկաւոր է յետ դառնալ ծուռ ու վատ ճանապարհից:
14 Օտար կիներուն բերանը խորունկ փոս է, Տէրոջը ատելի եղողը հոն կ’իյնայ։
Գուբ խոր է բերան [343]անօրինի, եւ ատեցեալն ի Տեառնէ անկցի ի նա: [344]Են ճանապարհք չարք` առաջի առն, եւ ոչ սիրէ դառնալ ի նոցանէ. բայց դառնալ պարտ է ի թեւր եւ ի չար ճանապարհէ:

22:14: Գուբ խո՛ր է բերան անօրինի, եւ ատեցեալն ՚ի Տեառնէ անկցի ՚ի նա։ Են ճանապարհք չարք՝ առաջի առն, եւ ո՛չ սիրէ դառնալ ՚ի նոցանէ. բայց դառնալ պա՛րտ է ՚ի թեւր եւ ՚ի չար ճանապարհէ[8216]։
[8216] Ոսկան. Անկցի ՚ի նոյն։
14 Անօրէնի բերանը խոր հոր է, եւ Տիրոջն ատելի անձը նրա մէջ պիտի ընկնի: Վատ ճանապարհներ կան մարդու առջեւ, եւ նա չի ուզում յետ դառնալ դրանցից, բայց հարկաւոր է յետ դառնալ ծուռ ու վատ ճանապարհից:
14 Օտար կիներուն բերանը խորունկ փոս է, Տէրոջը ատելի եղողը հոն կ’իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1422:14 Глубокая пропасть уста блудниц: на кого прогневается Господь, тот упадет туда.
22:15 ἄνοια ανοια mindlessness; witlessness ἐξῆπται εξαπτω heart νέου νεος new; young ῥάβδος ραβδος rod δὲ δε though; while καὶ και and; even παιδεία παιδεια discipline μακρὰν μακραν far away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
22:14 שׁוּחָ֣ה šûḥˈā שׁוּחָה pit עֲ֭מֻקָּה ˈʕᵃmuqqā עָמֹק deep פִּ֣י pˈî פֶּה mouth זָרֹ֑ות zārˈôṯ זָר strange זְע֥וּם zᵊʕˌûm זעם curse יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יִפָּליפול־ *yippol- נפל fall שָֽׁם׃ šˈām שָׁם there
22:14. fovea profunda os alienae cui iratus est Dominus incidet in eamThe mouth of a strange woman is a deep pit: he whom the Lord is angry with, shall fall into it.
14. The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
22:14. The mouth of a foreign woman is a deep pit; the Lord was angry with him who will fall into it.
22:14. The mouth of strange women [is] a deep pit: he that is abhorred of the LORD shall fall therein.
The mouth of strange women [is] a deep pit: he that is abhorred of the LORD shall fall therein:

22:14 Глубокая пропасть уста блудниц: на кого прогневается Господь, тот упадет туда.
22:15
ἄνοια ανοια mindlessness; witlessness
ἐξῆπται εξαπτω heart
νέου νεος new; young
ῥάβδος ραβδος rod
δὲ δε though; while
καὶ και and; even
παιδεία παιδεια discipline
μακρὰν μακραν far away
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
22:14
שׁוּחָ֣ה šûḥˈā שׁוּחָה pit
עֲ֭מֻקָּה ˈʕᵃmuqqā עָמֹק deep
פִּ֣י pˈî פֶּה mouth
זָרֹ֑ות zārˈôṯ זָר strange
זְע֥וּם zᵊʕˌûm זעם curse
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
יִפָּליפול־
*yippol- נפל fall
שָֽׁם׃ šˈām שָׁם there
22:14. fovea profunda os alienae cui iratus est Dominus incidet in eam
The mouth of a strange woman is a deep pit: he whom the Lord is angry with, shall fall into it.
22:14. The mouth of a foreign woman is a deep pit; the Lord was angry with him who will fall into it.
22:14. The mouth of strange women [is] a deep pit: he that is abhorred of the LORD shall fall therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
This is designed to warn all young men against the lusts of uncleanness. As they regard the welfare of their souls, let them take heed of strange women, lewd women, whom they ought to be strange to, of the mouth of strange women, of the kisses of their lips (ch. vii. 13), of the words of their lips, their charms and enticements. Dread them; have nothing to do with them; for, 1. Those who abandon themselves to that sin give proof that they are abandoned of God: it is a deep pit, which those fall into that are abhorred of the Lord, who leaves them to themselves to enter into that temptation, and takes off the bridle of his restraining grace, to punish them for other sins. Value not thyself upon thy being in favour with such women, when it proclaims thee under the wrath of God. 2. It is seldom that they recover themselves, for it is a deep pit; it will be hard getting out of it, it so besots the mind and debauches the conscience, by pleasing the flesh.
Adam Clarke: Commentary on the Bible - 1831
22:14: The mouth of strange women is a deep pit - In Pro 23:27, he says, A whore is a Deep Ditch:, oud a strange woman is a Narrow Pit.
The allusions in these three places are too plain to be misunderstood.
Virgil's hell has been adduced in illustration: -
- Sate sanguine Divum,
Tros Anchisiade, facilis decensus Averni;
Noctes atque dies patet atri janua Ditis:
Sed revocare gradum, superasque evadere ad auras,
Hoc Opus, hic Labor est.
Pauci quos aequus amavit
Jupiter, aut ardens evexit ad aethera virtus,
Dis geniti potuere.
Virg. Aen, lib. vi., ver. 125.
"O glorious prince of brave Anchises' line!
Great godlike hero! sprung from seed divine,
Smooth lies the road to Pluto's gloomy shade;
And hell's black gates for ever stand display'd:
But 'tis a long unconquerable pain,
To climb to these ethereal realms again.
The choice-selected few, whom favoring Jove,
Or their own virtue, rais'd to heaven above,
From these dark realms emerged again to day;
The mighty sons of gods, and only they.
Pitt.
Albert Barnes: Notes on the Bible - 1834
22:14: The fall of the man into the snare of the harlot seems to be the consequence of the abhorrence or wrath of Yahweh. That abhorrence is, however, the result of pRev_ious evil. The man is left to himself, and sin becomes the penalty of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: mouth: Pro 2:16-19, Pro 5:3-23, Pro 6:24-29, Pro 7:5-27, Pro 23:27; Jdg 16:20, Jdg 16:21; Neh 13:26; Ecc 7:26
a deep pit: That is, it is like a deep pit, or pitfall, in which animals are often taken alive.
abhorred: Deu 32:19; Psa 81:12
Proverbs 22:15
Carl Friedrich Keil and Franz Delitzsch
22:14
14 A deep pit is the mouth of a strange woman;
He that is cursed of God falleth therein.
The first line appears in a different form as a synonymous distich, Prov 23:27. The lxx translate στόμα παρανόμου without certainly indicating which word they here read, whether רע (Prov 4:14), or רשׁע (Prov 29:12), or נלוז (Prov 3:32). Prov 23:27 is adduced in support of זרות (vid., Prov 2:16); זנות (harlots) are meant, and it is not necessary thus to read with Ewald. The mouth of this strange woman or depraved Israelitess is a deep ditch (שׁוּחה עמקּה, otherwise עמקה, as Prov 23:27, where also occurs עמוּקה
(Note: The text to Immanuel's Comment. (Naples 1487) has in both instances עמוּקה.)
namely, a snare-pit into which he is enticed by her wanton words; the man who stands in fellowship with God is armed against this syren voice; but the 'זעוּם ה, i.e., he who is an object of the divine זעם (Venet. κεχολωμένος τῷ ὀντωτῇ), indignation, punishing evil with evil, falls into the pit, yielding to the seduction and the ruin. Schultens explains 'זעום ה by, is in quem despumat indignabundus; but the meaning despumat is not substantiated; זעם, cf. Arab. zaghm, is probably a word which by its sound denoted anger as a hollow roaring, and like pealing thunder. The lxx has, after Prov 22:14, three tedious moralizing lines.
Geneva 1599
22:14 The mouth of strange women [is] a deep pit: he that is abhorred by the LORD (k) shall fall in it.
(k) So God punishes one sin by another, when he suffers the wicked to fall into the acquaintance of a harlot.
John Gill
22:14 The mouth of strange women is a deep pit,.... The mouth of harlots; the kisses of their mouth, their fair speech and flattering words, their amorous talk, and lascivious and wanton language, ensnare and draw unwary persons to commit lewdness with them, which bring them into a pit of ruin and destruction; a filthy one, and very deep, out of which it is not easy nor usual to be extricated: the allusion is to beasts taken in a pit dug for them; and these are as natural brute beasts, made to be taken and destroyed;
he that is abhorred of the Lord shall fall therein; who has been guilty of other sins, and such as have caused the Lord to abhor him, and therefore leaves him to fall into this: one sin not only leads on to another, but is the punishment of another; men are seldom guilty of this sin of whoredom, but who have been first abandoned to other vices very provoking to. God; see Eccles 7:26. Jarchi interprets all this of idolatry; and it may be very well applied to the whore of Rome, and the harlots she is mother of; who, by her fair words and false doctrines, by her mouth speaking blasphemies and lies in hypocrisy, by her golden cup in her hand full of abomination and filthiness of fornication, and by her sorceries, have deceived many, and brought them into the pit of perdition and ruin: and these are such whose names are not written in the Lamb's book of life; but are rejected of God, and given up to believe a lie, that they might be damned, Rev_ 17:4.
John Wesley
22:14 The mouth - Her fair and flattering speeches.
Robert Jamieson, A. R. Fausset and David Brown
22:14 The mouth--or flattering speeches (Prov 5:3; Prov 7:5) ensnare man, as pits, beasts. God makes their own sin their punishment.
22:1522:15: Անմտութիւն բորբոքեալ ՚ի սիրտ երիտասարդի. գաւազան եւ խրատ հեռի՛ է ՚ի նմանէ[8217]։ [8217] Ոմանք. ՚Ի սրտի երիտասարդի. գա՛՛։
15 Անմտութիւնը բորբոքուած է երիտասարդի սրտում. ուրեմն՝ գաւազանը եւ խրատը հեռու են նրանից:
15 Մանուկին սրտին մէջ յիմարութիւնը կապուած է. Խրատի գաւազանը զանիկա կը հեռացնէ անկէ։
Անմտութիւն բորբոքեալ ի սիրտ երիտասարդի, գաւազան եւ խրատ հեռի է ի նմանէ:

22:15: Անմտութիւն բորբոքեալ ՚ի սիրտ երիտասարդի. գաւազան եւ խրատ հեռի՛ է ՚ի նմանէ[8217]։
[8217] Ոմանք. ՚Ի սրտի երիտասարդի. գա՛՛։
15 Անմտութիւնը բորբոքուած է երիտասարդի սրտում. ուրեմն՝ գաւազանը եւ խրատը հեռու են նրանից:
15 Մանուկին սրտին մէջ յիմարութիւնը կապուած է. Խրատի գաւազանը զանիկա կը հեռացնէ անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1522:15 Глупость привязалась к сердцу юноши, но исправительная розга удалит ее от него.
22:16 ὁ ο the συκοφαντῶν συκοφαντεω inform against; extort πένητα πενης poor πολλὰ πολυς much; many ποιεῖ ποιεω do; make τὰ ο the ἑαυτοῦ εαυτου of himself; his own δίδωσιν διδωμι give; deposit δὲ δε though; while πλουσίῳ πλουσιος rich ἐπ᾿ επι in; on ἐλάσσονι ελασσων inferior; less
22:15 אִ֭וֶּלֶת ˈʔiwweleṯ אִוֶּלֶת foolishness קְשׁוּרָ֣ה qᵊšûrˈā קשׁר tie בְ vᵊ בְּ in לֶב־ lev- לֵב heart נָ֑עַר nˈāʕar נַעַר boy שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod מ֝וּסָ֗ר ˈmûsˈār מוּסָר chastening יַרְחִיקֶ֥נָּה yarḥîqˌennā רחק be far מִמֶּֽנּוּ׃ mimmˈennû מִן from
22:15. stultitia conligata est in corde pueri et virga disciplinae fugabit eamFolly is bound up in the heart of a child, and the rod of correction shall drive it away.
15. Foolishness is bound up in the heart of a child; the rod of correction shall drive it far from him.
22:15. Foolishness has been bound to the heart of a child, and a rod of discipline shall cause it to flee.
22:15. Foolishness [is] bound in the heart of a child; [but] the rod of correction shall drive it far from him.
Foolishness [is] bound in the heart of a child; [but] the rod of correction shall drive it far from him:

22:15 Глупость привязалась к сердцу юноши, но исправительная розга удалит ее от него.
22:16
ο the
συκοφαντῶν συκοφαντεω inform against; extort
πένητα πενης poor
πολλὰ πολυς much; many
ποιεῖ ποιεω do; make
τὰ ο the
ἑαυτοῦ εαυτου of himself; his own
δίδωσιν διδωμι give; deposit
δὲ δε though; while
πλουσίῳ πλουσιος rich
ἐπ᾿ επι in; on
ἐλάσσονι ελασσων inferior; less
22:15
אִ֭וֶּלֶת ˈʔiwweleṯ אִוֶּלֶת foolishness
קְשׁוּרָ֣ה qᵊšûrˈā קשׁר tie
בְ vᵊ בְּ in
לֶב־ lev- לֵב heart
נָ֑עַר nˈāʕar נַעַר boy
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
מ֝וּסָ֗ר ˈmûsˈār מוּסָר chastening
יַרְחִיקֶ֥נָּה yarḥîqˌennā רחק be far
מִמֶּֽנּוּ׃ mimmˈennû מִן from
22:15. stultitia conligata est in corde pueri et virga disciplinae fugabit eam
Folly is bound up in the heart of a child, and the rod of correction shall drive it away.
22:15. Foolishness has been bound to the heart of a child, and a rod of discipline shall cause it to flee.
22:15. Foolishness [is] bound in the heart of a child; [but] the rod of correction shall drive it far from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.
We have here two very sad considerations:-- 1. That corruption is woven into our nature. Sin is foolishness; it is contrary both to our right reason and to our true interest. It is in the heart; there is an inward inclination to sin, to speak and act foolishly. It is in the heart of children; they bring it into the world with them; it is what they were shapen and conceived in. It is not only found there, but it is bound there; it is annexed to the heart (so some); vicious dispositions cleave closely to the soul, are bound to it as the cion to the stock into which it is grafted, which quite alters the property. There is a knot tied between the soul and sin, a true lover's knot; they two became one flesh. It is true of ourselves, it is true of our children, whom we have begotten in our own likeness. O God! thou knowest this foolishness. 2. That correction is necessary to the cure of it. It will not be got out by fair means and gentle methods; there must be strictness and severity, and that which will cause grief. Children need to be corrected, and kept under discipline, by their parents; and we all need to be corrected by our heavenly Father (Heb. xii. 6, 7), and under the correction we must stroke down folly and kiss the rod.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: Foolishness: Job 14:4; Psa 51:5; Joh 3:6; Eph 2:3
but: Pro 13:24, Pro 19:18, Pro 23:13, Pro 23:14, Pro 29:15, Pro 29:17; Heb 12:10, Heb 12:11
Proverbs 22:16
Carl Friedrich Keil and Franz Delitzsch
22:15
15 Folly is bound to the heart of a child;
The rod of correction driveth it forth.
Folly, i.e., pleasure in stupid tricks, silly sport, and foolish behaviour, is the portion of children as such; their heart is as yet childish, and folly is bound up in it. Education first driveth forth this childish, foolish nature (for, as Menander says:
Ὁ μὴ δαρεὶς ἄνθρωπος οὐ παιδεύεται),
and if effects this when it is unindulgently severe: the שׁבט מוּסר (vid., Prov 23:13) removeth אוּלת from the heart, for it imparts intelligence and makes wise (Prov 29:15). The lxx is right in rendering 16a: ἄνοια ἐξῆπται (from ἐξάπτειν) καρδίας νέου; but the Syr. has "here mangled the lxx, and in haste has read ἀνοίᾳ ἐξίπταται: folly makes the understanding of the child fly away" (Lagarde).
Geneva 1599
22:15 Foolishness [is] bound (l) in the heart of a child; [but] the rod of correction shall drive it far from him.
(l) He is naturally given to it.
John Gill
22:15 Foolishness is bound in the heart of a child,.... That is, sin, the greatest of all folly; this is naturally in the heart of man; it is in the heart of a child, it is in him from his infancy; it is bound in his heart, it is rooted and riveted in him, being conceived in sin, and shapen in iniquity; it is what cleaves close to him, and he has a strong affection for and desire after: the imagination of man's heart is evil from his youth, Gen 8:21; so that he is not easily brought off of sin, or becomes wise;
but the rod of correction shall drive it far from him; the rod used by parents, for the correction of sin and folly, is a means of making children wise, and of restraining the folly that is bound up in them; and of reclaiming them from those sinful ways, which the folly of their hearts leads them to, and so in some measure of driving it far from them.
John Wesley
22:15 Bound - Is fixed and settled there, as being born with him, and rooted in his very nature.
Robert Jamieson, A. R. Fausset and David Brown
22:15 is bound--or firmly fixed. Chastisement deters from crime and so leads to reformation of principle.
22:1622:16: Որ զրպարտէ զաղքատ՝ բազում առնէ իւր չարիս. եւ որ տայ մեծատան կարօտութեամբ[8218]։ [8218] Ոմանք. Բազում առնէ անձին իւրում չարիս. եւ տայ մեծա՛՛։
16 Աղքատին զրպարտողը բազմացնում է իր չարիքները. եւ նա, ով զրկում է նրան եւ տալիս է հարստին, կարօտութեան մէջ պիտի մնայ:
16 Իր ստացուածքը շատցնելու համար աղքատին զրկանք ընողը Ու հարուստին տուողը՝ անշուշտ կարօտութեան պիտի մատնուի։
Որ զրպարտէ զաղքատ` բազում առնէ իւր չարիս, եւ որ տայ մեծատան կարօտութեամբ:

22:16: Որ զրպարտէ զաղքատ՝ բազում առնէ իւր չարիս. եւ որ տայ մեծատան կարօտութեամբ[8218]։
[8218] Ոմանք. Բազում առնէ անձին իւրում չարիս. եւ տայ մեծա՛՛։
16 Աղքատին զրպարտողը բազմացնում է իր չարիքները. եւ նա, ով զրկում է նրան եւ տալիս է հարստին, կարօտութեան մէջ պիտի մնայ:
16 Իր ստացուածքը շատցնելու համար աղքատին զրկանք ընողը Ու հարուստին տուողը՝ անշուշտ կարօտութեան պիտի մատնուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:1622:16 Кто обижает бедного, чтобы умножить свое богатство, и кто дает богатому, тот обеднеет.
22:17 λόγοις λογος word; log σοφῶν σοφος wise παράβαλλε παραβαλλω cast along; set against σὸν σος your οὖς ους ear καὶ και and; even ἄκουε ακουω hear ἐμὸν εμος mine; my own λόγον λογος word; log τὴν ο the δὲ δε though; while σὴν σος your καρδίαν καρδια heart ἐπίστησον εφιστημι stand over / by; get attention ἵνα ινα so; that γνῷς γινωσκω know ὅτι οτι since; that καλοί καλος fine; fair εἰσιν ειμι be
22:16 עֹ֣שֵֽׁק ʕˈōšˈēq עשׁק oppress דָּ֭ל ˈdāl דַּל poor לְ lᵊ לְ to הַרְבֹּ֣ות harbˈôṯ רבה be many לֹ֑ו lˈô לְ to נֹתֵ֥ן nōṯˌēn נתן give לְ֝ ˈl לְ to עָשִׁ֗יר ʕāšˈîr עָשִׁיר rich אַךְ־ ʔaḵ- אַךְ only לְ lᵊ לְ to מַחְסֹֽור׃ maḥsˈôr מַחְסֹור need
22:16. qui calumniatur pauperem ut augeat divitias suas dabit ipse ditiori et egebitHe that oppresseth the poor, to increase his own riches, shall himself give to one that is richer, and shall be in need.
16. He that oppresseth the poor to increase his he that giveth to the rich, only to want.
22:16. Whoever slanders the poor, so as to augment his own riches, will give it away to one who is richer, and will be in need.
22:16. He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want.
He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want:

22:16 Кто обижает бедного, чтобы умножить свое богатство, и кто дает богатому, тот обеднеет.
22:17
λόγοις λογος word; log
σοφῶν σοφος wise
παράβαλλε παραβαλλω cast along; set against
σὸν σος your
οὖς ους ear
καὶ και and; even
ἄκουε ακουω hear
ἐμὸν εμος mine; my own
λόγον λογος word; log
τὴν ο the
δὲ δε though; while
σὴν σος your
καρδίαν καρδια heart
ἐπίστησον εφιστημι stand over / by; get attention
ἵνα ινα so; that
γνῷς γινωσκω know
ὅτι οτι since; that
καλοί καλος fine; fair
εἰσιν ειμι be
22:16
עֹ֣שֵֽׁק ʕˈōšˈēq עשׁק oppress
דָּ֭ל ˈdāl דַּל poor
לְ lᵊ לְ to
הַרְבֹּ֣ות harbˈôṯ רבה be many
לֹ֑ו lˈô לְ to
נֹתֵ֥ן nōṯˌēn נתן give
לְ֝ ˈl לְ to
עָשִׁ֗יר ʕāšˈîr עָשִׁיר rich
אַךְ־ ʔaḵ- אַךְ only
לְ lᵊ לְ to
מַחְסֹֽור׃ maḥsˈôr מַחְסֹור need
22:16. qui calumniatur pauperem ut augeat divitias suas dabit ipse ditiori et egebit
He that oppresseth the poor, to increase his own riches, shall himself give to one that is richer, and shall be in need.
22:16. Whoever slanders the poor, so as to augment his own riches, will give it away to one who is richer, and will be in need.
22:16. He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
This shows what evil courses rich men sometimes take, by which, in the end, they will impoverish themselves and provoke God, notwithstanding their abundance, to bring them to want; they oppress the poor and give to the rich. 1. They will not in charity relieve the poor, but withhold from them, that by saving that which is really the best, but which they think the most needless part of their expenses, they may increase their riches; but they will make presents to the rich, and give them great entertainments, either in pride and vain-glory, that they may look great, or in policy, that they may receive it again with advantage. Such shall surely come to want. Many have been beggared by a foolish generosity, but never any by a prudent charity. Christ bids us to invite the poor, Luke xiv. 12, 13. 2. They not only will not relieve the poor, but they oppress them, rob the spital, extort from their poor tenants and neighbours, invade the rights of those who have not wherewithal to defend themselves, and then give bribes to the rich, to protect and countenance them in it. But it is all in vain; they shall come to want. Those that rob God, and so make him the enemy, cannot secure themselves by giving to the rich, to make them their friends.
Adam Clarke: Commentary on the Bible - 1831
22:16: He that oppresseth the poor - He who, in order to obtain the favor of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honor and reputation, what he should have given to the poor, shall surely come to want.
Albert Barnes: Notes on the Bible - 1834
22:16: Better, He who oppresses the poor for his own profit gives. (i. e., will, in the common course of things, be compelled to give) to a rich man, and that only to his own loss. Ill-gotten gains do not prosper, and only expose the oppressor to extortion and violence in his turn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: that oppresseth: Pro 22:22, Pro 22:23, Pro 14:31, Pro 28:3; Job 20:19-29; Psa 12:5; Mic 2:2, Mic 2:3; Zac 7:9-14; Jam 2:13, Jam 5:1-5
he that giveth: Luk 6:33-35, Luk 14:12-14, Luk 16:24
Proverbs 22:17
Carl Friedrich Keil and Franz Delitzsch
22:16
16 Whosoever oppresseth the lowly, it is gain to him;
Whosoever giveth to the rich, it is only loss.
Tit is before all clear that להרבּות and למחסור, as at Prov 21:5, למותר and למחסור, are contrasted words, and form the conclusions to the participles used, with the force of hypothetical antecedents. Jerome recognises this: qui calumniatur pauperem, ut augeat divitias suas, dabit ipse ditiori et egebit. So Rashi, who by עשׁיר thinks on heathen potentates. Proportionally better Euchel, referring עשׁק and נתן, not to one person, but to two classes of men: he who oppresses the poor to enrich himself, and is liberal toward the rich, falls under want. The antithetic distich thus becomes an integral one - the antithesis manifestly intended is not brought out. This may be said also against Bertheau, who too ingeniously explains: He who oppresses the poor to enrich himself gives to a rich man, i.e., to himself, the enriched, only to want, i.e., only to lose again that which he gained unrighteously. Ralbag is on the right track, for he suggests the explanation: he who oppresses the poor, does it to his gain, for he thereby impels him to a more energetic exercise of his strength; he who gives to the rich man does it to his own loss, because the rich man does not thank him for it, and still continues to look down on him. But if one refers לּו to the poor, then it lies nearer to interpret אך למחסור of the rich: he who gives presents to the rich only thereby promotes his sleepy indolence, and so much the more robs him of activity (Elster); for that which one gives to him is only swallowed up in the whirlpool of his extravagance (Zckler). Thus Hitzig also explains, who remarks, under 17a: "Oppression produces reaction, awakens energy, and thus God on the whole overrules events" (Ex 1:12). Similarly also Ewald, who thinks on a mercenary, unrighteous rich man: God finally lifts up the oppressed poor man; the rich man always becoming richer, on the contrary, is "punished for all his wickedness only more and more." But with all these explanations there is too much read between the lines. Since אך למחדור (Prov 11:24; Prov 21:5) refers back to the subject: himself to mere loss, so also will it be here; and the lxx, Symmachus, Jerome (cf. also the Syr. auget malum suum) are right when they also refer לו, not to the poor man, but to the oppressor of the poor. We explain: he who extorts from the poor enriches himself thereby; but he who gives to the rich has nothing, and less than nothing, thereby - he robs himself, has no thanks, only brings himself by many gifts lower and lower down. In the first case at least, 17a, the result corresponds to the intention; but in this latter case, 17b, one gains only bitter disappointment.
John Gill
22:16 He that oppresseth the poor to increase his riches,.... By taking away from them the little they have; by keeping back their hire, defrauding them of the just wages of their labours; or by usury and extortion, or any other unjust method, whereby they distress the poor, and enrich themselves;
and he that giveth to the rich shall surely come to want: that gives to those that are richer than he; or that are in greater power and authority, that they may protect him in the possession of his ill gotten riches; yet, after all, it shall not thrive and prosper with him, it will all issue in poverty and want: or, as the Vulgate Latin version renders it, "he shall give to one more rich, and shall want"; he shall be forced to give it to another richer than he, and of greater power, and so shall get nothing by his oppression of the poor; but as he has served the poor, so shall he be served himself, and be brought to beggary and want; see Prov 21:13.
John Wesley
22:16 That giveth - That prodigally casts away his estate upon those who do not need it.
Robert Jamieson, A. R. Fausset and David Brown
22:16 These two vices pertain to the same selfish feeling. Both are deservedly odious to God and incur punishment.
22:1722:17: Բանից իմաստնոց մատո՛ զունկն քո, եւ լո՛ւր բանից իմոց. եւ հաստատեա՛ զսիրտ քո[8219]՝ [8219] Ոմանք. Եւ լո՛ւր զբանս իմ. եւ հաս՛՛։
17 Ականջդ մօ՛տ պահիր իմաստունների խօսքերին. լսի՛ր իմ խօսքերը, հաստատի՛ր սրտիդ մէջ եւ կ’իմանաս, որ դրանք բարի են:
17 Ականջդ ծռէ ու իմաստուններուն խօսքերուն մտիկ ըրէ Եւ քու սիրտդ իմ գիտութեանս տուր
Բանից իմաստնոց մատո զունկն քո, եւ լուր բանից իմոց եւ հաստատեա զսիրտս քո` զի գիտասցես զնոսա, թէ բարի են:

22:17: Բանից իմաստնոց մատո՛ զունկն քո, եւ լո՛ւր բանից իմոց. եւ հաստատեա՛ զսիրտ քո[8219]՝
[8219] Ոմանք. Եւ լո՛ւր զբանս իմ. եւ հաս՛՛։
17 Ականջդ մօ՛տ պահիր իմաստունների խօսքերին. լսի՛ր իմ խօսքերը, հաստատի՛ր սրտիդ մէջ եւ կ’իմանաս, որ դրանք բարի են:
17 Ականջդ ծռէ ու իմաստուններուն խօսքերուն մտիկ ըրէ Եւ քու սիրտդ իմ գիտութեանս տուր
zohrab-1805▾ eastern-1994▾ western am▾
22:1722:17 Приклони ухо твое, и слушай слова мудрых, и сердце твое обрати к моему знанию;
22:18 καὶ και and; even ἐὰν εαν and if; unless ἐμβάλῃς εμβαλλω inject; cast in αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the καρδίαν καρδια heart σου σου of you; your εὐφρανοῦσίν ευφραινω celebrate; cheer σε σε.1 you ἅμα αμα at once; together ἐπὶ επι in; on σοῖς σος your χείλεσιν χειλος lip; shore
22:17 הַ֥ט hˌaṭ נטה extend אָזְנְךָ֗ ʔoznᵊḵˈā אֹזֶן ear וּ֭ ˈû וְ and שְׁמַע šᵊmˌaʕ שׁמע hear דִּבְרֵ֣י divrˈê דָּבָר word חֲכָמִ֑ים ḥᵃḵāmˈîm חָכָם wise וְ֝ ˈw וְ and לִבְּךָ֗ libbᵊḵˈā לֵב heart תָּשִׁ֥ית tāšˌîṯ שׁית put לְ lᵊ לְ to דַעְתִּֽי׃ ḏaʕtˈî דַּעַת knowledge
22:17. inclina aurem tuam et audi verba sapientium adpone autem cor ad doctrinam meamIncline thy ear, and hear the words of the wise: and apply thy heart to my doctrine:
17. Incline thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
22:17. Incline your ear, and listen to the words of the wise. Then apply your heart to my doctrine.
22:17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge:

22:17 Приклони ухо твое, и слушай слова мудрых, и сердце твое обрати к моему знанию;
22:18
καὶ και and; even
ἐὰν εαν and if; unless
ἐμβάλῃς εμβαλλω inject; cast in
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
εὐφρανοῦσίν ευφραινω celebrate; cheer
σε σε.1 you
ἅμα αμα at once; together
ἐπὶ επι in; on
σοῖς σος your
χείλεσιν χειλος lip; shore
22:17
הַ֥ט hˌaṭ נטה extend
אָזְנְךָ֗ ʔoznᵊḵˈā אֹזֶן ear
וּ֭ ˈû וְ and
שְׁמַע šᵊmˌaʕ שׁמע hear
דִּבְרֵ֣י divrˈê דָּבָר word
חֲכָמִ֑ים ḥᵃḵāmˈîm חָכָם wise
וְ֝ ˈw וְ and
לִבְּךָ֗ libbᵊḵˈā לֵב heart
תָּשִׁ֥ית tāšˌîṯ שׁית put
לְ lᵊ לְ to
דַעְתִּֽי׃ ḏaʕtˈî דַּעַת knowledge
22:17. inclina aurem tuam et audi verba sapientium adpone autem cor ad doctrinam meam
Incline thy ear, and hear the words of the wise: and apply thy heart to my doctrine:
22:17. Incline your ear, and listen to the words of the wise. Then apply your heart to my doctrine.
22:17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-29: Ст. 17-21: образуют введение к новой группе или новому собранию притчей, обнимающему вторую половину гл. XXII, и главы XXIII и XXIV. Притчи этого отдела отличаются пространностью, обнимая нередко несколько строк (3: стиха в XXIII:1-3, 6-8, 5: ст. - в XXIII:31-35; XXIV:30-34). Во введении, ст. 17-21, высказывается увещание к вниманию словам мудрых (ст. 17), отмечается их достоинство (ст. 18), главное значение - возбуждение надежды на Бога (ст. 19), и идейная сущность (ст. 20-21). В ст. 22-29: в трех двустишных притчах: а) осуждается и запрещается притеснение бедных (ст. 22-23); б) делается предостережение от близости и содружества с человеком гневливым (ст. 24-25); и в) снова настойчивое предупреждение против поручительств (ст. 26-27, сн. Притч. VI:1: сл.; XVII:18; XX:16).

Преступление перенесения межи ближнего, не необычное в древнее время, считалось одним из самых позорных (ср. Втор. XIX:14; Притч. XXIII:10). В ст. 29: указан редкий, но возможный в положении трудящегося случай - возвышение до степени ближайшего служения царю.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Serious Attention Inculcated.
17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. 18 For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. 19 That thy trust may be in the LORD, I have made known to thee this day, even to thee. 20 Have not I written to thee excellent things in counsels and knowledge, 21 That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
Solomon here changes his style and manner of speaking. Hitherto, for the most part, since the beginning of ch. x., he had laid down doctrinal truths, and but now and then dropped a word of exhortation, leaving us to make the application as we went along; but here, to the end of ch. xxiv., he directs his speech to his son, his pupil, his reader, his hearer, speaking as to a particular person. Hitherto, for the most part, his sense was comprised in one verse, but here usually it is drawn out further. See how Wisdom tries variety of methods with us, lest we should be cloyed with any one. To awaken attention and to assist our application the method of direct address is here adopted. Ministers must not think it enough to preach before their hearers, but must preach to them, nor enough to preach to them all in general, but should address themselves to particular persons, as here: Do thou do so and so. Here is,
I. An earnest exhortation to get wisdom and grace, by attending to the words of the wise men, both written and preached, the words of the prophets and priests, and particularly to that knowledge which Solomon in this book gives men of good and evil, sin and duty, rewards and punishments. To these words, to this knowledge, the ear must be bowed down in humility and serious attention and the heart applied by faith, and love, and close consideration. The ear will not serve without the heart.
II. Arguments to enforce this exhortation. Consider,
1. The worth and weight of the things themselves which Solomon in this book gives us the knowledge of. They are not trivial things, for amusements and diversion, not jocular proverbs, to be repeated in sport and in order to pass away time. No; they are excellent things, which concern the glory of God, the holiness and happiness of our souls, the welfare of mankind and all communities; they are princely things (so the word is), fit for kings to speak and senates to hear; they are things that concern counsels and knowledge, that is, wise counsels, relating to the most important concerns; things which will not only make us knowing ourselves, but enable us to advise others.
2. The clearness of the discovery of these things and the directing of them to us in particular. "They are made known, publicly known, that all may read,--plainly known, that he that runs may read,--made known this day more fully than ever before, in this day of light and knowledge,--made known in this thy day. But it is only a little while that this light is with thee; perhaps the things that are this day made known to thee, if thou improve not the day of thy visitation, may, before to-morrow, be hidden from thy eyes. They are written, for the greater certainty, and that they may be received and the more safely transmitted pure and entire to posterity. But that which the emphasis is here most laid upon is that they are made known to thee, even to thee, and written to thee, as if it were a letter directed to thee by name. It is suited to thee and to thy case; thou mayest in this glass see thy own face; it is intended for thee, to be a rule to thee, and by it thou must be judged." We cannot say of these things, "They are good things, but they are nothing to us;" no, they are of the greatest concern imaginable to us.
3. The agreeableness of these things to us, in respect both of comfort and credit. (1.) If we hide them in our hearts, they will be very pleasing and yield us an abundant satisfaction (v. 18): "It is a pleasant thing, and will be thy constant entertainment, if thou keep them within thee; if thou digest them, and be actuated and governed by them, and delivered into them as into a mould." The form of godliness, when that is rested in, is but a force put upon a man, and he does but do penance in that white clothing; those only that submit to the power of godliness, and make heart-work of it, find the pleasure of it, ch. ii. 10. (2.) If we make use of them in our discourse, they will be very becoming, and gain us a good reputation. They shall be fitted in thy lips. "Speak of these things, and thou speakest like thyself, and as is fit for thee to speak considering thy character; thou wilt also have pleasure in speaking of these things as well as in thinking of them."
4. The advantage designed us by them. The excellent things which God has written to us are not like the commands which the master gives his servant, which are all intended for the benefit of the master, but like those which the master gives his scholar, which are all intended for the benefit of the scholar. These things must be kept by us, for they are written to us, (1.) That we may have a confidence in him and communion with him. That thy trust may be in the Lord, v. 19. We cannot trust in God except in the way of duty; we are therefore taught our duty, that we may have reason to trust in God. Nay, this is itself one great duty we are to learn, and a duty that is the foundation of all practical religion, to live a life of delight in God and dependence on him. (2.) That we may have a satisfaction in our own judgment: "That I might make thee know the certainty of the words of truth; that thou mayest know what is truth, mayest plainly distinguish between it and falsehood, and mayest know upon what grounds thou receivest and believest the truths of God." Note, [1.] It is a desirable thing to know, not only the words of truth, but the certainty of them, that our faith may be intelligent and rational, and may grow up to a full assurance. [2.] The way to know the certainty of the words of truth is to make conscience of our duty; for, if any man do his will, he shall know for certain that the doctrine is of God, John vii. 17. (3.) That we may be useful and serviceable to others for their instruction: "That thou mayest give a good account of the words of truth to those that send to thee to consult thee as an oracle," or (as the margin reads it) "to those that send thee, that employ thee as an agent or ambassador in any business." Knowledge is given us to do good with, that others may light their candle at our lamp, and that we may in our place serve our generation according to the will of God; and those who make conscience of keeping God's commandments will be best able to give a reason of the hope that is in them.
Adam Clarke: Commentary on the Bible - 1831
22:17: Bow down thine ear - From this to the end of Pro 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given.
I shall give a paraphrase of this very important passage: -
I. Solomon addresses his pupils on the use of his past teachings. See on Pro 22:6 (note).
1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard.
2. He speaks knowledge - gives doctrines true in themselves, and confirmed by observation and experience.
3. These are to be heard with humility and deep attention: "Bow down thine ear."
4. They must not only be heard, but meditated and pondered: "Apply thine heart to my knowledge."
Albert Barnes: Notes on the Bible - 1834
22:17: This is the commencement of a new and entirely distinct section, opening, after the fashion of Pro 3:1, Pro 3:21; Pro 4:1; Pro 7:1; with a general exhortation Pro 22:17-21 and passing on to special precepts. The "words of the wise" may be a title to the section: compare Pro 24:23. The general characteristics of this section appear to be
(1) a less close attention to the laws of parallelism, and
(2) a tendency to longer and more complicated sentences. Compare the Introduction to Proverbs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: Bow: Pro 2:2-5, Pro 5:1, Pro 5:2
and hear: Pro 1:3, Pro 3:1, Pro 4:4-8, Pro 8:33, Pro 8:34; Isa 55:3; Mat 17:5
apply: Pro 23:12; Psa 90:12; Ecc 7:25, Ecc 8:9, Ecc 8:16
Proverbs 22:18
Carl Friedrich Keil and Franz Delitzsch
22:17
Prov 22:17-21, forming the introduction to this appendix, are these Words of the Wise:
17 Incline thine ear and hear the words of the wise,
And direct thine heart to my knowledge!
18 For it is pleasant if thou keep them in thine heart;
Let them abide together on thy lips.
19 That thy trust may be placed in Jahve,
I have taught thee to-day, even thee!
20 Have not I written unto thee choice proverbs,
Containing counsels and knowledge,
21 To make thee to know the rule of the words of truth,
That thou mightest bring back words which are truth to them that send thee?
From Prov 10:1 to Prov 22:16 are the "Proverbs of Solomon," and not "The Words of the Wise;" thus the above παραίνεσις is not an epilogue, but a prologue to the following proverbs. The perfects הודעתּיך and כתבתּי refer, not to the Solomonic proverbial discourses, but to the appendix following them; the preface commends the worth and intention of this appendix, and uses perfects because it was written after the forming of the collection. The author of this preface (vid., pp. 23, 36, vol. i.) is no other than the author of chap. 1-9. The הט (with Mehuppach, after Thorath Emeth, p. 27) reminds us of Prov 4:20; Prov 5:1. The phrase שׁית לב, animum advertere, occurs again in the second appendix, Prov 24:32. נעים is repeated at Prov 23:8; Prov 24:4; but נעם with נעם is common in the preface, chap. 1-9. כּי־נעים contains, as at Ps 135:3; Ps 147:1, its subject in itself. כּי־תּשׁמרם is not this subject: this that thou preservest them, which would have required rather the infin. שׁמרם (Ps 133:1) or לשׁמרם; but it supposes the case in which appears that which is amiable and praiseworthy: if thou preservest them in thy heart, i.e., makest them thoughtfully become thy mental possession. The suffix ēm refers to the Words of the Wise, and mediately also to לדעתּי, for the author designates his practical wisdom דעתי, which is laid down in the following proverbs, which, although not composed by him, are yet penetrated by his subjectivity. Regarding בּטן, which, from meaning the inner parts of the body, is transferred to the inner parts of the mind, vid., under Prov 20:27. The clause 18b, if not dependent on כי, would begin with ויכּנוּ. The absence of the copula and the antecedence of the verb bring the optative rendering nearer. Different is the syntactical relation of Prov 5:2, where the infin. is continued in the fin. The fut. Niph. יכּנוּ, which, Prov 4:27, meant to be rightly placed, rightly directed, here means: to stand erect, to have continuance, stabilem esse. In Prov 22:19, the fact of instruction precedes the statement of its object, which is, that the disciple may place his confidence in Jahve, for he does that which is according to His will, and is subject to His rule. מבטחך, in Codd. and correct editions with Pathach (vid., Michlol 184b); the ח is as virtually doubled; vid., under Prov 21:22. In 19b the accentuation הודעתיך היום is contrary to the syntax; Codd. and old editions have rightly הודעתיך היום, for אף־אתּה is, after Gesen. 121. 3, an emphatic repetition of "thee;" אף, like גּם, Prov 23:15; 3Kings 21:19. Hitzig knows of no contrast which justifies the emphasis. But the prominence thus effected is not always of the nature of contrast (cf. Zech 7:5, have ye truly fasted to me, i.e., to serve me thereby), here it is strong individualizing; the te etiam te is equivalent to, thee as others, and thee in particular. Also that, as Hitzig remarks, there does not appear any reason for the emphasizing of "to-day," is incorrect: היּום is of the same signification as at Ps 95:7; the reader of the following proverbs shall remember later, not merely in general, that he once on a time read them, but that he to-day, that he on this definite day, received the lessons of wisdom contained therein, and then, from that time forth, became responsible for his obedience or his disobedience.
In 20a the Chethı̂b שלשום denotes no definite date; besides, this word occurs only always along with תּמול (עתמול). Umbreit, Ewald, Bertheau, however, accept this "formerly (lately)," and suppose that the author here refers to a "Book for Youths," composed at an earlier period, without one seeing what this reference, which had a meaning only for his contemporaries, here denotes. The lxx reads כתבתּ, and finds in 20a, contrary to the syntax and the usus loq., the exhortation that he who is addressed ought to write these good doctrines thrice (τρισσῶς) on the tablet of his heart; the Syr. and Targ. suppose the author to say that he wrote them three times; Jerome, that he wrote them threefold - both without any visible meaning, since threefold cannot be equivalent to manchfeltiglich (Luther) [= several times, in various ways]. Also the Kerı̂ שׁלשׁים, which without doubt is the authentic word, is interpreted in many unacceptable ways; Rashi and Elia Wilna, following a Midrash explanation, think on the lessons of the Law, the Prophets, and the Hagiographa; Arama, on those which are referable to three classes of youth; Malbim (as if here the author of the whole Book of Proverbs, from 1 to 31, spake), on the supposed three chief parts of the Mishle; Dchsel better, on chap. 1-9, as the product of the same author as this appendix. Schultens compares Eccles 4:12, and translates triplici filo nexa. Kimchi, Meri, and others, are right, who gloss שׁלישׁים by דברים נכבדים, and compare נגידים, Prov 8:6; accordingly the Veneta, with the happy quid pro quo, by τρισμέγιστα. The lxx translates the military שׁלישׁ by τριστάτης; but this Greek word is itself obscure, and is explained by Hesychius (as well as by Suidas, and in the Etymologicum) by Regii satellites qui ternas hastas manu tenebant, which is certainly false. Another Greek, whom Angellius quotes, says, under Ex 15:4, that τριστάτης was the name given to the warriors who fought from a chariot, every three of whom had one war-chariot among them; and this appears, according to Ex 14:7; Ex 15:4, to be really the primary meaning. In the period of David we meet with the word שׁלישׁים as the name of the heroes (the Gibbôrı̂m) who stood nearest the king. The shalish-men form the lite troops that stood highest in rank, at whose head stood two triads of heroes - Jashobeam at the head of the first trias, and thus of the shalish-men generally; Abishai at the head of the second trias, who held an honourable place among the shalish-men, but yet reached not to that first trias, 2Kings 23:8. (= 1Chron 11:11.). The name השּׁלישׁים (Apoc. 2Kings 23:8, השּׁלשׁי, and 2Kings 23:13, 1Chron 27:6, incorrectly השּׁלשׁים) occurs here with reference to the threefold division of this principal host; and in regard to the use of the word in the time of Pharaoh, as well as in the time of the kings, it may be granted that shalish denotes the Three-man (triumvir), and then generally a high military officer; so that שׁלשׁים here has the same relation to נגידים, Prov 8:6, as ducalia to principalia. The name of the chief men (members of the chief troop) is transferred to the chief proverbs, as, Jas 2:8, that law which stands as a king at the head of all the others is called the "royal law;" or, as Plato names the chief powers of the soul, μέρη ἡγεμόνες. As in this Platonic word-form, so shalishim here, like negidim there, is understood neut. cf. under Prov 8:6, and ריקים, Prov 12:11; ישׁרים, Prov 16:13. The ב of בּמעצות (occurring at Prov 1:31 also) Fleischer rightly explains as the ב of uniting or accompanying: chief proverbs which contain good counsels and solid knowledge.
In the statement of the object in Prov 22:21, we interpret that which follows להודיעך not permutat.: ut te docerem recta, verba vera (Fleischer); but קשׁט (ground-form to קשׁט, Ps 60:6) is the bearer of the threefold idea: rectitudinem, or, better, regulam verborum veritatis. The (Arab.) verb ḳasiṭa means to be straight, stiff, inflexible (synon. צדק, to be hard, tight, proportionately direct); and the name ḳisṭ denotes not only the right conduct, the right measure (quantitas justa), but also the balance, and thus the rule or the norm. In 21b, אמרים אמת (as e.g., Zech 1:13; vid., Philippi, Status Constr. p. 86f.) is equivalent to אמרי אמת; the author has this second time intentionally chosen the appositional relation of connection: words which are truth; the idea of truth presents itself in this form of expression more prominently. Impossible, because contrary to the usus loq., is the translation: ut respondeas verba vera iis qui ad te mittunt (Schultens, Fleischer), because שׁלח, with the accus. following, never means "to send any one." Without doubt השׁיב and שׁלח stand in correlation to each other: he who lets himself be instructed must be supposed to be in circumstances to bring home, to those that sent him out to learn, doctrines which are truth, and thus to approve himself. The subject spoken of here is not a right answer or a true report brought back to one giving a commission; and it lies beyond the purpose and power of the following proverbs to afford a universal means whereby persons sent out are made skilful. The שׁלחים [senders] are here the parents or guardians who send him who is to be instructed to the school of the teacher of wisdom (Hitzig). Yet it appears strange that he who is the learner is just here not addressed as "my son," which would go to the support of the expression, "to send to school," which is elsewhere unused in Old Hebrew, and the שׁלחי of another are elsewhere called those who make him their mandatar, Prov 10:26; Prov 25:13; 2Kings 24:13. The reference to the parents would also be excluded if, with Norzi and other editors, לשׁלחך were to be read instead of לשׁלחיך (the Venet. 1521, and most editions). Therefore the phrase לשׁעליך, which is preferred by Ewald, recommends itself, according to which the lxx translates, τοῖς προβαλλομένοις σοι, which the Syro-Hexap. renders
(Note: The Syr. n. fem. awchda (אוּחדא, Ps 49:5, Targ.) is equivalent to Heb. חידה, from (Syr.) achd, אחד = אחז, Neh 7:3, to shut up, properly, to lay hold on and retain; the Arab. akhdhat means magic, incantation; as seizing and making fast.)
by להנון דאחדין לך אוחדתא yb, i.e., to those who lay problems before thee (vid., Lagarde). The teacher of wisdom seeks to qualify him who reads the following proverbs, and permits himself to be influenced by them, to give the right answer to those who question him and go to him for counsel, and thus to become himself a teacher of wisdom.
John Gill
22:17 Bow down thine ear, and hear the words of the wise,.... Here begins a new part or division of this book. According to some, the "third"; the "first" ending with Prov 9:18, the "second" at Prov 22:16, and a "third", beginning here, and ending with Prov 24:34. It is certain that what follows from hence to the end of that is written in another style, by way of exhortation, caution; and instruction, and is directed to particular persons: as here an exhortation is made to Solomon's son, or to those that attended his instruction; or rather to the children of Wisdom, that is, Christ; to listen attentively to "the words of the wise"; of Solomon, and other wise men before him, or contemporary with him; or rather of Wisdom and her maidens, Christ, and the wise men sent by him; who are made wise to salvation, and furnished for every good work by him, from whom the words of the wise come; and who speak the wisdom of God in a mystery; and whose doctrines are to be heard and received, not as the word of men, but as the word of God;
and apply thine heart unto my knowledge; the knowledge of divine and spiritual things Christ instructs in, and the knowledge of himself; which is preferable to all other knowledge, and to thousands of gold and silver; and in comparison of which all things are but loss and dung; and therefore should be applied unto with intenseness of mind, and cordially received.
John Wesley
22:17 My knowledge - The knowledge of God, which I am here delivering.
Robert Jamieson, A. R. Fausset and David Brown
22:17 Here begins another division of the book, marked by those encouragements to the pursuit of wisdom, which are found in the earlier chapters. It will be observed that at Pro. 22:22-24:12, the proverbs are generally expressed in two verses instead of one (see Introduction).
22:1822:18: զի գիտասցես զնոսա՝ թէ բարի՛ են. եւ եթէ արկցես զնոսա ՚ի սրտի քում. եւ զուարճասցի միանգամայն ՚ի շրթունս քո[8220]։ [8220] Ոմանք. Զի ծանիցես զնոսա թէ... զնոսա ՚ի սիրտ քո, զուարճասցին միանգամայն ՚ի շրթունս։
18 Եւ եթէ դրանք պահես սրտիդ մէջ, կ’ուրախացնեն քեզ եւ միշտ կը մնան շուրթերիդ վրայ:
18 Վասն զի եթէ անոնք քու սրտիդ մէջ պահես, հաճելի բան է, Անոնք քու շրթունքներուդ վրայ ալ պիտի հաստատուին։
եւ եթէ արկցես զնոսա ի սրտի քում, եւ զուարճասցին միանգամայն ի շրթունս քո:

22:18: զի գիտասցես զնոսա՝ թէ բարի՛ են. եւ եթէ արկցես զնոսա ՚ի սրտի քում. եւ զուարճասցի միանգամայն ՚ի շրթունս քո[8220]։
[8220] Ոմանք. Զի ծանիցես զնոսա թէ... զնոսա ՚ի սիրտ քո, զուարճասցին միանգամայն ՚ի շրթունս։
18 Եւ եթէ դրանք պահես սրտիդ մէջ, կ’ուրախացնեն քեզ եւ միշտ կը մնան շուրթերիդ վրայ:
18 Վասն զի եթէ անոնք քու սրտիդ մէջ պահես, հաճելի բան է, Անոնք քու շրթունքներուդ վրայ ալ պիտի հաստատուին։
zohrab-1805▾ eastern-1994▾ western am▾
22:1822:18 потому что утешительно будет, если ты будешь хранить их в сердце твоем, и они будут также в устах твоих.
22:19 ἵνα ινα so; that σου σου of you; your γένηται γινομαι happen; become ἐπὶ επι in; on κύριον κυριος lord; master ἡ ο the ἐλπὶς ελπις hope καὶ και and; even γνωρίσῃ γνωριζω make known; point out σοι σοι you τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him
22:18 כִּֽי־ kˈî- כִּי that נָ֭עִים ˈnāʕîm נָעִים pleasant כִּֽי־ kˈî- כִּי that תִשְׁמְרֵ֣ם ṯišmᵊrˈēm שׁמר keep בְּ bᵊ בְּ in בִטְנֶ֑ךָ viṭnˈeḵā בֶּטֶן belly יִכֹּ֥נוּ yikkˌōnû כון be firm יַ֝חְדָּ֗ו ˈyaḥdˈāw יַחְדָּו together עַל־ ʕal- עַל upon שְׂפָתֶֽיךָ׃ śᵊfāṯˈeʸḵā שָׂפָה lip
22:18. quae pulchra erit tibi cum servaveris eam in ventre tuo et redundabit in labiis tuisWhich shall be beautiful for thee, if thou keep it in thy bowels, and it shall flow in thy lips:
18. For it is a pleasant thing if thou keep them within thee, if they be established together upon thy lips.
22:18. It shall be beautiful to you, if you preserve it in your inner self, and it shall overflow from your lips,
22:18. For [it is] a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips.
For [it is] a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips:

22:18 потому что утешительно будет, если ты будешь хранить их в сердце твоем, и они будут также в устах твоих.
22:19
ἵνα ινα so; that
σου σου of you; your
γένηται γινομαι happen; become
ἐπὶ επι in; on
κύριον κυριος lord; master
ο the
ἐλπὶς ελπις hope
καὶ και and; even
γνωρίσῃ γνωριζω make known; point out
σοι σοι you
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
22:18
כִּֽי־ kˈî- כִּי that
נָ֭עִים ˈnāʕîm נָעִים pleasant
כִּֽי־ kˈî- כִּי that
תִשְׁמְרֵ֣ם ṯišmᵊrˈēm שׁמר keep
בְּ bᵊ בְּ in
בִטְנֶ֑ךָ viṭnˈeḵā בֶּטֶן belly
יִכֹּ֥נוּ yikkˌōnû כון be firm
יַ֝חְדָּ֗ו ˈyaḥdˈāw יַחְדָּו together
עַל־ ʕal- עַל upon
שְׂפָתֶֽיךָ׃ śᵊfāṯˈeʸḵā שָׂפָה lip
22:18. quae pulchra erit tibi cum servaveris eam in ventre tuo et redundabit in labiis tuis
Which shall be beautiful for thee, if thou keep it in thy bowels, and it shall flow in thy lips:
22:18. It shall be beautiful to you, if you preserve it in your inner self, and it shall overflow from your lips,
22:18. For [it is] a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:18: For it is a pleasant thing if thou keep them within thee -
II. The pleasure and profit which may be derived from an attentive hearing.
1. They should be laid up in the heart-stored, treasured up within thee.
2. This will yield high satisfaction and happiness to the soul: "For it is a pleasant thing if thou keep them within thee."
3. The man who thus attends to the teachings of wisdom shall gain an experimental knowledge of them, so as to be able to speak of them suitably, pertinently and persuasively. "They shall withal be fitted in thy lips."
Albert Barnes: Notes on the Bible - 1834
22:18: What is "pleasant" in the sight of God and man is the union of two things, belief passing into profession, profession resting on belief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: it is: Pro 2:10, Pro 3:17, Pro 24:13, Pro 24:14; Psa 19:10, Psa 119:103, Psa 119:111, Psa 119:162; Jer 15:16
within thee: Heb. within thy belly, Job 32:18, Job 32:19; Joh 7:38
fitted: Pro 8:6, Pro 10:13, Pro 10:21, Pro 15:7, Pro 16:21, Pro 25:11; Psa 119:13, Psa 119:171; Mal 2:7; Heb 13:15
Proverbs 22:19
John Gill
22:18 For it is a pleasant thing if thou keep them within thee,.... Or, "in thy belly" (a). That is, in thine heart, in the inmost recesses of it; where the words or doctrines of the wise should be received in the love of them, and carefully laid up and retained; which will upon reflection yield much pleasure, like Ezekiel's roll, which was in his belly as honey for sweetness; and which also is very profitable as an antidote against sin, Ps 119:11;
they shall withal be fitted in thy lips; become them, and be suitable and graceful to them: or, "shall be ordered and disposed in" or "by thy lips" (b); being received into the heart, and digested there, they shall easily and freely go off the tongue, which shall be as the pen of a ready writer; they shall be delivered in a regular manner, with great liberty and facility; by a good digestion of Gospel truths, and a comfortable experience of them, persons become apt to teach others.
(a) "in ventre tuo", V. L. Montanus, Junius & Tremellius, Mercerus, Cocceius, Gejerus, Michaelis, Schultens. (b) "disponantur", Vatablus.
John Wesley
22:18 Fitted - Fitly expressed: thou wilt be able to discourse profitably of them.
Robert Jamieson, A. R. Fausset and David Brown
22:18 These lessons must be laid up in the mind, and
fitted--or better, "fixed" in the lips so as to be ever ready.
22:1922:19: Զի եղիցի յոյս քո ՚ի Տէր. եւ ցուցցէ քեզ զճանապարհս իւր[8221]։ [8221] Ոմանք. Եւ ծանուսցէ քեզ զճանապարհս։
19 Որպէսզի քո յոյսը Տիրոջ վրայ լինի, ես քեզ ցոյց կը տամ նրա ճանապարհները:
19 Ահա քեզի այս բաները այսօր իմացուցի, Որպէս զի քու ապաւէնդ Տէրը ըլլայ։
Զի եղիցի յոյս քո ի Տէր, եւ ցուցցէ քեզ զճանապարհս իւր:

22:19: Զի եղիցի յոյս քո ՚ի Տէր. եւ ցուցցէ քեզ զճանապարհս իւր[8221]։
[8221] Ոմանք. Եւ ծանուսցէ քեզ զճանապարհս։
19 Որպէսզի քո յոյսը Տիրոջ վրայ լինի, ես քեզ ցոյց կը տամ նրա ճանապարհները:
19 Ահա քեզի այս բաները այսօր իմացուցի, Որպէս զի քու ապաւէնդ Տէրը ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1922:19 Чтобы упование твое было на Господа, я учу тебя и сегодня, и ты {помни}.
22:20 καὶ και and; even σὺ συ you δὲ δε though; while ἀπόγραψαι απογραφω register αὐτὰ αυτος he; him σεαυτῷ σεαυτου of yourself τρισσῶς τρισσως into; for βουλὴν βουλη intent καὶ και and; even γνῶσιν γνωσις knowledge; knowing ἐπὶ επι in; on τὸ ο the πλάτος πλατος breadth τῆς ο the καρδίας καρδια heart σου σου of you; your
22:19 לִ li לְ to הְיֹ֣ות hᵊyˈôṯ היה be בַּ֭ ˈba בְּ in יהוָה [yhwˌāh] יְהוָה YHWH מִבְטַחֶ֑ךָ mivṭaḥˈeḵā מִבְטָח trust הֹודַעְתִּ֖יךָ hôḏaʕtˌîḵā ידע know הַ ha הַ the יֹּ֣ום yyˈôm יֹום day אַף־ ʔaf- אַף even אָֽתָּה׃ ʔˈāttā אַתָּה you
22:19. ut sit in Domino fiducia tua unde et ostendi eam tibi hodieThat thy trust may be in the Lord, wherefore I have also shewn it to thee this day.
19. That thy trust may be in the LORD, I have made known to thee this day, even to thee.
22:19. so that your confidence may be in the Lord. Therefore, I also have revealed it to you this day.
22:19. That thy trust may be in the LORD, I have made known to thee this day, even to thee.
That thy trust may be in the LORD, I have made known to thee this day, even to thee:

22:19 Чтобы упование твое было на Господа, я учу тебя и сегодня, и ты {помни}.
22:20
καὶ και and; even
σὺ συ you
δὲ δε though; while
ἀπόγραψαι απογραφω register
αὐτὰ αυτος he; him
σεαυτῷ σεαυτου of yourself
τρισσῶς τρισσως into; for
βουλὴν βουλη intent
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
ἐπὶ επι in; on
τὸ ο the
πλάτος πλατος breadth
τῆς ο the
καρδίας καρδια heart
σου σου of you; your
22:19
לִ li לְ to
הְיֹ֣ות hᵊyˈôṯ היה be
בַּ֭ ˈba בְּ in
יהוָה [yhwˌāh] יְהוָה YHWH
מִבְטַחֶ֑ךָ mivṭaḥˈeḵā מִבְטָח trust
הֹודַעְתִּ֖יךָ hôḏaʕtˌîḵā ידע know
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
אַף־ ʔaf- אַף even
אָֽתָּה׃ ʔˈāttā אַתָּה you
22:19. ut sit in Domino fiducia tua unde et ostendi eam tibi hodie
That thy trust may be in the Lord, wherefore I have also shewn it to thee this day.
22:19. so that your confidence may be in the Lord. Therefore, I also have revealed it to you this day.
22:19. That thy trust may be in the LORD, I have made known to thee this day, even to thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:19: That thy trust may be in the Lord, I have made known, etc. -
III. The End for which the wise man gives these instructions: -
1. "That thy trust may be in the Lord." That thou mayest acknowledge Him as the Fountain of all good; and refer every thing to him.
2. That this end may be accomplished, the instructions are specific and particular: "I have made known to thee, even to thee."
3. And this has not only been done in times past, "I have made known:" but even in the present, "I have made known this day!"
IV. An appeal is made to the person himself relative to the matter and importance of the teaching.
1. "Have I not written to thee excellent things;" שלשים shalishim, literally threefold, thrice, in three different ways; which some think refers to his three books: -
1. Song of Solomon.
2. Koheleth, or Ecclesiastes.
3. Proverbs.
Others, understanding it of the voice of Divine wisdom, suppose the three grand divisions of the sacred oracles are intended; viz.,
1. The Law;
2. The Prophets;
3. The Hagiographa.
And others interpret it of the three grand intellectual sciences: -
1. Morality, or Ethics.
2. Natural Philosophy, or Physics.
3. Theology, or the science of Divine things as reported in the Scriptures. But Solomon's books of Natural Philosophy are lost.
And lastly, some of the rabbins and some Christians find in these shalishim the three senses of Scripture:
1. Literal;
2. Figurative;
3. Allegorical.
After all, as we know the term thrice was used as the term seven, a certain number for an uncertain, (see Amo 1:11; Co2 12:8), it may mean no more here than, I have written to thee often. But perhaps it is safer to apply it to the Scriptures, and the excellent doctrines they contain: for שלשים shalishim signifies also excellent, princely things; things which become a king to speak. Indeed, it would not be difficult to prove that there is not one important art or science which is not alluded to in the Holy Scriptures, and used to illustrate and inculcate heavenly truths.
2. These excellent, princely, or threefold teachings, consist of two grand parts:
1. Counsels, מעצות moetsoth, from יוץ yaats, to give advice, counsel, or information. These (1) show thee what thou shouldst know; and (2) advise thee what thou shouldst do.
2. Knowledge, דעת daath, from ידע yada, to perceive, or feel by means of the senses and internal perception; viz., what should be felt, experienced, known to be true by mental perception, and by their influence on the heart and affections.
V. All this is done to give the pupil the fullest satisfaction, and most plenary evidence concerning the truths of God.
Albert Barnes: Notes on the Bible - 1834
22:19: Even to thee - The wide general character of the teaching does not hinder its being a personal message to every one who reads it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: thy: Pro 3:5; Psa 62:8; Isa 12:2, Isa 26:4; Jer 17:7; Pe1 1:21
even to thee: or, trust thou also
Proverbs 22:20
Geneva 1599
22:19 That thy trust may be in (m) the LORD, I have made known to thee this day, even to thee.
(m) He shows what the end of wisdom is: that is, to direct us to the Lord.
John Gill
22:19 That thy trust may be in the Lord,.... By means of the words of the wise, or doctrines of the Gospel, faith in Christ is first had; men are directed and encouraged hereby to believe in him; and by the same means faith is increased, confirmed, and established. This is the end of penning the Scriptures, and of the Gospel ministry, as follows:
I have made known to thee this day, even to thee; the said words and doctrines in the ministry of the word, by the Spirit of wisdom and revelation in the knowledge of them; giving not only a notional, but a spiritual and experimental knowledge of them. The Lord has particular persons to whom he will make known these things in a saving way; it is "to thee, even to thee"; and to everyone whom God has chosen, and Christ has redeemed: and he has particular times and seasons for it, "this day"; which is a time of life and love; when darkness is removed, and the light of grace shines, and makes it day; and may respect the whole Gospel dispensation, which is the accepted time and day of salvation.
Robert Jamieson, A. R. Fausset and David Brown
22:19 That . . . Lord--This is the design of the instruction.
22:2022:20: Եւ դու գրեա զնոսա յանձին քում երեքկին. ՚ի խորհուրդս, եւ ՚ի գիտութիւն, եւ ՚ի հանճար[8222]։ [8222] Ոմանք. Եւ դու գրեսցես զնոսա երեքկին... ՚ի խորհուրդ... եւ ՚ի հանճար, եւ յընդարձակութիւն սրտի քո։
20 Եւ դու այդ խօսքերը երի՛ցս գրիր հոգուդ մէջ, քո մտքի, գիտութեան եւ բանականութեան մէջ:
20 Միթէ ես քեզի երեսուն խրատներ Ու գիտութիւն չգրեցի՞
Եւ դու գրեա զնոսա յանձին քում երեքկին, ի խորհուրդս եւ ի գիտութիւն եւ ի հանճար:

22:20: Եւ դու գրեա զնոսա յանձին քում երեքկին. ՚ի խորհուրդս, եւ ՚ի գիտութիւն, եւ ՚ի հանճար[8222]։
[8222] Ոմանք. Եւ դու գրեսցես զնոսա երեքկին... ՚ի խորհուրդ... եւ ՚ի հանճար, եւ յընդարձակութիւն սրտի քո։
20 Եւ դու այդ խօսքերը երի՛ցս գրիր հոգուդ մէջ, քո մտքի, գիտութեան եւ բանականութեան մէջ:
20 Միթէ ես քեզի երեսուն խրատներ Ու գիտութիւն չգրեցի՞
zohrab-1805▾ eastern-1994▾ western am▾
22:2022:20 Не писал ли я тебе трижды в советах и наставлении,
22:21 διδάσκω διδασκω teach οὖν ουν then σε σε.1 you ἀληθῆ αληθης true λόγον λογος word; log καὶ και and; even γνῶσιν γνωσις knowledge; knowing ἀγαθὴν αγαθος good ὑπακούειν υπακουω listen to τοῦ ο the ἀποκρίνεσθαι αποκρινομαι respond λόγους λογος word; log ἀληθείας αληθεια truth τοῖς ο the προβαλλομένοις προβαλλω cast forth; produce σοι σοι you
22:20 הֲ hᵃ הֲ [interrogative] לֹ֤א lˈō לֹא not כָתַ֣בְתִּי ḵāṯˈavtî כתב write לְ֭ךָ ˈlᵊḵā לְ to שָׁלִישִׁ֑יםשׁלשׁום *šālîšˈîm שָׁלִישׁ adjutant בְּ bᵊ בְּ in מֹ֖ועֵצֹ֣ת mˌôʕēṣˈōṯ מֹועֵצָה counsel וָ wā וְ and דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
22:20. ecce descripsi eam tibi tripliciter in cogitationibus et scientiaBehold I have described it to thee three manner of ways, in thoughts and knowledge:
20. Have not I written unto thee excellent things of counsels and knowledge;
22:20. Behold, I have written it for you in three ways, and with meditations and knowledge,
22:20. Have not I written to thee excellent things in counsels and knowledge,
Have not I written to thee excellent things in counsels and knowledge:

22:20 Не писал ли я тебе трижды в советах и наставлении,
22:21
διδάσκω διδασκω teach
οὖν ουν then
σε σε.1 you
ἀληθῆ αληθης true
λόγον λογος word; log
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
ἀγαθὴν αγαθος good
ὑπακούειν υπακουω listen to
τοῦ ο the
ἀποκρίνεσθαι αποκρινομαι respond
λόγους λογος word; log
ἀληθείας αληθεια truth
τοῖς ο the
προβαλλομένοις προβαλλω cast forth; produce
σοι σοι you
22:20
הֲ hᵃ הֲ [interrogative]
לֹ֤א lˈō לֹא not
כָתַ֣בְתִּי ḵāṯˈavtî כתב write
לְ֭ךָ ˈlᵊḵā לְ to
שָׁלִישִׁ֑יםשׁלשׁום
*šālîšˈîm שָׁלִישׁ adjutant
בְּ bᵊ בְּ in
מֹ֖ועֵצֹ֣ת mˌôʕēṣˈōṯ מֹועֵצָה counsel
וָ וְ and
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
22:20. ecce descripsi eam tibi tripliciter in cogitationibus et scientia
Behold I have described it to thee three manner of ways, in thoughts and knowledge:
22:20. Behold, I have written it for you in three ways, and with meditations and knowledge,
22:20. Have not I written to thee excellent things in counsels and knowledge,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:20: Excellent things - A meaning of the word derived from "the third," i. e., "the chief of three warriors in a chariot" (compare Exo 14:7 note). Another reading of the Hebrew text gives "Have I not written to thee long ago?" and this would form a natural antithesis to "this day" of Pro 22:19. The rendering of the Septuagint is: "write them for thyself three times;" that of the Vulgate, "I have written it (i. e., my counsel) In threefold form;" the "three times" or "threefold form" being referred either to the Proverbs, Ecclesiastes, the Song of Solomon, or to the division of the Old Testament into the Law, the prophets, and the Hagiographa.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: Pro 8:6; Psa 12:6; Hos 8:12; Ti2 3:15-17; Pe2 1:19-21
Proverbs 22:21
Geneva 1599
22:20 Have not I written to thee (n) excellent things in counsels and knowledge,
(n) That is, various times.
John Gill
22:20 Have not I written to thee excellent things,.... In the Scriptures. Some render it, "three things" (c); and think that Solomon refers to the three divisions of the Scriptures among the Jews, the law, the prophets, and holy writings; so Jarchi; but some of those writings then were not: or to the three books wrote by him; the Proverbs, Ecclesiastes, and Song of Songs. Others render it, "in a threefold way" (d), as the Targum and several versions; that is, in various ways, in different forms and styles, in order the better to inform and instruct. But it is best, with Kimchi, Gersom, and Ben Melech, to render it, "excellent things", as we do; such are the truths of the Gospel; they are more excellent than those that are only known by the light of nature, or by the law of Moses: such as suspect the love and grace of God; the person and offices of Christ; peace, pardon, righteousness, atonement, life and salvation, by him. And these are said to lie
in counsels and knowledge; in disclosing the counsels of God, according to which they are; in giving the best of counsels to men; to perishing sinners, to look to Christ for salvation; to naked ones, to buy of him white raiment, or the robe of his righteousness; to guilty and filthy ones, to apply to his blood for pardon and cleansing; to hungry and thirsty ones, to come unto him for food, the bread of life, and water of life; and to weary ones, to him for rest; and all to do their duty both to God and men: and they also respect knowledge; the knowledge of divine and heavenly things; the knowledge of God in Christ, and of his perfections, as displayed in his salvation; the knowledge of Christ, what he is in himself, what he has done for his people, and is unto them; and especially the knowledge of salvation by him; all which the Gospel is a means of.
(c) "terna", Montanus, Vatablus, so Jarchi. (d) Sept. "tripticiter", V. L. and Arabic version; "tribus vicibus", Baynus, Targum and Syriac version; "triplici filo et nexa", Schultens; "triplicata", Cocceius.
John Wesley
22:20 In counsels and knowledge - In counsels which proceed from found knowledge.
Robert Jamieson, A. R. Fausset and David Brown
22:20 excellent things--or probably of former times.
counsels and knowledge--both advice and instruction.
22:2122:21: Ահաւասիկ ուսուցանեմ քեզ զբանս ճշմարիտս եւ զգիտութեան. հնազանդ լինել պատասխանի տալոյ զբանս ճշմարտութեան որոց մատչիցին առ քեզ[8223]։ [8223] Ոմանք. Ահա ուսուցանեմ քեզ զբան ճշմարիտ. եւ զգիտութիւն բարի լսել. պատասխանի տալ քեզ զբանս ճշմարտութեան այնոցիկ որ վիճինն ընդ քեզ։
21 Ահաւասիկ ես քեզ սովորեցնում եմ ճշմարիտ խօսքեր եւ գիտութիւն, որպէսզի քեզ հարցնողներին յօժարութեամբ ճշմարտութեան խօսքերով պատասխաններ տաս:
21 Որպէս զի քեզի ճշմարիտ խօսքերուն ստուգութիւնը ցուցնեմ, Որպէս զի քեզի հարցնողներուն* ճշմարիտ խօսքերով պատասխան տաս։
Ահաւասիկ ուսուցանեմ քեզ զբանս ճշմարիտս եւ զգիտութիւն. հնազանդ լինել պատասխանի տալոյ զբանս ճշմարտութեան որոց մատչիցին առ քեզ:

22:21: Ահաւասիկ ուսուցանեմ քեզ զբանս ճշմարիտս եւ զգիտութեան. հնազանդ լինել պատասխանի տալոյ զբանս ճշմարտութեան որոց մատչիցին առ քեզ[8223]։
[8223] Ոմանք. Ահա ուսուցանեմ քեզ զբան ճշմարիտ. եւ զգիտութիւն բարի լսել. պատասխանի տալ քեզ զբանս ճշմարտութեան այնոցիկ որ վիճինն ընդ քեզ։
21 Ահաւասիկ ես քեզ սովորեցնում եմ ճշմարիտ խօսքեր եւ գիտութիւն, որպէսզի քեզ հարցնողներին յօժարութեամբ ճշմարտութեան խօսքերով պատասխաններ տաս:
21 Որպէս զի քեզի ճշմարիտ խօսքերուն ստուգութիւնը ցուցնեմ, Որպէս զի քեզի հարցնողներուն* ճշմարիտ խօսքերով պատասխան տաս։
zohrab-1805▾ eastern-1994▾ western am▾
22:2122:21 чтобы научить тебя точным словам истины, дабы ты мог передавать слова истины посылающим тебя?
22:22 μὴ μη not ἀποβιάζου αποβιαζομαι poor πτωχὸς πτωχος bankrupt; beggarly γάρ γαρ for ἐστιν ειμι be καὶ και and; even μὴ μη not ἀτιμάσῃς ατιμαζω dishonor ἀσθενῆ ασθενης infirm; ailing ἐν εν in πύλαις πυλη gate
22:21 לְ lᵊ לְ to הֹודִֽיעֲךָ֗ hôḏˈîʕᵃḵˈā ידע know קֹ֖שְׁטְ qˌōšṭ קֹשְׁטְ truth אִמְרֵ֣י ʔimrˈê אֵמֶר word אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness לְ lᵊ לְ to הָשִׁ֥יב hāšˌîv שׁוב return אֲמָרִ֥ים ʔᵃmārˌîm אֵמֶר word אֱ֝מֶ֗ת ˈʔᵉmˈeṯ אֶמֶת trustworthiness לְ lᵊ לְ to שֹׁלְחֶֽיךָ׃ פ šōlᵊḥˈeʸḵā . f שׁלח send
22:21. ut ostenderem tibi firmitatem et eloquia veritatis respondere ex his illi qui misit teThat I might shew thee the certainty, and the words of truth, to answer out of these to them that sent thee.
21. To make thee know the certainty of the words of truth, that thou mayest carry back words of truth to them that send thee?
22:21. so that I might reveal to you, firmly and with words of truth, in order to respond about these things to those who sent you.
22:21. That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee:

22:21 чтобы научить тебя точным словам истины, дабы ты мог передавать слова истины посылающим тебя?
22:22
μὴ μη not
ἀποβιάζου αποβιαζομαι poor
πτωχὸς πτωχος bankrupt; beggarly
γάρ γαρ for
ἐστιν ειμι be
καὶ και and; even
μὴ μη not
ἀτιμάσῃς ατιμαζω dishonor
ἀσθενῆ ασθενης infirm; ailing
ἐν εν in
πύλαις πυλη gate
22:21
לְ lᵊ לְ to
הֹודִֽיעֲךָ֗ hôḏˈîʕᵃḵˈā ידע know
קֹ֖שְׁטְ qˌōšṭ קֹשְׁטְ truth
אִמְרֵ֣י ʔimrˈê אֵמֶר word
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
לְ lᵊ לְ to
הָשִׁ֥יב hāšˌîv שׁוב return
אֲמָרִ֥ים ʔᵃmārˌîm אֵמֶר word
אֱ֝מֶ֗ת ˈʔᵉmˈeṯ אֶמֶת trustworthiness
לְ lᵊ לְ to
שֹׁלְחֶֽיךָ׃ פ šōlᵊḥˈeʸḵā . f שׁלח send
22:21. ut ostenderem tibi firmitatem et eloquia veritatis respondere ex his illi qui misit te
That I might shew thee the certainty, and the words of truth, to answer out of these to them that sent thee.
22:21. so that I might reveal to you, firmly and with words of truth, in order to respond about these things to those who sent you.
22:21. That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:21: That I might make thee know the certainty of the words of truth -
1. These are words or doctrines of truth:
1. They are true in themselves.
2. Come from the God of truth.
3. Are truly fulfilled to all that believe.
2. These words of truth are certain, קשט koshet, they are not of dubious or difficult interpretation; they point directly to the great end for which God gave them; they promise, and they are fulfilled. He who pleads them by faith, receives their accomplishment in the spirit and power of Divine love. The Scriptures, as far as they concern the salvation of the soul, are to be experimentally understood; and, by this experimental knowledge, every believer has the witness in himself, and knows the certainty of the words of truth.
VI. What we know ourselves to be true, and of infinite importance to the welfare of men in general, we should carefully proclaim and witness, that they also may believe.
That thou mightest answer the words of truth -
1. When the doctrine of salvation is preached, there will be many inquirers. What is this doctrine? Have any persons received these blessings - the remission of sins, witness of the Holy Spirit, purification of the heart, etc., etc.? Who are they? What are the collateral arguments that prove these things, and show us that you have not misapprehended the meaning of these Scriptures?
2. Inquiries of this kind should meet with the speediest and most distinct answers; and the doctrines of truth should be supported and illustrated with the words of truth. "That thou mightest answer the words of truth to them that send unto thee."
Albert Barnes: Notes on the Bible - 1834
22:21: To them that send unto thee - Better as in the margin; compare Pro 10:26. The man who has learned the certainty of the words of truth will learn to observe it in all that men commit to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: I: Luk 1:3, Luk 1:4; Joh 20:31; Jo1 5:13
answer: Pe1 3:15
them that send unto thee: or, those that send thee
Proverbs 22:22
John Gill
22:21 That I might make thee know the certainty of the words of truth,.... Such are the doctrines of the Gospel; they are "the words of truth"; are written in the Scriptures of truth; come from the God of truth; the subject matter of which is Christ, who is the truth, and which the Spirit of truth leads into: there is a "certainty" in these; they are in the sure word of prophecy; are contained in the inspired and infallible word of God, and are no other than the Gospel of God; nothing is more sure than that Jesus is the Christ, the Son of the living God, and truly and properly God; and that salvation is alone by him; and that whoever believes in him shall be saved; with many other things, which ministers of the word should affirm with boldness and assurance; and which others may come to a certain knowledge of, even to the riches of a full assurance of understanding; and which is the end of their being written in the word, and made known in the ministry of it;
that thou mightest answer the words of truth to them that send unto thee; or, "return" (e) them to those that send to know what are the words of truth; that inquire concerning them with meekness and fear, and to whom a reason of the hope is to be given; as such are capable of, who have had the certainty of these words made known unto them, or who have been assured of the truth of them: and so Jarchi interprets it, to them that ask of thee instruction; as if it was written, as Lyra says it should, "to them that inquire of thee". It may be rendered, "to them that send thee" (f); to search for those things, and get the knowledge of them, in order to communicate them, which, when obtained, may be done. Unless God, Father, Son, and Spirit, should be intended, who are concerned in the sending of ministers to preach the Gospel to men; to whom they are to return an account of the words of truth, and of their dispensation of them to the souls of men; which when faithfully done, and success, they give up their account with joy, and not with grief.
(e) (f) "qui miserunt te", V. L. "mittentibus te", Pagninus, Montanus, Gejerus, Michaelis, so Aben Ezra; "missoribus tui", Schultens.
John Wesley
22:21 Answer - That thou mayst be able to give solid, and satisfactory answers.
Robert Jamieson, A. R. Fausset and David Brown
22:21 Specially he desires to secure accuracy, so that his pupil may teach others.
22:2222:22: Մի՛ բուռն լինիցիս տնանկի, քանզի աղքա՛տ է. եւ մի՛ անարգիցես զտնանկն ՚ի դրունս[8224]. [8224] Ոմանք. Մի՛ հարստահարեր զտնանկն. վասն զի աղքատ է. եւ մի՛ անարգեր զտկարն ՚ի դրունս։
22 Մի՛ բռնացիր աղքատի վրայ, որովհետեւ նա խեղճ է, եւ մի՛ անարգիր տնանկին դատարանի մէջ,
22 Աղքատը մի՛ կողոպտեր իր աղքատութեանը համար Ու տնանկը դատաստանի* մէջ մի՛ անարգեր։
Մի՛ հարստահարեր զտնանկն, քանզի աղքատ է. եւ մի՛ անարգեր զտնանկն ի դրունս:

22:22: Մի՛ բուռն լինիցիս տնանկի, քանզի աղքա՛տ է. եւ մի՛ անարգիցես զտնանկն ՚ի դրունս[8224].
[8224] Ոմանք. Մի՛ հարստահարեր զտնանկն. վասն զի աղքատ է. եւ մի՛ անարգեր զտկարն ՚ի դրունս։
22 Մի՛ բռնացիր աղքատի վրայ, որովհետեւ նա խեղճ է, եւ մի՛ անարգիր տնանկին դատարանի մէջ,
22 Աղքատը մի՛ կողոպտեր իր աղքատութեանը համար Ու տնանկը դատաստանի* մէջ մի՛ անարգեր։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222:22 Не будь грабителем бедного, потому что он беден, и не притесняй несчастного у ворот,
22:23 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master κρινεῖ κρινω judge; decide αὐτοῦ αυτος he; him τὴν ο the κρίσιν κρισις decision; judgment καὶ και and; even ῥύσῃ ρυομαι rescue σὴν σος your ἄσυλον ασυλος soul
22:22 אַֽל־ ʔˈal- אַל not תִּגְזָל־ tiḡzol- גזל tear away דָּ֭ל ˈdāl דַּל poor כִּ֣י kˈî כִּי that דַל־ ḏal- דַּל poor ה֑וּא hˈû הוּא he וְ wᵊ וְ and אַל־ ʔal- אַל not תְּדַכֵּ֖א tᵊḏakkˌē דכא oppress עָנִ֣י ʕānˈî עָנִי humble בַ va בְּ in † הַ the שָּֽׁעַר׃ ššˈāʕar שַׁעַר gate
22:22. non facias violentiam pauperi quia pauper est neque conteras egenum in portaDo no violence to the poor, because he is poor: and do not oppress the needy in the gate:
22. Rob not the poor, because he is poor, neither oppress the afflicted in the gate:
22:22. Do not act with violence toward the pauper because he is poor. And do not weary the needy at the gate.
22:22. Rob not the poor, because he [is] poor: neither oppress the afflicted in the gate:
Rob not the poor, because he [is] poor: neither oppress the afflicted in the gate:

22:22 Не будь грабителем бедного, потому что он беден, и не притесняй несчастного у ворот,
22:23
ο the
γὰρ γαρ for
κύριος κυριος lord; master
κρινεῖ κρινω judge; decide
αὐτοῦ αυτος he; him
τὴν ο the
κρίσιν κρισις decision; judgment
καὶ και and; even
ῥύσῃ ρυομαι rescue
σὴν σος your
ἄσυλον ασυλος soul
22:22
אַֽל־ ʔˈal- אַל not
תִּגְזָל־ tiḡzol- גזל tear away
דָּ֭ל ˈdāl דַּל poor
כִּ֣י kˈî כִּי that
דַל־ ḏal- דַּל poor
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תְּדַכֵּ֖א tᵊḏakkˌē דכא oppress
עָנִ֣י ʕānˈî עָנִי humble
בַ va בְּ in
הַ the
שָּֽׁעַר׃ ššˈāʕar שַׁעַר gate
22:22. non facias violentiam pauperi quia pauper est neque conteras egenum in porta
Do no violence to the poor, because he is poor: and do not oppress the needy in the gate:
22:22. Do not act with violence toward the pauper because he is poor. And do not weary the needy at the gate.
22:22. Rob not the poor, because he [is] poor: neither oppress the afflicted in the gate:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Caution against Oppressing the Poor.
22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate: 23 For the LORD will plead their cause, and spoil the soul of those that spoiled them.
After this solemn preface, one would have expected something new and surprising; but no; here is a plain and common, but very needful caution against the barbarous and inhuman practices of oppressing poor people. Observe,
I. The sin itself, and that is robbing the poor and making them poorer, taking from those that have but little to lose and so leaving them nothing. It is bad to rob any man, but most absurd to rob the poor, whom we should relieve,--to squeeze those with our power whom we should water with our bounty,--to oppress the afflicted, and so to add affliction to them,--to give judgment against them, and so to patronise those that do rob them, which is as bad as if we robbed them ourselves. Rich men will not suffer themselves to be wronged; poor men cannot help themselves, and therefore we ought to be the more careful not to wrong them.
II. The aggravations of the sin. 1. If their inability, by reason of their poverty, to right themselves, embolden us to rob them, it is so much the worse; this is robbing the poor because he is poor; this is not only a base and cowardly thing, to take advantage against a man because he is helpless, but it is unnatural, and proves men worse than beasts. 2. Or, if it be done under the colour of law and justice, that is oppressing the afflicted in the gate, where they ought to be protected from wrong and to have justice done them against those that oppress them.
III. The danger that attends this sin. He that robs and oppresses the poor does it at his peril; for, 1. The oppressed will find God their powerful patron. He will plead their cause, and not suffer them to be run down and trampled upon. If men will not appear for them, God will. 2. The oppressors will find him a just avenger. He will make reprisals upon them, will spoil the souls of those that spoil them; he will repay them in spiritual judgments, in curses to their souls. He that robs the poor will be found in the end a murderer of himself.
Adam Clarke: Commentary on the Bible - 1831
22:22: Neither oppress the afflicted in the gate - In judgment let the poor have a fair hearing; and let him not be borne down because he is poor. The reader has often seen that courts of justice were held at the gates of cities in the East.
Albert Barnes: Notes on the Bible - 1834
22:22: i. e., "Do not be tempted by the helplessness of the poor man to do him wrong:" some prefer, "Refrain from doing him wrong through pity for his helplessness."
The gate - The place where the rulers of the city sit in judgment. The words point to the special form of oppression of which unjust judges are the instruments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: Rob: Pro 23:10, Pro 23:11; Eze 22:29
oppress: Pro 22:16; Exo 23:6; Job 29:12-16, Job 31:16, Job 31:21; Zac 7:10; Mal 3:5
in the gate: That is, in the court of justice, which, as we have already seen, was held at the gates of cities in the East.
Proverbs 22:23
Carl Friedrich Keil and Franz Delitzsch
22:22
After these ten lines of preliminary exhortation, there now begins the collection of the "Words of the Wise" thus introduced. A tetrastich which, in its contents, connects itself with the last proverb of the Solomonic collection, Prov 22:16, forms the commencement of this collection:
22 Rob not the lowly because he is lowly;
And oppress not the humble in the gate.
23 For Jahve will conduct their cause,
And rob their spoilers of life.
Though it may bring gain, as said Prov 22:16, to oppress the דּל, the lowly or humble, yet at last the oppressor comes to ruin. The poet here warns against robbing the lowly because he is lowly, and thus without power of defence, and not to be feared; and against doing injustice to the עני, the bowed down, and therefore incapable of resisting in the gate, i.e., in the court of justice. These poor men have not indeed high human patrons, but One in heaven to undertake their cause: Jahve will conduct their cause (יריב ריבם, as at Prov 23:10), i.e., will undertake their vindication, and be their avenger. דּכּא (דּכּה), Aram. and Arab. daḳḳ (cf. דּקק, Arab. daḳḳ), signifies to crush anything so that it becomes broad and flat, figuratively to oppress, synon. עשׁק (Fleischer). The verb קבע has, in Chald. and Syr., the signification to stick, to fix (according to which Aquila here translates καθηλοῦν, to nail; Jerome, configere); and as root-word to קבּעת, the signification to be arched, like (Arab.) ḳab', to be humpbacked; both significations are here unsuitable. The connection here requires the meaning to rob; and for Mal 3:8 also, this same meaning is to be adopted, robbery and taking from one by force (Parchon, Kimchi), not: to deceive (Khler, Keil), although it might have the sense of robbing by withholding or refraining from doing that which is due, thus of a sacrilege committed by omission or deception. The Talm. does not know the verb קבע in this meaning; but it is variously found as a dialectic word for גזל.
(Note: Thus Rosch ha-schana 26b: Levi came once to N.N. There a man came to meet him, and cried out קבען פלניא. Levi knew not what he would say, and went into the Madrash-house to ask. One answered him: He is a robber (גזלן) said that one to thee; for it is said in the Scriptures (Mal 3:8), "Will a man rob God?" etc. (vid., Wissenschaft Kunst Judenthum, p. 243). In the Midrash, שׁוחר טוב, to Ps 57:1-11, R. Levi says that אתה קיבע לי is used in the sense of אתה גוזל לי. And in the Midrash Tanchuma, P. תרומה, R. Levi answers the question, "What is the meaning of קבע, Mal 3:8?" - It is an Arabic expression. An Arabian, when he wishes to say to another מה אתה גוזלני, says instead of it, מה אתה קובעני. Perhaps קבע is cogn. to קבץ; the R. קב coincides in several groups of languages (also the Turkish ḳb) with the Lat. capere.)
Schultens' etymological explanation, capitium injicere (after Arab. ḳab', to draw back and conceal the head), is not satisfactory. The construction, with the double accus., follows the analogy of הכּהוּ נפשׁ and the like, Gesen. 139. 2. Regarding the sing. נפשׁ, even where several are spoken of, vid., under Prov 1:19.
John Gill
22:22 Rob not the poor, because he is poor,.... And cannot help himself; cannot go to law with him that has injured him, and defend his own cause; which the other knowing, is the more emboldened to spoil and defraud him, which is an aggravation of his sin: or, "for he is poor" (g); to rob any man is an evil and an injurious thing; but to rob the poor is cruel and barbarous; rather something should be given them, and not anything taken from them: or, "though he is poor" (h); let not that be an inducement to injure him, but the contrary;
neither oppress the afflicted in the gate; or "the poor" (i); the same as before, only a different word used: when he comes into a court of judicature, which was usually held in the gates of a city, Ruth 4:1; and applies for redress of any grievance, do not crush him in the gate, or oppress him in judgment; nor wrest his cause, and do him wrong; but let him have justice done him, though poor. Some understand this of using the poor ill, when they come to their gates to beg; which sense is favoured by the Septuagint version; but the former is best. One might have expected, after such a preface or introduction as in the preceding verses, that something of more importance, something more spiritual and evangelical, would have followed: this shows the great regard the Lord has to the poor, and how much they are on his mind, and how near they lie to his heart; especially the poor of the flock, worried and spoiled by antichrist; see Zech 11:7.
(g) "nam tenuis est", so some in Mercerus. (h) "Etsi"; so some in Mercerus; "quamvis", Lutherus. (i) "inopem", Schtultens, so Cocceius; "pauperem", Junius & Tremellius, Piscator.
John Wesley
22:22 In the gate - Under pretence of justice.
Robert Jamieson, A. R. Fausset and David Brown
22:22 Here follow ten precepts of two verses each. Though men fail to defend the poor, God will (Prov 17:5; Ps 12:5).
in the gate--place of public gathering (Job 5:4; Ps 69:12).
22:2322:23: զի Տէր դատի զդատաստանս նորա, եւ փրկեսցէ անկապուտ զանձն քո[8225]։ [8225] Ոսկան. Զանձն նորա։
23 որովհետեւ Տէրն է նրա դատն ու դատաստանն անելու, եւ Տէրն է, որ անկորուստ պիտի փրկի քո հոգին:
23 Վասն զի Տէրը անոնց իրաւունքը պիտի պաշտպանէ Եւ զանոնք կողոպտողներուն հոգին պիտի կողոպտէ։
զի Տէր դատի զդատաստանս նորա, եւ [345]փրկեսցէ անկապուտ զանձն քո:

22:23: զի Տէր դատի զդատաստանս նորա, եւ փրկեսցէ անկապուտ զանձն քո[8225]։
[8225] Ոսկան. Զանձն նորա։
23 որովհետեւ Տէրն է նրա դատն ու դատաստանն անելու, եւ Տէրն է, որ անկորուստ պիտի փրկի քո հոգին:
23 Վասն զի Տէրը անոնց իրաւունքը պիտի պաշտպանէ Եւ զանոնք կողոպտողներուն հոգին պիտի կողոպտէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2322:23 потому что Господь вступится в дело их и исхитит душу у грабителей их.
22:24 μὴ μη not ἴσθι ειμι be ἑταῖρος εταιρος partner ἀνδρὶ ανηρ man; husband θυμώδει θυμωδης friend δὲ δε though; while ὀργίλῳ οργιλος passionate μὴ μη not συναυλίζου συναυλιζομαι congregate
22:23 כִּֽי־ kˈî- כִּי that יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יָרִ֣יב yārˈîv ריב contend רִיבָ֑ם rîvˈām רִיב law-case וְ wᵊ וְ and קָבַ֖ע qāvˌaʕ קבע deceive אֶת־ ʔeṯ- אֵת [object marker] קֹבְעֵיהֶ֣ם qōvᵊʕêhˈem קבע deceive נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
22:23. quia Dominus iudicabit causam eius et configet eos qui confixerint animam eiusBecause the Lord will judge his cause: and will afflict them that have afflicted his soul.
23. For the LORD will plead their cause, and despoil of life those that despoil them.
22:23. For the Lord will judge his case, and he will pierce those who have pierced his soul.
22:23. For the LORD will plead their cause, and spoil the soul of those that spoiled them.
For the LORD will plead their cause, and spoil the soul of those that spoiled them:

22:23 потому что Господь вступится в дело их и исхитит душу у грабителей их.
22:24
μὴ μη not
ἴσθι ειμι be
ἑταῖρος εταιρος partner
ἀνδρὶ ανηρ man; husband
θυμώδει θυμωδης friend
δὲ δε though; while
ὀργίλῳ οργιλος passionate
μὴ μη not
συναυλίζου συναυλιζομαι congregate
22:23
כִּֽי־ kˈî- כִּי that
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
יָרִ֣יב yārˈîv ריב contend
רִיבָ֑ם rîvˈām רִיב law-case
וְ wᵊ וְ and
קָבַ֖ע qāvˌaʕ קבע deceive
אֶת־ ʔeṯ- אֵת [object marker]
קֹבְעֵיהֶ֣ם qōvᵊʕêhˈem קבע deceive
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
22:23. quia Dominus iudicabit causam eius et configet eos qui confixerint animam eius
Because the Lord will judge his cause: and will afflict them that have afflicted his soul.
22:23. For the Lord will judge his case, and he will pierce those who have pierced his soul.
22:23. For the LORD will plead their cause, and spoil the soul of those that spoiled them.
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Adam Clarke: Commentary on the Bible - 1831
22:23: For the Lord will plead their cause - Wo therefore to them that oppress them, for they will have God, not the poor, to deal with.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: the Lord: Pro 23:11; Sa1 24:12, Sa1 24:15, Sa1 25:39; Psa 12:5, Psa 35:1, Psa 35:10, Psa 43:1, Psa 68:5, Psa 140:12; Jer 50:34, Jer 51:36; Mic 7:9; Mal 3:5
spoil: Isa 33:1; Hab 2:8
Proverbs 22:24
John Gill
22:23 For the Lord will plead their cause,.... If counsellors at the bar will not, he will; if judges on the bench will not do them justice, he will; he will judge the poor of the people; he will plead their cause, and plead it thoroughly, till he has brought forth judgment unto victory: woe to the man against whom Jehovah pleads; happy the poor on whose side he is; for their Redeemer is mighty, the Lord of hosts is his name, Ps 72:4;
and spoil the soul of those that spoiled them; they could only spoil the poor of their goods, but the Lord can and will spoil and destroy the souls of the spoilers in hell: or, "spoil them that spoiled their soul" or "life" (k); that is, who spoiled them of their goods, and took away that small pittance they had, which was their life or livelihood; they shall be spoiled themselves that spoil others; the same measure they have meted out shall be measured out to them again; God will destroy them that destroy the earth, even antichrist and his followers, the oppressors of Christ's poor on earth, Rev_ 11:18.
(k) "et vim faciet illis, qui animae eorum vim intulerunt", Munster, Vatablus; "et spoliabit eos qui spotiant ipsos anima", Michaelis.
John Wesley
22:23 Spoil the soul - Take away not only their goods but their lives too.
22:2422:24: Մի՛ լինիր ընկեր առն բարկացողի, եւ ընդ բարեկամի զայրացողի մի՛ բնակեր.
24 Ընկեր մի՛ լինիր բարկացկոտ մարդուն եւ մի՛ առնչուիր դիւրաբորբոք բարեկամի հետ,
24 Բարկացող մարդուն հետ ընկերութիւն մի՛ ըներ Ու ցասկոտ մարդուն հետ մի՛ երթար
Մի՛ լինիր ընկեր առն բարկացողի, եւ ընդ [346]բարեկամի զայրացողի մի՛ բնակեր:

22:24: Մի՛ լինիր ընկեր առն բարկացողի, եւ ընդ բարեկամի զայրացողի մի՛ բնակեր.
24 Ընկեր մի՛ լինիր բարկացկոտ մարդուն եւ մի՛ առնչուիր դիւրաբորբոք բարեկամի հետ,
24 Բարկացող մարդուն հետ ընկերութիւն մի՛ ըներ Ու ցասկոտ մարդուն հետ մի՛ երթար
zohrab-1805▾ eastern-1994▾ western am▾
22:2422:24 Не дружись с гневливым и не сообщайся с человеком вспыльчивым,
22:25 μήποτε μηποτε lest; unless μάθῃς μανθανω learn τῶν ο the ὁδῶν οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even λάβῃς λαμβανω take; get βρόχους βροχος noose τῇ ο the σῇ σος your ψυχῇ ψυχη soul
22:24 אַל־ ʔal- אַל not תִּ֭תְרַע ˈtiṯraʕ רעה deal with אֶת־ ʔeṯ- אֵת together with בַּ֣עַל bˈaʕal בַּעַל lord, baal אָ֑ף ʔˈāf אַף nose וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with אִ֥ישׁ ʔˌîš אִישׁ man חֵ֝מֹות ˈḥēmôṯ חֵמָה heat לֹ֣א lˈō לֹא not תָבֹֽוא׃ ṯāvˈô בוא come
22:24. noli esse amicus homini iracundo neque ambules cum viro furiosoBe not a friend to an angry man, and do not walk with a furious man:
24. Make no friendship with a man that is given to anger; and with a wrathful man thou shalt not go:
22:24. Do not be willing to be a friend to an angry man, and do not walk with a furious man,
22:24. Make no friendship with an angry man; and with a furious man thou shalt not go:
Make no friendship with an angry man; and with a furious man thou shalt not go:

22:24 Не дружись с гневливым и не сообщайся с человеком вспыльчивым,
22:25
μήποτε μηποτε lest; unless
μάθῃς μανθανω learn
τῶν ο the
ὁδῶν οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
λάβῃς λαμβανω take; get
βρόχους βροχος noose
τῇ ο the
σῇ σος your
ψυχῇ ψυχη soul
22:24
אַל־ ʔal- אַל not
תִּ֭תְרַע ˈtiṯraʕ רעה deal with
אֶת־ ʔeṯ- אֵת together with
בַּ֣עַל bˈaʕal בַּעַל lord, baal
אָ֑ף ʔˈāf אַף nose
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
אִ֥ישׁ ʔˌîš אִישׁ man
חֵ֝מֹות ˈḥēmôṯ חֵמָה heat
לֹ֣א lˈō לֹא not
תָבֹֽוא׃ ṯāvˈô בוא come
22:24. noli esse amicus homini iracundo neque ambules cum viro furioso
Be not a friend to an angry man, and do not walk with a furious man:
22:24. Do not be willing to be a friend to an angry man, and do not walk with a furious man,
22:24. Make no friendship with an angry man; and with a furious man thou shalt not go:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prudential Maxims.
24 Make no friendship with an angry man; and with a furious man thou shalt not go: 25 Lest thou learn his ways, and get a snare to thy soul.
Here is, 1. A good caution against being intimate with a passionate man. It is the law of friendship that we accommodate ourselves to our friends and be ready to serve them, and therefore we ought to be wise and wary in the choice of a friend, that we come not under the sacred tie to any one whom it would be our folly to accommodate ourselves to. Thought we must be civil to all, yet we must be careful whom we lay in our bosoms and contract a familiarity with. And, among others, a man who is easily provoked, touchy, and apt to resent affronts, who, when he is in a passion, cares not what he says or does, but grows outrageous, such a one is not fit to be made a friend or companion, for he will be ever and anon angry with us and that will be our trouble, and he will expect that we should, like him, be angry with others, and that will be our sin. 2. Good cause given for this caution: Lest thou learn his way. Those we go with we are apt to grow like. Our corrupt hearts have so much tinder in them that it is dangerous conversing with those that throw about the sparks of their passion. We shall thereby get a snare to our souls, for a disposition to anger is a great snare to any man, and an occasion of much sin. He does not say, "Lest thou have ill language given thee or get a broken head," but, which is must worse, "Lest thou imitate him, to humour him, and so contract an ill habit."
Adam Clarke: Commentary on the Bible - 1831
22:24: Make no friendship with an angry man - Spirit has a wonderful and unaccountable influence upon spirit. From those with whom we associate we acquire habits, and learn their ways, imbibe their spirit, show their tempers and walk in their steps. We cannot be too choice of our company, for we may soon learn ways that will be a snare to our soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: Pro 21:24, Pro 29:22; Co2 6:14-17
Proverbs 22:25
Carl Friedrich Keil and Franz Delitzsch
22:24
Another tetrastich follows:
24 Have no intercourse with an angry man,
And with a furious man go thou not;
25 Lest thou adopt his ways,
And bring destruction upon thy soul.
The Piel רעה, Judg 14:20, signifies to make or choose any one as a friend or companion (רעה, רע); the Hithpa. התרעה (cf. at Prov 18:24), to take to oneself (for oneself) any one as a friend, or to converse with one; אל־תּתרע sounds like אל־תּשׁתּע, Is 41:10, with Pathach of the closed syllable from the apocope. The angry man is called בּעל אף, as the covetous man בּעל נפשׁ, Prov 23:2, and the mischievous man בּעל מזמּות, Prov 24:8; vid., regarding בּעל at Prov 1:19 and Prov 18:9. אישׁ חמות is related superlat. to אישׁ חמה, Prov 15:18 (cf. Prov 29:22), and signifies a hot-head of the highest degree. לא תבוא is meant as warning (cf. Prov 16:10). בּוא את, or בוא עם, Ps 26:4, to come along with one, is equivalent to go into fellowship or companionship with one, which is expressed by הלך את, Prov 13:20, as בוא ב means, Josh 23:7, Josh 23:12, to enter into communion with one, venire in consuetudinem. This בוא את is not a trace of a more recent period of the language. Also תּאלף, discas, cannot be an equivalent for it: Heb. poetry has at all times made use of Aramaisms as elegancies. אלף, Arab. אלף, ילף, Arab. âlifa, signifies to be entrusted with anything = to learn (Piel אלּף, to teach, Job 15:15, and in Elihu's speeches), or also to become confidential with one (whence אלּוּף, companion, confidant, Prov 2:17); this אלף is never a Heb. prose word; the bibl. אלּוּף is only used at a later period in the sense of teacher. ארחות .reh are the ways, the conduct (Prov 2:20, etc.), or manner of life (Prov 1:19) which any one enters upon and follows out, thus manners as well as lot, condition. In the phrase "to bring destruction," לקח is used as in our phrase Schaden nehmen [to suffer injury]; the ancient language also represented the forced entrance of one into a state as a being laid hold on, e.g., Job 18:20, cf. Is 13:8; here מוקשׁ is not merely equivalent to danger (Ewald, falsely: that thou takest not danger for thy soul), but is equivalent to destruction, sin itself is a snare (Prov 29:6); to bring a snare for oneself is equivalent to suffer from being ensnared. Whosoever comes into a near relation with a passionate, furious, man, easily accommodates himself to his manners, and, hurried forward by him and like him to outbreaks of anger, which does that which is not right before God, falls into ruinous complications.
Geneva 1599
22:24 Make (o) no friendship with an angry man; and with a furious man thou shalt not go:
(o) Have nothing to do with him that is not able to rule his affections: for he would hurt you by his evil conversation.
John Gill
22:24 Make no friendship with an angry man,.... Do not associate with him; contract not a familiarity with him; make him not a companion; take him not into an intimacy, or use him as a particular friend and acquaintance: a man should be courteous, and carry it civilly to all men; but he should take care whom he admits as his bosom friend; he should be cautious in his choice of a familiar friend, and not receive any; and, among the rest, avoid an angry and passionate man, one who is much given to passion himself, and stirs it up in others; for there can be no lasting peace and pleasure in such a man's company and conversation;
and with a furious man thou shall not go: not take a walk with him, much less a journey; or shall not be frequently together. It may be rendered, "unto a man of wraths", or of great wrath and "fury, thou shall not come"; not enter into his house, nor seek his company, and court his conversation, which rather should be shunned.
Robert Jamieson, A. R. Fausset and David Brown
22:24 (Compare Prov 2:12-15; Prov 4:14).
22:2522:25: գուցէ ուսանիցի՛ս զճանապարհս նորա. եւ առնուցուս խե՛ղդ ընդ անձն քո[8226]։ [8226] Ոմանք. Զի գուցէ ուսա՛՛... խեղդ ընդ անձին քում։
25 որ չլինի թէ սովորես նրա ճանապարհները եւ ծուղակն ընկնելով՝ խեղդամահ լինես:
25 Որպէս զի չըլլայ թէ անոր ճամբաները սորվիս Եւ դուն քեզ որոգայթի մէջ ձգես։
գուցէ ուսանիցիս զճանապարհս նորա, եւ առնուցուս խեղդ ընդ անձն քո:

22:25: գուցէ ուսանիցի՛ս զճանապարհս նորա. եւ առնուցուս խե՛ղդ ընդ անձն քո[8226]։
[8226] Ոմանք. Զի գուցէ ուսա՛՛... խեղդ ընդ անձին քում։
25 որ չլինի թէ սովորես նրա ճանապարհները եւ ծուղակն ընկնելով՝ խեղդամահ լինես:
25 Որպէս զի չըլլայ թէ անոր ճամբաները սորվիս Եւ դուն քեզ որոգայթի մէջ ձգես։
zohrab-1805▾ eastern-1994▾ western am▾
22:2522:25 чтобы не научиться путям его и не навлечь петли на душу твою.
22:26 μὴ μη not δίδου διδωμι give; deposit σεαυτὸν σεαυτου of yourself εἰς εις into; for ἐγγύην εγγυη shame; ashamed πρόσωπον προσωπον face; ahead of
22:25 פֶּן־ pen- פֶּן lest תֶּאֱלַ֥ף teʔᵉlˌaf אלף be familiar אֹֽרְחֹתָ֑יוארחתו *ʔˈōrᵊḥōṯˈāʸw אֹרַח path וְ wᵊ וְ and לָקַחְתָּ֖ lāqaḥtˌā לקח take מֹוקֵ֣שׁ môqˈēš מֹוקֵשׁ bait לְ lᵊ לְ to נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
22:25. ne forte discas semitas eius et sumas scandalum animae tuaeLest perhaps thou learn his ways, and take scandal to thy soul.
25. Lest thou learn his ways, and get a snare to thy soul.
22:25. lest perhaps you learn his ways, and take up a stumbling block to your soul.
22:25. Lest thou learn his ways, and get a snare to thy soul.
Lest thou learn his ways, and get a snare to thy soul:

22:25 чтобы не научиться путям его и не навлечь петли на душу твою.
22:26
μὴ μη not
δίδου διδωμι give; deposit
σεαυτὸν σεαυτου of yourself
εἰς εις into; for
ἐγγύην εγγυη shame; ashamed
πρόσωπον προσωπον face; ahead of
22:25
פֶּן־ pen- פֶּן lest
תֶּאֱלַ֥ף teʔᵉlˌaf אלף be familiar
אֹֽרְחֹתָ֑יוארחתו
*ʔˈōrᵊḥōṯˈāʸw אֹרַח path
וְ wᵊ וְ and
לָקַחְתָּ֖ lāqaḥtˌā לקח take
מֹוקֵ֣שׁ môqˈēš מֹוקֵשׁ bait
לְ lᵊ לְ to
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
22:25. ne forte discas semitas eius et sumas scandalum animae tuae
Lest perhaps thou learn his ways, and take scandal to thy soul.
22:25. lest perhaps you learn his ways, and take up a stumbling block to your soul.
22:25. Lest thou learn his ways, and get a snare to thy soul.
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jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: Pro 13:20; Psa 106:35; Co1 15:33
Proverbs 22:26
John Gill
22:25 Lest thou learn his ways,.... And be as wrathful and furious, as quarrelsome and contentious, as he is. Evil works and ways are soon learned; men are more ready to imitate what is evil than what is good: Joseph learned to swear in Pharaoh's court; and the Israelites learned the works of the Heathen, among whom they were mingled; "evil communications corrupt good manners", 1Cor 15:33. Many men, naturally mild and gentle, tenderhearted and compassionate, by being brought up among or conversing with bloodthirsty Papists, and imbibing their cruel notions and sentiments, have become fierce, and as furious persecutors of others;
and get a snare to thy soul; be drawn into sin, by speaking passionate words, or doing rash actions, which will bring on punishment, either in this world, or in that to come, or in both; which may affect the soul or life here; the taking of it away, or the eternal damnation of the soul hereafter.
Robert Jamieson, A. R. Fausset and David Brown
22:25 a snare . . . soul--The unsuspecting are often misled by bad company.
22:2622:26: Մի՛ տար զանձն քո յերաշխաւորութիւն՝ ակն առեալ երեսաց.
26 Որեւէ մէկից ակնածելով՝ պարտքի համար անձդ երաշխաւոր մի՛ դարձրու,
26 Գրաւական տուողներէն մի՛ ըլլար, Ոչ ալ՝ պարտքի համար երաշխաւոր եղողներէն։
[347]Մի՛ տար զանձն քո յերաշխաւորութիւն` ակն առեալ երեսաց:

22:26: Մի՛ տար զանձն քո յերաշխաւորութիւն՝ ակն առեալ երեսաց.
26 Որեւէ մէկից ակնածելով՝ պարտքի համար անձդ երաշխաւոր մի՛ դարձրու,
26 Գրաւական տուողներէն մի՛ ըլլար, Ոչ ալ՝ պարտքի համար երաշխաւոր եղողներէն։
zohrab-1805▾ eastern-1994▾ western am▾
22:2622:26 Не будь из тех, которые дают руки и поручаются за долги:
22:27 ἐὰν εαν and if; unless γὰρ γαρ for μὴ μη not ἔχῃς εχω have; hold πόθεν ποθεν from where; how can be ἀποτείσῃς αποτινω pay off; repay λήμψονται λαμβανω take; get τὸ ο the στρῶμα στρωμα the ὑπὸ υπο under; by τὰς ο the πλευράς πλευρα side σου σου of you; your
22:26 אַל־ ʔal- אַל not תְּהִ֥י tᵊhˌî היה be בְ vᵊ בְּ in תֹֽקְעֵי־ ṯˈōqᵊʕê- תקע blow כָ֑ף ḵˈāf כַּף palm בַּ֝ ˈba בְּ in † הַ the עֹרְבִ֗ים ʕōrᵊvˈîm ערב stand bail מַשָּׁאֹֽות׃ maššāʔˈôṯ מַשָּׁאָה loan
22:26. noli esse cum his qui defigunt manus suas et qui vades se offerunt pro debitisBe not with them that fasten down their hands, and that offer themselves sureties for debts:
26. Be thou not one of them that strike hands, of them that are sureties for debts:
22:26. Do not be willing to be with those who certify with their hands, and who offer themselves as a guarantee against debts.
22:26. Be not thou [one] of them that strike hands, [or] of them that are sureties for debts.
Be not thou [one] of them that strike hands, [or] of them that are sureties for debts:

22:26 Не будь из тех, которые дают руки и поручаются за долги:
22:27
ἐὰν εαν and if; unless
γὰρ γαρ for
μὴ μη not
ἔχῃς εχω have; hold
πόθεν ποθεν from where; how can be
ἀποτείσῃς αποτινω pay off; repay
λήμψονται λαμβανω take; get
τὸ ο the
στρῶμα στρωμα the
ὑπὸ υπο under; by
τὰς ο the
πλευράς πλευρα side
σου σου of you; your
22:26
אַל־ ʔal- אַל not
תְּהִ֥י tᵊhˌî היה be
בְ vᵊ בְּ in
תֹֽקְעֵי־ ṯˈōqᵊʕê- תקע blow
כָ֑ף ḵˈāf כַּף palm
בַּ֝ ˈba בְּ in
הַ the
עֹרְבִ֗ים ʕōrᵊvˈîm ערב stand bail
מַשָּׁאֹֽות׃ maššāʔˈôṯ מַשָּׁאָה loan
22:26. noli esse cum his qui defigunt manus suas et qui vades se offerunt pro debitis
Be not with them that fasten down their hands, and that offer themselves sureties for debts:
22:26. Do not be willing to be with those who certify with their hands, and who offer themselves as a guarantee against debts.
22:26. Be not thou [one] of them that strike hands, [or] of them that are sureties for debts.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 Be not thou one of them that strike hands, or of them that are sureties for debts. 27 If thou hast nothing to pay, why should he take away thy bed from under thee?
We have here, as often before, a caution against suretiship, as a thing both imprudent and unjust. 1. We must not associate ourselves, nor contract an intimacy, with men of broken fortunes, and reputations, who need and will urge their friends to be bound for them, that they may cheat their neighbours to feed their lusts, and by keeping up a little longer may do the more damage at last to those that give them credit. Have nothing to do with such; be not thou among them. 2. We must not cheat people of their money, by striking hands ourselves, or becoming surety for others, when we have not to pay. If a man by the divine providence is disabled to pay his debts, he ought to be pitied and helped; but he that takes up money or goods himself, or is bound for another, when he knows that he has not wherewithal to pay, or that what he has is so settled that the creditors cannot come at it, does in effect pick his neighbour's pocket, and though, in all cases, compassion is to be used, yet he may thank himself if the law have its course and his bed be taken from under him, which might be taken for a pledge to secure a debt, Exod. xxii. 26, 27. For, if a man appeared to be so poor that he had nothing else to give for security, he ought to be relieved, and it was honestly done to own it; but, for the recovery of a debt, it seems it might be taken by the summum jus--the strict operation of law. 3. We must not ruin our own estates and families. Every man ought to be just to himself and to his wife and children; those are not so who live above what they have, who by the mismanagement of their own affairs, or by encumbering themselves with debts of others, waste what they have and bring themselves to poverty. We may take joyfully the spoiling of our goods if it be for the testimony of a good conscience; but, if be for our own rashness and folly, we cannot but take it heavily.
Adam Clarke: Commentary on the Bible - 1831
22:26: That strike hands - See on Pro 6:1 (note); Pro 11:15 (note).
Albert Barnes: Notes on the Bible - 1834
22:26: Strike hands - i. e., Bind themselves as surety for what another owes (compare the margin reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: Pro 6:1-5, Pro 11:15, Pro 17:18, Pro 27:13
Proverbs 22:27
Carl Friedrich Keil and Franz Delitzsch
22:26
A third distich follows:
26 Be not among those who strike hands,
Among those who become surety for loans.
27 If thou hast nothing to pay,
Why shall he take away thy bed from under thee?
To strike hands is equivalent to, to be responsible to any one for another, to stake one's goods and honour for him, Prov 6:1; Prov 11:15; Prov 17:18 - in a word, ערב, seq. acc., to pledge oneself for him (Gen 43:9), or for the loan received by him, משּׁאה, Deut 24:10 (from השּׁה, with ב, of the person and accus. of the thing: to lend something to one on interest). The proverb warns against being one of such sureties (write בּערבים with Cod. 1294, and old impressions such as the Venice, 1521), against acting as they do; for why wouldest thou come to this, that when thou cast not pay (שׁלּם, to render a full equivalent reckoning, and, generally, to pay, Prov 6:31),
(Note: After Ben-Asher, the pointing is אם־אין־לך; while, on the contrary, Ben-Naphtali prefers אם־אין לך; vid., my Genesis (1869), pp. 74 (under Gen 1:3) and 81. So, without any bearing on the sense, Ben-Asher points למּה with Tarcha, Ben-Naphtali with Mercha.)
he (the creditor) take away thy bed from under thee? - for, as Prov 20:16 says, thus improvident suretyships are wont to be punished.
Geneva 1599
22:26 Be not thou [one] of them that (p) strike hands, [or] of them that are sureties for debts.
(p) Who rashly put themselves in danger for others, as in (Prov 6:2).
John Gill
22:26 Be not thou one of them that strike hands,.... Or "among them" (m), of the number of them, that do as they do, give their hand or their bond for others; he surety for them, as it is explained in the following clause; see Prov 6:1;
or of them that are sureties for debts; contracted by others; that engage for the payment of them, in case the principal fails: and it is much if persons that keep indifferent company, angry and furious men, who are often in broils and quarrels, and spend their time and substance in strife and contention, are not drawn into engagements of this kind.
(m) "inter", Pagninus, Tigurine version, Mercerus, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
22:26 (Compare Prov 6:1; Prov 17:18).
22:2722:27: զի թէ ո՛չ ունիցիս ուստի հատուցանիցես՝ եւ առնուցուն զանկողինս որ ընդ կողիւք քովք կայցեն։
27 որովհետեւ եթէ չունես, որտեղի՞ց պիտի վճարես, եւ ինչո՞ւ առնեն տանեն քո անկողինը, որի վրայ հանգստանում են կողերդ:
27 Եթէ վճարելու կարողութիւն չունիս Ինչո՞ւ համար տակէդ քու անկողինդ առնեն։
զի եթէ ոչ ունիցիս ուստի հատուցանիցես, [348]եւ առնուցուն զանկողինսն որ ընդ կողիւք քովք կայցեն:

22:27: զի թէ ո՛չ ունիցիս ուստի հատուցանիցես՝ եւ առնուցուն զանկողինս որ ընդ կողիւք քովք կայցեն։
27 որովհետեւ եթէ չունես, որտեղի՞ց պիտի վճարես, եւ ինչո՞ւ առնեն տանեն քո անկողինը, որի վրայ հանգստանում են կողերդ:
27 Եթէ վճարելու կարողութիւն չունիս Ինչո՞ւ համար տակէդ քու անկողինդ առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
22:2722:27 если тебе нечем заплатить, то для чего доводить себя, чтобы взяли постель твою из-под тебя?
22:28 μὴ μη not μέταιρε μεταιρω take off ὅρια οριον frontier αἰώνια αιωνιος eternal; of ages ἃ ος who; what ἔθεντο τιθημι put; make οἱ ο the πατέρες πατηρ father σου σου of you; your
22:27 אִם־ ʔim- אִם if אֵֽין־ ʔˈên- אַיִן [NEG] לְךָ֥ lᵊḵˌā לְ to לְ lᵊ לְ to שַׁלֵּ֑ם šallˈēm שׁלם be complete לָ֥מָּה lˌāmmā לָמָה why יִקַּ֥ח yiqqˌaḥ לקח take מִ֝שְׁכָּבְךָ֗ ˈmiškāvᵊḵˈā מִשְׁכָּב couch מִ mi מִן from תַּחְתֶּֽיךָ׃ ttaḥtˈeʸḵā תַּחַת under part
22:27. si enim non habes unde restituas quid causae est ut tollat operimentum de cubili tuoFor if thou have not wherewith to restore, what cause is there that he should take the covering from thy bed?
27. If thou hast not wherewith to pay, why should he take away thy bed from under thee?
22:27. For if you do not have the means to restore, what reason should there be for him to take the covering from your bed?
22:27. If thou hast nothing to pay, why should he take away thy bed from under thee?
If thou hast nothing to pay, why should he take away thy bed from under thee:

22:27 если тебе нечем заплатить, то для чего доводить себя, чтобы взяли постель твою из-под тебя?
22:28
μὴ μη not
μέταιρε μεταιρω take off
ὅρια οριον frontier
αἰώνια αιωνιος eternal; of ages
ος who; what
ἔθεντο τιθημι put; make
οἱ ο the
πατέρες πατηρ father
σου σου of you; your
22:27
אִם־ ʔim- אִם if
אֵֽין־ ʔˈên- אַיִן [NEG]
לְךָ֥ lᵊḵˌā לְ to
לְ lᵊ לְ to
שַׁלֵּ֑ם šallˈēm שׁלם be complete
לָ֥מָּה lˌāmmā לָמָה why
יִקַּ֥ח yiqqˌaḥ לקח take
מִ֝שְׁכָּבְךָ֗ ˈmiškāvᵊḵˈā מִשְׁכָּב couch
מִ mi מִן from
תַּחְתֶּֽיךָ׃ ttaḥtˈeʸḵā תַּחַת under part
22:27. si enim non habes unde restituas quid causae est ut tollat operimentum de cubili tuo
For if thou have not wherewith to restore, what cause is there that he should take the covering from thy bed?
22:27. For if you do not have the means to restore, what reason should there be for him to take the covering from your bed?
22:27. If thou hast nothing to pay, why should he take away thy bed from under thee?
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Adam Clarke: Commentary on the Bible - 1831
22:27: If thou hast nothing to pay - Should any man give security for more than he is worth? If he does, is it not a fraud on the very face of the transaction?
Why should he take away thy bed from under thee? - The creditor will not pursue the debtor whom he knows to be worth nothing; but he will sue the bail or bondsman. And why shouldst thou put thyself in such circumstances as to expose thyself to the loss even of thy bed?
Albert Barnes: Notes on the Bible - 1834
22:27: He - i. e., The man to whom the surety has been given. The practice of distraining for payment of a debt, seems, though prohibited Exo 22:27, to have become common.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: Pro 20:16; Exo 22:26, Exo 22:27; Kg2 4:1
Proverbs 22:28
John Gill
22:27 If thou hast nothing to pay,.... When the debtor this, and the creditor demands the debt of the surety: it is weakness in a man to be a surety for another, when he knows he is not able to pay the debt he is bound for, since it may be an injury to himself and family; but it is a piece of wickedness to engage for the payment of a debt, in case of insolvency, which he knows he is not able to answer; for this is deceiving and imposing upon the creditor; and therefore it is no wonder, being provoked by such ill usage, if he goes to extremity, as follows:
why should he take away thy bed from under thee? as in all likelihood he will, being irritated by such a conduct; and as he might, notwithstanding the law in Ex 22:26; for that respects a pledge, and not a debt; and raiment pledged, the covering of a man when in bed, and not the bed itself; for even wife and children might be taken for debt, 4Kings 4:1. This is said to deter from suretyship, especially in such circumstances; since a man may bring himself into such a condition as not to have a bed to lie on; yea, to have it taken from under him when upon it; and be turned out from house and home, naked and destitute.
Robert Jamieson, A. R. Fausset and David Brown
22:27 should he take, &c.--that is, the creditor.
22:2822:28: Մի՛ փոխեր զսահմանս յաւիտենականս զոր եդին հարք քո։
28 Մի՛ փոփոխիր քո հայրերի դրած յաւիտենական սահմանները:
28 Տեղէն մի՛ շարժեր հին սահմանին նշանը, Որ քու հայրերդ դրեր են։
Մի՛ փոխեր զսահմանս յաւիտենականս զոր եդին հարք քո:

22:28: Մի՛ փոխեր զսահմանս յաւիտենականս զոր եդին հարք քո։
28 Մի՛ փոփոխիր քո հայրերի դրած յաւիտենական սահմանները:
28 Տեղէն մի՛ շարժեր հին սահմանին նշանը, Որ քու հայրերդ դրեր են։
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22:2822:28 Не передвигай межи давней, которую провели отцы твои.
22:29 ὁρατικὸν ορατικος man; husband καὶ και and; even ὀξὺν οξυς sharp ἐν εν in τοῖς ο the ἔργοις εργον work αὐτοῦ αυτος he; him βασιλεῦσι βασιλευς monarch; king δεῖ δει is necessary; have to παρεστάναι παριστημι stand by; present καὶ και and; even μὴ μη not παρεστάναι παριστημι stand by; present ἀνδράσι ανηρ man; husband νωθροῖς νωθρος slothful
22:28 אַל־ ʔal- אַל not תַּ֭סֵּג ˈtassēḡ סוג turn גְּב֣וּל gᵊvˈûl גְּבוּל boundary עֹולָ֑ם ʕôlˈām עֹולָם eternity אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make אֲבֹותֶֽיךָ׃ ʔᵃvôṯˈeʸḵā אָב father
22:28. ne transgrediaris terminos antiquos quos posuerunt patres tuiPass not beyond the ancient bounds which thy fathers have set.
28. Remove not the ancient landmark, which thy fathers have set.
22:28. Do not cross beyond the ancient limits that your fathers have set.
22:28. Remove not the ancient landmark, which thy fathers have set.
Remove not the ancient landmark, which thy fathers have set:

22:28 Не передвигай межи давней, которую провели отцы твои.
22:29
ὁρατικὸν ορατικος man; husband
καὶ και and; even
ὀξὺν οξυς sharp
ἐν εν in
τοῖς ο the
ἔργοις εργον work
αὐτοῦ αυτος he; him
βασιλεῦσι βασιλευς monarch; king
δεῖ δει is necessary; have to
παρεστάναι παριστημι stand by; present
καὶ και and; even
μὴ μη not
παρεστάναι παριστημι stand by; present
ἀνδράσι ανηρ man; husband
νωθροῖς νωθρος slothful
22:28
אַל־ ʔal- אַל not
תַּ֭סֵּג ˈtassēḡ סוג turn
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
עֹולָ֑ם ʕôlˈām עֹולָם eternity
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
אֲבֹותֶֽיךָ׃ ʔᵃvôṯˈeʸḵā אָב father
22:28. ne transgrediaris terminos antiquos quos posuerunt patres tui
Pass not beyond the ancient bounds which thy fathers have set.
22:28. Do not cross beyond the ancient limits that your fathers have set.
22:28. Remove not the ancient landmark, which thy fathers have set.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Remove not the ancient landmark, which thy fathers have set.
1. We are here taught not to invade another man's right, though we can find ways of doing it ever so secretly and plausibly, clandestinely and by fraud, without any open force. Let not property in general be entrenched upon, by robbing men of their liberties and privileges, or of any just ways of maintaining them. Let not the property of particular persons be encroached upon. The land-marks, or meer-stones, are standing witnesses to every man's right; let not those be removed quite away, for thence come wars, and fightings, and endless disputes; let them not be removed so as to take from thy neighbour's lot to thy own, for that is downright robbing him and entailing the fraud upon posterity. 2. We may infer hence that a deference is to be paid, in all civil matters, to usages that have prevailed time out of mind and the settled constitutions of government, in which it becomes us to acquiesce, lest an attempt to change it, under pretence of changing it for the better, prove of dangerous consequence.
Adam Clarke: Commentary on the Bible - 1831
22:28: Remove not the ancient landmark - Do not take the advantage, in ploughing or breaking up a field contiguous to that of thy neighbor, to set the dividing stones farther into his field that thou mayest enlarge thy own. Take not what is not thy own in any case. Let all ancient divisions, and the usages connected with them, be held sacred. Bring in no new dogmas, nor rites, nor ceremonies, into religion, or the worship of God, that are not clearly laid down in the sacred writings. "Stand in the way; and see, and ask for the old paths, which is the good way, and walk therein; and ye shall find rest for your souls;" Jer 6:16. But if any Church have lost sight of the genuine doctrines of the Gospel, calling them back to these is not removing the ancient landmarks, as some have falsely asserted. God gave a law against removing the ancient landmarks, by which the inheritances of tribes and families were distinguished. See Deu 19:14, from which these words of Solomon appear to be taken.
Even among the heathens the landmark was sacred; so sacred that they made a deity of it. Terminus signifies the stone or post that served as a landmark. And Terminus was reputed a god, and had offerings made to him. Hence Ovid: -
Tu quoque sacrorum, Termine, finis eras.
Fast. lib. i., ver. 50.
Nox ubi transierit, solito celebratur honore,Separat indicio qui Deus arva suo.
Termine, sive lapis, sive es defossus in agroStipes, ab antiquis sic quoque Numen habes.
Te duo diversa domini pro parte coronant;Binaque serta tibi, binaque liba ferunt -
Conveniunt, celebrantque dapes vicinia simplex;Et cantant laudes, Termine sancte, tuas.
Tu populos, urbesque, et regna ingentia finis:Omnis erit, sine te, litigiosus ager.
Fast. lib. ii., ver. 639.
Here we find the owners of both fields bringing each his garland and libation to the honor of this god. They sung its praises, put on its top a chaplet of flowers, poured out the libation before it; and the inhabitants of the country held a festival in its honor. It was, in short, celebrated as the preserver of the bounds and territorial rights of tribes, cities, and whole kingdoms; and without its testimony and evidence, every field would have been a subject of litigation.
Albert Barnes: Notes on the Bible - 1834
22:28: A protest against the grasping covetousness Isa 5:8 which is regardless of the rights of the poor upon whose inheritance men encroach (compare the margin reference). The not uncommon reference of the words to the "landmarks" of thought or custom, however, natural and legitimate, is foreign to the mind of the writer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: remove: Pro 23:10; Deu 19:14, Deu 27:17; Job 24:2
landmark: or, bound
Proverbs 22:29
Carl Friedrich Keil and Franz Delitzsch
22:28
A fourth proverb - a distich - beginning with the warning אל:
28 Remove not the perpetual landmark
Which thy ancestors have set up.
28a = Prov 23:10. Regarding the inviolability of boundaries established by the law, vid., at Prov 15:25. גּבוּל עולם denotes "the boundary mark set up from ancient times, the removal of which were a double transgression, because it is rendered sacred by its antiquity" (Orelli, p. 76). נסג = סוּג signifies to remove back, Hiph. to shove back, to move away. אשׁר has the meaning of (ὅριον) ὅ, τι, quippe quod. Instead of עולם, the Mishna reads, Pea v. 6, עולים, which in the Jerusalem Gemara one Rabbi understands of those brought up out of Egypt, another of the poor; for "to rise" (in the world) is a euphemism (לשׁון כבוד) for "to come down" (be reduced in circumstances).
(Note: As an analogical example, סגּי נהור, seeing clearly = blind.)
John Gill
22:28 Remove not the ancient landmark which thy fathers have set. Or, "the ancient border" or "boundary" (n); by which lands, estates, and inheritances, were marked, bounded, and distinguished; set by ancestors in agreement with their neighbours; which to remove was contrary to a law, and a curse is denounced upon those that did it, Deut 19:14; and was always reckoned a very heinous crime in early times; See Gill on Job 24:2. This was so sacred a thing among the Romans, that they had a deity which presided over those bounds, and had its name from them. Some apply this, in a political sense, to laws of long standing, and customs of long prescription; and others interpret it, in a theological sense, of doctrines and practices settled by the fathers of the church; which, if understood of Christ and his apostles only, will be allowed; but if of the ancient fathers of the church that followed them, it should not be received; since they were but fallible men, and guilty of many errors and mistakes, both in doctrine and practice.
(n) "terminum antiquum", Pagninus, Junius & Tremellius, Piscator, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
22:28 (Compare Prov 23:10). Do not entrench on others (Deut 19:14; Deut 27:17).
22:2922:29: Զայր շո՛յտ եւ զգոյշ ՚ի գործ իւր՝ թագաւորաց առաջի պարտ է կացուցանել. եւ ո՛չ կացուցանել առաջի արանց խօթասրտաց[8227]։[8227] Ոմանք. Եւ ո՛չ առաջի արանց խօթա՛՛։
29 Իր գործի մէջ փութկոտ եւ խելամիտ մարդուն պէտք է կանգնեցնել թագաւորների եւ ոչ թէ ծոյլ ու անպէտք մարդկանց առջեւ:
29 Իր գործին մէջ ժիր մարդ մը կը տեսնե՞ս, Անիկա թագաւորներուն առջեւ պիտի կենայ, Բայց աննշան մարդոց առջեւ պիտի չկենայ։
[349]Զայր շոյտ եւ զգոյշ ի գործ իւր` թագաւորաց առաջի պարտ է կացուցանել, եւ ոչ կացուցանել առաջի արանց խօթասրտաց:

22:29: Զայր շո՛յտ եւ զգոյշ ՚ի գործ իւր՝ թագաւորաց առաջի պարտ է կացուցանել. եւ ո՛չ կացուցանել առաջի արանց խօթասրտաց[8227]։
[8227] Ոմանք. Եւ ո՛չ առաջի արանց խօթա՛՛։
29 Իր գործի մէջ փութկոտ եւ խելամիտ մարդուն պէտք է կանգնեցնել թագաւորների եւ ոչ թէ ծոյլ ու անպէտք մարդկանց առջեւ:
29 Իր գործին մէջ ժիր մարդ մը կը տեսնե՞ս, Անիկա թագաւորներուն առջեւ պիտի կենայ, Բայց աննշան մարդոց առջեւ պիտի չկենայ։
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22:2922:29 Видел ли ты человека проворного в своем деле? Он будет стоять перед царями, он не будет стоять перед простыми.
22:29 חָזִ֡יתָ ḥāzˈîṯā חזה see אִ֤ישׁ׀ ʔˈîš אִישׁ man מָ֘הִ֤יר mˈāhˈîr מָהִיר quick בִּ bi בְּ in מְלַאכְתֹּ֗ו mᵊlaḵtˈô מְלֶאכֶת work לִֽ lˈi לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face מְלָכִ֥ים mᵊlāḵˌîm מֶלֶךְ king יִתְיַצָּ֑ב yiṯyaṣṣˈāv יצב stand בַּל־ bal- בַּל not יִ֝תְיַצֵּב ˈyiṯyaṣṣēv יצב stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face חֲשֻׁכִּֽים׃ פ ḥᵃšukkˈîm . f חָשֹׁךְ dark
22:29. vidisti virum velocem in opere suo coram regibus stabit nec erit ante ignobilesHast thou seen a man swift in his work? he shall stand before kings, and shall not be before those that are obscure.
29. Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.
22:29. Have you seen a man swift in his work? He shall stand in the sight of kings, and not before those who are disreputable.
22:29. Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean [men].
Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean:

22:29 Видел ли ты человека проворного в своем деле? Он будет стоять перед царями, он не будет стоять перед простыми.
22:29
חָזִ֡יתָ ḥāzˈîṯā חזה see
אִ֤ישׁ׀ ʔˈîš אִישׁ man
מָ֘הִ֤יר mˈāhˈîr מָהִיר quick
בִּ bi בְּ in
מְלַאכְתֹּ֗ו mᵊlaḵtˈô מְלֶאכֶת work
לִֽ lˈi לְ to
פְנֵֽי־ fᵊnˈê- פָּנֶה face
מְלָכִ֥ים mᵊlāḵˌîm מֶלֶךְ king
יִתְיַצָּ֑ב yiṯyaṣṣˈāv יצב stand
בַּל־ bal- בַּל not
יִ֝תְיַצֵּב ˈyiṯyaṣṣēv יצב stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
חֲשֻׁכִּֽים׃ פ ḥᵃšukkˈîm . f חָשֹׁךְ dark
22:29. vidisti virum velocem in opere suo coram regibus stabit nec erit ante ignobiles
Hast thou seen a man swift in his work? he shall stand before kings, and shall not be before those that are obscure.
22:29. Have you seen a man swift in his work? He shall stand in the sight of kings, and not before those who are disreputable.
22:29. Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean [men].
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.
Here is, 1. A plain intimation what a hard thing it is to find a truly ingenious industrious man: "Seest thou a man diligent in his business? Thou wilt not see many such, so epidemical are dulness and slothfulness." He is here commended who lays out himself to get business, though it be but in a very low and narrow sphere, and is not easy when he is out of business, who loves business, is quick and active in it, and goes through it, not only with constancy and resolution, but with dexterity and expedition, a man of despatch, who knows how to bring a deal of business into a little compass. 2. A moral prognostication of the preferment of such a man; though now he stands before mean men, is employed by them and attends upon them, yet he will rise, and is likely enough to stand before kings, as an ambassador to foreign kings or prime-minister of state to his own. Seest thou a man diligent in the business of religion? He is likely to excel in virtue, and shall stand before the King of kings.
Adam Clarke: Commentary on the Bible - 1831
22:29: He shalt not stand before mean men - חשכים chashukkim, dark or obscure persons; men of no repute. Na he schal ben before un-noble men - Old MS. Bible. "Not amonge the symple people." - Coverdale.
The general meaning of the proverb is, "Every diligent, active man, shall be at once independent and respectable."
Albert Barnes: Notes on the Bible - 1834
22:29: The gift of a quick and ready intellect is to lead to high office, it is not to be wasted on a work to which the obscure are adequate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: a man: Pro 10:4, Pro 12:24; Kg1 11:28; Ecc 9:10; Mat 25:21, Mat 25:23; Rom 12:11; Ti2 4:2
he shall stand: That is, he shall have the honour of serving kings; as the phrase denotes.
mean men: Heb. obscure men
Carl Friedrich Keil and Franz Delitzsch
22:29
After these four proverbs beginning with אל, a new series begins with the following tristich:
29 Seest thou a man who is expert in his calling -
Before kings may he stand;
Not stand before obscure men;
i.e., he can enter into the service of kings, and needs not to enter into the service of mean men = he is entitled to claim the highest official post. חזית, in Prov 26:12 = Prov 29:20, interchanging with ראית, is perf. hypotheticum (cf. Prov 24:10; Prov 25:16): si videris; the conclusion which might begin with דּע כּי expresses further what he who sees will have occasion to observe. Rightly Luther: Sihestu einen Man endelich (vid., at Prov 21:5) in seinem geschefft, u.s.w. = seest thou a man expert in his business, etc.. מהיר denotes in all the three chief dialects one who is skilful in a manner not merely by virtue of external artistic ability, but also by means of intellectual mastery of it. התיצּב לפני, to enter on the situation of a servant before any one; cf. Job 1:6; Job 2:1. עמד לפני, 1Kings 16:21; 3Kings 10:8. Along with the pausal form יתיצּב, there is also found in Codd. the form יתיצּב (the ground-form to יתיצּב, whence that pausal form is lengthened), which Ben-Bileam defends, for he reckons this word among "the pathachized pausal forms." חשׁכּים, in contrast to מלכים, are the obscuri = ignobiles. The Targ. translate the Heb. דּל and אביון by חשׁיך and חשׁוך. Kimchi compares Jer 39:10, where העם הדּלּים is translated by חשׁיכיּא (cf. 4Kings 24:14; 4Kings 25:12). חלכּה (חלכּה) is the old Heb. synonym in Ps 10. The poet seems here to transfer the Aram. usus loq. into the Heb.
John Gill
22:29 Seest thou a man diligent in his business?.... In the business of his calling, be it what it will, whether for himself or his master; constant in it, swift, ready, and expeditious at it; who industriously pursues it, cheerfully attends it, makes quick dispatch of it; does it off of hand, at once, and is not slothful in it, nor weary of it; when you have observed and taken notice of such a man, which is not very common, you may, without a spirit of prophecy, foresee that such a man will rise in the world;
he shall stand before kings; he shall not stand before mean men, or "obscure persons" (o); he shall not continue in the service of ignoble persons, or keep company with them; but he shall be taken into the service of princes and noble men, and be admitted into their presence, and receive favours from them; as Joseph, who was industrious and diligent in his business in Potiphar's house, was in process of time advanced, and stood before Pharaoh king of Egypt, Gen 39:4. This may be spiritually applied. Every good man has a work or business to do in a religious way; some in a higher sphere, as officers of churches, ministers and deacons; the work of the one lies in reading, study, meditation, and prayer, in the ministration of the word and ordinances, and other duties of their once; and the business of the others in taking care of the poor, and the secular affairs of the churches; others in a lower way, and common to all Christians, which lies in the exercise of grace, and performance of all good works, relative to themselves, their families, and the church of God. Now ministers that are diligent in teaching and ruling; and deacons that do their office well; and private Christians, who are steadfast and immovable, always abounding in the work of the Lord; are ready to every good work, heartily engaged in it, and constantly at it; shall not be company for the sons of darkness, unregenerate men, who are in the dark, and darkness itself; what communion has light with darkness, with works of darkness, they should be not workers of? or have any fellowship with the prince of darkness, from whose power they are delivered; but shall have society with the saints, who are made kings and priests unto God; shall be admitted into the presence of the King of kings now, and have communion with him; and shall stand before him at the great day with confidence, and not be ashamed; shall stand at his right hand, and shall be for ever with him. So the Jews (p) interpret this place, "he shall not stand before dark ones", in hell; "he shall stand before kings", in the garden of Eden, in paradise; that is, in heaven.
(o) "ante obscuros", Mercerus, Junius & Tremellius, Piscator; "coram obscuris", Cocceius, Gejerus, Michaelis; "in conspectu obscurorum", Schultens. (p) Gloss. in T. Bab. Sanhedrin, fol. 104. 2.
John Wesley
22:29 Before kings - He is fit to be employed in the affairs of princes.
Robert Jamieson, A. R. Fausset and David Brown
22:29 Success rewards diligence (Prov 10:4; Prov 21:5).