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tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-8. Предостережение от жадности в пище и от обращения с людьми недоброжелательными. 9-11. От общения с глупыми. 12-18. Увещание к нравственному воспитанию детей. 19-25. Предостережение от излишества в пище. 25-28. От увлечения соблазнами нецеломудрия. 29-35. От пьянства и его гибельных последствий
Adam Clarke: Commentary on the Bible - 1831
Sobriety in eating and drinking, especially at the tables of the great. Have no fellowship with the covetous. Remove not the ancient landmark. Children should receive due correction. Avoid the company of wine-bibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 23:1: Gen 43:32-34; Jde 1:12
23:123:1: Յորժամ նստիցիս յընթրիս ուտե՛լ ՚ի սեղան հզօրաց. իմանալո՛վ իմասջի՛ր որ ինչ առաջի դնիցի, եւ ապա՛ մխեսջի՛ր զձեռն քո[8228]։ [8228] Ոմանք. Յորժամ նստցիս ընթրիս ու՛՛։
1 Երբ հզօրների հետ սեղան նստես՝ ընթրիքի, ուտելուց առաջ լա՛ւ իմացիր, թէ ինչ են դրել քո առաջ, եւ նոր միայն ձեռքդ մեկնի՛ր:
23 Երբ իշխանի հետ սեղան նստիս, Առջեւդ դրուածին աղէ՛կ նայէ.
Յորժամ նստիցիս [350]յընթրիս ուտել ի սեղան հզօրաց``, իմանալով իմասջիր որ ինչ առաջի [351]դնիցի, եւ ապա մխեսջիր զձեռն քո:

23:1: Յորժամ նստիցիս յընթրիս ուտե՛լ ՚ի սեղան հզօրաց. իմանալո՛վ իմասջի՛ր որ ինչ առաջի դնիցի, եւ ապա՛ մխեսջի՛ր զձեռն քո[8228]։
[8228] Ոմանք. Յորժամ նստցիս ընթրիս ու՛՛։
1 Երբ հզօրների հետ սեղան նստես՝ ընթրիքի, ուտելուց առաջ լա՛ւ իմացիր, թէ ինչ են դրել քո առաջ, եւ նոր միայն ձեռքդ մեկնի՛ր:
23 Երբ իշխանի հետ սեղան նստիս, Առջեւդ դրուածին աղէ՛կ նայէ.
zohrab-1805▾ eastern-1994▾ western am▾
23:123:1 Когда сядешь вкушать пищу с властелином, то тщательно наблюдай, что перед тобою,
23:1 ἐὰν εαν and if; unless καθίσῃς καθιζω sit down; seat δειπνεῖν δειπνεω have dinner; dine ἐπὶ επι in; on τραπέζης τραπεζα table; bank δυναστῶν δυναστης dynasty; dynast νοητῶς νοητως perceive τὰ ο the παρατιθέμενά παρατιθημι pose; serve σοι σοι you
23:1 כִּֽי־ kˈî- כִּי that תֵ֭שֵׁב ˈṯēšēv ישׁב sit לִ li לְ to לְחֹ֣ום lᵊḥˈôm לחם feed אֶת־ ʔeṯ- אֵת together with מֹושֵׁ֑ל môšˈēl משׁל rule בִּ֥ין bˌîn בין understand תָּ֝בִ֗ין ˈtāvˈîn בין understand אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
23:1. quando sederis ut comedas cum principe diligenter adtende quae posita sunt ante faciem tuamWhen thou shalt sit to eat with a prince, consider diligently what is set before thy face:
1. When thou sittest to eat with a ruler, consider diligently him that is before thee;
When thou sittest to eat with a ruler, consider diligently what [is] before thee:

23:1 Когда сядешь вкушать пищу с властелином, то тщательно наблюдай, что перед тобою,
23:1
ἐὰν εαν and if; unless
καθίσῃς καθιζω sit down; seat
δειπνεῖν δειπνεω have dinner; dine
ἐπὶ επι in; on
τραπέζης τραπεζα table; bank
δυναστῶν δυναστης dynasty; dynast
νοητῶς νοητως perceive
τὰ ο the
παρατιθέμενά παρατιθημι pose; serve
σοι σοι you
23:1
כִּֽי־ kˈî- כִּי that
תֵ֭שֵׁב ˈṯēšēv ישׁב sit
לִ li לְ to
לְחֹ֣ום lᵊḥˈôm לחם feed
אֶת־ ʔeṯ- אֵת together with
מֹושֵׁ֑ל môšˈēl משׁל rule
בִּ֥ין bˌîn בין understand
תָּ֝בִ֗ין ˈtāvˈîn בין understand
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
23:1. quando sederis ut comedas cum principe diligenter adtende quae posita sunt ante faciem tuam
When thou shalt sit to eat with a prince, consider diligently what is set before thy face:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: По связи речи с последним (29) стихом предыдущей главы, человеку, благодаря трудолюбию достигшему высокого положения при дворе царя, советуется и в новом положении (а также вообще на обедах у знатных) сохранять умеренность в пище, как и вообще в пользовании внешними благами (сн. Сир XXXI:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Luxury and Covetousness.
1 When thou sittest to eat with a ruler, consider diligently what is before thee: 2 And put a knife to thy throat, if thou be a man given to appetite. 3 Be not desirous of his dainties: for they are deceitful meat.
The sin we are here warned against is luxury and sensuality, and the indulgence of the appetite in eating and drinking, a sin that most easily besets us. 1. We are here told when we enter into temptation, and are in most danger of falling into this sin: "When thou sittest to eat with a ruler thou has great plenty before thee, varieties and dainties, such a table spread as thou has seldom seen; thou are ready to think, as Haman did, of nothing but the honour hereby done thee (Esth. v. 12), and the opportunity thou hast of pleasing thy palate, and forgettest that there is a snare laid for thee." Perhaps the temptation may be stronger, and more dangerous, to one that is not used to such entertainments, than to one that always sits down to a good table. 2. We are here directed to double our guard at such a time. We must, (1.) Apprehend ourselves to be in danger: "Consider diligently what is before thee, what meat and drink are before thee, that thou mayest choose that which is safest for thee and which thou art least likely to eat and drink of to excess. Consider what company is before thee, the ruler himself, who, if he be wise and good, will take it as an affront for any of his guests to disorder themselves at his table." And, if when we sit to eat with a ruler, much more when we sit to eat with the ruler of rulers at the Lord's table, must we consider diligently what is before us, that we may not in any respect eat and drink unworthily, unbecomingly, lest that table become a snare. (2.) We must alarm ourselves into temperance and moderation: "Put a knife to thy throat, that is, restrain thyself, as it were with a sword hanging over thy head, from all excess. Let these words, Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and so that day come upon you unawares--or those, For all these things, God shall bring thee into judgment--or those, Drunkards, shall not inherit the kingdom of God, be a knife to the throat." The Latins call luxury gula--the throat. "Take up arms against that sin. Rather be so abstemious that thy craving appetite will begin to think thy throat cut than indulge thyself in voluptuousness." We must never feed ourselves without fear (Jude 12), but we must in a special manner fear when temptation is before us. (3.) We must reason ourselves into a holy contempt of the gratifications of sense: "If thou be a man given to appetite, thou must, by a present solution, and an application of the terrors of the Lord, restrain thyself. When thou art in danger of falling into any excess put a knife to thy throat; that may serve for once. But that is not enough: lay the axe to the root; mortify that appetite which has such a power over thee: Be not desirous of dainties." Note, We ought to observe what is our own iniquity, and, if we find ourselves addicted to flesh-pleasing, we must not only stand upon our guard against temptations from without, but subdue the corruption within. Nature is desirous of food, and we are taught to pray for it, but it is lust that is desirous of dainties, and we cannot in faith pray for them, for frequently they are not food convenient for mind, body, or estate. They are deceitful meat, and therefore David, instead of praying for them, prays against them, Ps. cxli. 4. They are pleasant to the palate, but perhaps rise in the stomach, turn sour there, upbraid a man, and make him sick. They do not yield men the satisfaction they promised themselves from them; for those that are given to appetite, when they have that which is very dainty, are not pleased; they are soon weary of it; they must have something else more dainty. The more a luxurious appetite is humoured and indulged the more humour some and troublesome it grows, and the more hard to please; dainties will surfeit, but never satisfy. But especially they are upon this account deceitful meat, that, while they please the body, they prejudice the soul, they overcharge the heart, and unfit it for the service of God, nay, they take away the heart, and alienate the mind from spiritual delights, and spoil its relish of them. Why then should we covet that which will certainly cheat us?
Adam Clarke: Commentary on the Bible - 1831
23:1: When thou sittest to eat with a ruler - When invited to the table of thy betters, eat moderately. Do not appear as if half starved at home. Eat not of delicacies to which thou art not accustomed; they are deceitful meat; they please, but they do not profit. They are pleasant to the sight, the taste, and the smell; but they are injurious to health. These are prudential cautions; and should be carefully observed by all who would avoid the conduct of a clown, and desire to pass for a well-bred man.
Albert Barnes: Notes on the Bible - 1834
23:1: What is before thee - Beware lest dainties tempt thee to excess. Or, "consider diligently who is before thee," the character and temper of the ruler who invites thee.
Carl Friedrich Keil and Franz Delitzsch
23:1
Prov 22:29, which speaks of a high position near the king, is appropriately followed by a hexastich referring to the slipperiness of the smooth ground of the king's court.
1 When thou sittest to eat with a ruler,
Consider well whom thou hast before thee.
2 And put thy knife to thy throat
If thou art a man of good appetite.
3 Be not lustful after his dainties,
Because it is deceitful food.
The ל of ללחום is that of end: ad cibum capiendum, thus as one invited by him to his table; in prose the expression would be לאכל לחם; לחם, to eat, is poet., Prov 4:17; Prov 9:5. The fut. תּבין clothes the admonition in the form of a wish or counsel; the infin. intens. בּין makes it urgent: consider well him whom thou hast before thee, viz., that he is not thine equal, but one higher, who can destroy thee as well as be useful to thee. With ושׂמתּ the jussive construction begun by תבין is continued. Zckler and Dchsel, after Ewald and Hitzig, translate incorrectly: thou puttest..., the perf. consec. after an imperf., or, which is the same thing, a fut. meant optatively (e.g., Lev 19:18 with לא, and also Lev 19:34 without לא) continues the exhortation; to be thus understood, the author ought to have used the expression שׂכּין שׂמתּ and not ושׂמת שׂכין. Rightly Luther: "and put a knife to thy throat," but continuing: "wilt thou preserve thy life," herein caught in the same mistake of the idea with Jerome, the Syr., and Targ., to which נפשׁ here separates itself. שׂכּין (סכּין) (Arab. with the assimilated a sikkı̂n, plur. sekâkı̂n, whence sekâkı̂ni, cutler) designates a knife (R. סך שך, to stick, vid., at Is 9:10). לוע, from לוּע, to devour, is the throat; the word in Aram. signifies only the cheek, while Lagarde seeks to interpret בּלעך infinitively in the sense of (Arab.) bwlw'ak, if thou longest for (from wl'a); but that would make 2b a tautology. The verb לוּע (cf. Arab. l'al', to pant for) shows for the substantive the same primary meaning as glutus from glutire, which was then transferred from the inner organ of swallowing (Kimchi, בית הבליעה, Parchon; הוּשׂט, aesophagus) to the external. "Put a knife to thy throat, is a proverbial expression, like our: the knife stands at his throat; the poet means to say: restrain thy too eager desire by means of the strongest threatening of danger - threaten as it were death to it" (Fleischer). In בּעל נפשׁ, נפשׁ means, as at Prov 13:2, desire, and that desire of eating, as at Prov 6:30. Rightly Rashi: if thou art greedy with hunger, if thou art a glutton; cf. Sir. 34:12 (31:12), "If thou sittest at a great table, then open not widely thy throat (φάρυγγα), and say not: There is certainly much on it!" The knife thus denotes the restraining and moderating of too good an appetite.
In 3a the punctuation fluctuates between תתאו (Michlol 131a) and תתאו; the latter is found in Cod. 1294, the Erfurt 2 and 3, the Cod. Jaman., and thus it is also to be written at Prov 23:6 and Prov 24:1; ויתאו, 1Chron 11:17 and Ps 45:12, Codd. and older Edd. (e.g., Complut. 1517, Ven. 1515, 1521) write with Pathach. מטעמּות, from טעם, signifies savoury dishes, dainties, like (Arab.) dhwâkt, from dhâk (to taste, to relish); cf. sapores, from sapere, in the proverb: the tit-bits of the king burn the lips (vid., Fleischer, Ali's Hundred Proverbs, etc., pp. 71, 104). With והוּא begins, as at Prov 3:29, a conditioning clause: since it is, indeed, the bread of deceit (the connection like עד־כּחבים, Prov 21:28), food which, as it were, deceives him who eats it, i.e., appears to secure for him the lasting favour of princes, and often enough herein deceives him; cf. the proverb by Burckhardt and Meidani: whoever eats of the sultan's soup burns his lips, even though it may be after a length of time (Fleischer). One must come near to a king, says Calovius, hitting the meaning of the proverb, as to a fire: not too near, lest he be burned; nor too remote, so that he may be warmed therewith.
Geneva 1599
23:1 When thou sittest to eat with a ruler, (a) consider diligently what [is] before thee:
(a) Eat with sobriety.
John Gill
23:1 When thou sittest to eat with a ruler,.... Either a supreme ruler, a king, or a subordinate ruler, a nobleman, a judge, a civil magistrate, a person of honour, dignity, and authority; and to sit at table with such is sometimes allowed, and is always reckoned an honour; this particularly diligent and industrious persons are admitted to, who not only are brought to stand before kings and great persons, but to sit at table with them, and eat food with them. And now the wise man advises such how to behave themselves when this is the case:
consider diligently what is before thee; or, "considering consider" (q): take special notice of the food and drink set upon the table, and consider well which may be most proper and safe to eat and drink of; for though a man may lawfully eat of whatsoever is set before him; every creature of God being good, if it be received with thanksgiving, and sanctified by the word of God and prayer; yet it is a piece of wisdom to make use of that which is most conducive to health, and less ensnaring; and to observe moderation in all, and not indulge to gluttony and drunkenness: and he should consider also who is before him, which sense the words wilt bear; the ruler that has invited him, and sits at the table with him, and take care that he says or does nothing that may give him offence; and also the noble personages that are guests with him, and behave towards them suitably to their rank and dignity; observe their words and conduct, and imitate the same; yea, even he should consider the servants and waiters that attend, lest, behaving in an indecent and disorderly manner, they should report it to his disadvantage to their ruler or others. But how much greater an honour is it to sit at table with the King of kings, and with his princes, and sup with him! when it becomes the saints, who have this honour, to consider what is set before them; the richest dainties, a feast of things, the body and blood of Christ, which should he spiritually discerned by faith; and not the elements of bread and wine only: likewise the persons before whom they are should be considered; Christ, who sits at his table, and the princes of his people with him; and therefore should not feed without fear, and in a disorderly and indecent manner, as the Corinthians are charged, but with all reverence and humility.
(q) "considerando considera", Pagninus, Vatablus, Piscator, Mercerus, Gejerus.
John Wesley
23:1 Ruler - With a great man.
Robert Jamieson, A. R. Fausset and David Brown
23:1 (Pro. 23:1-35)
Avoid the dangers of gluttony.
23:223:2: Գիտասջի՛ր թէ այնպիսի ինչ եւ քեզ պա՛րտ է պատրաստել։ Ապա թէ ագահագոյն իցես,
2 Իմացի՛ր նաեւ, որ դու եւս պարտաւոր ես նոյնը պատրաստել:
2 Ու եթէ դուն ախորժակի տէր մարդ ես, Կոկորդիդ վրայ դանակ դի՛ր։
Գիտասջիր թէ այնպիսի ինչ եւ քեզ պարտ է պատրաստել:

23:2: Գիտասջի՛ր թէ այնպիսի ինչ եւ քեզ պա՛րտ է պատրաստել։ Ապա թէ ագահագոյն իցես,
2 Իմացի՛ր նաեւ, որ դու եւս պարտաւոր ես նոյնը պատրաստել:
2 Ու եթէ դուն ախորժակի տէր մարդ ես, Կոկորդիդ վրայ դանակ դի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
23:223:2 и поставь преграду в гортани твоей, если ты алчен.
23:2 καὶ και and; even ἐπίβαλλε επιβαλλω impose; cast on τὴν ο the χεῖρά χειρ hand σου σου of you; your εἰδὼς ειδω realize; have idea ὅτι οτι since; that τοιαῦτά τοιουτος such; such as these σε σε.1 you δεῖ δει is necessary; have to παρασκευάσαι παρασκευαζω prepare
23:2 וְ wᵊ וְ and שַׂמְתָּ֣ śamtˈā שׂים put שַׂכִּ֣ין śakkˈîn שַׂכִּין knife בְּ bᵊ בְּ in לֹעֶ֑ךָ lōʕˈeḵā לֹעַ throat אִם־ ʔim- אִם if בַּ֖עַל bˌaʕal בַּעַל lord, baal נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אָֽתָּה׃ ʔˈāttā אַתָּה you
23:2. et statue cultrum in gutture tuo si tamen habes in potestate animam tuamAnd put a knife to thy throat, if it be so that thou have thy soul in thy own power.
2. And put a knife to thy throat, if thou be a man given to appetite.
And put a knife to thy throat, if thou [be] a man given to appetite:

23:2 и поставь преграду в гортани твоей, если ты алчен.
23:2
καὶ και and; even
ἐπίβαλλε επιβαλλω impose; cast on
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
εἰδὼς ειδω realize; have idea
ὅτι οτι since; that
τοιαῦτά τοιουτος such; such as these
σε σε.1 you
δεῖ δει is necessary; have to
παρασκευάσαι παρασκευαζω prepare
23:2
וְ wᵊ וְ and
שַׂמְתָּ֣ śamtˈā שׂים put
שַׂכִּ֣ין śakkˈîn שַׂכִּין knife
בְּ bᵊ בְּ in
לֹעֶ֑ךָ lōʕˈeḵā לֹעַ throat
אִם־ ʔim- אִם if
בַּ֖עַל bˌaʕal בַּעַל lord, baal
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
אָֽתָּה׃ ʔˈāttā אַתָּה you
23:2. et statue cultrum in gutture tuo si tamen habes in potestate animam tuam
And put a knife to thy throat, if it be so that thou have thy soul in thy own power.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:2: Put a knife to thy throat - Repress thy appetite, and do not be incontinent of speech. Eat, drink, and converse, under a check.
Albert Barnes: Notes on the Bible - 1834
23:2: i. e., "Restrain thy appetite, eat as if the knife were at thy throat." Others render the words "thou wilt put a knife to thy throat" etc., i. e., "indulgence at such a time may endanger thy very life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: Mat 18:8, Mat 18:9; Co1 9:27; Phi 3:19
Geneva 1599
23:2 (b) And put a knife to thy throat, if thou [art] a man given to appetite.
(b) Bridle your appetite, as if by force and violence.
John Gill
23:2 And put a knife to thy throat,.... Refrain from too much talk at the table; give not too loose to thy tongue, but bridle it, considering in whose presence thou art; do not use too much freedom, either with the ruler or fellow guests; which, when persons have ate and drank well, they are too apt to do, and sometimes say things offensive to one or the other; it is good for a man to be upon his guard; see Eccles 5:2. Or restrain thine appetite; deny thyself of some things agreeable, that would lead thee to what might be hurtful, at least if indulged to excess: put as it were a knife unto thine appetite, and mortify it; which is the same as cutting off a right hand, or plucking out a right eye Mt 5:29. Or while thou art at such a table, at such a sumptuous entertainment, consider thyself as in danger, as if thou hadst a knife at thy throat; and shouldest thou be too free with the food or liquor, it would be as it were cutting thine own throat;
if thou be a man given to appetite; there is then the more danger; and therefore such a person should be doubly on his guard, since he is in the way of temptation to that he is naturally inclined to. Or, "if thou art master of appetite" (r): so the Targum,
"if thou art master of thy soul;''
if thou hast power over it, and the command of it, and canst restrain it with ease; to which agrees the Vulgate Latin version: but the former sense is more agreeable to the Hebrew idiom.
(r) "dominus animae", Vatablus, Mercerus, Michaelis.
John Wesley
23:2 Put a knife - Restrain thine appetite, as if a man stood with a knife at thy throat.
Robert Jamieson, A. R. Fausset and David Brown
23:2 put a knife--an Eastern figure for putting restraint on the appetite.
23:323:3: մի՛ ցանկանայցես խորտկաց նորա. զի այն իսկ կցեալ երթայ զկենացն ստութենէ[8229]։ [8229] Ոմանք. Վասն զի այնոքիկ կցեալ են ՚ի կեանս ստութեան։
3 Եւ եթէ ագահ էլ լինես, մի՛ ցանկացիր նրա խորտիկները, քանի որ դրանք էլ կ’անցնեն կը գնան սուտ կեանքի հետ:
3 Անոր ազնիւ կերակուրներուն մի՛ ցանկար, Վասն զի անոնք խաբէութեան հաց են։
Ապա թէ ագահագոյն իցես, մի՛ ցանկանայցես խորտկաց նորա. զի այն իսկ կցեալ երթայ զկենացն ստութենէ:

23:3: մի՛ ցանկանայցես խորտկաց նորա. զի այն իսկ կցեալ երթայ զկենացն ստութենէ[8229]։
[8229] Ոմանք. Վասն զի այնոքիկ կցեալ են ՚ի կեանս ստութեան։
3 Եւ եթէ ագահ էլ լինես, մի՛ ցանկացիր նրա խորտիկները, քանի որ դրանք էլ կ’անցնեն կը գնան սուտ կեանքի հետ:
3 Անոր ազնիւ կերակուրներուն մի՛ ցանկար, Վասն զի անոնք խաբէութեան հաց են։
zohrab-1805▾ eastern-1994▾ western am▾
23:323:3 Не прельщайся лакомыми яствами его; это обманчивая пища.
23:3 εἰ ει if; whether δὲ δε though; while ἀπληστότερος απληστος be μὴ μη not ἐπιθύμει επιθυμεω long for; aspire τῶν ο the ἐδεσμάτων εδεσμα he; him ταῦτα ουτος this; he γὰρ γαρ for ἔχεται εχω have; hold ζωῆς ζωη life; vitality ψευδοῦς ψευδης false
23:3 אַל־ ʔal- אַל not תִּ֭תְאָיותתאו *ˈtiṯʔāʸw אוה wish לְ lᵊ לְ to מַטְעַמֹּותָ֑יו maṭʕammôṯˈāʸw מַטְעַמִּים savoury food וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he לֶ֣חֶם lˈeḥem לֶחֶם bread כְּזָבִֽים׃ kᵊzāvˈîm כָּזָב lie
23:3. ne desideres de cibis eius in quo est panis mendaciiBe not desirous of his meats, in which is the bread of deceit.
3. Be not desirous of his dainties; seeing they are deceitful meat.
Be not desirous of his dainties: for they [are] deceitful meat:

23:3 Не прельщайся лакомыми яствами его; это обманчивая пища.
23:3
εἰ ει if; whether
δὲ δε though; while
ἀπληστότερος απληστος be
μὴ μη not
ἐπιθύμει επιθυμεω long for; aspire
τῶν ο the
ἐδεσμάτων εδεσμα he; him
ταῦτα ουτος this; he
γὰρ γαρ for
ἔχεται εχω have; hold
ζωῆς ζωη life; vitality
ψευδοῦς ψευδης false
23:3
אַל־ ʔal- אַל not
תִּ֭תְאָיותתאו
*ˈtiṯʔāʸw אוה wish
לְ lᵊ לְ to
מַטְעַמֹּותָ֑יו maṭʕammôṯˈāʸw מַטְעַמִּים savoury food
וְ֝ ˈw וְ and
ה֗וּא hˈû הוּא he
לֶ֣חֶם lˈeḥem לֶחֶם bread
כְּזָבִֽים׃ kᵊzāvˈîm כָּזָב lie
23:3. ne desideres de cibis eius in quo est panis mendacii
Be not desirous of his meats, in which is the bread of deceit.
3. Be not desirous of his dainties; seeing they are deceitful meat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:3: Dainties ... deceitful meat - Such as "savory meat," venison Gen 27:4, offered not from genuine hospitality, but with some by-ends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Pro 23:6; Psa 141:4; Dan 1:8; Luk 21:34; Eph 4:22
Geneva 1599
23:3 Be not desirous of his dainties: (c) for they [are] deceitful food.
(c) For often the rich when they bid their inferiors to their tables, it is not for the love they bear them, but for their own secret purposes.
John Gill
23:3 Be not desirous of his dainties,.... His savoury food, which is very grateful to the taste, his rich provisions and royal dainties; do not lust after them, as the word (s) signifies, in an immoderate way, as the Israelites lusted after the fleshpots in Egypt: these may be lawfully desired, but not sinfully lusted after; and in feeding on them nature may be satisfied, and not the sensual lusts gratified in such a manner they crave, which would be criminal;
for they are deceitful meat; or, "bread of lies" (t): through the pleasant and agreeable taste of them, they lead on to luxury and excess before a man is aware, and so deceive him; they promise him a great deal of pleasure, but, being too much indulged to, they produce sickness and nauseousness. Some think they are called so, from the intention and issue of them; being designed to draw out secrets, which men are very apt to divulge, when they have ate and drank freely. Some apply this to false doctrines, which are framed sometimes in a very plausible manner, and deceive the simple; are bread of lies, lies in hypocrisy, and are very pernicious; such words eat, as do a canker, instead of yielding solid nourishment.
(s) "ne concupiscas", Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Schultens; "ne coucupiscito", Piscator. (t) "panis mendaciorum", Montanus, Munster, Vatablus, Mercerus, Cocceius, Gejerus, Michaelis; "cibus mendaciorum", Piscator, Schultens.
John Wesley
23:3 Deceitful - They do not yield thee that satisfaction which thou didst expect from them.
Robert Jamieson, A. R. Fausset and David Brown
23:3 are deceitful meat--though well tasted, injurious.
23:423:4: Մի՛ ձգտիր՝ եթէ տնանկ իցես՝ ընդ մեծատան, այլ քո իմաստութեամբդ մերժեա՛ ՚ի նմանէ[8230]։ [8230] Ոմանք. Մի՛ ձկտիր թէ աղքատ ես ընդ մեծատան. այլ քո իմաստութեամբդ հրաժարեա՛ ՚ի նմանէ։
4 Եթէ ունեւոր չես, մի՛ ձգտիր հասնել հարստին, այլ քո իմաստութեամբ հեռացի՛ր նրանից:
4 Հարուստ ըլլալու մի՛ աշխատիր, Քու խորհուրդէդ ետ կեցի՛ր։
Մի՛ ձգտիր` եթէ տնանկիցես` ընդ մեծատան, այլ քո իմաստութեամբդ մերժեաց ի նմանէ:

23:4: Մի՛ ձգտիր՝ եթէ տնանկ իցես՝ ընդ մեծատան, այլ քո իմաստութեամբդ մերժեա՛ ՚ի նմանէ[8230]։
[8230] Ոմանք. Մի՛ ձկտիր թէ աղքատ ես ընդ մեծատան. այլ քո իմաստութեամբդ հրաժարեա՛ ՚ի նմանէ։
4 Եթէ ունեւոր չես, մի՛ ձգտիր հասնել հարստին, այլ քո իմաստութեամբ հեռացի՛ր նրանից:
4 Հարուստ ըլլալու մի՛ աշխատիր, Քու խորհուրդէդ ետ կեցի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
23:423:4 Не заботься о том, чтобы нажить богатство; оставь такие мысли твои.
23:4 μὴ μη not παρεκτείνου παρεκτεινω poor ὢν ειμι be πλουσίῳ πλουσιος rich τῇ ο the δὲ δε though; while σῇ σος your ἐννοίᾳ εννοια insight ἀπόσχου αντεχω hold close / onto; reach
23:4 אַל־ ʔal- אַל not תִּיגַ֥ע tîḡˌaʕ יגע be weary לְֽ lᵊˈ לְ to הַעֲשִׁ֑יר haʕᵃšˈîr עשׁר become rich מִֽ mˈi מִן from בִּינָתְךָ֥ bbînāṯᵊḵˌā בִּינָה understanding חֲדָֽל׃ ḥᵃḏˈāl חדל cease
23:4. noli laborare ut diteris sed prudentiae tuae pone modumLabour not to be rich: but set bounds to thy prudence.
4. Weary not thyself to be rich; cease from thine own wisdom.
Labour not to be rich: cease from thine own wisdom:

23:4 Не заботься о том, чтобы нажить богатство; оставь такие мысли твои.
23:4
μὴ μη not
παρεκτείνου παρεκτεινω poor
ὢν ειμι be
πλουσίῳ πλουσιος rich
τῇ ο the
δὲ δε though; while
σῇ σος your
ἐννοίᾳ εννοια insight
ἀπόσχου αντεχω hold close / onto; reach
23:4
אַל־ ʔal- אַל not
תִּיגַ֥ע tîḡˌaʕ יגע be weary
לְֽ lᵊˈ לְ to
הַעֲשִׁ֑יר haʕᵃšˈîr עשׁר become rich
מִֽ mˈi מִן from
בִּינָתְךָ֥ bbînāṯᵊḵˌā בִּינָה understanding
חֲדָֽל׃ ḥᵃḏˈāl חדל cease
23:4. noli laborare ut diteris sed prudentiae tuae pone modum
Labour not to be rich: but set bounds to thy prudence.
4. Weary not thyself to be rich; cease from thine own wisdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: В ряду этих благ на первом месте называется богатство, и при этом с особенном силой отмечается его скоропереходность и ненадежность (ср. 1: Тим VI:17), - даже богатства, приобретенного и честными путями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Labour not to be rich: cease from thine own wisdom. 5 Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.
As some are given to appetite (v. 2) so others to covetousness, and those Solomon here takes to task. Men cheat themselves as much by setting their hearts on money (though it seems most substantial) as by setting them on dainties. Observe,
I. How he dissuades the covetous man from toiling and tormenting himself (v. 4). "Do not aim to be rich, to raise an estate, and to make what thou hast in abundance more than it is." We must endeavor to live comfortably, and provide for our children and families, according as our rank and condition are, but we must not seek great things. Be not of those that will be rich, that desire it as their chief good and design it as their highest end, 1 Tim. vi. 9. Covetous men think it is their wisdom, imagining that if they be rich to such a degree they shall be completely happy. Cease from that wisdom, for it is a mistake; a man's life consists not in the abundance of the things which he possesses, Luke xii. 15. 1. Those that aim at great things fill their hands with business more than they can grasp, so that their life is both a perfect drudgery and a perpetual hurry; but be not thou such a fool; labour not to be rich. What thou hast, or doest, be master of it, and not a slave to it as those that rise up early, sit up late, and eat the bread of carefulness, and all to be rich. Moderate labour, that we may have to give, is our wisdom and duty, Eph. iv. 28. Immoderate labour, that we may have to hoard, is our sin and folly. 2. They fill their heads with projects more than they understand, so that their life is a constant toss of care and fear; but do not thou thus vex thyself: Cease from thy own wisdom; go on quietly in the way of thy business, not contriving new ways and setting thy wits to work to find out new inventions. Acquiesce in God's wisdom, and cease from thy own, ch. iii. 5, 6.
II. How he dissuades the covetous man from cheating and deceiving himself by an inordinate love and pursuit of that which is vanity and vexation of spirit; for,
1. It is not substantial and satisfying: "Wilt thou be such a fool as to set thy eyes, to cause thy eyes to fly with eagerness and violence, upon that which is not?" Note, (1.) The things of this world are things that are not. They have a real existence in nature and are the real gifts of Providence, but in the kingdom of grace they are things that are not; they are not a happiness and portion for a soul, are not what they promise to be nor what we expect them to be; they are a show, a shadow, a sham upon the soul that trusts to them. They are not, for in a little while they will not be, they will not be ours; they perish in the using; the fashion of them passes away. (2.) It is therefore folly for us to set our eyes upon them, to admire them as the best things, to appropriate them to ourselves as our good things, and to aim at them as our mark at which all our actions are levelled, to fly upon them as the eagle upon her prey. "Wilt thou do a thing so absurd in itself? What thou, a reasonable creature, wilt thou dote upon shadows? The eyes are put for rational and intellectual powers; wilt thou throw those away upon such undeserving objects? To set the hands and feet upon the world is well enough, but not the eyes, the eyes of the mind; those were made to contemplate better things. Wilt thou, my son, that professest religion, put such an affront upon God (towards whom the eyes should ever be) and such an abuse upon thy soul?"
2. It is not durable and abiding. Riches are very uncertain things; certainly they are so: They make themselves wings, and fly away. The more we cause our eyes to fly upon them the more likely they are to fly away from us. (1.) Riches will leave us. Those that hold them ever so fast cannot hold them long; either they must be taken from us or we must be taken from them. The goods are said to flow away as a stream (Job xx. 28), here to flee as a bird. (2.) Perhaps they may leave us suddenly, when we have taken a great deal of pains for them and begin to take a great deal of pride and pleasure in them. The covetous man sits hatching upon his wealth, and brooding over it, till it is fledged, as the young ones under the hen, and then it is gone. Or, as if a man should be fond of a flight of wild-fowl that light in his field, and call them his own because they are upon his ground, whereas, if he offers to come near them, they take wing immediately and are gone to another man's field. (3.) The wings they fly away upon are of their own making. They have in themselves the principles of their own corruption, their own moth and rust. They are wasting in their own nature, and like a handful of dust, which, if it be grasped, slips through the fingers. Snow will last awhile, and look pretty, if it be left to lie on the ground where it fell, but, if gathered up and laid in the bosom, it is dissolved and gone immediately. (4.) They go irresistibly and irrecoverably, as an eagle toward heaven, that flies strongly (there is no stopping her), and flies out of sight and out of call (there is no bringing her back); thus do riches leave men, and leave them in grief and vexation if they set their hearts upon them.
Adam Clarke: Commentary on the Bible - 1831
23:4: Labour not to be rich - Let not this be thy object. Labour to provide things honest in the sight of God and all men; and if thou get wealth, do not forget the poor, else God's curse will be a canker even in thy gold.
Cease from thine own wisdom - בינתך binathecha, thy own understanding or prudence. The world says, "Get rich if thou canst, and how thou canst." Rem, si possis, recte; si non, quocunque modo rem; "Get a fortune honestly if thou canst; but if not, get one at all events." This is the devil's counsel, and well it is followed; but Solomon says, and God says, "Cease from thine own counsel." Thou hast an immortal soul, and shalt shortly appear before God. Lay up treasure for heaven, and be rich towards God.
Albert Barnes: Notes on the Bible - 1834
23:4: Cease from thine own wisdom - i. e., "Cease from the use of what is in itself most excellent, if it only serves to seek after wealth, and so ministers to evil." There is no special contrast between "thine own wisdom" and that given from above, though it is of course implied that in ceasing from his own prudence the man is on the way to attain a higher wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: Labour: Pro 28:20; Joh 6:27; Ti1 6:8-10
cease: Pro 3:5, Pro 26:12; Isa 5:21; Rom 11:25, Rom 12:16
Carl Friedrich Keil and Franz Delitzsch
23:4
All the forms of proverbs run through these appended proverbs. There now follows a pentastich:
4 Do not trouble thyself to become rich;
Cease from such thine own wisdom.
5 Wilt thou let thine eyes fly after it, and it is gone?
For it maketh itself, assuredly it maketh itself wings,
Like an eagle which fleeth toward the heavens.
The middle state, according to Prov 30:8, is the best: he who troubleth himself (cf. Prov 28:20, hasteth) to become rich, placeth before himself a false, deceitful aim. יגע is essentially one with (Arab.) waji'a, to experience sorrow, dolere, and then signifies, like πονεῖν and κάμνειν, to become or to be wearied, to weary or trouble oneself, to toil and moil (Fleischer). The בּינה (cf. Prov 3:5) is just wisdom, prudence directed towards becoming rich; for striving of itself alone does not accomplish it, unless wisdom is connected with it, which is not very particular in finding out means in their moral relations; but is so much the more crafty, and, as we say, speculative. Rightly Aquila, the Venet., Jerome, and Luther: take not pains to become rich. On the contrary, the lxx reads אל תיגע להעשׁיר, stretch not thyself (if thou art poor) after a rich man; and the Syr. and Targ. אל תּגּע להעשׁיר, draw not near to the rich man; but, apart from the uncertainty of the expression and the construction in both cases, poetry, and proverbial poetry too, does not prefer the article; it never uses it without emphasis, especially as here must be the case with it not elided. These translators thought that 'בּו וגו, Prov 23:5, presupposed a subject expressed in Prov 23:4; but the subject is not העשׁיר, but the עשׁר [riches] contained in להעשׁיר. The self-intelligible it in "it maketh wings," etc. is that about which trouble has been taken, about which there has been speculation. That is a deceitful possession; for what has been gained by many years of labour and search, often passes away suddenly, is lost in a moment. To let the eyes fly after anything, is equivalent to, to direct a (flying) look toward it: wilt thou let thine eyes rove toward the same, and it is gone? i.e., wilt thou expose thyself to the fate of seeing that which was gained with trouble and craft torn suddenly away from thee? Otherwise Luther, after Jerome: Let not thine eyes fly after that which thou cast not have; but apart from the circumstance that בּו ואיננּוּ cannot possibly be understood in the sense of ad opes quas non potes habere (that would have required באשׁר איננו), in this sense after the analogy of (ל) נשׂא נפשׁ אל, the end aimed at would have been denoted by לו and not by בו. Better Immanuel, after Rashi: if thou doublest, i.e., shuttest (by means of the two eyelids) thine eyes upon it, it is gone, i.e., has vanished during the night; but עוף, duplicare, is Aram. and not Heb. Rather the explanation is with Chajg, after Is 8:22.: if thou veilest (darkenest) thine eyes, i.e., yieldest thyself over to carelessness; but the noun עפעפּה shows that עוף, spoken of the eyes, is intended to signify to fly (to rove, flutter). Hitzig too artificially (altering the expression to להעשׁיר): if thou faintest, art weary with the eyes toward him (the rich patron), he is gone - which cannot be adopted, because the form of a question does not accord with it. Nor would it accord if ואיננו were thought of as a conclusion: "dost thou let thy look fly toward it? It is gone;" for what can this question imply? The ו of ואיננו shows that this word is a component part of the question; it is a question lla nakar, i.e., in rejection of the subject of the question: wilt thou cast thy look upon it, and it is gone? i.e., wilt thou experience instant loss of that which is gained by labour and acquired by artifice? On בו, cf. Job 7:8. 'עיניך וגו, "thou directest thine eyes to me: I am no more." We had in Prov 12:19 another mode of designating viz. till I wink again an instant. The Chethı̂b 'התעוּף וגו is syntactically correct (cf. Prov 15:22; Prov 20:30), and might remain. The Kerı̂ is mostly falsely accentuated התּעיף, doubly incorrectly; for (1) the tone never retreats from a shut syllable terminating in , e.g., להכין, Is 40:20; בהכין, 1Chron 1:4; אבין, Job 23:8; and (2) there is, moreover, wanting here any legitimate occasion for the retrogression of the tone; thus much rather the form התּעיף (with Mehuppach of the last, and Zinnorith of the preceding open syllable) is to be adopted, as it is given by Opitz, Jablonsky, Michaelis, and Reineccius.
The subject of 5b is, as of 5a, riches. That riches take wings and flee away, is a more natural expression than that the rich patron flees away - a quaint figure, appropriate however at Nahum 3:16, where the multitude of craftsmen flee out of Nineveh like a swarm of locusts. עשׂה has frequently the sense of acquirere, Gen 12:5, with לו, sibi acquirere, 1Kings 15:1; 3Kings 1:15; Hitzig compares Silius Ital. xvi. 351: sed tum sibi fecerat alas. The inf. intensivus strengthens the assertion: it will certainly thus happen.
In 5c all unnecessary discussion regarding the Chethı̂b ועיף is to be avoided, for this Chethı̂b does not exist; the Masora here knows only of a simple Chethı̂b and Kerı̂, viz., ועוּף (read יעוּף), not of a double one (ועיּף), and the word is not among those which have in the middle a י, which is to be read like ו. The manuscripts (e.g., also the Bragadin. 1615) have ועוּף, and the Kerı̂ יעוּף; it is one of the ten words registered in the Masora, at the beginning of which a י is to be read instead of the written ו. Most of the ancients translate with the amalgamation of the Kerı̂ and the Chethı̂b: and he (the rich man, or better: the riches) flees heavenwards (Syr., Aquila, Symmachus, Theodotion, Jerome, and Luther). After the Kerı̂ the Venet. renders: ὡς ἀετὸς πτήσεται τοῖς οὐρανοῖς (viz., ὁ πλοῦτος). Rightly the Targ.: like an eagle which flies to heaven (according to which also it is accentuated), only it is not to be translated "am Himmel" [to heaven], but "gen Himmel" [towards heaven]: השּׁמים is the accusative of direction - the eagle flies heavenward. Bochart, in the Hierozocon, has collected many parallels to this comparison, among which is the figure in Lucian's Timon, where Pluto, the god of wealth, comes to one limping and with difficulty; but going away, outstrips in speed the flight of all birds. The lxx translates ὥσπερ ἀετοῦ καὶ ὑποστρέφει εἰς τὸν οἶκον τοῦ προεστηκότος αὐτοῦ. Hitzig accordingly reads שׁבו לבית משׂגּבּו, and he (the rich patron) withdraws from thee to his own steep residence. But ought not οἶκος τοῦ προεστηκότος αὐτοῦ to be heaven, as the residence of Him who administers wealth, i.e., who gives and again takes it away according to His free-will?
Geneva 1599
23:4 Labour not to be rich: cease from thy own (d) wisdom.
(d) Bestow not the gifts that God has given you, to get worldly riches.
John Gill
23:4 Labour not to be rich,.... In an immoderate over anxious way and manner, to a weariness, as the word (u) signifies, and even as to gape for breath men ought to labour, that they may have wherewith to support themselves and families, and give to others and: if they can, lay up for their children; but then persons should not toil and weary themselves to heap up riches when they know not who shall gather them and much less make use of indirect and illicit methods to obtain them; resolving to be rich at any rate: rather men should labour for durable riches, lay up treasure in heaven, seek those things which are above, and labour to be accepted of God both here and hereafter; which only is in Christ. The Targum is,
"do not draw nigh to a rich man;''
and so the Syriac version; to which agree the Septuagint and Arabic versions;
cease from thine own wisdom; worldly wisdom in getting; riches, as if this was the highest point of wisdom; do not be always laying schemes, forming projects, inventing new things in order to get money; or do not depend upon thine own wisdom and understanding and expect to be rich by means thereof; for bread is not always to the wise, nor riches to men of understanding, Eccles 9:11. The Targum is,
"but by thine understanding depart from him;''
the rich man; and to the same purpose the Syriac and Arabic versions.
(u) "ne fatiges", Mercerus, Junius & Tremellius; "ne hiascas", Schultens.
John Wesley
23:4 Thine own wisdom - From worldly wisdom, which persuades men to use all possible means to get riches.
Robert Jamieson, A. R. Fausset and David Brown
23:4 (Compare Ti1 6:9-10).
thine own wisdom--which regards riches intrinsically as a blessing.
23:523:5: Եթէ հաստատեսցես զերեսս քո ՚ի վերայ նորա, ո՛չ ուրեք երեւի զի հանդերձեալ է նորա ի՛ւր թեւս որպէս զարծուոյ. եւ դառնայ ՚ի տուն նահապետի իւրոյ[8231]։ [8231] Ոմանք. Զի եթէ հաստատեսցես զակն քո ՚ի... թեւս իբրեւ արծուոյ... ՚ի տուն վերակացուին իւրոյ։
5 Հէնց որ աչքդ տնկես մի բանի վրայ, այն իսկոյն կը չքանայ. հարստութիւնն արծուի թեւեր է շինում իր համար եւ վերադառնում է իր նախնիների տունը:
5 Աչք պիտի տնկե՞ս այն բանին, որ ոչինչ է. Անիկա անշուշտ իրեն թեւեր կը շինէ Ու արծիւի պէս օդը կը թռչի։
Եթէ հաստատեսցես զակն քո ի վերայ նորա, ոչ ուրեք երեւի, զի հանդերձեալ է նորա իւր թեւս որպէս զարծուոյ, եւ դառնայ ի տուն նահապետի իւրոյ:

23:5: Եթէ հաստատեսցես զերեսս քո ՚ի վերայ նորա, ո՛չ ուրեք երեւի զի հանդերձեալ է նորա ի՛ւր թեւս որպէս զարծուոյ. եւ դառնայ ՚ի տուն նահապետի իւրոյ[8231]։
[8231] Ոմանք. Զի եթէ հաստատեսցես զակն քո ՚ի... թեւս իբրեւ արծուոյ... ՚ի տուն վերակացուին իւրոյ։
5 Հէնց որ աչքդ տնկես մի բանի վրայ, այն իսկոյն կը չքանայ. հարստութիւնն արծուի թեւեր է շինում իր համար եւ վերադառնում է իր նախնիների տունը:
5 Աչք պիտի տնկե՞ս այն բանին, որ ոչինչ է. Անիկա անշուշտ իրեն թեւեր կը շինէ Ու արծիւի պէս օդը կը թռչի։
zohrab-1805▾ eastern-1994▾ western am▾
23:523:5 Устремишь глаза твои на него, и его уже нет; потому что оно сделает себе крылья и, как орел, улетит к небу.
23:5 ἐὰν εαν and if; unless ἐπιστήσῃς εφιστημι stand over / by; get attention τὸ ο the σὸν σος your ὄμμα ομμα eye πρὸς προς to; toward αὐτόν αυτος he; him οὐδαμοῦ ουδαμου shine; appear κατεσκεύασται κατασκευαζω furnish; prepare γὰρ γαρ for αὐτῷ αυτος he; him πτέρυγες πτερυξ wing ὥσπερ ωσπερ just as ἀετοῦ αετος eagle καὶ και and; even ὑποστρέφει υποστρεφω return εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the προεστηκότος προιστημι protect; preside αὐτοῦ αυτος he; him
23:5 הֲה *hᵃ הֲ [interrogative] תָ֤עִיףתעוף *ṯˈāʕîf עוף fly עֵינֶ֥יךָ ʕênˌeʸḵā עַיִן eye בֹּ֗ו bˈô בְּ in וְֽ wᵊˈ וְ and אֵ֫ינֶ֥נּוּ ʔˈênˌennû אַיִן [NEG] כִּ֤י kˈî כִּי that עָשֹׂ֣ה ʕāśˈō עשׂה make יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make לֹּ֣ו llˈô לְ to כְנָפַ֑יִם ḵᵊnāfˈayim כָּנָף wing כְּ֝ ˈkᵊ כְּ as נֶ֗שֶׁר nˈešer נֶשֶׁר eagle יָע֥וּףועיף *yāʕˌûf עוף fly הַ ha הַ the שָּׁמָֽיִם׃ פ ššāmˈāyim . f שָׁמַיִם heavens
23:5. ne erigas oculos tuos ad opes quas habere non potes quia facient sibi pinnas quasi aquilae et avolabunt in caelumLift not up thy eyes to riches which thou canst not have: because they shall make themselves wings like those of an eagle, and shall fly towards heaven.
5. Wilt thou set thine eyes upon that which is not? for certainly make themselves wings, like an eagle that flieth toward heaven.
Wilt thou set thine eyes upon that which is not? for [riches] certainly make themselves wings; they fly away as an eagle toward heaven:

23:5 Устремишь глаза твои на него, и его уже нет; потому что оно сделает себе крылья и, как орел, улетит к небу.
23:5
ἐὰν εαν and if; unless
ἐπιστήσῃς εφιστημι stand over / by; get attention
τὸ ο the
σὸν σος your
ὄμμα ομμα eye
πρὸς προς to; toward
αὐτόν αυτος he; him
οὐδαμοῦ ουδαμου shine; appear
κατεσκεύασται κατασκευαζω furnish; prepare
γὰρ γαρ for
αὐτῷ αυτος he; him
πτέρυγες πτερυξ wing
ὥσπερ ωσπερ just as
ἀετοῦ αετος eagle
καὶ και and; even
ὑποστρέφει υποστρεφω return
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
προεστηκότος προιστημι protect; preside
αὐτοῦ αυτος he; him
23:5
הֲה
*hᵃ הֲ [interrogative]
תָ֤עִיףתעוף
*ṯˈāʕîf עוף fly
עֵינֶ֥יךָ ʕênˌeʸḵā עַיִן eye
בֹּ֗ו bˈô בְּ in
וְֽ wᵊˈ וְ and
אֵ֫ינֶ֥נּוּ ʔˈênˌennû אַיִן [NEG]
כִּ֤י kˈî כִּי that
עָשֹׂ֣ה ʕāśˈō עשׂה make
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
לֹּ֣ו llˈô לְ to
כְנָפַ֑יִם ḵᵊnāfˈayim כָּנָף wing
כְּ֝ ˈkᵊ כְּ as
נֶ֗שֶׁר nˈešer נֶשֶׁר eagle
יָע֥וּףועיף
*yāʕˌûf עוף fly
הַ ha הַ the
שָּׁמָֽיִם׃ פ ššāmˈāyim . f שָׁמַיִם heavens
23:5. ne erigas oculos tuos ad opes quas habere non potes quia facient sibi pinnas quasi aquilae et avolabunt in caelum
Lift not up thy eyes to riches which thou canst not have: because they shall make themselves wings like those of an eagle, and shall fly towards heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:5: Set thine eyes - literally, as in the margin, i. e., "gaze eagerly upon;" and then we get an emphatic parallelism with the words that follow, "they fly away as an eagle toward heaven;" "certainly make themselves wings."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: thou: Psa 119:36, Psa 119:37; Jer 22:17; Jo1 2:16
set thine eyes upon: Heb. cause thine eyes to fly upon, etc. "He expresses it in such a way," says Abp. Tillotson, "as if a rich man sat brooding over an estate till it was fledged, and gotten itself wings to fly away."
that which: Gen 42:36; Ecc 1:2, Ecc 12:8; Isa 55:2; Co1 7:29-31
riches: Pro 27:24; Job 1:14-17; Psa 39:6; Ecc 5:13, Ecc 5:14; Mat 6:19; Ti1 6:17; Jam 5:1, Jam 5:2
John Gill
23:5 Wilt thou set thine eyes upon that which is not?.... The Vulgate Latin version is,
"do not lift up thine eyes to riches which thou canst not have;''
riches no doubt are intended, and which may be said to be "not"; they are not the true riches, have only the shadow and appearance of riches; they are not lasting and durable; in a little time they will not be; they are perishing things, they have no substance or solidity in them; they are not satisfying; they do not make them happy; they are rather nonentities than realities; and therefore the eyes of the mind and the affections of the heart should not be set on them: it may be rendered, "wilt thou cause thine eyes to fly upon that which is not?" (w) denoting the intenseness of the mind, and the eagerness of the affections, and with what rapidity and force they move towards them. The Targum is,
"if thou fixest thine eyes on him, he shall not appear to thee;''
meaning the rich man: and so the Septuagint, Syriac, and Arabic versions. Ben Melech makes mention of other senses very different; according to R. Judah, the word signifies darkness, "wilt thou make thine eyes dark?" two according to others, signifies light, "wilt thou make thine eyes to shine?" and, according to Jarchi, "wilt thou double?", or shut thine eyes?
for riches certainly make themselves wings; or, "it in making makes itself wings" (x); even that which is not, on which men cause their eyes to fly; no sooner are their eyes upon that, but that flies away from them like a bird with wings; see Hos 9:11. Either men are taken from that, or that from them, and sometimes very swiftly and suddenly;
they fly away as an eagle towards heaven; the eagle flies very swiftly, none more swiftly; it flies towards heaven, out of sight, and out of reach, and out of call; so riches flee away to God, the original giver of them, from whence they came, and who is the sole disposer of them; they own him as the proprietor and distributor of them; and they flee to heaven as it were for fresh orders where they should be, and into whose hands they should come next; they flee away, so as not to be seen any more, and be recovered by those who have formerly enjoyed them.
(w) "numquid involare facies", Michaelis; "ut involent", Junius & Tremellius; "ut volent", Piscator; "ad sineves volare", Cocceius. (x) "quis faciendo faciet", Montanus, Baynus.
John Wesley
23:5 Set thine eyes - Look upon it with earnestness and desire. Is not - Which has no solid and settled being. Eagle - Swiftly, strongly, and irrecoverably.
Robert Jamieson, A. R. Fausset and David Brown
23:5 Wilt . . . eyes--As the eyes fly after or seek riches, they are not, that is, either become transitory or unsatisfying; fully expressed by their flying away.
23:623:6: Մի՛ ուտեր հաց ընդ առն չարական. եւ մի՛ ցանկանար կերակրոյ նորա[8232]. [8232] Ոսկան. Ընդ առն չարականի, եւ մի՛ ցանկար կերակրոց նորա։
6 Չարաչք մարդու հետ հաց մի՛ կեր եւ մի՛ ցանկացիր նրա կերակուրը,
6 Չար աչք ունեցողին հացը մի՛ ուտեր Եւ անոր ազնիւ կերակուրներուն մի՛ ցանկար.
Մի՛ ուտեր հաց ընդ առն չարական, եւ մի՛ ցանկանար կերակրոյ նորա:

23:6: Մի՛ ուտեր հաց ընդ առն չարական. եւ մի՛ ցանկանար կերակրոյ նորա[8232].
[8232] Ոսկան. Ընդ առն չարականի, եւ մի՛ ցանկար կերակրոց նորա։
6 Չարաչք մարդու հետ հաց մի՛ կեր եւ մի՛ ցանկացիր նրա կերակուրը,
6 Չար աչք ունեցողին հացը մի՛ ուտեր Եւ անոր ազնիւ կերակուրներուն մի՛ ցանկար.
zohrab-1805▾ eastern-1994▾ western am▾
23:623:6 Не вкушай пищи у человека завистливого и не прельщайся лакомыми яствами его;
23:6 μὴ μη not συνδείπνει συνδειπνεω man; husband βασκάνῳ βασκανος while not; nor ἐπιθύμει επιθυμεω long for; aspire τῶν ο the βρωμάτων βρωμα food αὐτοῦ αυτος he; him
23:6 אַל־ ʔal- אַל not תִּלְחַ֗ם tilḥˈam לחם feed אֶת־ ʔeṯ- אֵת [object marker] לֶ֭חֶם ˈleḥem לֶחֶם bread רַ֣ע rˈaʕ רַע evil עָ֑יִן ʕˈāyin עַיִן eye וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝תְאָ֗יותתאו *ˈtiṯʔˈāʸw אוה wish לְ lᵊ לְ to מַטְעַמֹּתָֽיו׃ maṭʕammōṯˈāʸw מַטְעַמִּים savoury food
23:6. ne comedas cum homine invido et ne desideres cibos eiusEat not with an envious man, and desire not his meats:
6. Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties:
Eat thou not the bread of [him that hath] an evil eye, neither desire thou his dainty meats:

23:6 Не вкушай пищи у человека завистливого и не прельщайся лакомыми яствами его;
23:6
μὴ μη not
συνδείπνει συνδειπνεω man; husband
βασκάνῳ βασκανος while not; nor
ἐπιθύμει επιθυμεω long for; aspire
τῶν ο the
βρωμάτων βρωμα food
αὐτοῦ αυτος he; him
23:6
אַל־ ʔal- אַל not
תִּלְחַ֗ם tilḥˈam לחם feed
אֶת־ ʔeṯ- אֵת [object marker]
לֶ֭חֶם ˈleḥem לֶחֶם bread
רַ֣ע rˈaʕ רַע evil
עָ֑יִן ʕˈāyin עַיִן eye
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּ֝תְאָ֗יותתאו
*ˈtiṯʔˈāʸw אוה wish
לְ lᵊ לְ to
מַטְעַמֹּתָֽיו׃ maṭʕammōṯˈāʸw מַטְעַמִּים savoury food
23:6. ne comedas cum homine invido et ne desideres cibos eius
Eat not with an envious man, and desire not his meats:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: В выборе знакомств и в искании доброжелательства у людей следует обращать внимание на степень искренности оказывающих гостеприимство (ср. Сир XIV:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: 7 For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. 8 The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
Those that are voluptuous and given to appetite (v. 2) are glad to be where there is good cheer stirring, and those that are covetous and saving, that they may spare at home, will be glad to get a dinner at another man's table; and therefore both are here advised not to be forward to accept of every man's invitation, but especially not to thrust themselves in uninvited. Observe, 1. There are those that pretend to bid their friends welcome that are not hearty and sincere in it. They have a fair tongue, and know what they should say: Eat and drink, saith he, because it is expected that the master of the feast should so compliment his guests; but they have an evil eye, and grudge their guests every bit they eat, especially if the eat freely. They would seem to be liberal in making the entertainment, and would have the credit of it, but they have so great a love to their money, and so little to their friends, that they cannot have the comfort of it, nor any enjoyment of themselves or their friends. The miser's feast is his penance. If a man be so very selfish, and sordid, and mean that he cannot find in his heart to bid his friends welcome to what he has, he ought not to add to that the guilt of dissimulation by inviting them, but let him own himself to be what he is, that the vile person may not be called liberal nor the churl bountiful, Isa. xxxii. 5. 2. One can have no comfort in accepting the entertainments that are given grudgingly: "Eat not thou the bread of such a man; let him keep it to himself. Do not sponge upon those that are bountiful, nor make thyself burdensome to any; but especially scorn to be beholden to those that are paltry and not sincere. Better have a dinner of herbs, and true welcome, than dainty meats without it. Therefore," (1.) "Judge of the man as his mind is. Thou thinkest to pay thy respect to him as a friend, so thou takest him to be, because he compliments thee, but as he thinks in his heart so is he, not as he speaks with his tongue." We are that really, both to God and man, which we are inwardly; and neither religion nor friendship is worth any thing further than as it is sincere. (2.) "Judge of the meat as the digestion is and as it agrees with thee. He bids thee eat freely, but, first or last, he will discover his sordid covetous humour, and as he thinks in his heart so will he look, and give thee to understand that thou art not welcome, and then the morsel thou hast eaten thou shalt vomit up; the very thought of that will make thee even to vomit the meat thou hast eaten, and eat the words thou has spoken in returning his compliments and giving him thanks for his civilities. Thou shalt lose thy sweet words, which he has given thee and thou has given him."
Adam Clarke: Commentary on the Bible - 1831
23:6: Of him that hath an evil eye - Never eat with a covetous or stingy man; if he entertains you at his own expense, he grudges every morsel you put in your mouth. This is well marked by the wise man in the next verse: "Eat and drink, saith he: but his heart is not with thee."
Albert Barnes: Notes on the Bible - 1834
23:6: A different danger from that of Pro 23:1. The hazard here is the hospitality of the purse-proud rich, avaricious or grudging even in his banquets.
Evil eye - Not with the later associations of a mysterious power for mischief, but simply, as in the margin ref. and in Mat 20:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: an: Pro 22:9; Deu 15:9, Deu 28:56; Mat 20:15; Mar 7:22
desire: Pro 23:3; Psa 141:4; Dan 1:8-10
Carl Friedrich Keil and Franz Delitzsch
23:6
There now follows a proverb with unequally measured lines, perhaps a heptastich:
6 Eat not the bread of the jealous,
And let not thyself lust after his dainties;
7 For as one who calculates with himself, so is he:
"Eat and drink," saith he to thee;
But his heart is not with thee.
8 Thy morsel which thou hast enjoyed wilt thou cast up,
And hast lost thy pleasant words.
As טוב עין, Prov 22:9, benignus oculo, denotes the pleasantness and joy of social friendship; so here (cf. Deut 15:9; Mt 15:15) רע עין, malignus oculo, the envy and selfishness of egoism seeking to have and retain all for itself. The lxx ἀνδρὶ βασκάνῳ, for the look of the evil eye, עין רע, עינא בישׁא (cattivo occhio), refers to enchantment; cf. βασκαίνειν, fascinare, to bewitch, to enchant, in modern Greek, to envy, Arab. 'an, to eye, as it were, whence ma‛jûn, ma‛ı̂n, hit by the piercing look of the envious eye, invidiae, as Apuleius says, letali plaga percussus (Fleischer). Regarding תּתאו with Pathach, vid., the parallel line 3a. 7a is difficult. The lxx and Syr. read שׂער [hair]. The Targ. renders תּרעא רמא, and thus reads שׁער [fool], and thus brings together the soul of the envious person and a high portal, which promises much, but conceals only deception behind (Ralbag). Joseph ha-Nakdan reads
(Note: In an appendix to Ochla We-Ochla, in the University Library at Halle, he reads שׂער, but with פליגא [doubtful] added.)
שׂער with sn; and Rashi, retaining the schn, compares the "sour figs," Jer 29:17. According to this, Luther translates: like a ghost (a monster of lovelessness) is he inwardly; for, as it appears in שׂער, the goat-like spectre שׂעיר hovered before him. Schultens better, because more in conformity with the text: quemadmodum suam ipsius animam abhorret (i.e., as he does nothing to the benefit of his own appetite) sic ille (erga alios multo magis). The thought is appropriate, but forced. Hitzig for once here follows Ewald; he does not, however, translate: "like as if his soul were divided, so is it;" but: "as one who is divided in his soul, so is he;" but the verb שׁער, to divide, is inferred from שׁער, gate = division, and is as foreign to the extra-bibl. usus loq. as it is to the bibl. The verb שׁער signifies to weigh or consider, to value, to estimate. These meanings Hitzig unites together: in similitudinem arioli et conjectoris aestimat quod ignorat, perhaps meaning thereby that he conjecturally supposes that as it is with him, so it is with others: he dissembles, and thinks that others dissemble also. Thus also Jansen explains. The thought is far-fetched, and does not cover itself by the text. The translation of the Venet. also: ὡς γὰρ ἐμέτρησεν ἐν ψυχῇ οἱ οὕτως ἐστίν (perhaps: he measures to others as penuriously as to himself), does not elucidate the text, but obscures it. Most moderns (Bertheau, Zckler, Dchsel, etc.): as he reckons in his soul, so is he (not as he seeks to appear for a moment before thee). Thus also Fleischer: quemadmodum reputat apud se, ita est (sc. non ut loquitur), with the remark that שׁער (whence שׁער, measure, market value, Arab. si'r), to measure, to tax to as to determine the price, to reckon; and then like חשׁב, in general, to think, and thus also Meri with the neut. rendering of ita est. But why this circumlocution in the expression? The poet ought in that case just to have written כי לא למו דבּר בשׂפתיו כן הוא, for he is not as he speaks with his mouth. If one read שׁער (Symmachus, εἰκάζων), then we have the thought adapted to the portrait that is drawn; for like one calculating by himself, so is he, i.e., he is like one who estimates with himself the value of an object; for which we use the expression: he reckons the value of every piece in thy mouth. However, with this understanding the punctuation also of שׁער as finite may be retained and explained after Is 26:18 : for as if he reckoned in his soul, so is he; but in this the perf. is inappropriate; by the particip. one reaches the same end
(Note: We may write כּן הוּא: the Mehuppach (Jethb) sign of the Olewejored standing between the two words represents also the place of the Makkeph; vid., Thorath Emeth, p. 20.)
by a smoother way. True, he says to thee: eat and drink (Song 5:1), he invites thee with courtly words; but his heart is not with thee (בּל, like Prov 24:23): he only puts on the appearance of joy if thou partakest abundantly, but there lurks behind the mask of liberal hospitality the grudging niggardly calculator, who poisons thy every bite, every draught, by his calculating, grudging look. Such a feast cannot possibly do good to the guest: thy meal (פּת, from פּתת; cf. κλᾶν τὸν ἄρτον, Aram. פּרס לחמא, to divide and distribute bread, whence פּרנס, to receive aliment, is derived) which thou hast eaten thou wilt spue out, i.e., wilt vomit from disgust that thou hast eaten such food, so that that which has been partaken of does thee no good. פּתּך is also derived from פּתּה:
(Note: Immanuel makes so much of having recognised the verb in this פּתּך (and has he persuaded thee), that in the concluding part of his Divan (entitled Machberoth Immanuel), which is an imitation of Dante's Divina Commedia, he praises himself on this account in the paradise of King Solomon, who is enraptured by this explanation, and swears that he never meant that word otherwise.)
has he deceived thee (with his courtly words), but with this אכלתּ, which, as the Makkeph rightly denotes, stands in an attributive relation to פתך, does not agree. תקיאנּה is Hiph. of קוא, as transitive: to make vomiting; in Arab. the fut. Kal of ka terminates in . The fair words which the guest, as the perf. consec. expresses, has lavished, are the words of praise and thanks in which he recognises the liberality of the host appearing so hospitable. Regarding the penult. accenting of the perf. consec. by Mugrasch, as Prov 30:9, vid., under Ps 27:1. Pinsker (Babyl.-Hebr. Punktationssystem, p. 134) conjectures that the line 8b originally formed the concluding line of the following proverb. But at the time of the lxx (which erroneously expresses ושׁחת) it certainly stood as in our text.
Geneva 1599
23:6 Eat thou not the bread of [him that hath] an (e) evil eye, neither desire thou his delicacies:
(e) That is, covetous, as contrary a good eye is taken for liberal as in (Prov 22:9).
John Gill
23:6 Eat thou not the bread of him that hath an evil eye,.... A sordid covetous man, that grudges every bit that is eaten, in opposition to a man of a good eye, or a bountiful one, that is liberal and generous, Prov 22:9; if he invites to a meal, do not accept of it, sit not down at his table to eat with him:
neither desire thou his dainty meats; or savoury food, so as to lust after it; See Gill on Prov 23:3.
John Wesley
23:6 Evil eye - Of the envious or covetous man.
Robert Jamieson, A. R. Fausset and David Brown
23:6 Beware of deceitful men, whose courtesies even you will repent of having accepted.
evil eye--or purpose (Prov 22:9; Deut 15:9; Mt 6:23).
23:723:7: զոր օրինակ թէ մազ ոք կլանէ՝ ա՛յնպէս ուտէ եւ ըմպէ[8233]։ [8233] Ոմանք. Զի զորօրինակ եթէ ոք մազ կլանիցէ։
7 քանզի նա ուտում եւ խմում է այնպէս, ինչպէս մէկը մազ կուլ տար:
7 Վասն զի անիկա իր սրտին մէջ ինչպէս կը մտածէ, այնպէս է։«Կե՛ր ու խմէ՛», կ’ըսէ քեզի, Բայց անոր սիրտը քեզի հետ չէ։
[352]զոր օրինակ թէ մազ ոք կլանէ` այնպէս ուտէ եւ ըմպէ:

23:7: զոր օրինակ թէ մազ ոք կլանէ՝ ա՛յնպէս ուտէ եւ ըմպէ[8233]։
[8233] Ոմանք. Զի զորօրինակ եթէ ոք մազ կլանիցէ։
7 քանզի նա ուտում եւ խմում է այնպէս, ինչպէս մէկը մազ կուլ տար:
7 Վասն զի անիկա իր սրտին մէջ ինչպէս կը մտածէ, այնպէս է։«Կե՛ր ու խմէ՛», կ’ըսէ քեզի, Բայց անոր սիրտը քեզի հետ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:723:7 потому что, каковы мысли в душе его, таков и он; >, говорит он тебе, а сердце его не с тобою.
23:7 ὃν ος who; what τρόπον τροπος manner; by means γὰρ γαρ for εἴ ει if; whether τις τις anyone; someone καταπίοι καταπινω swallow; consume τρίχα θριξ hair οὕτως ουτως so; this way ἐσθίει εσθιω eat; consume καὶ και and; even πίνει πινω drink
23:7 כִּ֤י׀ kˈî כִּי that כְּמֹו־ kᵊmô- כְּמֹו like שָׁעַ֥ר šāʕˌar שׁער estimate בְּ bᵊ בְּ in נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul כֶּ֫ן־ kˈen- כֵּן thus ה֥וּא hˌû הוּא he אֱכֹ֣ל ʔᵉḵˈōl אכל eat וּ֭ ˈû וְ and שְׁתֵה šᵊṯˌē שׁתה drink יֹ֣אמַר yˈōmar אמר say לָ֑ךְ lˈāḵ לְ to וְ֝ ˈw וְ and לִבֹּ֗ו libbˈô לֵב heart בַּל־ bal- בַּל not עִמָּֽךְ׃ ʕimmˈāḵ עִם with
23:7. quoniam in similitudinem arioli et coniectoris aestimat quod ignorat comede et bibe dicet tibi et mens eius non est tecumBecause, like a soothsayer, and diviner, he thinketh that which he knoweth not. Eat and drink, will he say to thee: and his mind is not with thee.
7. For as he reckoneth within himself, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
For as he thinketh in his heart, so [is] he: Eat and drink, saith he to thee; but his heart [is] not with thee:

23:7 потому что, каковы мысли в душе его, таков и он; <<ешь и пей>>, говорит он тебе, а сердце его не с тобою.
23:7
ὃν ος who; what
τρόπον τροπος manner; by means
γὰρ γαρ for
εἴ ει if; whether
τις τις anyone; someone
καταπίοι καταπινω swallow; consume
τρίχα θριξ hair
οὕτως ουτως so; this way
ἐσθίει εσθιω eat; consume
καὶ και and; even
πίνει πινω drink
23:7
כִּ֤י׀ kˈî כִּי that
כְּמֹו־ kᵊmô- כְּמֹו like
שָׁעַ֥ר šāʕˌar שׁער estimate
בְּ bᵊ בְּ in
נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul
כֶּ֫ן־ kˈen- כֵּן thus
ה֥וּא hˌû הוּא he
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
וּ֭ ˈû וְ and
שְׁתֵה šᵊṯˌē שׁתה drink
יֹ֣אמַר yˈōmar אמר say
לָ֑ךְ lˈāḵ לְ to
וְ֝ ˈw וְ and
לִבֹּ֗ו libbˈô לֵב heart
בַּל־ bal- בַּל not
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
23:7. quoniam in similitudinem arioli et coniectoris aestimat quod ignorat comede et bibe dicet tibi et mens eius non est tecum
Because, like a soothsayer, and diviner, he thinketh that which he knoweth not. Eat and drink, will he say to thee: and his mind is not with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:7: Thinketh - The Hebrew verb is found here only, and probably means, "as he is all along in his heart, so is he (at last) in act."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: as: Pro 19:22; Mat 9:3, Mat 9:4; Luk 7:39
Eat: Jdg 16:15; Sa2 13:26-28; Psa 12:2, Psa 55:21; Dan 11:27; Luke 11:37-54
John Gill
23:7 For as he thinketh in his heart, so is he,.... He is not the man his mouth speaks or declares him to be, but what his heart thinks; which is discovered by his looks and actions, and by which he is to be judged of, and not by his words;
eat and drink, saith he to thee, but his heart is not with thee; he bids you eat and drink, but he does not desire you should, at least but very sparingly; it is only a mere compliment, not a hearty welcome.
John Wesley
23:7 So is he - You are not to judge of him by his words, but by the constant temper of his mind.
23:823:8: Մի՛ մուծանիցես զնա առ քեզ, եւ մի՛ ուտիցես զհաց քո ընդ նմա, զի նողկտացուցանէ զնա. եւ ապականէ զբանս քո բարիս[8234]։ [8234] Ոմանք. Մի՛ մերձեցուսցես զնա, եւ կերիցես զհացն քո ընդ նմա. քանզի գարշեցուցանէ զնա։
8 Նրան մի՛ ընդունիր քո տունը եւ քո հացը մի՛ կեր նրա հետ, քանի որ նա նողկանք կը պատճառի քեզ եւ կ’ապականի քո բարի խօսքերը.
8 Կերած պատառդ պիտի փոխես Ու հաճելի խօսքերդ պիտի կորսնցնես։
Մի՛ մուծանիցես զնա առ քեզ, եւ մի՛ ուտիցես զհաց քո ընդ նմա, զի նողկացուցանէ զնա, եւ ապականէ զբանս քո բարիս:

23:8: Մի՛ մուծանիցես զնա առ քեզ, եւ մի՛ ուտիցես զհաց քո ընդ նմա, զի նողկտացուցանէ զնա. եւ ապականէ զբանս քո բարիս[8234]։
[8234] Ոմանք. Մի՛ մերձեցուսցես զնա, եւ կերիցես զհացն քո ընդ նմա. քանզի գարշեցուցանէ զնա։
8 Նրան մի՛ ընդունիր քո տունը եւ քո հացը մի՛ կեր նրա հետ, քանի որ նա նողկանք կը պատճառի քեզ եւ կ’ապականի քո բարի խօսքերը.
8 Կերած պատառդ պիտի փոխես Ու հաճելի խօսքերդ պիտի կորսնցնես։
zohrab-1805▾ eastern-1994▾ western am▾
23:823:8 Кусок, который ты съел, изблюешь, и добрые слова твои ты потратишь напрасно.
23:8 μηδὲ μηδε while not; nor πρὸς προς to; toward σὲ σε.1 you εἰσαγάγῃς εισαγω lead in; bring in αὐτὸν αυτος he; him καὶ και and; even φάγῃς φαγω swallow; eat τὸν ο the ψωμόν ψωμος of you; your μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐξεμέσει εξεμεω for αὐτὸν αυτος he; him καὶ και and; even λυμανεῖται λυμαινομαι ravage τοὺς ο the λόγους λογος word; log σου σου of you; your τοὺς ο the καλούς καλος fine; fair
23:8 פִּֽתְּךָ־ pˈittᵊḵā- פַּת bit אָכַ֥לְתָּ ʔāḵˌaltā אכל eat תְקִיאֶ֑נָּה ṯᵊqîʔˈennā קיא vomit וְ֝ ˈw וְ and שִׁחַ֗תָּ šiḥˈattā שׁחת destroy דְּבָרֶ֥יךָ dᵊvārˌeʸḵā דָּבָר word הַ ha הַ the נְּעִימִֽים׃ nnᵊʕîmˈîm נָעִים pleasant
23:8. cibos quos comederas evomes et perdes pulchros sermones tuosThe meats which thou hadst eaten, thou shalt vomit up: and shalt lose thy beantiful words.
8. The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
The morsel [which] thou hast eaten shalt thou vomit up, and lose thy sweet words:

23:8 Кусок, который ты съел, изблюешь, и добрые слова твои ты потратишь напрасно.
23:8
μηδὲ μηδε while not; nor
πρὸς προς to; toward
σὲ σε.1 you
εἰσαγάγῃς εισαγω lead in; bring in
αὐτὸν αυτος he; him
καὶ και and; even
φάγῃς φαγω swallow; eat
τὸν ο the
ψωμόν ψωμος of you; your
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐξεμέσει εξεμεω for
αὐτὸν αυτος he; him
καὶ και and; even
λυμανεῖται λυμαινομαι ravage
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
τοὺς ο the
καλούς καλος fine; fair
23:8
פִּֽתְּךָ־ pˈittᵊḵā- פַּת bit
אָכַ֥לְתָּ ʔāḵˌaltā אכל eat
תְקִיאֶ֑נָּה ṯᵊqîʔˈennā קיא vomit
וְ֝ ˈw וְ and
שִׁחַ֗תָּ šiḥˈattā שׁחת destroy
דְּבָרֶ֥יךָ dᵊvārˌeʸḵā דָּבָר word
הַ ha הַ the
נְּעִימִֽים׃ nnᵊʕîmˈîm נָעִים pleasant
23:8. cibos quos comederas evomes et perdes pulchros sermones tuos
The meats which thou hadst eaten, thou shalt vomit up: and shalt lose thy beantiful words.
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Adam Clarke: Commentary on the Bible - 1831
23:8: The morsel which thou hast eaten - On reflection thou wilt even blame thyself for having accepted his invitation.
Geneva 1599
23:8 The (f) morsel [which] thou hast eaten shalt thou vomit up, and lose thy sweet words.
(f) He will not cease till he has done you some harm, and his flattering words will come to no use.
John Gill
23:8 The morsel which thou hast eaten, shalt thou vomit up,.... It shall turn in thy stomach, thou shall not be able to keep it, when thou understandest thou art not welcome; or thou wilt wish thou hadst never eaten a bit, or that thou couldest vomit up what thou hast; so disagreeable is the thought of being unwelcome, or when this appears to be the case;
and lose thy sweet words; expressed in thankfulness to the master of the feast, in praise of his food, in pleasantry with him, and the other guests at table; all which are repented of when a man finds he is not welcome.
John Wesley
23:8 Vomit up - When thou perceivest his churlish disposition, his meat will be loathsome to thee. Sweet words - Thy pleasant discourse wherewith thou didst design to delight and profit him.
Robert Jamieson, A. R. Fausset and David Brown
23:8 The morsel . . . words--that is, disgusted with his true character, all pleasant intercourse will be destroyed.
23:923:9: Յակա՛նջս անզգամի ամենեւին մի՛ խօսիր. զի մի՛ անգոսնեսցէ զիմաստուն բանս քո[8235]։ [8235] Ոմանք. Զի մի՛ երբէք անգոսնես՛՛։
9 Ամենեւին բան մի՛ ասա անզգամի ականջին, որ նա չանարգի քո իմաստուն խօսքերը:
9 Յիմարին ականջներուն մի՛ խօսիր, Քանզի քու խօսքերուդ իմաստութիւնը կ’անարգէ։
Յականջս անզգամի ամենեւին մի՛ խօսիր, զի մի՛ անգոսնեսցէ զիմաստուն բանս քո:

23:9: Յակա՛նջս անզգամի ամենեւին մի՛ խօսիր. զի մի՛ անգոսնեսցէ զիմաստուն բանս քո[8235]։
[8235] Ոմանք. Զի մի՛ երբէք անգոսնես՛՛։
9 Ամենեւին բան մի՛ ասա անզգամի ականջին, որ նա չանարգի քո իմաստուն խօսքերը:
9 Յիմարին ականջներուն մի՛ խօսիր, Քանզի քու խօսքերուդ իմաստութիւնը կ’անարգէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:923:9 В уши глупого не говори, потому что он презрит разумные слова твои.
23:9 εἰς εις into; for ὦτα ους ear ἄφρονος αφρων senseless μηδὲν μηδεις not even one; no one λέγε λεγω tell; declare μήποτε μηποτε lest; unless μυκτηρίσῃ μυκτηριζω mock τοὺς ο the συνετοὺς συνετος comprehending; intelligent λόγους λογος word; log σου σου of you; your
23:9 בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear כְ֭סִיל ˈḵsîl כְּסִיל insolent אַל־ ʔal- אַל not תְּדַבֵּ֑ר tᵊḏabbˈēr דבר speak כִּֽי־ kˈî- כִּי that יָ֝ב֗וּז ˈyāvˈûz בוז despise לְ lᵊ לְ to שֵׂ֣כֶל śˈēḵel שֶׂכֶל insight מִלֶּֽיךָ׃ millˈeʸḵā מִלָּה word
23:9. in auribus insipientium ne loquaris quia despicient doctrinam eloquii tuiSpeak not in the ears of fools: because they will despise the instruction of thy speech.
9. Speak not in the hearing of a fool; for he will despise the wisdom of thy words.
Speak not in the ears of a fool: for he will despise the wisdom of thy words:

23:9 В уши глупого не говори, потому что он презрит разумные слова твои.
23:9
εἰς εις into; for
ὦτα ους ear
ἄφρονος αφρων senseless
μηδὲν μηδεις not even one; no one
λέγε λεγω tell; declare
μήποτε μηποτε lest; unless
μυκτηρίσῃ μυκτηριζω mock
τοὺς ο the
συνετοὺς συνετος comprehending; intelligent
λόγους λογος word; log
σου σου of you; your
23:9
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
כְ֭סִיל ˈḵsîl כְּסִיל insolent
אַל־ ʔal- אַל not
תְּדַבֵּ֑ר tᵊḏabbˈēr דבר speak
כִּֽי־ kˈî- כִּי that
יָ֝ב֗וּז ˈyāvˈûz בוז despise
לְ lᵊ לְ to
שֵׂ֣כֶל śˈēḵel שֶׂכֶל insight
מִלֶּֽיךָ׃ millˈeʸḵā מִלָּה word
23:9. in auribus insipientium ne loquaris quia despicient doctrinam eloquii tui
Speak not in the ears of fools: because they will despise the instruction of thy speech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Speak not in the ears of a fool: for he will despise the wisdom of thy words.
We are here directed not to cast pearls before swine (Matt. vii. 6) and not to expose things sacred to the contempt and ridicule of profane scoffers. It is our duty to take all fit occasions to speak of divine things; but, 1. There are some that will make a jest of every thing, though it be ever so prudently and pertinently spoken, that will not only despise a wise man's words, but despise even the wisdom of them, that in them which is most improvable for their own edification; they will particularly reproach that, as if it had an ill design upon them, which they must guard against. 2. Those that do so forfeit the benefit of good advice and instruction, and a wise man is not only allowed, but advised, not to speak in the ears of such fools; let them be foolish still, and let not precious breath be thrown away upon them. If what a wise man says in his wisdom will not be heard, let him hold his peace, and try whether the wisdom of that will be regarded.
Albert Barnes: Notes on the Bible - 1834
23:9: The "fool" here is one willfully and persistently deaf to it, almost identical with the scorner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: Speak: Pro 9:7, Pro 9:8, Pro 26:4, Pro 26:5; Isa 36:21; Mat 7:6; Act 13:45, Act 13:46, Act 28:25-28
he: Luk 16:14; Joh 8:52, Joh 9:30-34, Joh 9:40, Joh 10:20; Act 17:18, Act 17:32; Co1 1:21-24; Co1 4:10-13
Proverbs 23:10
Carl Friedrich Keil and Franz Delitzsch
23:9
Another case in which good words are lost:
Speak not to the ears of a fool,
For he will despise the wisdom of thy words.
To speak in the ears of any one, does not mean to whisper to him, to so to speak that it is distinctly perceived. כּסיל, as we have no often explained, is the intellectually heavy and dull, like pinguis and tardus; Arab. balyd, clumsy, intellectually immoveable (cf. bld, the place where one places himself firmly down, which one makes his point of gravity). The heart of such an one is covered over (Ps 119:70), as with grease, against all impressions of better knowledge; he has for the knowledge which the words spoken design to impart to him, no susceptibility, no mind, but only contempt. The construction בּוּז ל has been frequently met with from Prov 6:30.
John Gill
23:9 Speak not in the ears of a fool,.... For it is only beating the air, and speaking to the wind; it is casting pearls before swine, and that which is holy to dogs. By the "fool" is meant a wicked man, one abandoned to sin, and hardened in it; that scoffs at all admonitions and reproofs, that derides the word, and the preachers of it, and makes a mock at all good men, and everything they say; and therefore what is serious and sacred should not be said to them, since it only becomes the object of their banter and ridicule;
for he will despise the wisdom of thy words; not only the words of doctrine, reproof, and correction, but the "wisdom" of them; or let them be ever so wisely spoken; for if the wisdom of God and his words, the truths of the Gospel, are foolishness with such, and despised by them, then much more the wisdom even of the best of men, and the wisest things they say; yea, when they deliver the wisdom of God in a mystery, the hidden wisdom, the Gospel of Christ, which therefore should be spoken among them that are perfect, 1Cor 1:24.
John Wesley
23:9 Of a fool - Cast not away good counsels upon incorrigible sinners.
Robert Jamieson, A. R. Fausset and David Brown
23:9 (Compare Prov 9:8). "Cast not your pearls before swine" (Mt 7:6).
23:1023:10: Մի՛ փոխեր զսահմանս յաւիտենականս. եւ ՚ի ստացուածս որբոց մի՛ մտանիցես.
10 Մի՛ փոփոխիր վաղեմի սահմանների նշանները. եւ ձեռք մի՛ տուր որբերի ունեցուածքին,
10 Վաղեմի սահմանին նշանը տեղէն մի՛ վերցներ Ու որբերուն արտերը մի՛ մտներ
Մի՛ փոխեր զսահմանս յաւիտենականս, եւ ի ստացուածս որբոց մի՛ մտանիցես:

23:10: Մի՛ փոխեր զսահմանս յաւիտենականս. եւ ՚ի ստացուածս որբոց մի՛ մտանիցես.
10 Մի՛ փոփոխիր վաղեմի սահմանների նշանները. եւ ձեռք մի՛ տուր որբերի ունեցուածքին,
10 Վաղեմի սահմանին նշանը տեղէն մի՛ վերցներ Ու որբերուն արտերը մի՛ մտներ
zohrab-1805▾ eastern-1994▾ western am▾
23:1023:10 Не передвигай межи давней и на поля сирот не заходи,
23:10 μὴ μη not μεταθῇς μετατιθημι transfer; alter ὅρια οριον frontier αἰώνια αιωνιος eternal; of ages εἰς εις into; for δὲ δε though; while κτῆμα κτημα acquisition; possession ὀρφανῶν ορφανος orphaned μὴ μη not εἰσέλθῃς εισερχομαι enter; go in
23:10 אַל־ ʔal- אַל not תַּ֭סֵּג ˈtassēḡ סוג turn גְּב֣וּל gᵊvˈûl גְּבוּל boundary עֹולָ֑ם ʕôlˈām עֹולָם eternity וּ û וְ and בִ vi בְּ in שְׂדֵ֥י śᵊḏˌê שָׂדֶה open field יְ֝תֹומִ֗ים ˈyᵊṯômˈîm יָתֹום orphan אַל־ ʔal- אַל not תָּבֹֽא׃ tāvˈō בוא come
23:10. ne adtingas terminos parvulorum et agrum pupillorum ne introeasTouch not the bounds of little ones: and enter not into the field of the fatherless:
10. Remove not the ancient landmark; and enter not into the fields of the fatherless:
Remove not the old landmark; and enter not into the fields of the fatherless:

23:10 Не передвигай межи давней и на поля сирот не заходи,
23:10
μὴ μη not
μεταθῇς μετατιθημι transfer; alter
ὅρια οριον frontier
αἰώνια αιωνιος eternal; of ages
εἰς εις into; for
δὲ δε though; while
κτῆμα κτημα acquisition; possession
ὀρφανῶν ορφανος orphaned
μὴ μη not
εἰσέλθῃς εισερχομαι enter; go in
23:10
אַל־ ʔal- אַל not
תַּ֭סֵּג ˈtassēḡ סוג turn
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וּ û וְ and
בִ vi בְּ in
שְׂדֵ֥י śᵊḏˌê שָׂדֶה open field
יְ֝תֹומִ֗ים ˈyᵊṯômˈîm יָתֹום orphan
אַל־ ʔal- אַל not
תָּבֹֽא׃ tāvˈō בוא come
23:10. ne adtingas terminos parvulorum et agrum pupillorum ne introeas
Touch not the bounds of little ones: and enter not into the field of the fatherless:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: сн. XXII:28.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Remove not the old landmark; and enter not into the fields of the fatherless: 11 For their redeemer is mighty; he shall plead their cause with thee.
Note, 1. The fatherless are taken under God's special protection; with him they not only find mercy shown to them (Hos. xiv. 3) but justice done for them. He is their Redeemer, their Goël, their near kinsman, that will take their part and stand up for them with jealousy, as taking himself affronted in the injuries done to them. As their Redeemer he will plead their cause against those that do them any injury, and, one way or other, will not only defend their right, and recover it for them, but avenge the wrongs done to them. And he is mighty, almighty; his omnipotence is engaged and employed for their protection, and their proudest and most powerful oppressors will not only find themselves an unequal match for this, but will find that it is at their peril to contend with it. 2. Every man therefore must be careful not to injure them in any thing, or to invade their rights, either by a clandestine removal of the old land-marks or by a forcible entry into their fields. Being fatherless, they have none to redress their wrongs, and, being in their childhood, they do not so much as apprehend the wrong that is done them. Sense of honour, and much more the fear of God, would restrain men from offering injury to children, especially fatherless children.
Adam Clarke: Commentary on the Bible - 1831
23:10: Remove not the old landmark - See Pro 22:28 (note).
Enter not into the fields of the fatherless - Take nothing that belongs to an orphan. The heaviest curse of God will fall upon them that do so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: Remove: Pro 22:28; Deu 19:14, Deu 27:17; Job 24:2
landmark: or, bound
fatherless: Job 6:27, Job 22:9, Job 24:3, Job 24:9, Job 31:21-23; Psa 94:6; Jer 7:5, Jer 22:3; Zac 7:10; Mal 3:5; Jam 1:27
Proverbs 23:11
Carl Friedrich Keil and Franz Delitzsch
23:10
The following proverb forms a new whole from component parts of Prov 22:28 and Prov 22:22.:
10 Remove not ancient landmarks;
And into the fields of orphans enter thou not.
11 For their Saviour is a mighty one;
He will conduct their cause against thee.
בּוא ב separates itself here to the meaning of injuste invadere et occupare; French, empiter sur son voisin, advance not into the ground belonging to thy neighbour (Fleischer). If orphans have also no goel among their kindred (Aquila, Symmachus, Theodotion, ἀγχιστεύς) to redeem by purchase (Lev 25:25) their inheritance that has passed over into the possession of another, they have another, and that a mighty Saviour, Redemptor, who will restore to them that which they have lost - viz. God (Jer 50:34) - who will adopt their cause against any one who has unjustly taken from them.
John Gill
23:10 Remove not the old landmark,.... See Gill on Prov 22:28;
and enter not into the fields of the fatherless; to carry off the increase of them, to reap their wheat, or mow their grass, or turn in cattle to eat it; or to encroach upon them, take in any part of them, or join the whole to their own; for if there is a woe to them that lay field to field, much more to them that enter into and take the fields of the fatherless, and join them to their own, Is 5:8.
John Wesley
23:10 Enter not - To possess their lands.
Robert Jamieson, A. R. Fausset and David Brown
23:10 (Compare Prov 22:22-23).
23:1123:11: զի որ փրկէն զնոսա Տէր հզօր է. եւ դատի զդատաստանս նոցա ընդ քեզ։
11 որովհետեւ հզօր է նրանց պաշտպանը՝ Տէրը, եւ նրանց դատը նա կը պաշտպանի քո դէմ:
11 Քանզի անոնց Վրէժխնդիրը զօրաւոր է Եւ քեզի դէմ անոնց իրաւունքը անիկա՛ պիտի պաշտպանէ։
զի որ փրկէն զնոսա [353]Տէր` հզօր է, եւ դատի զդատաստանս նոցա ընդ քեզ:

23:11: զի որ փրկէն զնոսա Տէր հզօր է. եւ դատի զդատաստանս նոցա ընդ քեզ։
11 որովհետեւ հզօր է նրանց պաշտպանը՝ Տէրը, եւ նրանց դատը նա կը պաշտպանի քո դէմ:
11 Քանզի անոնց Վրէժխնդիրը զօրաւոր է Եւ քեզի դէմ անոնց իրաւունքը անիկա՛ պիտի պաշտպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1123:11 потому что Защитник их силен; Он вступится в дело их с тобою.
23:11 ὁ ο the γὰρ γαρ for λυτρούμενος λυτροω ransom αὐτοὺς αυτος he; him κύριος κυριος lord; master κραταιός κραταιος dominant ἐστιν ειμι be καὶ και and; even κρινεῖ κρινω judge; decide τὴν ο the κρίσιν κρισις decision; judgment αὐτῶν αυτος he; him μετὰ μετα with; amid σοῦ σου of you; your
23:11 כִּֽי־ kˈî- כִּי that גֹאֲלָ֥ם ḡōʔᵃlˌām גאל redeem חָזָ֑ק ḥāzˈāq חָזָק strong הֽוּא־ hˈû- הוּא he יָרִ֖יב yārˌîv ריב contend אֶת־ ʔeṯ- אֵת [object marker] רִיבָ֣ם rîvˈām רִיב law-case אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
23:11. propinquus enim eorum Fortis est et ipse iudicabit contra te causam illorumFor their near kinsman is strong: and he will judge their cause against thee.
11. For their redeemer is strong; he shall plead their cause against thee.
For their redeemer [is] mighty; he shall plead their cause with thee:

23:11 потому что Защитник их силен; Он вступится в дело их с тобою.
23:11
ο the
γὰρ γαρ for
λυτρούμενος λυτροω ransom
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
κραταιός κραταιος dominant
ἐστιν ειμι be
καὶ και and; even
κρινεῖ κρινω judge; decide
τὴν ο the
κρίσιν κρισις decision; judgment
αὐτῶν αυτος he; him
μετὰ μετα with; amid
σοῦ σου of you; your
23:11
כִּֽי־ kˈî- כִּי that
גֹאֲלָ֥ם ḡōʔᵃlˌām גאל redeem
חָזָ֑ק ḥāzˈāq חָזָק strong
הֽוּא־ hˈû- הוּא he
יָרִ֖יב yārˌîv ריב contend
אֶת־ ʔeṯ- אֵת [object marker]
רִיבָ֣ם rîvˈām רִיב law-case
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
23:11. propinquus enim eorum Fortis est et ipse iudicabit contra te causam illorum
For their near kinsman is strong: and he will judge their cause against thee.
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Adam Clarke: Commentary on the Bible - 1831
23:11: For their redeemer is mighty - גאלם goalam, their kinsman. The word means the person who has a right, being next in blood, to redeem a field or estate, alienated from the family, to avenge the blood of a murdered relative, by slaying the murderer; and to take to wife a brother's widow, who had died childless, in order to preserve the family. The strength here mentioned refers to the justness of his claim, the extent of his influence, and the powerful abettors of such a cause. But in reference to the orphans here mentioned, they having no kinsman, God takes up, vindicates, and avenges their cause.
Albert Barnes: Notes on the Bible - 1834
23:11: The reason is given for the precept Pro 23:10.
Their redeemer - See Job 19:25 note. It was the duty of the גאל gā'al, the next of kin, to take on himself, in case of murder, the office of avenger of blood Num 35:19. By a slight extension the word was applied to one who took on himself a like office in cases short of this. Here, therefore, the thought is that, destitute as the fatherless may seem, there is One who claims them as His next of kin, and will avenge them. Yahweh Himself is in this sense their גאל gā'al, their Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: Pro 22:23; Exo 22:22-24; Deu 27:19; Psa 12:5; Jer 50:33, Jer 50:34, Jer 51:36
Proverbs 23:12
John Gill
23:11 For their Redeemer is mighty,.... As he must needs be, since the Lord of hosts is his name; who sympathizes with them, has mercy on them, is their father, and their friend; see Jer 50:34;
he shall plead their cause with thee; or "against thee", as the Vulgate Latin version; and will certainly carry it for them, and against thee; for, when he undertakes a cause, he pleads it thoroughly.
John Wesley
23:11 Redeemer - Heb. their near kinsman, to whom it belongs to avenge their wrongs, and to recover and maintain their rights.
Robert Jamieson, A. R. Fausset and David Brown
23:11 redeemer--or avenger (Lev 25:25-26; Num 35:12), hence advocate (Job 19:25).
plead . . . thee--(Compare Job 31:21; Ps 35:1; Ps 68:5).
23:1223:12: Տո՛ւր ՚ի խրատ զսիրտ քո. եւ զլսելիս քո պատրաստեա՛ բանից իմաստութեան։
12 Սիրտդ տո՛ւր խրատին, եւ ականջներդ պատրաստ պահի՛ր իմաստութեան խօսքերը լսելու համար:
12 Քու սիրտդ խրատի տուր Ու ականջներդ՝ գիտութեան խօսքերուն։
Տուր ի խրատ զսիրտ քո, եւ զլսելիս քո [354]պատրաստեա բանից իմաստութեան:

23:12: Տո՛ւր ՚ի խրատ զսիրտ քո. եւ զլսելիս քո պատրաստեա՛ բանից իմաստութեան։
12 Սիրտդ տո՛ւր խրատին, եւ ականջներդ պատրաստ պահի՛ր իմաստութեան խօսքերը լսելու համար:
12 Քու սիրտդ խրատի տուր Ու ականջներդ՝ գիտութեան խօսքերուն։
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23:1223:12 Приложи сердце твое к учению и уши твои к умным словам.
23:12 δὸς διδωμι give; deposit εἰς εις into; for παιδείαν παιδεια discipline τὴν ο the καρδίαν καρδια heart σου σου of you; your τὰ ο the δὲ δε though; while ὦτά ους ear σου σου of you; your ἑτοίμασον ετοιμαζω prepare λόγοις λογος word; log αἰσθήσεως αισθησις sensation; perception
23:12 הָבִ֣יאָה hāvˈîʔā בוא come לַ la לְ to † הַ the מּוּסָ֣ר mmûsˈār מוּסָר chastening לִבֶּ֑ךָ libbˈeḵā לֵב heart וְ֝ ˈw וְ and אָזְנֶ֗ךָ ʔoznˈeḵā אֹזֶן ear לְ lᵊ לְ to אִמְרֵי־ ʔimrê- אֵמֶר word דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
23:12. ingrediatur ad doctrinam cor tuum et aures tuae ad verba scientiaeLet thy heart apply itself to instruction and thy ears to words of knowledge.
12. Apply thine heart unto instruction, and thine ears to the words of knowledge.
Apply thine heart unto instruction, and thine ears to the words of knowledge:

23:12 Приложи сердце твое к учению и уши твои к умным словам.
23:12
δὸς διδωμι give; deposit
εἰς εις into; for
παιδείαν παιδεια discipline
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
τὰ ο the
δὲ δε though; while
ὦτά ους ear
σου σου of you; your
ἑτοίμασον ετοιμαζω prepare
λόγοις λογος word; log
αἰσθήσεως αισθησις sensation; perception
23:12
הָבִ֣יאָה hāvˈîʔā בוא come
לַ la לְ to
הַ the
מּוּסָ֣ר mmûsˈār מוּסָר chastening
לִבֶּ֑ךָ libbˈeḵā לֵב heart
וְ֝ ˈw וְ and
אָזְנֶ֗ךָ ʔoznˈeḵā אֹזֶן ear
לְ lᵊ לְ to
אִמְרֵי־ ʔimrê- אֵמֶר word
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
23:12. ingrediatur ad doctrinam cor tuum et aures tuae ad verba scientiae
Let thy heart apply itself to instruction and thy ears to words of knowledge.
12. Apply thine heart unto instruction, and thine ears to the words of knowledge.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-18: Обращается особенное внимание на необходимость хорошего домашнего воспитания и при этом указывается (ст. 13) как и ранее указывалось (XIII:25), на необходимость физического наказания в системе воспитания, как средства педагогического и вполне целесообразного (ст. 14).

В последующем увещании к мудрости выдвигается на вид способность мудрости делать человека счастливым (ст. 15-16), а первым проявлением мудрости представляется отсутствие зависти благоденствующим грешникам (ст. 17, сн. XXIV:1), присутствие напротив страха Божия и надежды на воздаяние - здесь и за гробом (ст. 10); в данном случае, как и в других (Притч. XI:7; XIV:32), выражается вера Премудрого в бессмертие души человека и посмертное воздаяние праведным и грешникам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Parental Duties.
12 Apply thine heart unto instruction, and thine ears to the words of knowledge. 13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. 14 Thou shalt beat him with the rod, and shalt deliver his soul from hell. 15 My son, if thine heart be wise, my heart shall rejoice, even mine. 16 Yea, my reins shall rejoice, when thy lips speak right things.
Here is, 1. A parent instructing his child. He is here brought in persuading him to give his mind to his book, and especially to the scriptures and his catechism, to attend to the words of knowledge, by which he might come to know his duty, and danger, and interest, and not to think it enough to give them the hearing, but to apply his heart to them, to delight in them, and bow his will to the authority of them. The heart is then applied to the instruction when the instruction is applied to the heart. 2. A parent correcting his child. A tender parent can scarcely find in his heart to do this; it goes much against the grain. But he finds it is necessary; it is his duty, and therefore he dares not withhold correction when there is occasion for it (spare the rod and spoil the child); he beats him with the rod, gives him a gentle correction, the stripes of the sons of men, not such as we give to beasts. Beat him with the rod and he shall not die. The rod will not kill him; nay, it will prevent his killing himself by those vicious courses which the rod will be necessary to restrain him from. For the present it is not joyous, but grievous, both to the parent and to the child; but when it is given with wisdom, designed for good, accompanied with prayer, and blessed of God, it may prove a happy means of preventing his utter destruction and delivering his soul from hell. Our great care must be about our children's souls; we must not see them in danger of hell without using all possible means, with the utmost care and concern, to snatch them as brands out of everlasting burnings. Let the body smart, so that the spirit be saved in the day of the Lord Jesus. 3. A parent encouraging his child, telling him, (1.) What was all he expected, nothing but what would be for his own good, that his heart be wise and that his lips speak right things, that he be under the government of good principles, and that by those principles he particularly maintain a good environment of his tongue. It is to be hoped that those will do right things when they grow up who learn to speak right things when they are young, and dare not speak any bad words. (2.) What a comfort it would be to him if herein he answered his expectation: "If thy heart be wise, my heart shall rejoice, shall rejoice in thee, even mine, who have taken so much care and pains about thee, my heart, that has many a time ached for thee, for which thou shouldst study thus to make a grateful requital." Note, The wisdom of children will be the joy of their parents and teachers, who have no greater joy than to see them walk in the truth, 3 John 4. "Children, if you be wise and good, devout and conscientious, God will be pleased with you, and that will be our joy: we shall think our labour in instructing you well bestowed; it will be a comfortable answer for the many prayers we have put up for you; we shall be eased of a great deal of care, shall not need to be so strict and severe in watching over you, and shall consequently be the easier both to you and to ourselves. We shall rejoice in hope that you will be a credit and comfort to us, if we should live to be old, that you will bear up the name of Christ in your generation, that you will live comfortably in this world and happily in another."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Pro 23:19, Pro 2:2-6, Pro 5:1, Pro 5:2, Pro 22:17; Eze 33:31; Mat 13:52; Jam 1:21-25
Proverbs 23:13
Carl Friedrich Keil and Franz Delitzsch
23:12
The following proverb warrants us to pause here, for it opens up, as a compendious echo of Prov 22:17-21, a new series of proverbs of wisdom:
12 Apply thine heart to instruction,
And thine ear to the utterances of knowledge.
We may, according as we accent in למּוּסר the divine origin or the human medium, translate, offer disciplinae (Schultens), or adhibe ad disciplinam cor tuum (Fleischer). This general admonition is directed to old and young, to those who are to be educated as well as to those who are educated. First to the educator:
John Gill
23:12 Apply thine heart unto instruction,.... To the instruction of parents, and to the instruction of ministers of the word; to the Scriptures, which are profitable to instruction in righteousness; to the instruction of wisdom, or to the Gospel of Christ, which instructs in things relating to him, and to salvation by him: or, "bring in thine heart to instruction" (y); not only bring thy body to the place of instruction, the house of God, but bring thine heart thither also;
and thine ears to the words of knowledge; the doctrines of the Gospel, which are the means of the knowledge of God and Christ, and of all divine, spiritual, and heavenly tidings; and of a growth in the knowledge of them; and therefore should be diligently hearkened and cordially attended to.
(y) "adduc", Piscator; "vel fac ingredi", Pagninus, Montanus, Mercerus; "adduc et quasi praesens siste", Michaelis,
Robert Jamieson, A. R. Fausset and David Brown
23:12 Here begins another series of precepts.
23:1323:13: Մի՛ խնայեար խրատել զտղայ զի թէ հարկանես զնա գաւազանաւ՝ ո՛չ մեռանի[8236]. [8236] Ոմանք. Մի՛ խնայեր խրատել։
13 Քո խրատը մի՛ խնայիր երեխային, որովհետեւ եթէ գաւազանով էլ խփես նրան՝ չի մեռնի,
13 Տղայէն խրատը մի՛ կտրեր, Վասն զի եթէ զանիկա գաւազանով ծեծես, չի մեռնիր։
Մի՛ խնայեր խրատել զտղայ. զի թէ հարկանես զնա գաւազանաւ` ոչ մեռանի:

23:13: Մի՛ խնայեար խրատել զտղայ զի թէ հարկանես զնա գաւազանաւ՝ ո՛չ մեռանի[8236].
[8236] Ոմանք. Մի՛ խնայեր խրատել։
13 Քո խրատը մի՛ խնայիր երեխային, որովհետեւ եթէ գաւազանով էլ խփես նրան՝ չի մեռնի,
13 Տղայէն խրատը մի՛ կտրեր, Վասն զի եթէ զանիկա գաւազանով ծեծես, չի մեռնիր։
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23:1323:13 Не оставляй юноши без наказания: если накажешь его розгою, он не умрет;
23:13 μὴ μη not ἀπόσχῃ αντεχω hold close / onto; reach νήπιον νηπιος minor παιδεύειν παιδευω discipline ὅτι οτι since; that ἐὰν εαν and if; unless πατάξῃς πατασσω pat; impact αὐτὸν αυτος he; him ῥάβδῳ ραβδος rod οὐ ου not μὴ μη not ἀποθάνῃ αποθνησκω die
23:13 אַל־ ʔal- אַל not תִּמְנַ֣ע timnˈaʕ מנע withhold מִ mi מִן from נַּ֣עַר nnˈaʕar נַעַר boy מוּסָ֑ר mûsˈār מוּסָר chastening כִּֽי־ kˈî- כִּי that תַכֶּ֥נּוּ ṯakkˌennû נכה strike בַ֝ ˈva בְּ in † הַ the שֵּׁ֗בֶט ššˈēveṭ שֵׁבֶט rod לֹ֣א lˈō לֹא not יָמֽוּת׃ yāmˈûṯ מות die
23:13. noli subtrahere a puero disciplinam si enim percusseris eum virga non morieturWithhold not correction from a child: for if thou strike him with the rod, he shall not die.
13. Withhold not correction from the child: if thou beat him with the rod, he shall not die.
Withhold not correction from the child: for [if] thou beatest him with the rod, he shall not die:

23:13 Не оставляй юноши без наказания: если накажешь его розгою, он не умрет;
23:13
μὴ μη not
ἀπόσχῃ αντεχω hold close / onto; reach
νήπιον νηπιος minor
παιδεύειν παιδευω discipline
ὅτι οτι since; that
ἐὰν εαν and if; unless
πατάξῃς πατασσω pat; impact
αὐτὸν αυτος he; him
ῥάβδῳ ραβδος rod
οὐ ου not
μὴ μη not
ἀποθάνῃ αποθνησκω die
23:13
אַל־ ʔal- אַל not
תִּמְנַ֣ע timnˈaʕ מנע withhold
מִ mi מִן from
נַּ֣עַר nnˈaʕar נַעַר boy
מוּסָ֑ר mûsˈār מוּסָר chastening
כִּֽי־ kˈî- כִּי that
תַכֶּ֥נּוּ ṯakkˌennû נכה strike
בַ֝ ˈva בְּ in
הַ the
שֵּׁ֗בֶט ššˈēveṭ שֵׁבֶט rod
לֹ֣א lˈō לֹא not
יָמֽוּת׃ yāmˈûṯ מות die
23:13. noli subtrahere a puero disciplinam si enim percusseris eum virga non morietur
Withhold not correction from a child: for if thou strike him with the rod, he shall not die.
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Albert Barnes: Notes on the Bible - 1834
23:13: i. e., "You will not kill your son by scourging him, you may kill him by with holding the scourge."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: Pro 13:24, Pro 19:18, Pro 29:15, Pro 29:17
Proverbs 23:14
Carl Friedrich Keil and Franz Delitzsch
23:13
13 Withhold not correction from the child;
For thou will beat him with the rod, and he will not die.
14 Thou beatest him with the rod,
And with it deliverest his soul from hell.
The exhortation, 13a, presupposes that education by word and deed is a duty devolving on the father and the teacher with regard to the child. In 13b, כּי is in any case the relative conjunction. The conclusion does not mean: so will he not fall under death (destruction), as Luther also would have it, after Deut 19:21, for this thought certainly follows Prov 23:14; nor after Prov 19:18 : so may the stroke not be one whereof he dies, for then the author ought to have written אל־תּמיתנּוּ; but: he will not die of it, i.e., only strike if he has deserved it, thou needest not fear; the bitter medicine will be beneficial to him, not deadly. The אתּה standing before the double clause, Prov 23:14, means that he who administers corporal chastisement to the child, saves him spiritually; for שׁאול does not refer to death in general, but to death falling upon a man before his time, and in his sins, vid., Prov 15:24, cf. Prov 8:26.
John Gill
23:13 Withhold not correction from the child,.... When he has committed a fault, and correction is necessary; for to spare it is the ruin of the child, and no proof of true affection in the parent, but the reverse; see Prov 13:24;
for, if thou beatest him with a rod, he shall not die; if he be beaten moderately, there is no danger of his dying under the rod, or with the stripes given him; besides, such moderate and proper corrections may be a means of preserving him from such crimes as would bring him to a shameful and untimely death, and so he shall not die such a death; and by such means, through the grace of God, he may escape the second, or eternal death.
John Wesley
23:13 Shall not die - It is a likely way to prevent his destruction.
Robert Jamieson, A. R. Fausset and David Brown
23:13 While there is little danger that the use of the "divine ordinance of the rod" will produce bodily harm, there is great hope of spiritual good.
23:1423:14: դու հարկանես զնա գաւազանաւ, բայց զանձն նորա փրկես ՚ի մահուանէ[8237]։ [8237] Ոմանք. Քանզի դու հարկանես։
14 դու նրան կը հարուածես գաւազանով, բայց նրա հոգին կը փրկես մահից:
14 Թէեւ դուն անիկա գաւազանով կը ծեծես, Բայց անոր հոգին դժոխքէն կ’ազատես։
դու հարկանես զնա գաւազանաւ, բայց զանձն նորա փրկես [355]ի մահուանէ:

23:14: դու հարկանես զնա գաւազանաւ, բայց զանձն նորա փրկես ՚ի մահուանէ[8237]։
[8237] Ոմանք. Քանզի դու հարկանես։
14 դու նրան կը հարուածես գաւազանով, բայց նրա հոգին կը փրկես մահից:
14 Թէեւ դուն անիկա գաւազանով կը ծեծես, Բայց անոր հոգին դժոխքէն կ’ազատես։
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23:1423:14 ты накажешь его розгою и спасешь душу его от преисподней.
23:14 σὺ συ you μὲν μεν first of all γὰρ γαρ for πατάξεις πατασσω pat; impact αὐτὸν αυτος he; him ῥάβδῳ ραβδος rod τὴν ο the δὲ δε though; while ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἐκ εκ from; out of θανάτου θανατος death ῥύσῃ ρυομαι rescue
23:14 אַ֭תָּה ˈʔattā אַתָּה you בַּ ba בְּ in † הַ the שֵּׁ֣בֶט ššˈēveṭ שֵׁבֶט rod תַּכֶּ֑נּוּ takkˈennû נכה strike וְ֝ ˈw וְ and נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul מִ mi מִן from שְּׁאֹ֥ול ššᵊʔˌôl שְׁאֹול nether world תַּצִּֽיל׃ taṣṣˈîl נצל deliver
23:14. tu virga percuties eum et animam eius de inferno liberabisThou shalt beat him with the rod, and deliver his soul from hell.
14. Thou shalt beat him with the rod, and shalt deliver his soul from Sheol.
Thou shalt beat him with the rod, and shalt deliver his soul from hell:

23:14 ты накажешь его розгою и спасешь душу его от преисподней.
23:14
σὺ συ you
μὲν μεν first of all
γὰρ γαρ for
πατάξεις πατασσω pat; impact
αὐτὸν αυτος he; him
ῥάβδῳ ραβδος rod
τὴν ο the
δὲ δε though; while
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
θανάτου θανατος death
ῥύσῃ ρυομαι rescue
23:14
אַ֭תָּה ˈʔattā אַתָּה you
בַּ ba בְּ in
הַ the
שֵּׁ֣בֶט ššˈēveṭ שֵׁבֶט rod
תַּכֶּ֑נּוּ takkˈennû נכה strike
וְ֝ ˈw וְ and
נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul
מִ mi מִן from
שְּׁאֹ֥ול ššᵊʔˌôl שְׁאֹול nether world
תַּצִּֽיל׃ taṣṣˈîl נצל deliver
23:14. tu virga percuties eum et animam eius de inferno liberabis
Thou shalt beat him with the rod, and deliver his soul from hell.
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Adam Clarke: Commentary on the Bible - 1831
23:14: Thou shalt beat him with the rod - A proper correction of children was a favourite point of discipline with Solomon. We have already seen how forcibly he speaks on this subject. See the notes on the places referred to in Co1 5:5 (note).
Albert Barnes: Notes on the Bible - 1834
23:14
Hell - Sheol, the world of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: Pro 22:15; Co1 5:5, Co1 11:32
Proverbs 23:15
Geneva 1599
23:14 Thou shalt beat him with the rod, and shalt deliver his soul from (g) hell.
(g) That is, from destruction.
John Gill
23:14 Thou shall beat him with the rod,.... Or, correct him with the stripes of the children of men, in a moderate and suitable manner, proportionable to the fault committed; and as he is able to bear it, both as to body and mind;
and shalt deliver his soul from hell; be a means of preventing those sins which would bring to hell and destruction; and of bringing to repentance for those committed; and so of saving his soul, which should be the chief thing parents should have in view in chastising their children; the salvation of whose souls should be dear unto them, as it is to all truly gracious and thoughtful ones.
23:1523:15: Որդեակ՝ եթէ իմաստուն լինիցի սիրտ քո, ուրա՛խ արասցես եւ զի՛մ սիրտս։
15 Որդեա՛կ, եթէ քո սիրտն իմաստուն լինի, ապա կ’ուրախացնես եւ իմ սիրտը:
15 Որդեա՛կ իմ, եթէ քու սիրտդ իմաստուն ըլլայ, Իմ սիրտս կ’ուրախանայ։
Որդեակ, եթէ իմաստուն լինիցի սիրտ քո, [356]ուրախ արասցես եւ զիմ սիրտս:

23:15: Որդեակ՝ եթէ իմաստուն լինիցի սիրտ քո, ուրա՛խ արասցես եւ զի՛մ սիրտս։
15 Որդեա՛կ, եթէ քո սիրտն իմաստուն լինի, ապա կ’ուրախացնես եւ իմ սիրտը:
15 Որդեա՛կ իմ, եթէ քու սիրտդ իմաստուն ըլլայ, Իմ սիրտս կ’ուրախանայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1523:15 Сын мой! если сердце твое будет мудро, то порадуется и мое сердце;
23:15 υἱέ υιος son ἐὰν εαν and if; unless σοφὴ σοφος wise γένηταί γινομαι happen; become σου σου of you; your ἡ ο the καρδία καρδια heart εὐφρανεῖς ευφραινω celebrate; cheer καὶ και and; even τὴν ο the ἐμὴν εμος mine; my own καρδίαν καρδια heart
23:15 בְּ֭נִי ˈbᵊnî בֵּן son אִם־ ʔim- אִם if חָכַ֣ם ḥāḵˈam חכם be wise לִבֶּ֑ךָ libbˈeḵā לֵב heart יִשְׂמַ֖ח yiśmˌaḥ שׂמח rejoice לִבִּ֣י libbˈî לֵב heart גַם־ ḡam- גַּם even אָֽנִי׃ ʔˈānî אֲנִי i
23:15. fili mi si sapiens fuerit animus tuus gaudebit tecum cor meumMy son, if thy mind be wise, my heart shall rejoice with thee:
15. My son, if thine heart be wise, my heart shall be glad, even mine:
My son, if thine heart be wise, my heart shall rejoice, even mine:

23:15 Сын мой! если сердце твое будет мудро, то порадуется и мое сердце;
23:15
υἱέ υιος son
ἐὰν εαν and if; unless
σοφὴ σοφος wise
γένηταί γινομαι happen; become
σου σου of you; your
ο the
καρδία καρδια heart
εὐφρανεῖς ευφραινω celebrate; cheer
καὶ και and; even
τὴν ο the
ἐμὴν εμος mine; my own
καρδίαν καρδια heart
23:15
בְּ֭נִי ˈbᵊnî בֵּן son
אִם־ ʔim- אִם if
חָכַ֣ם ḥāḵˈam חכם be wise
לִבֶּ֑ךָ libbˈeḵā לֵב heart
יִשְׂמַ֖ח yiśmˌaḥ שׂמח rejoice
לִבִּ֣י libbˈî לֵב heart
גַם־ ḡam- גַּם even
אָֽנִי׃ ʔˈānî אֲנִי i
23:15. fili mi si sapiens fuerit animus tuus gaudebit tecum cor meum
My son, if thy mind be wise, my heart shall rejoice with thee:
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Albert Barnes: Notes on the Bible - 1834
23:15: Another continuous exhortation rather than a collection of maxims.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: My son: Pro 1:10, Pro 2:1, Pro 4:1; Mat 9:2; Joh 21:5; Jo1 2:1
if: Pro 23:24, Pro 23:25, Pro 10:1, Pro 15:20, Pro 29:3; Th1 2:19, Th1 2:20, Th1 3:8, Th1 3:9; Jo2 1:4; Jo3 1:3, Jo3 1:4
even mine: or, even I will rejoice, Jer 32:41; Zep 3:17; Luk 15:23, Luk 15:24, Luk 15:32; Joh 15:11
Proverbs 23:16
Carl Friedrich Keil and Franz Delitzsch
23:15
The following proverb passes from the educator to the pupil:
15 My son, if thine heart becometh wise,
My heart also in return will rejoice;
16 And my reins will exult
If thy lips speak right things.
Wisdom is inborn in no one. A true Arab. proverb says, "The wise knows how the fool feels, for he himself was also once a fool;"
(Note: The second part of the saying is, "But a fool knows not how a wise man feels, for he has never been a wise man." I heard this many years ago, from the mouth of the American missionary Schaufler, in Constantinople.)
and folly is bound up in the heart of a child, according to Prov 22:15, which must be driven out by severe discipline. 15b, as many others, cf. Prov 22:19, shows that these "words of the wise" are penetrated by the subjectivity of an author; the author means: if thy heart becomes wise, so will mine in return, i.e., corresponding to it (cf. גּם, Gen 20:6), rejoice. The thought of the heart in Prov 23:15 repeats itself in Prov 23:16, with reference to the utterance of the mouth. Regarding מישׁרים, vid., Prov 1:5. Regarding the "reins," כּליות (perhaps from כּלה, to languish, Job 19:21), with which the tender and inmost affections are connected, vid., Psychologie, p. 268f.
John Gill
23:15 My son, if thine heart be wise,.... To that which is good; so as from it to understand in a spiritual and experimental manner things divine and heavenly; he may be said to have a wise heart who knows in some measure what his heart is, the wickedness, the original depravity and corruption, of it; the plague of his own heart; the weakness and inability of it to do that which is good; the insufficiency of his own righteousness to justify him before God; the poverty of his spirit, and the folly of his mind: and who also is wise unto salvation; that knows the way of peace, pardon, righteousness, and salvation by Christ; and who applies to him for the same; builds on him, the foundation; prizes and values him; rejoices in him, and gives him the glory of his salvation; receives his doctrines, and obeys his commands; takes up and makes a profession of him on right principles, and walks wisely, becoming his character and profession;
my heart shall rejoice, even mine; it shall certainly and greatly rejoice; these words are spoken either by Solomon, who had a wise heart himself, and that either to his son, for whom he desired the same, nothing being more rejoicing to pious parents than to see their children becomes wise, especially in spiritual things; or else to those that attended on him for instruction, who was a preacher in Jerusalem; and what is the joy and crown of rejoicing of ministers but their converts, and to see them walking in the truth? Th1 2:19, 3Jn 1:4; or these words are spoken by Wisdom, that is, by Christ, to his children; who rejoices when he has found them, or when they are converted, and become wise in a spiritual sense, and walk worthy, whereby Wisdom is justified of her children, Lk 15:5; yea, there is joy in heaven, joy among the angels there, and even in the father of Christ, and of his people, Lk 15:7.
Robert Jamieson, A. R. Fausset and David Brown
23:15 The pleasure afforded the teacher by the pupil's progress is a motive to diligence.
23:1623:16: Եւ եթէ ընդելուզցես զշրթունս քո ընդ շրթունս իմ, միայն թէ ուղի՛ղ իցես[8238]։ [8238] Ոսկան. Ընդելուզեսցես զշր՛՛. ուղիղ իցեն։
16 Իմ շուրթերը պիտի ձուլուեն քո շուրթերին, միայն թէ դու ուղիղ խօսես:
16 Ու երբ քու շրթունքներդ ուղիղ բաներ խօսին, Իմ երիկամունքներս պիտի ցնծան։
Եւ եթէ ընդելուզցես զշրթունս քո ընդ շրթունս իմ, միայն թէ ուղիղ իցես:

23:16: Եւ եթէ ընդելուզցես զշրթունս քո ընդ շրթունս իմ, միայն թէ ուղի՛ղ իցես[8238]։
[8238] Ոսկան. Ընդելուզեսցես զշր՛՛. ուղիղ իցեն։
16 Իմ շուրթերը պիտի ձուլուեն քո շուրթերին, միայն թէ դու ուղիղ խօսես:
16 Ու երբ քու շրթունքներդ ուղիղ բաներ խօսին, Իմ երիկամունքներս պիտի ցնծան։
zohrab-1805▾ eastern-1994▾ western am▾
23:1623:16 и внутренности мои будут радоваться, когда уста твои будут говорить правое.
23:16 καὶ και and; even ἐνδιατρίψει ενδιατριβω word; log τὰ ο the σὰ σος your χείλη χειλος lip; shore πρὸς προς to; toward τὰ ο the ἐμὰ εμος mine; my own χείλη χειλος lip; shore ἐὰν εαν and if; unless ὀρθὰ ορθος upright; normal ὦσιν ους ear
23:16 וְ wᵊ וְ and תַעְלֹ֥זְנָה ṯaʕlˌōzᵊnā עלז rejoice כִלְיֹותָ֑י ḵilyôṯˈāy כִּלְיָה kidney בְּ bᵊ בְּ in דַבֵּ֥ר ḏabbˌēr דבר speak שְׂ֝פָתֶ֗יךָ ˈśᵊfāṯˈeʸḵā שָׂפָה lip מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
23:16. et exultabunt renes mei cum locuta fuerint rectum labia tuaAnd my reins shall rejoice, when thy lips shall speak what is right.
16. Yea, my reins shall rejoice, when thy lips speak right things.
Yea, my reins shall rejoice, when thy lips speak right things:

23:16 и внутренности мои будут радоваться, когда уста твои будут говорить правое.
23:16
καὶ και and; even
ἐνδιατρίψει ενδιατριβω word; log
τὰ ο the
σὰ σος your
χείλη χειλος lip; shore
πρὸς προς to; toward
τὰ ο the
ἐμὰ εμος mine; my own
χείλη χειλος lip; shore
ἐὰν εαν and if; unless
ὀρθὰ ορθος upright; normal
ὦσιν ους ear
23:16
וְ wᵊ וְ and
תַעְלֹ֥זְנָה ṯaʕlˌōzᵊnā עלז rejoice
כִלְיֹותָ֑י ḵilyôṯˈāy כִּלְיָה kidney
בְּ bᵊ בְּ in
דַבֵּ֥ר ḏabbˌēr דבר speak
שְׂ֝פָתֶ֗יךָ ˈśᵊfāṯˈeʸḵā שָׂפָה lip
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
23:16. et exultabunt renes mei cum locuta fuerint rectum labia tua
And my reins shall rejoice, when thy lips shall speak what is right.
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Albert Barnes: Notes on the Bible - 1834
23:16
The teacher rejoices when the disciple's heart Pro 23:15 receives wisdom, and yet more when his lips can utter it.
Reins - See Job 19:27 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: thy: Pro 8:6; Eph 4:29, Eph 5:4; Col 4:4; Jam 3:2
Proverbs 23:17
John Gill
23:16 Yea, my reins shall rejoice,.... Which is only another phrase expressive of the same thing, and confirming the greatness of joy on the above occasion; not only his heart rejoiced, which was affectionately concerned for his son, near which he lay, the desires of which were frequently drawn out for his good, but his reins also; the seat of the afflictions rejoiced at it; showing how vehement, sincere, and hearty the joy was;
when thy lips speak right things; as they will, when the heart is wise; things agreeably to right reason, to the Scriptures of truth, the oracles of God; to the law and to the testimony; to the Gospel of Christ, and the doctrines of it; and such things as are savoury, pleasant, and profitable, and minister grace to the hearers. The Targum is,
"when my lips speak right things;''
see Prov 8:6.
John Wesley
23:16 My reins - I shall rejoice with all my soul.
Robert Jamieson, A. R. Fausset and David Brown
23:16 my reins--(Compare Ps 7:9).
23:1723:17: Մի՛ նախանձիցի սիրտ քո ընդ մեղաւորս. այլ յերկեւղ Տեառն կանխեսջի՛ր զօրհանապազ[8239]. [8239] Ոմանք. Մի՛ նախանձեսցի... ընդ մեղաւորաց։
17 Թող քո սիրտը չնախանձի մեղաւորներին, այլ միշտ Տիրոջ երկիւղը պահի՛ր սրտիդ մէջ:
17 Թող քու սիրտդ մեղաւորներուն չնախանձի, Հապա ամէն օր Տէրոջը վախին մէջ եղիր։
Մի՛ նախանձիցի սիրտ քո ընդ մեղաւորս, այլ յերկեւղ Տեառն կանխեսջիր զօրհանապազ:

23:17: Մի՛ նախանձիցի սիրտ քո ընդ մեղաւորս. այլ յերկեւղ Տեառն կանխեսջի՛ր զօրհանապազ[8239].
[8239] Ոմանք. Մի՛ նախանձեսցի... ընդ մեղաւորաց։
17 Թող քո սիրտը չնախանձի մեղաւորներին, այլ միշտ Տիրոջ երկիւղը պահի՛ր սրտիդ մէջ:
17 Թող քու սիրտդ մեղաւորներուն չնախանձի, Հապա ամէն օր Տէրոջը վախին մէջ եղիր։
zohrab-1805▾ eastern-1994▾ western am▾
23:1723:17 Да не завидует сердце твое грешникам, но да пребудет оно во все дни в страхе Господнем;
23:17 μὴ μη not ζηλούτω ζηλοω zealous; jealous ἡ ο the καρδία καρδια heart σου σου of you; your ἁμαρτωλούς αμαρτωλος sinful ἀλλὰ αλλα but ἐν εν in φόβῳ φοβος fear; awe κυρίου κυριος lord; master ἴσθι ειμι be ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
23:17 אַל־ ʔal- אַל not יְקַנֵּ֣א yᵊqannˈē קנא be jealous לִ֭בְּךָ ˈlibbᵊḵā לֵב heart בַּֽ bˈa בְּ in † הַ the חַטָּאִ֑ים ḥaṭṭāʔˈîm חַטָּא sinful כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if בְּ bᵊ בְּ in יִרְאַת־ yirʔaṯ- יִרְאָה fear יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
23:17. non aemuletur cor tuum peccatores sed in timore Domini esto tota dieLet not thy heart envy sinners: but be thou in the fear of the Lord all the day long:
17. Let not thine heart envy sinners: but in the fear of the LORD all the day long:
Let not thine heart envy sinners: but [be thou] in the fear of the LORD all the day long:

23:17 Да не завидует сердце твое грешникам, но да пребудет оно во все дни в страхе Господнем;
23:17
μὴ μη not
ζηλούτω ζηλοω zealous; jealous
ο the
καρδία καρδια heart
σου σου of you; your
ἁμαρτωλούς αμαρτωλος sinful
ἀλλὰ αλλα but
ἐν εν in
φόβῳ φοβος fear; awe
κυρίου κυριος lord; master
ἴσθι ειμι be
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
23:17
אַל־ ʔal- אַל not
יְקַנֵּ֣א yᵊqannˈē קנא be jealous
לִ֭בְּךָ ˈlibbᵊḵā לֵב heart
בַּֽ bˈa בְּ in
הַ the
חַטָּאִ֑ים ḥaṭṭāʔˈîm חַטָּא sinful
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
יִרְאַת־ yirʔaṯ- יִרְאָה fear
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
23:17. non aemuletur cor tuum peccatores sed in timore Domini esto tota die
Let not thy heart envy sinners: but be thou in the fear of the Lord all the day long:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Parental Advice.
17 Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long. 18 For surely there is an end; and thine expectation shall not be cut off.
Here is, 1. A necessary caution against entertaining any favourable thoughts of prospering profaneness: "Let not thy heart envy sinners; do not grudge them either the liberty they take to sin or the success they are to be pitied rather than envied. Their prosperity is their portion (Ps. xii. 14), nay, it is their poison," Prov. i. 32. We must not harbour in our hearts any secret discontent at the providence of God, though it seem to smile upon them, nor wish ourselves in their condition. "Let not thy heart imitate sinners" (so some read it); do not as they do; walk not in the way with them; use not the methods they take to enrich themselves, though they thrive by them. 2. An excellent direction to maintain high thoughts of God in our minds at all times: Be thou in the fear of the Lord every day and all the day long. We must be in the fear of the Lord as in our employment, exercising ourselves in holy adorings of God, in subjection to his precepts, submission to his providences, and a constant care to please him; we must be in it as in our element, taking a pleasure in contemplating God's glory and complying with his will. We must be devoted to his fear (Ps. cxix. 38); and governed by it as our commanding principle in all we say and do. All the days of our life we must constantly keep up an awe of God upon our spirits, must pay a deference to his authority, and have a dread of his wrath. We must be always so in his fear as never to be out of it. 3. A good reason for both of these (v. 18): Surely there is an end, an end and expectation, as Jer. xxix. 11. There will be an end of the prosperity of the wicked, therefore do not envy them (Ps. lxxiii. 17); there will be an end of thy afflictions, therefore be not weary of them, an end of thy services, thy work and warfare will be accomplished, perfect love will shortly cast out fear, and thy expectation of the reward not only will be not cut off, or disappointed, but it will be infinitely outdone. The consideration of the end will help to reconcile us to all the difficulties and discouragements of the way.
Albert Barnes: Notes on the Bible - 1834
23:17
Envy sinners - Compare in Psa 37:1; Psa 73:3; the feeling which looks half-longingly at the prosperity of evil doers. Some connect the verb "envy" with the second clause, "envy not sinners, but envy, emulate, the fear of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: not: Pro 3:31, Pro 24:1; Psa 37:1-3, Psa 73:3-7
be thou: Pro 15:16, Pro 28:14; Psa 111:10, Psa 112:1; Ecc 5:7, Ecc 12:13, Ecc 12:14; Act 9:31; Co2 7:1; Pe1 1:17
Proverbs 23:18
Carl Friedrich Keil and Franz Delitzsch
23:17
The poet now shows how one attains unto wisdom - the beginning of wisdom is the fear of God:
17 Let not thine heart strive after sinners,
But after the fear of Jahve all the day.
18 Truly there is a future,
And thy hope shall not come to naught.
The lxx, Jerome, the Venet., and Luther, and the Arab. interpreters, render 17b as an independent clause: "but be daily in the fear of the Lord." That is not a substantival clause (cf. Prov 22:7), nor can it be an interjectional clause, but it may be an elliptical clause (Fleischer: from the prohibitive אל־תקנא is to be taken for the second parallel member the v. subst. lying at the foundation of all verbs); but why had the author omitted היה dettim? Besides, one uses the expressions, to act (עשׂה), and to walk (הלך) in the fear of God, but not the expression to be (היה) in the fear of God. Thus בּיראת, like בחטּאים, is dependent on אל־תּקנּא; and Jerome, who translates: Non aemuletur cor tuum peccatores, sed in timore Domini esto tota die, ought to have continued: sed timorem Domini tota die; for, as one may say in Latin: aemulari virtutes, as well as aemulari aliquem, so also in Heb. קנּא ב, of the envying of those persons whose fortune excites to dissatisfaction, because one has not the same, and might yet have it, Prov 3:31; Prov 24:1, Prov 24:19, as well as of emulation for a thing in which one might not stand behind others: envy not sinners, envy much rather the fear of God, i.e., let thyself be moved with eager desire after it when its appearance is presented to thee. There is no O.T. parallel for this, but the Syr. tan and the Greek ζηλοτυποῦν are used in this double sense. Thus Hitzig rightly, and, among the moderns, Malbim; with Aben Ezra, it is necessary to take ביראת for באישׁ יראת, this proverb itself declares the fear of God to be of all things the most worthy of being coveted.
In Prov 23:18, Umbreit, Elster, Zckler, and others interpret the כּי as assigning a reason, and the אם as conditioning: for when the end (the hour of the righteous judgment) has come; Bertheau better, because more suitable to the ישׁ and the אחרית: when an end (an end adjusting the contradictions of the present time) comes, as no doubt it will come, then thy hope will not be destroyed; but, on the other hand, the succession of words in the conclusion (vid., at Prov 3:34) opposes this; also one does not see why the author does not say directly כי ישׁ אחרית, but expresses himself thus conditionally.
(Note: The form כּי אם־ does not contradict the connection of the two particles. This use of the Makkeph is general, except in these three instances: Gen 15:4; Num 35:33; Neh 2:2.)
If אם is meant hypothetically, then, with the lxx ἐὰν γὰρ τηρήσῃς αὐτὰ ἔκγονα, we should supply after it תּשׁמרנּה, that had fallen out. Ewald's: much rather there is yet a future (Dchsel: much rather be happy there is...), is also impossible; for the preceding clause is positive, not negative. The particles כּי אם, connected thus, mean: for if (e.g., Lam 3:32); or also relatively: that if (e.g., Jer 26:15). After a negative clause they have the meaning of "unless," which is acquired by means of an ellipsis; e.g., Is 55:10, it turns not back thither, unless it has watered the earth (it returns back not before then, not unless this is done). This "unless" is, however, used like the Lat. nisi, also without the conditioning clause following, e.g., Gen 28:17, hic locus non est nisi domus Dei. And hence the expression כי אם, after the negation going before, acquires the meaning of "but," e.g., 17b: let not thy heart be covetous after sinners, for thou canst always be zealous for the fear of God, i.e., much rather for this, but for this. This pleonasm of אם sometimes occurs where כי is not used confirmatively, but affirmatively: the "certainly if" forms the transition, e.g., 3Kings 20:6 (vid., Keil's Comm. l.c.), whose "if" is not seldom omitted, so that כי אם has only the meaning of an affirmative "certainly," not "truly no," which it may also have, 1Kings 25:34, but "truly yes." Thus כי אם is used Judg 15:7; 2Kings 15:21 (where אם is omitted by the Kerı̂); 4Kings 5:20; Jer 51:14; and thus it is also meant here, 18a, notwithstanding that כי אם, in its more usual signification, "besides only, but, nisi," precedes, as at 1Kings 21:6, cf. 5. The objection by Hitzig, that with this explanation: "certainly there is a future," Prov 23:18 and Prov 23:17 are at variance, falls to the ground, if one reflects on the Heb. idiom, in which the affirmative signification of כי is interpenetrated by the confirmative. אחרית used thus pregnantly, as here (Prov 24:14), is the glorious final issue; the word in itself designates the end into which human life issues (cf. Ps 37:37.); here, the end crowning the preceding course. Jeremiah (Jer 29:11) in this sense connects אחרית ותקוה [end and expectation]. And what is here denied of the תּקיה, the hope (not as certain Jewish interpreters dream, the thread of life) of him who zealously strives after the fear of God, is affirmed, at Ps 37:38, of the godless: the latter have no continuance, but the former have such as is the fulfilling of his hope.
John Gill
23:17 Let not thine heart envy sinners,.... Their present prosperity and happiness, the pleasure, profit, and honour, they seem to enjoy; all which is but a shadow, fading had temporary; and yet good men are apt to envy it in their hearts, if they do not express it with their lips; and are ready to murmur and think it hard that they should be in straitened circumstances while the wicked are in flourishing ones; and inwardly fret and are uneasy at it, which they should not, Ps 37:1; or do not "emulate" or "imitate" (z) them, or do as they do, thinking thereby to enjoy the same prosperity and happiness; choose not their ways, nor desire to be with them, to have their company, or be ranked among them, Prov 3:31;
but be thou in the fear of the Lord all the day long; let the fear of God be always before thine eyes and in thine heart; be continually in the exercise of fear, which is attended with faith and trust in the Lord; with love and affection to him, and joy and delight in him; be constantly employed in the duties of religion, private and public, which the fear of God includes; and this will be a preservative from envying, murmuring, and fretting at the outward happiness of wicked men; and from joining with them in their evil ways. Aben Ezra, and who is followed by some others, render it, "but emulate or imitate the men that fear the Lord all the day long" (a); be followers of them, and do as they do; let their constant piety and devotion stir up a holy emulation in thee to copy after them and exceed them; but the former sense is best.
(z) "ne aemuletur", Pagninus, Montanus, Tigurine version, Junius et Tremellius, Piscator, Mercerus, Cocceius, Gejerus, Michaelis. (a) "Aemulare virum timentem, Jehovam", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
23:17 (Compare Margin). The prosperity of the wicked is short.
23:1823:18: զի եթէ պահեսցես զնա, եղիցի զաւա՛կ քեզ. եւ յոյս քո մի՛ մերժեսցի[8240]։ [8240] Ոսկան. Եւ լոյս քո մի՛ մեր՛՛։
18 Եւ եթէ պահես, դու զաւակ կ’ունենաս, եւ քո յոյսը չի կտրուի:
18 Վասն զի իրաւցնէ վախճան մը կայ Ու քու յոյսդ պիտի չկտրի։
[357]զի եթէ պահեսցես զնա, եղիցի զաւակ քեզ, եւ յոյս քո մի՛ մերժեսցի:

23:18: զի եթէ պահեսցես զնա, եղիցի զաւա՛կ քեզ. եւ յոյս քո մի՛ մերժեսցի[8240]։
[8240] Ոսկան. Եւ լոյս քո մի՛ մեր՛՛։
18 Եւ եթէ պահես, դու զաւակ կ’ունենաս, եւ քո յոյսը չի կտրուի:
18 Վասն զի իրաւցնէ վախճան մը կայ Ու քու յոյսդ պիտի չկտրի։
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23:1823:18 потому что есть будущность, и надежда твоя не потеряна.
23:18 ἐὰν εαν and if; unless γὰρ γαρ for τηρήσῃς τηρεω keep αὐτά αυτος he; him ἔσται ειμι be σοι σοι you ἔκγονα εκγονος descendant ἡ ο the δὲ δε though; while ἐλπίς ελπις hope σου σου of you; your οὐκ ου not ἀποστήσεται αφιστημι distance; keep distance
23:18 כִּ֭י ˈkî כִּי that אִם־ ʔim- אִם if יֵ֣שׁ yˈēš יֵשׁ existence אַחֲרִ֑ית ʔaḥᵃrˈîṯ אַחֲרִית end וְ֝ ˈw וְ and תִקְוָתְךָ֗ ṯiqwāṯᵊḵˈā תִּקְוָה hope לֹ֣א lˈō לֹא not תִכָּרֵֽת׃ ṯikkārˈēṯ כרת cut
23:18. quia habebis spem in novissimo et praestolatio tua non aufereturBecause thou shalt have hope in the latter end, and thy expectation shall not be taken away.
18. For surely there is a reward; and thy hope shall not be cut off.
For surely there is an end; and thine expectation shall not be cut off:

23:18 потому что есть будущность, и надежда твоя не потеряна.
23:18
ἐὰν εαν and if; unless
γὰρ γαρ for
τηρήσῃς τηρεω keep
αὐτά αυτος he; him
ἔσται ειμι be
σοι σοι you
ἔκγονα εκγονος descendant
ο the
δὲ δε though; while
ἐλπίς ελπις hope
σου σου of you; your
οὐκ ου not
ἀποστήσεται αφιστημι distance; keep distance
23:18
כִּ֭י ˈkî כִּי that
אִם־ ʔim- אִם if
יֵ֣שׁ yˈēš יֵשׁ existence
אַחֲרִ֑ית ʔaḥᵃrˈîṯ אַחֲרִית end
וְ֝ ˈw וְ and
תִקְוָתְךָ֗ ṯiqwāṯᵊḵˈā תִּקְוָה hope
לֹ֣א lˈō לֹא not
תִכָּרֵֽת׃ ṯikkārˈēṯ כרת cut
23:18. quia habebis spem in novissimo et praestolatio tua non auferetur
Because thou shalt have hope in the latter end, and thy expectation shall not be taken away.
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Adam Clarke: Commentary on the Bible - 1831
23:18: Surely there is an end - יש אחרית yesh acharith, there is another life; "and thy expectation" of the enjoyment of a blessed immortality "shall not be cut off." The Old MS. Bible reads thus: For thou schalt hab hop in the last: and thin abiiding schal not ben taken awei. "For the ende is not yet come; and thy patient abydinge shal not be in vayne." - Coverdale.
Albert Barnes: Notes on the Bible - 1834
23:18
Or, For if there is an end (hereafter), thine expectations shall not be cut off. There is an implied confidence in immortality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: surely: Psa 37:37; Jer 29:11; Luk 16:25; Rom 6:21, Rom 6:22
end: or, reward, Pro 24:14; Heb 10:35
thine: Psa 9:18; Jer 29:11; Phi 1:20
Proverbs 23:19
Geneva 1599
23:18 For surely there is an end; (h) and thy expectation shall not be cut off.
(h) The prosperity of the wicked will not continue.
John Gill
23:18 For surely there is an end,.... Both of the prosperity of the wicked, which is but for a short time; and of the afflictions of the righteous, which are but as it were for a moment; and therefore there is no reason to envy the one, nor to be fretful under the other; the end to a good man will be peace and prosperity for ever: there is a "reward" (b), as some render it here, for the righteous, though not of debt, but of grace; upon which account they have ground to expect much here and hereafter;
and thine expectation shall not be cut off; or "hope" (c); as an hypocrite's is; for the hope of a saint is well founded upon the person and righteousness of Christ, and is an anchor sure and steadfast; his expectation of grace, and every needful supply of it, while in this life, and of eternal glory and happiness in the world to come, shall not perish; but he shall enjoy what he is hoping, expecting, and waiting for.
(b) "merces", Pagninnus, Junius & Tremellius, Piscator, Gejerus; so Ben Melech. (c) "spes tua", Pagninus, Montanus, Mercerus, Gejerus, Michaelis.
John Wesley
23:18 An end - An expected and happy end for such as fear God.
Robert Jamieson, A. R. Fausset and David Brown
23:18 an end--or, "hereafter," another time, when apparent inequalities shall be adjusted (compare Ps 37:28-38).
23:1923:19: Լո՛ւր որդեակ՝ եւ լե՛ր իմաստուն. եւ ուղղեա զխորհուրդս սրտի քոյ[8241]։ [8241] Ոմանք. Եւ ուղղեսցես զխոր՛՛։
19 Լսի՛ր, որդեա՛կ, իմաստո՛ւն եղիր եւ ուղղի՛ր քո սրտի խորհուրդները:
19 Որդեա՛կ իմ, լսէ՛ ու իմաստուն եղի՛րԵւ քու սիրտդ դէպի ուղիղ ճամբան շտկէ՛։
Լուր, որդեակ, եւ լեր իմաստուն, եւ ուղղեա [358]զխորհուրդս սրտի քո:

23:19: Լո՛ւր որդեակ՝ եւ լե՛ր իմաստուն. եւ ուղղեա զխորհուրդս սրտի քոյ[8241]։
[8241] Ոմանք. Եւ ուղղեսցես զխոր՛՛։
19 Լսի՛ր, որդեա՛կ, իմաստո՛ւն եղիր եւ ուղղի՛ր քո սրտի խորհուրդները:
19 Որդեա՛կ իմ, լսէ՛ ու իմաստուն եղի՛րԵւ քու սիրտդ դէպի ուղիղ ճամբան շտկէ՛։
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23:1923:19 Слушай, сын мой, и будь мудр, и направляй сердце твое на прямой путь.
23:19 ἄκουε ακουω hear υἱέ υιος son καὶ και and; even σοφὸς σοφος wise γίνου γινομαι happen; become καὶ και and; even κατεύθυνε κατευθυνω straighten out; direct ἐννοίας εννοια insight σῆς σος your καρδίας καρδια heart
23:19 שְׁמַע־ šᵊmaʕ- שׁמע hear אַתָּ֣ה ʔattˈā אַתָּה you בְנִ֣י vᵊnˈî בֵּן son וַ wa וְ and חֲכָ֑ם ḥᵃḵˈām חכם be wise וְ wᵊ וְ and אַשֵּׁ֖ר ʔaššˌēr אשׁר walk straight בַּ ba בְּ in † הַ the דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way לִבֶּֽךָ׃ libbˈeḵā לֵב heart
23:19. audi fili mi et esto sapiens et dirige in via animum tuumHear thou, my son, and be wise: and guide thy mind in the way.
19. Hear thou, my son, and be wise, and guide thine heart in the way.
Hear thou, my son, and be wise, and guide thine heart in the way:

23:19 Слушай, сын мой, и будь мудр, и направляй сердце твое на прямой путь.
23:19
ἄκουε ακουω hear
υἱέ υιος son
καὶ και and; even
σοφὸς σοφος wise
γίνου γινομαι happen; become
καὶ και and; even
κατεύθυνε κατευθυνω straighten out; direct
ἐννοίας εννοια insight
σῆς σος your
καρδίας καρδια heart
23:19
שְׁמַע־ šᵊmaʕ- שׁמע hear
אַתָּ֣ה ʔattˈā אַתָּה you
בְנִ֣י vᵊnˈî בֵּן son
וַ wa וְ and
חֲכָ֑ם ḥᵃḵˈām חכם be wise
וְ wᵊ וְ and
אַשֵּׁ֖ר ʔaššˌēr אשׁר walk straight
בַּ ba בְּ in
הַ the
דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way
לִבֶּֽךָ׃ libbˈeḵā לֵב heart
23:19. audi fili mi et esto sapiens et dirige in via animum tuum
Hear thou, my son, and be wise: and guide thy mind in the way.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-25: Для занятий мудростью необходимо прежде всего устранить стоящие на пути препятствия - страсть к пьянству и распутству (ст. 19-21). Затем настойчивое увещание держаться мудрости, истины, разумения (ст. 23) предваряется (ст. 22) и заканчивается увещанием почитать авторитет отца и матери (ст. 24-27) (ср. Притч. X:1; XV:20: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Hear thou, my son, and be wise, and guide thine heart in the way. 20 Be not among winebibbers; among riotous eaters of flesh: 21 For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags. 22 Hearken unto thy father that begat thee, and despise not thy mother when she is old. 23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding. 24 The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him. 25 Thy father and thy mother shall be glad, and she that bare thee shall rejoice. 26 My son, give me thine heart, and let thine eyes observe my ways. 27 For a whore is a deep ditch; and a strange woman is a narrow pit. 28 She also lieth in wait as for a prey, and increaseth the transgressors among men.
Here is good advice for parents to give to their children; words are put into their mouths, that they may train them up in the way they should go. Here we have,
I. An earnest call to young people to attend to the advice of their godly parents, not only to this that is here given, but to all other profitable instructions: "Here, my son, and be wise, v. 19. This will be an evidence that thou art wise and a means to make thee wiser." Wisdom, as faith, comes by hearing. And again (v. 22): "Hearken unto thy father who begot thee, and who therefore has an authority over thee and an affection for thee, and, thou mayest be sure, can have no other design than thy own good." We ought to give reverence to the fathers of our flesh, who begot us, and were the instruments of our being; much more ought we to obey and be in subjection to the Father of our spirits, who made us and is the author of our being. And since the mother also, from a sense of duty to God and from love to her child, gives him good instructions, let him not despise her, nor her advice, when she is old. When the mother was grown old we may suppose the children to be grown up; but let them not think themselves past being taught, even by her, but rather respect her the more for the multitude of her years and the wisdom which they teach. Scornful and insolent young men will make a jest, it may be, of the good advice of an aged mother, and think themselves not concerned to heed what an old woman says; but such will have a great deal to answer for another day, not only as having set at nought good counsel, but as having slighted and grieved a good mother, ch. xxx. 17.
II. An argument to enforce this call, taken from the great comfort which this will be to their parents, v. 24, 25. Note, 1. It is the duty of children to study how they may gladden the hearts of their good parents, and do it yet more and more, so that they may greatly rejoice in them, even when the evil days come and the years of which they say they have no pleasure in them but this, to see their children do well, as Barzillai to see Chimham preferred. 2. Children will be a joy to their parents if they be righteous and wise. Righteousness is true wisdom; those who do good so well for themselves. Those are completely such as they should be who are not only wise (that is, knowing and learned), but righteous (that is, honest and good), and not only righteous (that is, conscientious and well-meaning), but wise (that is, prudent and discreet) in the management of themselves. If such the children be, especially all the children, the father and mother will be glad, and think nothing too much that they have done, or do, for them; they will please themselves in them, and give God thanks for them; particularly she that bore them with pain, and nursed them with pains, will rejoice in them, and reckon herself well requited, and the sorrow more than forgotten, because a wise and good man is the product of it, who is a blessing to the world he was born into.
III. Some general precepts of wisdom and virtue.
1. Guide thy heart in the way, v. 19. It is the heart that must be taken care of and directed aright; the motions and affections of the soul must be towards right objects and under a steady guidance. If the heart be guided in the way, the steps will be guided and the conversation well ordered.
2. Buy the truth and sell it not, v. 23. Truth is that by which the heart must be guided and governed, for without truth there is no goodness; no regular practices without right principles. It is by the power of truth, known and believed, that we must be kept back from sin and constrained to duty. The understanding must be well-informed with wisdom and instruction, and therefore, (1.) We must buy it, that is, be willing to part with any thing for it. He does not say at what rate we must buy it, because we cannot buy it too dear, but must have it at any rate; whatever it costs us, we shall not repent the bargain. When we are at expense for the means of knowledge, and resolved not to starve so good a cause, then we buy the truth. Riches should be employed for the getting of knowledge, rather than knowledge for the getting of riches. When we are at pains in searching after truth, that we may come to the knowledge of it and may distinguish between it and error, then we buy it. Dii laboribus omnia vendunt--Heaven concedes every thing to the laborious. When we choose rather to suffer loss in our temporal interest than to deny or neglect the truth they we buy it; and it is a pearl of such great price that we must be willing to part with all to purchase it, must make shipwreck of estate, trade, preferment, rather than of faith and a good conscience. (2.) We must not sell it. Do not part with it for pleasures, honours, riches, any things in this world. Do not neglect the study of it, nor throw off the profession of it, nor revolt from under the dominion of it, for the getting or saving of any secular interest whatsoever. Hold fast the form of sound words, and never let it go upon any terms.
3. Give my thy heart, v. 26. God in this exhortation, speaks to us as unto children: "Son, Daughter, Give my thy heart." The heart is that which the great God requires and calls for from every one of us; whatever we give, if we do not give him our hearts, it will not be accepted. We must set our love upon him. Our thoughts must converse much with him, and on him, as our highest end. The intents of our hearts must be fastened. We must make it our own act and deed to devote ourselves to the Lord, and we must be free and cheerful in it. We must not think to divide the heart between God and the world; he will have all or none. Thou shalt love the Lord thy God with all thy heart. To this call we must readily answer, "My father, take my heart, such as it is, and make it such as it should be; take possession of it, and set up thy throne in it."
4. Let thy eyes observe my ways; have an eye to the rule of God's word, the conduct of his providence, and the good examples of his people. Our eyes must observe these, as he that writes observes his copy, that we may keep in the right paths and may proceed and persevere in them.
IV. Some particular cautions against those sins which are, of all sins, the most destructive to the seeds of wisdom and grace in the soul, which impoverish and ruin it. 1. Gluttony and drunkenness, v. 20, 21. The world is full of examples of this sin and temptations to it, which all young people are concerned to stand upon their guard against and keep at a distance from Be not a wine-bibber; we are allowed to drink a little wine (1 Tim. v. 23), but not much, not to make a trade of it, never to drink to excess. Be not a riotous eater of flesh, as the Israelites were, who lusted exceedingly after it, saying, Who will give us flesh to eat? Whereas Paul, though he is free to eat flesh, yet resolves that he will eat no flesh while the world stands rather than make his brother to offend; so indifferent is he to it, 1 Cor. viii. 13. Be not an excessive eater of flesh. Intemperance must be avoided in meat as well as drink. Be not a luxurious eater of flesh, not pleased with any thing but what is very nice and delicate, savoury dishes, and forced meat. Some take not only a pleasure, but a pride, in being curious about their diet, and, as they call it, eating well; as if that were the ornament of a gentleman, which is really the shame of a Christian, making a God of the belly. "Be not a wine bibber, and be not a riotous eater; and therefore, be not among wine-bibbers nor among riotous eaters; do not give them countenance, lest thou learn their ways and insensibly fall into those sins, or at least lose the dread and detestation of them. They covet to have thee among them; for those that are debauched themselves are very desirous to debauch others; therefore do not gratify them, lest thou endanger thyself." He fetches an argument against this sin from the expensiveness of it and its tendency to impoverish men: and if men will not be deterred from it by the ruin it brings on their secular interests, which lie nearest their hearts, no marvel that they are not frightened from it by what they are told out of the word of God of the mischief it does them in their spiritual and eternal concerns. The drunkard and the glutton hate to be reformed, though they are told they shall come to poverty, nay, though they are told they shall come to hell. Drunkenness is the cause of drowsiness; it stupefies men, and makes them inattentive to business, and then all goes to wreck and ruin: thus men that have lived creditably come to be clothed with rags. 2. Whoredom. This is another sin which takes away the heart that should be given to God, Hos. iv. 11. He shows the danger which attends that sin, v. 27, 28, (1.) It is a sin from which few recover themselves when once they are entangled in it. It is like a deep ditch and a narrow pit, which it is almost impossible to get out of; and therefore it is wisdom to keep far enough from the brink of it. Take heed of making any approaches towards this sin, because it is so hard to make a retreat from it, conscience, which should head the retreat, being debauched by it, and divine grace forfeited. (2.) It is a sin which bewitches men to their ruin: The adulteress lies in wait as a robber, pretending friendship, but designing the greatest mischief, to rob them of all they have that is valuable, to strip them both of their armour and of their ornaments. Even those who, being virtuously educated, endeavour to shun the adulteress, she will lie in wait for, that she may assault them when they are off their guard and she has them at an advantage. Let none therefore be at any time secure. (3.) It is a sin that contributes more than any other to the spreading of vice and immorality in a kingdom: It increases the transgressors among men. One adulteress may be the ruin of many a precious soul and may help to debauch a whole town. It increases the treacherous or perfidious ones; it not only occasions husbands to be false to their wives and servants to their masters, but many that have professed religion to throw off their profession and break their covenants with God. Houses of uncleanness are therefore such pest-houses as ought to be suppressed by those whose office it is to take care of the public welfare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: and guide: Pro 23:12, Pro 23:26, Pro 4:10-23
in the way: That is "in the right way.
Proverbs 23:20
Carl Friedrich Keil and Franz Delitzsch
23:19
Among the virtues which flow from the fear of God, temperance is made prominent, and the warning against excess is introduced by the general exhortation to wisdom:
19 Hear thou, my son, and become wise,
And direct thy heart straight forward on the way.
20 And be not among wine-drinkers,
And among those who devour flesh;
21 For the drunkard and glutton become poor,
And sleepiness clotheth in rags.
The אתּה, connected with שׁמע, imports that the speaker has to do with the hearer altogether by himself, and that the latter may make an exception to the many who do not hear (cf. Job 33:33; Jer 2:31). Regarding אשּׁר, to make to go straight out, vid., at Prov 4:14; the Kal, Prov 9:6, and also the Piel, Prov 4:14, mean to go straight on, and, generally, to go. The way merely, is the one that is right in contrast to the many byways. Fleischer: "the way sensu eximio, as the Oriental mystics called the way to perfection merely (Arab.) âlaṭryḳ; and him who walked therein, âlsâlak, the walker or wanderer."
(Note: Rashi reads בדרך לבך (walk), in the way of thy heart (which has become wise), and so Heidenheim found it in an old MS; but בדרך is equivalent to בדרך בינה, Prov 9:6.)
אל־תּתי ב, as at Prov 22:26, the "Words of the Wise," are to be compared in point of style. The degenerate and perverse son is more clearly described, Deut 21:20, as זולל וסבא. These two characteristics the poet distributes between 20a and 20b. סבא means to drink (whence סבא, drink = wine, Is 1:22) wine or other intoxicating drinks; Arab. sabâ, vinum potandi causa emere. To the יין here added, בּשׂר in the parallel member corresponds, which consequently is not the fleshly body of the gluttons themselves, but the prepared flesh which they consume at their luxurious banquets. The lxx incorrectly as to the word, but not contrary to the sense, "be no wine-bibber, and stretch not thyself after picknicks (συμβολαῖς), and buying in of flesh (κρεῶν τε ἀγορασμοῖς)," whereby זללי is translated in the sense of the Aram. זבני (Lagarde). זלל denotes, intransitively, to be little valued (whence זולל, opp. יקר, Jer 15:19), transitively to value little, and as such to squander, to lavish prodigally; thus: qui prodigi sunt carnis sibi; למו is dat. commodi. Otherwise Gesenius, Fleischer, Umbreit, and Ewald: qui prodigi sunt carnis suae, who destroy their own body; but the parallelism shows that flesh is meant wherewith they feed themselves, not their own flesh (בּשׂר למו, like חמת־למו, Ps 58:5), which, i.e., its health, they squander. זולל also, in phrase used in Deut 21:20 (cf. with Hitzig the formula φάγος καὶ οἰνοπότης, Mt 11:19), denotes not the dissolute person, as the sensualist, πορνοκόπος (lxx), but the συμβολοκόπος (Aquila, Symmachus, Theodotion), κρεωβόρος (Venet.), זלל בּסר (Onkelos), i.e., flesh-eater, ravenous person, glutton, in which sense it is rendered here, by the Syr. and Targ., by אסוט (אסיט), i.e., ἄσωτος. Regarding the metaplastic fut. Niph. יוּרשׁ (lxx πτωχεύσει), vid., at Prov 20:13, cf. Prov 11:25. נוּמה (after the form of בּוּשׁה, דּוּגה, צוּרה) is drowsiness, lethargy, long sleeping, which necessarily follows a life of riot and revelry. Such a slothful person comes to a bit of bread (Prov 21:17); and the disinclination and unfitness for work, resulting from night revelry, brings it about that at last he must clothe himself in miserable rags. The rags are called קרע and ῥάκος, from the rending (tearing), Arab. ruk'at, from the patching, mending. Lagarde, more at large, treats of this word here used for rags.
Geneva 1599
23:19 Hear thou, my son, and be wise, and guide thy heart in the (i) way.
(i) In the observation of God's commandments.
John Gill
23:19 Hear thou, my son, and be wise,.... Hear the instruction of a father, of the word of Wisdom, of the ministers of the Gospel, which is the way to be wise unto salvation; faith comes by hearing; spiritual wisdom, and an increase of it; the Spirit of God, and his gifts and graces;
and guide thine heart in the way; in the way of the Lord, in the way of wisdom and understanding, in the way of truth and faith, in the way of religious worship, in the way of the commandments and ordinances of the Lord; in all which the heart should be guided and directed, or otherwise it will be of no avail.
John Wesley
23:19 Guide - Order the whole course of thine affections and actions. In the way - In God's way.
Robert Jamieson, A. R. Fausset and David Brown
23:19 guide . . . way--or direct thy thoughts to a right course of conduct (compare Prov 4:4; Prov 9:6).
23:2023:20: Մի՛ լինիր արբեցօղ. եւ մի՛ նախանձիր ընդ հանգանակօղս մսո՛յ վաճառաց[8242]։ [8242] Ոմանք. Եւ մի՛ ձկտիր ընդ հանկանակօղս մսոյ եւ վաճա՛՛։
20 Մի՛ լինիր հարբեցող եւ մի՛ նախանձիր իրենց մարմինը մսով պարարտացնողներին,
20 Մի՛ ընկերանար գինեմոլներուն Ու իրենց մարմինը մաշողներուն
Մի՛ լինիր արբեցօղ, եւ մի՛ նախանձիր ընդ հանգանակօղս մսոյ վաճառաց:

23:20: Մի՛ լինիր արբեցօղ. եւ մի՛ նախանձիր ընդ հանգանակօղս մսո՛յ վաճառաց[8242]։
[8242] Ոմանք. Եւ մի՛ ձկտիր ընդ հանկանակօղս մսոյ եւ վաճա՛՛։
20 Մի՛ լինիր հարբեցող եւ մի՛ նախանձիր իրենց մարմինը մսով պարարտացնողներին,
20 Մի՛ ընկերանար գինեմոլներուն Ու իրենց մարմինը մաշողներուն
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23:2023:20 Не будь между упивающимися вином, между пресыщающимися мясом:
23:20 μὴ μη not ἴσθι ειμι be οἰνοπότης οινοποτης wine-drinker μηδὲ μηδε while not; nor ἐκτείνου εκτεινω extend συμβολαῖς συμβολη meat τε τε both; and ἀγορασμοῖς αγορασμος purchase
23:20 אַל־ ʔal- אַל not תְּהִ֥י tᵊhˌî היה be בְ vᵊ בְּ in סֹֽבְאֵי־ sˈōvᵊʔê- סבא drink יָ֑יִן yˈāyin יַיִן wine בְּ bᵊ בְּ in זֹלֲלֵ֖י zōlᵃlˌê זלל be lavish בָשָׂ֣ר vāśˈār בָּשָׂר flesh לָֽמֹו׃ lˈāmô לְ to
23:20. noli esse in conviviis potatorum nec in comesationibus eorum qui carnes ad vescendum conferuntBe not in the feasts of great drinkers, nor in their revellings, who contribute flesh to eat:
20. Be not among winebibbers; among gluttonous eaters of flesh:
Be not among winebibbers; among riotous eaters of flesh:

23:20 Не будь между упивающимися вином, между пресыщающимися мясом:
23:20
μὴ μη not
ἴσθι ειμι be
οἰνοπότης οινοποτης wine-drinker
μηδὲ μηδε while not; nor
ἐκτείνου εκτεινω extend
συμβολαῖς συμβολη meat
τε τε both; and
ἀγορασμοῖς αγορασμος purchase
23:20
אַל־ ʔal- אַל not
תְּהִ֥י tᵊhˌî היה be
בְ vᵊ בְּ in
סֹֽבְאֵי־ sˈōvᵊʔê- סבא drink
יָ֑יִן yˈāyin יַיִן wine
בְּ bᵊ בְּ in
זֹלֲלֵ֖י zōlᵃlˌê זלל be lavish
בָשָׂ֣ר vāśˈār בָּשָׂר flesh
לָֽמֹו׃ lˈāmô לְ to
23:20. noli esse in conviviis potatorum nec in comesationibus eorum qui carnes ad vescendum conferunt
Be not in the feasts of great drinkers, nor in their revellings, who contribute flesh to eat:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:20: Be not among winebibbers - There is much of this chapter spent in giving directions concerning eating, drinking, and entertainments in general.
1. he pupil is directed relative to the manner in which he is to conduct himself in his visits to the tables of the rich and great.
2. Relative to the covetous and his intercourse with them. And
3. To public entertainnlents, where there were generally riot and debauch.
The reasons, says Calmet, which induced the wise man to give these directions were,
1. The useless expense.
2. The loss of time.
3. The danger from bad company. And
4. The danger of contracting irregular habits, and of being induced to lead a voluptuous and effeminate life.
Albert Barnes: Notes on the Bible - 1834
23:20
Riotous eaters of flesh - The word is the same as "glutton" in Pro 23:21 and Deu 21:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: not: Pro 23:29-35, Pro 20:1, Pro 28:7, Pro 31:6, Pro 31:7; Isa 5:11, Isa 5:22, Isa 22:13; Mat 24:49; Luk 15:13; Luk 16:19, Luk 21:34; Rom 13:13; Eph 5:18; Pe1 4:3, Pe1 4:4
flesh: Heb. their flesh
Proverbs 23:21
John Gill
23:20 Be not amongst winebibbers,.... Who drink to excess, otherwise wine may be drank, provided moderation is used; but it is not good to be in company with, excessive drinkers of it, lost a habit of excessive drinking should be acquired;
among riotous eaters of flesh; flesh may be lawfully eaten, but not in a riotous manner, so as to indulge to gluttony and surfeiting; nor should such persons be kept company with that do so, lest their ways should be learned and imitated.
Robert Jamieson, A. R. Fausset and David Brown
23:20 riotous . . . flesh--prodigal, or eating more than necessary. Instead of "their flesh" (compare Margin), better, "flesh to them," that is, used for pleasure.
23:2123:21: Զի ամենայն արբշիռն եւ բոզանոցն աղքատասցի՛. եւ զգեցցի պատառատունս ամենայն քնէած[8243]։ [8243] Ոմանք. Քանզի ամենայն արբեցող եւ բոզանոց աղ՛՛... պատառատուն ամենայն։
21 որովհետեւ գինեմոլն ու բոզարածը պիտի աղքատանան, եւ քնի մէջ թմրած ամէն մարդ պիտի քրջոտ հանդերձ հագնի:
21 Վասն զի գինեմոլն ու շռայլը աղքատ կ’ըլլան Եւ շատ քունը՝ պատռտած հանդերձներ կը հագցնէ։
Զի ամենայն արբշիռն եւ բոզանոցն աղքատասցի, եւ զգեցցի պատառատունս ամենայն քնէած:

23:21: Զի ամենայն արբշիռն եւ բոզանոցն աղքատասցի՛. եւ զգեցցի պատառատունս ամենայն քնէած[8243]։
[8243] Ոմանք. Քանզի ամենայն արբեցող եւ բոզանոց աղ՛՛... պատառատուն ամենայն։
21 որովհետեւ գինեմոլն ու բոզարածը պիտի աղքատանան, եւ քնի մէջ թմրած ամէն մարդ պիտի քրջոտ հանդերձ հագնի:
21 Վասն զի գինեմոլն ու շռայլը աղքատ կ’ըլլան Եւ շատ քունը՝ պատռտած հանդերձներ կը հագցնէ։
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23:2123:21 потому что пьяница и пресыщающийся обеднеют, и сонливость оденет в рубище.
23:21 πᾶς πας all; every γὰρ γαρ for μέθυσος μεθυσος drunken καὶ και and; even πορνοκόπος πορνοκοπος go bankrupt καὶ και and; even ἐνδύσεται ενδυω dress in; wear διερρηγμένα διαρρηγνυμι rend; tear καὶ και and; even ῥακώδη ρακωδης all; every ὑπνώδης υπνωδης sleepy; drowsy
23:21 כִּי־ kî- כִּי that סֹבֵ֣א sōvˈē סבא drink וְ֭ ˈw וְ and זֹולֵל zôlˌēl זלל be lavish יִוָּרֵ֑שׁ yiwwārˈēš ירשׁ trample down וּ֝ ˈû וְ and קְרָעִ֗ים qᵊrāʕˈîm קְרָעִים rags תַּלְבִּ֥ישׁ talbˌîš לבשׁ cloth נוּמָֽה׃ nûmˈā נוּמָה somnolence
23:21. quia vacantes potibus et dantes symbola consumentur et vestietur pannis dormitatioBecause they that give themselves to drinking, and that club together, shall be consumed: and drowsiness shall be clothed with rags.
21. For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe with rags.
For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe [a man] with rags:

23:21 потому что пьяница и пресыщающийся обеднеют, и сонливость оденет в рубище.
23:21
πᾶς πας all; every
γὰρ γαρ for
μέθυσος μεθυσος drunken
καὶ και and; even
πορνοκόπος πορνοκοπος go bankrupt
καὶ και and; even
ἐνδύσεται ενδυω dress in; wear
διερρηγμένα διαρρηγνυμι rend; tear
καὶ και and; even
ῥακώδη ρακωδης all; every
ὑπνώδης υπνωδης sleepy; drowsy
23:21
כִּי־ kî- כִּי that
סֹבֵ֣א sōvˈē סבא drink
וְ֭ ˈw וְ and
זֹולֵל zôlˌēl זלל be lavish
יִוָּרֵ֑שׁ yiwwārˈēš ירשׁ trample down
וּ֝ ˈû וְ and
קְרָעִ֗ים qᵊrāʕˈîm קְרָעִים rags
תַּלְבִּ֥ישׁ talbˌîš לבשׁ cloth
נוּמָֽה׃ nûmˈā נוּמָה somnolence
23:21. quia vacantes potibus et dantes symbola consumentur et vestietur pannis dormitatio
Because they that give themselves to drinking, and that club together, shall be consumed: and drowsiness shall be clothed with rags.
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Albert Barnes: Notes on the Bible - 1834
23:21
The three forms of evil that destroy reputation and tempt to waste are brought together.
Drowsiness - Specially the drunken sleep, heavy and confused.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: the drunkard: Pro 21:17; Deu 21:20; Isa 28:1-3; Joe 1:5; Co1 5:11, Co1 6:10; Gal 5:21; Phi 3:19
drowsiness: Pro 6:9-11, Pro 19:15, Pro 24:30-34
Proverbs 23:22
John Gill
23:21 For the drunkard and the glutton shall come to poverty,.... They consuming their substance upon their bellies, in eating and drinking; see Prov 21:17;
and drowsiness shall clothe a man with rags; excessive eating and drinking brings drowsiness on men, unfits them for business, and makes them idle and slothful; and spending all on their bellies, they have nothing for their backs, and are clothed in rags; see Prov 24:33.
Robert Jamieson, A. R. Fausset and David Brown
23:21 drowsiness--the dreamy sleep of the slothful.
23:2223:22: Լո՛ւր որդեակ հօրն որ ծնաւ զքեզ. եւ մի՛ արհամարհեր զծերութիւն մօր քոյ[8244]։ [8244] Ոսկան. Հօր քո որ ծնաւ։
22 Լսի՛ր, որդեա՛կ, քեզ ծնող հօրը եւ մի՛ արհամարհիր քո մօր ծերութիւնը:
22 Հնազանդէ՛ մօրդ, որ քեզ ծներ է Ու մի՛ անարգեր քու հայրդ, երբ կը ծերանայ։
Լուր, որդեակ, հօր որ ծնաւ զքեզ, եւ մի՛ արհամարհեր զծերութիւն մօր քո:

23:22: Լո՛ւր որդեակ հօրն որ ծնաւ զքեզ. եւ մի՛ արհամարհեր զծերութիւն մօր քոյ[8244]։
[8244] Ոսկան. Հօր քո որ ծնաւ։
22 Լսի՛ր, որդեա՛կ, քեզ ծնող հօրը եւ մի՛ արհամարհիր քո մօր ծերութիւնը:
22 Հնազանդէ՛ մօրդ, որ քեզ ծներ է Ու մի՛ անարգեր քու հայրդ, երբ կը ծերանայ։
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23:2223:22 Слушайся отца твоего: он родил тебя; и не пренебрегай матери твоей, когда она и состарится.
23:22 ἄκουε ακουω hear υἱέ υιος son πατρὸς πατηρ father τοῦ ο the γεννήσαντός γενναω father; born σε σε.1 you καὶ και and; even μὴ μη not καταφρόνει καταφρονεω despise ὅτι οτι since; that γεγήρακέν γηρασκω get old σου σου of you; your ἡ ο the μήτηρ μητηρ mother
23:22 שְׁמַ֣ע šᵊmˈaʕ שׁמע hear לְ֭ ˈl לְ to אָבִיךָ ʔāvîḵˌā אָב father זֶ֣ה zˈeh זֶה this יְלָדֶ֑ךָ yᵊlāḏˈeḵā ילד bear וְ wᵊ וְ and אַל־ ʔal- אַל not תָּ֝ב֗וּז ˈtāvˈûz בוז despise כִּֽי־ kˈî- כִּי that זָקְנָ֥ה zāqᵊnˌā זקן be old אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
23:22. audi patrem tuum qui genuit te et ne contemnas cum senuerit mater tuaHearken to thy father, that begot thee: and despise not thy mother when she is old.
22. Hearken unto thy father that begat thee, and despise not thy mother when she is old.
Hearken unto thy father that begat thee, and despise not thy mother when she is old:

23:22 Слушайся отца твоего: он родил тебя; и не пренебрегай матери твоей, когда она и состарится.
23:22
ἄκουε ακουω hear
υἱέ υιος son
πατρὸς πατηρ father
τοῦ ο the
γεννήσαντός γενναω father; born
σε σε.1 you
καὶ και and; even
μὴ μη not
καταφρόνει καταφρονεω despise
ὅτι οτι since; that
γεγήρακέν γηρασκω get old
σου σου of you; your
ο the
μήτηρ μητηρ mother
23:22
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
לְ֭ ˈl לְ to
אָבִיךָ ʔāvîḵˌā אָב father
זֶ֣ה zˈeh זֶה this
יְלָדֶ֑ךָ yᵊlāḏˈeḵā ילד bear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּ֝ב֗וּז ˈtāvˈûz בוז despise
כִּֽי־ kˈî- כִּי that
זָקְנָ֥ה zāqᵊnˌā זקן be old
אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
23:22. audi patrem tuum qui genuit te et ne contemnas cum senuerit mater tua
Hearken to thy father, that begot thee: and despise not thy mother when she is old.
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Adam Clarke: Commentary on the Bible - 1831
23:22: Despise not thy mother when she is old - A very necessary caution, as very old women are generally helpless, useless, and burdensome: yet these circumstances do not at all lessen the child's duty. And this duty is strengthened by the Divine command here given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: Hearken: Pro 1:8, Pro 6:20; Deu 21:18-21, Deu 27:16; Mar 7:10; Eph 6:1, Eph 6:2
despise: Pro 30:11; Lev 19:3; Mat 15:4-6; Joh 19:26, Joh 19:27
Proverbs 23:23
Carl Friedrich Keil and Franz Delitzsch
23:22
The parainesis begins anew, and the division is open to question. Prov 23:22-24 can of themselves be independent distichs; but this is not the case with Prov 23:25, which, in the resumption of the address and in expression, leans back on Prov 23:22. The author of this appendix may have met with Prov 23:23 and Prov 23:24 (although here also his style, as conformed to that of Prov 1:9, is noticeable, cf. 23b with Prov 1:2), but Prov 23:22 and Prov 23:25 are the form which he has given to them.
Thus Prov 23:22-25 are a whole: -
22 Hearken to thy father, to him who hath begotten thee,
And despise not thy mother when she has grown old.
23 Buy the truth, and sell it not,
Wisdom and discipline and understanding.
24 The father of a righteous man rejoiceth greatly;
(And) he that is the father of a wise man - he will rejoice.
25 Let thy father and thy mother be glad;
And her that bare thee exult.
The octastich begins with a call to childlike obedience, for שׁמע ל, to listen to any one, is equivalent to, to obey him, e.g., Ps 81:9, Ps 81:14 (cf. "hearken to his voice," Ps 95:7). זה ילדך is a relative clause (cf. Deut 32:18, without זה or אשׁר), according to which it is rightly accentuated (cf. on the contrary, Ps 78:54). 22b, strictly taken, is not to be translated neve contemne cum senuerit matrem tuam (Fleischer), but cum senuerit mater tua, for the logical object to אל־תּבוּז is attracted as subj. of זקנה (Hitzig). There now follows the exhortation comprehending all, and formed after Prov 4:7, to buy wisdom, i.e., to shun no expense, no effort, no privation, in order to attain to the possession of wisdom; and not to sell it, i.e., not to place it over against any earthly possession, worldly gain, sensual enjoyment; not to let it be taken away by any intimidation, argued away by false reasoning, or prevailed against by enticements into the way of vice, and not to become unfaithful to it by swimming with the great stream (Ex 23:2); for truth, אמת, is that which endures and proves itself in all spheres, the moral as well as the intellectual. In 23b, in like manner as Prov 1:3; Prov 22:4, a threefold object is given to קנה instead of אמת: there are three properties which are peculiar to truth, the three powers which handle it: חכמה is knowledge solid, pressing into the essence of things; מוּסר is moral culture; and בּינה the central faculty of proving and distinguishing (vid., Prov 1:3-5). Now Prov 23:24 says what consequences are for the parents when the son, according to the exhortation of Prov 23:23, makes truth his aim, to which all is subordinated. Because in אמת the ideas of practical and theoretical truth are inter-connected. צדּיק and חכם are also here parallel to one another. The Chethı̂b of 24a is גּול יגוּל, which Schultens finds tenable in view of (Arab.) jal, fut jajûlu (to turn round; Heb. to turn oneself for joy) but the Heb. usus loq. knows elsewhere only גּיל יגיל, as the Kerı̂ corrects. The lxx, misled by the Chethı̂b, translates καλῶς ἐκτρέφει (incorrect ἐκτρυφήσει), i.e., גּדּל יגדּל. In 24b, וישׂמח is of the nature of a pred. of the conclusion (cf. Gen 22:24; Ps 115:7), as if the sentence were: has one begotten a wise man, then (cf. Prov 17:21) he has joy of him; but the Kerı̂ effaces this Vav apodosis, and assigns it to יולד as Vav copul. - an unnecessary mingling of the syntactically possible, more emphatic expression. This proverbial whole now rounds itself off in Prov 23:25 by a reference to Prov 23:22 - the Optative here corresponding to the Impr. and Prohib. there: let thy father and thy mother rejoice (lxx εὐφρανέσθω), and let her that bare thee exult (here where it is possible the Optat. form ותגל).
John Gill
23:22 Hearken unto thy father that begat thee,.... And who has a true and hearty affection for thee, and whatever he says is for thy good and welfare, which he studies and has at heart; and who therefore also has an authority over thee, and what he enjoins ought to be strictly regarded; and, having lived longer in the world, must be thought to have a larger experience and knowledge of things, and therefore should be hearkened unto;
and despise not thy mother when she is old; despise not her counsels, instructions, and advice, though she is old; and because she is so, do not reject them as old wives' fables, or as the silly talk of an old woman, as young men are too apt to do.
Robert Jamieson, A. R. Fausset and David Brown
23:22 Hearken--that is, obey (Prov 1:8; Eph 6:1).
despise . . . old--Adults revere the parents whom, as children, they once obeyed.
23:2323:23: Զճշմարտութիւն ստացի՛ր. եւ մի՛ թողուր զիմաստութիւն՝ եւ զխրատ՝ եւ զհանճար։
23 Ճշմարտութի՛ւն ձեռք բեր եւ չթողնես իմաստութիւնը, խրատը եւ խոհեմութիւնը:
23 Ճշմարտութիւնը ծախու ա՛ռ ու զանիկա մի՛ ծախեր։Նմանապէս՝ իմաստութիւնը, խրատն ու հանճարը։
Զճշմարտութիւն ստացիր, եւ մի՛ թողուր զիմաստութիւն եւ զխրատ եւ զհանճար:

23:23: Զճշմարտութիւն ստացի՛ր. եւ մի՛ թողուր զիմաստութիւն՝ եւ զխրատ՝ եւ զհանճար։
23 Ճշմարտութի՛ւն ձեռք բեր եւ չթողնես իմաստութիւնը, խրատը եւ խոհեմութիւնը:
23 Ճշմարտութիւնը ծախու ա՛ռ ու զանիկա մի՛ ծախեր։Նմանապէս՝ իմաստութիւնը, խրատն ու հանճարը։
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23:2323:23 Купи истину и не продавай мудрости и учения и разума.
23:24 καλῶς καλως.1 finely; fairly ἐκτρέφει εκτρεφω cherish; nourish πατὴρ πατηρ father δίκαιος δικαιος right; just ἐπὶ επι in; on δὲ δε though; while υἱῷ υιος son σοφῷ σοφος wise εὐφραίνεται ευφραινω celebrate; cheer ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him
23:23 אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness קְ֭נֵה ˈqnē קנה buy וְ wᵊ וְ and אַל־ ʔal- אַל not תִּמְכֹּ֑ר timkˈōr מכר sell חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom וּ û וְ and מוּסָ֣ר mûsˈār מוּסָר chastening וּ û וְ and בִינָֽה׃ vînˈā בִּינָה understanding
23:23. veritatem eme et noli vendere sapientiam et doctrinam et intellegentiamBuy truth, and do not sell wisdom, and instruction, and understanding.
23. Buy the truth, and sell it not; , wisdom, and instruction, and understanding.
Buy the truth, and sell [it] not; [also] wisdom, and instruction, and understanding:

23:23 Купи истину и не продавай мудрости и учения и разума.
23:24
καλῶς καλως.1 finely; fairly
ἐκτρέφει εκτρεφω cherish; nourish
πατὴρ πατηρ father
δίκαιος δικαιος right; just
ἐπὶ επι in; on
δὲ δε though; while
υἱῷ υιος son
σοφῷ σοφος wise
εὐφραίνεται ευφραινω celebrate; cheer
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
23:23
אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness
קְ֭נֵה ˈqnē קנה buy
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּמְכֹּ֑ר timkˈōr מכר sell
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
וּ û וְ and
מוּסָ֣ר mûsˈār מוּסָר chastening
וּ û וְ and
בִינָֽה׃ vînˈā בִּינָה understanding
23:23. veritatem eme et noli vendere sapientiam et doctrinam et intellegentiam
Buy truth, and do not sell wisdom, and instruction, and understanding.
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Adam Clarke: Commentary on the Bible - 1831
23:23: Buy the truth - Acquire the knowledge of God at all events; and in order to do this, too much pains, industry, and labor cannot be expended.
And sell it not - When once acquired, let no consideration deprive thee of it. Cleave to and guard it, even at the risk of thy life. Coverdale translates: "Labour for to get the treuth; sell not awaye wissdome."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: Buy: Pro 2:2-4, Pro 4:5-7, Pro 10:1, Pro 16:16, Pro 17:16; Job 28:12-19; Psa 119:72, Psa 119:127; Isa 55:1; Mat 13:44, Mat 13:46; Phi 3:7, Phi 3:8; Rev 3:18
sell: Mat 16:26; Act 20:23; Heb 11:26; Rev 12:11
Proverbs 23:24
Geneva 1599
23:23 Buy (k) the truth, and sell [it] not; [also] wisdom, and instruction, and understanding.
(k) Spare no cost for truths sake, neither depart from it for any gain.
John Gill
23:23 Buy the truth, and sell it not,.... Evangelical truth, the word of truth, the Gospel of salvation, which comes from the God of truth; has Christ, who is the truth, for the stem and substance of it; men are directed and led into it by the Spirit of truth; the whole matter of it is truth; truth, in opposition to the law, that was typical and shadowy; to the errors of false teachers, to everything that is fictitious, or another Gospel; and to that which is a lie, for no lie is of the truth: there are several particular doctrines of the Gospel which are so called; those which respect the knowledge of one God, and three Persons in the Godhead; the deity and sonship of Christ, his incarnation and Messiahship, salvation alone by him, a sinner's justification by his righteousness, and the resurrection of the dead; the whole of which is truth, and is an answer to Pilate's question, Jn 18:38; and this men should "buy", not books only, as Aben Ezra interprets it, such as explain and confirm truth, though these should be bought; and especially the Bible, the Scriptures of truth; yet this does not reach the sense of the text: nor is it merely to be understood of persons supporting the Gospel ministry with their purses, by which means truth is preserved, propagated, and continued: no price is set upon it, as being above all; it should be bought or had at any rate, let the expense be what it will: "buying" it supposes a person to have some knowledge of it, of the excellency, usefulness, and importance of it; and shows that he sets a value upon it, and has a high esteem for it: it is to be understood of his using all means and taking great pains to acquire it; such as reading the word, meditating upon it, attending on the public ministry, and fervent and frequent prayer for it, and a greater degree of knowledge of it; yea, it signifies a person's parting with everything for it that is required; as with his former errors he has been brought up in, or has imbibed; with his good name and reputation, being willing to be accounted a fool or a madman, and an enthusiast, or anything for the sake of it; and even with life itself, when called for; and such a man will strive and contend for it, stand fast in it, and hold it fast, and not let it go, which is meant by "selling" it; truth is not to be sold upon any account, or for any thing whatever; it is not to be slighted and neglected; it should not be parted with neither for the riches, and honours, and pleasures of this life, nor for the sake of a good name among men, nor for the sake of peace, nor for the avoiding of persecution; it should he abode by, and not departed from, though the greater number is against it, and they the riots, the wise, and learned; and though it may be traduced as novel, irrational, and licentious, and be attended with affliction;
also wisdom, and instruction, and understanding; that is, buy these also, and sell them no; "wisdom" is to be prized above everything; it is the principal thing, and should be got; all means should he used to obtain it; it may be bought without money; it should be asked of God, who gives it liberally, and, being had, should be held fast: the "instruction" the Scriptures give, the instruction of the Gospel, the instruction of Wisdom, should be valued above gold and silver, and diligently sought after; should be laid fast hold on and not parted with: "understanding" of divine and spiritual things is to be gotten; happy is the man that gets it; and above all gettings this should be got, and all means made rise of to improve and increase it. The Targum, Syriac, and Vulgate Latin versions, connect these with the word sell only, thus, "buy the truth, and sell not wisdom, and instruction, and understanding"; but as buying and selling both refer to truth, so likewise to these also. The whole verse is wanting in the Septuagint and Arabic versions.
John Wesley
23:23 Buy - Purchase it upon any terms, spare no pains or cost. Truth - The true and saving knowledge of God's will. Sell it not - Do not forsake it for any worldly advantage.
Robert Jamieson, A. R. Fausset and David Brown
23:23 Buy--literally, "get" (Prov 4:5).
truth--generally and specially as opposed to errors of all kinds.
23:2423:24: Բարւո՛ք սնուցանէ հայր արդար. եւ ՚ի վերայ որդւոյ իմաստնոյ ուրա՛խ լինի սիրտ նորա[8245]։ [8245] Ոմանք. Ուրախ լինի անձն նորա։
24 Արդար հայրը բարութեամբ է կրթում զաւակին, եւ նրա սիրտը պիտի ուրախ լինի իմաստուն որդու համար:
24 Արդարին հայրը շատ պիտի ցնծայ Եւ իմաստուն զաւակ ծնանողը անոր համար պիտի ուրախանայ։
[359]Բարւոք սնուցանէ հայր արդար, եւ ի վերայ որդւոյ իմաստնոյ ուրախ լինի սիրտ նորա:

23:24: Բարւո՛ք սնուցանէ հայր արդար. եւ ՚ի վերայ որդւոյ իմաստնոյ ուրա՛խ լինի սիրտ նորա[8245]։
[8245] Ոմանք. Ուրախ լինի անձն նորա։
24 Արդար հայրը բարութեամբ է կրթում զաւակին, եւ նրա սիրտը պիտի ուրախ լինի իմաստուն որդու համար:
24 Արդարին հայրը շատ պիտի ցնծայ Եւ իմաստուն զաւակ ծնանողը անոր համար պիտի ուրախանայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2423:24 Торжествует отец праведника, и родивший мудрого радуется о нем.
23:25 εὐφραινέσθω ευφραινω celebrate; cheer ὁ ο the πατὴρ πατηρ father καὶ και and; even ἡ ο the μήτηρ μητηρ mother ἐπὶ επι in; on σοί σοι you καὶ και and; even χαιρέτω χαιρω rejoice; hail ἡ ο the τεκοῦσά τικτω give birth; produce σε σε.1 you
23:24 גִּ֣ילגול *gˈîl גיל rejoice יָ֭גִיליגול *ˈyāḡîl גיל rejoice אֲבִ֣י ʔᵃvˈî אָב father צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ† *wᵊ וְ and יֹולֵ֥דיולד *yôlˌēḏ ילד bear חָ֝כָ֗ם ˈḥāḵˈām חָכָם wise יִשְׂמַחוישׂמח־ *yiśmaḥ- שׂמח rejoice בֹּֽו׃ bˈô בְּ in
23:24. exultat gaudio pater iusti qui sapientem genuit laetabitur in eoThe father of the just rejoiceth greatly: he that hath begotten a wise son, shall have joy in him.
24. The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.
The father of the righteous shall greatly rejoice: and he that begetteth a wise [child] shall have joy of him:

23:24 Торжествует отец праведника, и родивший мудрого радуется о нем.
23:25
εὐφραινέσθω ευφραινω celebrate; cheer
ο the
πατὴρ πατηρ father
καὶ και and; even
ο the
μήτηρ μητηρ mother
ἐπὶ επι in; on
σοί σοι you
καὶ και and; even
χαιρέτω χαιρω rejoice; hail
ο the
τεκοῦσά τικτω give birth; produce
σε σε.1 you
23:24
גִּ֣ילגול
*gˈîl גיל rejoice
יָ֭גִיליגול
*ˈyāḡîl גיל rejoice
אֲבִ֣י ʔᵃvˈî אָב father
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וְ
*wᵊ וְ and
יֹולֵ֥דיולד
*yôlˌēḏ ילד bear
חָ֝כָ֗ם ˈḥāḵˈām חָכָם wise
יִשְׂמַחוישׂמח־
*yiśmaḥ- שׂמח rejoice
בֹּֽו׃ bˈô בְּ in
23:24. exultat gaudio pater iusti qui sapientem genuit laetabitur in eo
The father of the just rejoiceth greatly: he that hath begotten a wise son, shall have joy in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: father: Pro 23:15, Pro 23:16, Pro 10:1, Pro 15:20; Kg1 1:48, Kg1 2:1-3, Kg1 2:9; Ecc 2:19
shall have: Plm 1:9, Plm 1:20
Proverbs 23:25
John Gill
23:24 The father of the righteous shall greatly rejoice,.... Or "in rejoicing shall rejoice" (d), in his son; not that he is rich, but righteous, truly righteous, internally and externally; having the righteousness of Christ imputed to him, and righteousness and true holiness wrought in him, and so lives soberly, righteously, and godly: this must be understood of a father who is himself righteous; for otherwise wicked men, if their sons do but thrive in the world, they are unconcerned about their character as righteous, or their state and condition God-ward;
and he that begetteth a wise child shall have joy of him; especially if he is wise in the best things; if he is wise unto salvation; he may be wise and knowing in things natural, have a good share of wit and sense, and be wise in worldly things, which may yield a pleasure to a natural man his parent; but, if he is a good man, he will have greater joy of his son if he is wise in the first sense. The mother and grandmother of Timothy had no doubt great joy of him, who, from a child, knew the holy Scriptures; and so had the elect lady of her children, who were walking in the truth; and so has our heavenly Father of his children, who are righteous and wise through his grace.
(d) "exultando exultabit", Paguinus, Montanus, Mercerus, Gejerus, Michaelis; "gaudendo gaudebit", Cocceias.
Robert Jamieson, A. R. Fausset and David Brown
23:24 (Compare Prov 10:1; Prov 17:21, Prov 17:25).
23:2523:25: Ուրա՛խ լիցին հայր եւ մայր քո ՚ի քեզ. եւ խնդասցէ որ ծնաւն զքեզ[8246]։ [8246] Ոմանք. Ուրախ լինին հայր եւ։
25 Թող քո հայրն ու մայրն ուրախ լինեն քեզ համար, եւ թող ուրախանայ նա, ով ծնել է քեզ:
25 Թող քու հայրդ ու մայրդ քու վրադ ուրախանան Ու քեզ ծնանողը թող ցնծայ։
Ուրախ լիցին հայր եւ մայր քո ի քեզ, եւ խնդասցէ որ ծնաւն զքեզ:

23:25: Ուրա՛խ լիցին հայր եւ մայր քո ՚ի քեզ. եւ խնդասցէ որ ծնաւն զքեզ[8246]։
[8246] Ոմանք. Ուրախ լինին հայր եւ։
25 Թող քո հայրն ու մայրն ուրախ լինեն քեզ համար, եւ թող ուրախանայ նա, ով ծնել է քեզ:
25 Թող քու հայրդ ու մայրդ քու վրադ ուրախանան Ու քեզ ծնանողը թող ցնծայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2523:25 Да веселится отец твой и да торжествует мать твоя, родившая тебя.
23:26 δός διδωμι give; deposit μοι μοι me υἱέ υιος son σὴν σος your καρδίαν καρδια heart οἱ ο the δὲ δε though; while σοὶ σοι you ὀφθαλμοὶ οφθαλμος eye; sight ἐμὰς εμος mine; my own ὁδοὺς οδος way; journey τηρείτωσαν τηρεω keep
23:25 יִֽשְׂמַח־ yˈiśmaḥ- שׂמח rejoice אָבִ֥יךָ ʔāvˌîḵā אָב father וְ wᵊ וְ and אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother וְ֝ ˈw וְ and תָגֵ֗ל ṯāḡˈēl גיל rejoice יֹֽולַדְתֶּֽךָ׃ yˈôlaḏtˈeḵā ילד bear
23:25. gaudeat pater tuus et mater tua et exultet quae genuit teLet thy father and thy mother be joyful, and let her rejoice that bore thee.
25. Let thy father and thy mother be glad, and let her that bare thee rejoice.
Thy father and thy mother shall be glad, and she that bare thee shall rejoice:

23:25 Да веселится отец твой и да торжествует мать твоя, родившая тебя.
23:26
δός διδωμι give; deposit
μοι μοι me
υἱέ υιος son
σὴν σος your
καρδίαν καρδια heart
οἱ ο the
δὲ δε though; while
σοὶ σοι you
ὀφθαλμοὶ οφθαλμος eye; sight
ἐμὰς εμος mine; my own
ὁδοὺς οδος way; journey
τηρείτωσαν τηρεω keep
23:25
יִֽשְׂמַח־ yˈiśmaḥ- שׂמח rejoice
אָבִ֥יךָ ʔāvˌîḵā אָב father
וְ wᵊ וְ and
אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother
וְ֝ ˈw וְ and
תָגֵ֗ל ṯāḡˈēl גיל rejoice
יֹֽולַדְתֶּֽךָ׃ yˈôlaḏtˈeḵā ילד bear
23:25. gaudeat pater tuus et mater tua et exultet quae genuit te
Let thy father and thy mother be joyful, and let her rejoice that bore thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: and she: Pro 17:25; Ch1 4:9, Ch1 4:10; Luk 1:31-33, Luk 1:40-47, Luk 1:58, Luk 11:27, Luk 11:28
Proverbs 23:26
John Gill
23:25 Thy father and thy mother shall be glad,.... That, is when thou art righteous and wise; see Prov 10:1; or "let thy father and thy mother be glad" (e); do everything that may make their hearts glad, and their lives easy and comfortable in their old age; by ministering to their necessities, if in any; by treading in their steps, and following their examples; by living soberly and righteously, and behaving wisely; by not only honouring them, but by seeking the honour and glory of God; showing a regard to religion, and supporting it to the utmost of their power; these are things which make the hearts of pious parents glad;
and she that bare thee shall rejoice; thy mother particularly, who bore and brought thee forth with so much pain, and brought thee up with so much care and trouble, will think it an to much recompence for all, if thou art truly wise and religious. Some accommodate this to God our heavenly Father, and to the church, the Jerusalem above, the mother of us all.
(e) "guadeat", V. L. "laetetur", Tigurine version, Junius & Tremellius, Piscator; "fac ut laetetur", Mercerus, Gejerus; "exhilaretur", Schultens.
23:2623:26: Տո՛ւր ցիս որդեակ զսիրտ քո. եւ աչք քո ճանապարհա՛ց իմոց սպասեսցեն։
26 Տո՛ւր ինձ, որդեա՛կ, քո սիրտը, եւ թող աչքերդ սպասեն ինձ՝ իմ ճանապարհին:
26 Որդեա՛կ իմ, քու սիրտդ ինծի՛ տուր Եւ քու աչքերդ թող իմ ճամբաներս դիտեն
Տուր ցիս, որդեակ, զսիրտ քո, եւ աչք քո ճանապարհաց իմոց սպասեսցեն:

23:26: Տո՛ւր ցիս որդեակ զսիրտ քո. եւ աչք քո ճանապարհա՛ց իմոց սպասեսցեն։
26 Տո՛ւր ինձ, որդեա՛կ, քո սիրտը, եւ թող աչքերդ սպասեն ինձ՝ իմ ճանապարհին:
26 Որդեա՛կ իմ, քու սիրտդ ինծի՛ տուր Եւ քու աչքերդ թող իմ ճամբաներս դիտեն
zohrab-1805▾ eastern-1994▾ western am▾
23:2623:26 Сын мой! отдай сердце твое мне, и глаза твои да наблюдают пути мои,
23:27 πίθος πιθος for τετρημένος τετραινω be ἀλλότριος αλλοτριος another's; stranger οἶκος οικος home; household καὶ και and; even φρέαρ φρεαρ pit στενὸν στενος narrow; strait ἀλλότριον αλλοτριος another's; stranger
23:26 תְּנָֽה־ tᵊnˈā- נתן give בְנִ֣י vᵊnˈî בֵּן son לִבְּךָ֣ libbᵊḵˈā לֵב heart לִ֑י lˈî לְ to וְ֝ ˈw וְ and עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way תִּצֹּֽרְנָהתרצנה *tiṣṣˈōrᵊnā נצר watch
23:26. praebe fili mi cor tuum mihi et oculi tui vias meas custodiantMy son, give me thy heart: and let thy eyes keep my ways.
26. My son, give me thine heart, and let thine eyes delight in my ways.
My son, give me thine heart, and let thine eyes observe my ways:

23:26 Сын мой! отдай сердце твое мне, и глаза твои да наблюдают пути мои,
23:27
πίθος πιθος for
τετρημένος τετραινω be
ἀλλότριος αλλοτριος another's; stranger
οἶκος οικος home; household
καὶ και and; even
φρέαρ φρεαρ pit
στενὸν στενος narrow; strait
ἀλλότριον αλλοτριος another's; stranger
23:26
תְּנָֽה־ tᵊnˈā- נתן give
בְנִ֣י vᵊnˈî בֵּן son
לִבְּךָ֣ libbᵊḵˈā לֵב heart
לִ֑י lˈî לְ to
וְ֝ ˈw וְ and
עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye
דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way
תִּצֹּֽרְנָהתרצנה
*tiṣṣˈōrᵊnā נצר watch
23:26. praebe fili mi cor tuum mihi et oculi tui vias meas custodiant
My son, give me thy heart: and let thy eyes keep my ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Весьма важно указание на то, что для усвоения мудрости ученик должен был отдать всего себя на волю и распоряжение учителя. Предостережение от соблазнов жены-блудницы (ст. 27, 28) напоминает прежние речи Премудрого и тот же предмет (V:20; VI:24; VII:5).
Adam Clarke: Commentary on the Bible - 1831
23:26: My son, give me thine heart - This is the speech of God to every human soul; give thy affections to God, so as to love him with all thy heart, soul, mind, and strength.
And let thine eyes observe my ways - Be obedient to me in all things. My son, thou believest that I Am, and that I Am the Fountain of all good. Give me thy heart; it is I alone who can make thee happy. Observe my ways - follow me; do what is right in my sight. This exhortation contains three words: Believe, Love, Obey! This is the sum of God's counsels to every child of man.
Albert Barnes: Notes on the Bible - 1834
23:26
Observe - Another reading gives, "let thine eyes delight in my ways."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: My son: Pro 23:15
give: Pro 4:23; Deu 6:5; Mat 10:37, Mat 10:38; Luk 14:26; Co2 5:14, Co2 5:15, Co2 8:5; Eph 3:17
let: Pro 4:25-27; Psa 107:43, Psa 119:2, Psa 119:9-11; Hos 14:9; Pe2 1:19
Proverbs 23:27
Carl Friedrich Keil and Franz Delitzsch
23:26
This hexastich warns against unchastity. What, in chap. 1-9, extended discourses and representations exhibited to the youth is here repeated in miniature pictures. It is the teacher of wisdom, but by him Wisdom herself, who speaks:
26 Give me, my son, thine heart;
And let thine eyes delight in my ways.
27 For the harlot is a deep ditch,
And the strange woman a narrow pit.
28 Yea, she lieth in wait like a robber,
And multiplieth the faithless among men
We have retained Luther's beautiful rendering of Prov 23:26,
(Note: The right punctuation of 26a is תּנה־בני לבּך, as it is found in the editions: Ven. 1615; Basel 1619; and in those of Norzi and Michaelis.)
in which this proverb, as a warning word of heavenly wisdom and of divine love, has become dear to us. It follows, as Symmachus and the Venet., the Chethı̂b תּרצנה (for תרצינה, like Ex 2:16; Job 5:12), the stylistic appropriateness of which proceeds from Prov 16:7, as on the other hand the Kerı̂ תּצּרנה (cf. 1Kings 14:27) is supported by Prov 22:12, cf. Prov 5:2. But the correction is unnecessary, and the Chethı̂b sounds more affectionate, hence it is with right defended by Hitzig. The ways of wisdom are ways of correction, and particularly of chastity, thus placed over against "the ways of the harlot," Prov 7:24. Accordingly the exhortation, Prov 23:26, verifies itself; warning, by Prov 23:27, cf. Prov 22:14, where עמקּה was written, here as at Job 12:22, with the long vowel עמוּקה (עמקה). בּאר צרה interchanges with שׁוּחה עמוקה, and means, not the fountain of sorrow (Lwenstein), but the narrow pit. בּאר is fem. gen., Prov 26:21., and צר means narrow, like troit (old French, estreit), from strictus. The figure has, after Prov 22:14, the mouth of the harlot in view. Whoever is enticed by her syren voice falls into a deep ditch, into a pit with a narrow mouth, into which one can more easily enter than escape from. Prov 23:28 says that it is the artifice of the harlot which draws a man into such depth of wickedness and guilt. With אף, which, as at Judg 5:29, belongs not to היא but to the whole sentence, the picture of terror is completed. The verb חתף (whence Arab. ḥataf, death, natural death) means to snatch away. If we take חתף as abstr.: a snatching away, then it would here stand elliptically for חתף (בּעל) אישׁ, which in itself is improbable (vid., Prov 7:22, עכס) and also unnecessary, since, as מלך, עבד, הלך, etc. show, such abstracta can pass immediately into concreta, so that חתף thus means the person who snatches away, i.e., the street robber, latro (cf. חטף .fc(, Arab. khaṭaf, Ps 10:9, rightly explained by Kimchi as cogn.). In 28b, תוסיף cannot mean abripit (as lxx, Theodotion, and Jerome suppose), for which the word תּספּה (תּאסף) would have been used.
(Note: The Targ. translates 28b (here free from the influence of the Peshito) in the Syro-Palestinian idiom by וצאד אבניּא שׁברי, i.e., she seizes thoughtless sons.)
But this verbal idea does not harmonize with the connection; תוסיף means, as always, addit (auget), and that here in the sense of multiplicat. The same thing may be said of בּוגדים as is said (Prov 11:15) of תּוקעים. Hitzig's objection, "הוסיף, to multiply, with the accusative of the person, is not at all used," is set aside by Prov 19:4. But we may translate: the faithless, or: the breach of faith she increases. Yet it always remains a question whether בּאדם is dependent on בוגדים, as Eccles 8:9, cf. 2Kings 23:3, on the verb of ruling (Hitzig), or whether, as frequently בּאדם, e.g., Ps 78:60, it means inter homines (thus most interpreters). Uncleanness leads to faithlessness of manifold kinds: it makes not only the husband unfaithful to his wife, but also the son to his parents, the scholar to his teacher and pastor, the servant (cf. the case of Potiphar's wife) to his master. The adulteress, inasmuch as she entices now one and now another into her net, increases the number of those who are faithless towards men. But are they not, above all, faithless towards God? We are of opinion that not בוגדים, but תוסיף, has its complement in באדם, and needs it: the adulteress increases the faithless among men, she makes faithlessness of manifold kinds common in human society. According to this, also, it is accentuated; ובוגדים is placed as object by Mugrasch, and באדם is connected by Mercha with תוסיף.
Geneva 1599
23:26 My son, give me (l) thy heart, and let thy eyes observe my ways.
(l) Give yourself wholly to wisdom.
John Gill
23:26 My son, give me thine heart,.... These words are not the words of Solomon to his son, for a greater than Solomon is here; besides, the claim and possession of the heart do not belong to a creature, but to God; but they are the words of Wisdom, or Christ, to everyone of his sons, the children the Father has given him in covenant; who are adopted through him, regenerated by his Spirit and grace, begotten by his word and ministers as instruments, and born and brought up in his church, and to whom he stands in the relation of the everlasting Father. The heart of a wicked man is little worth, and not worth having; Satan has the possession of it, and fills it, and influences and draws it at his pleasure; the world is set in it, and there is no room for any other; sensual lusts and pleasures, whoredom, wine, and new wine, take away the heart, Hos 4:11; and it is to those this exhortation is opposed, as appears from the following verses; and the sense is, give not thine heart to women, nor to wine, but to me. Christ should have the hearts and affections of his people, and he only; he is to be loved with the whole heart, sincerely, and above all things else; and it is a good man's heart he desires; a broken and a contrite heart is not despised by him, he binds it up; a heart purified by faith in his blood, a new heart and a new spirit, in which his laws are put and written; a heart to know him, fear him, love him, and believe in him: and as he requites the heart in the exercise of every grace, as faith, fear, and love; so in the performance of, every duty, which, without the heart, is of no avail; as in prayer, singing of praise, and hearing the word, and other religious services. And it is but reasonable service, that Christ should have the hearts of his children, since he stands in such near relations to them; as father, husband, friend, and brother; is all in all unto them; is so lovely a person himself, and has so loved them, and given himself, his life, his blood, his all, for them;
and let thine eyes observe my ways; the ways which Wisdom, or Christ, took in eternity and time, in order to bring about the salvation of his people; his steps in the covenant of grace, as their surety; his coming down from heaven to earth, to do the will of his Father; his going away from hence, by submitting to the accursed death of the cross, thereby making peace and reconciliation for sin; his ascension to heaven, and session at the right hand of God, where he ever lives to intercede for us; the various methods of his grace, in calling and visiting his people, supplying their wants, protecting their persons, and preserving them safe to his kingdom and glory: these should be observed, with attention and wonder, to the encouragement of faith, and for the magnifying of the riches of grace: also the ways which he prescribes and directs his children to walk in; as himself, who is the way to the Father, the way of life and salvation; the way of faith in him, the way of truth concerning hath; the way of holiness and righteousness he leads in; the ways of his commandments; the ways in which he himself walked; all which should be observed by the enlightened eyes of the understanding, and be imitated, and copied after, and walked in; respect should be had unto them all; they should be observed and kept, as they are directed to, and in faith and love, without depending on them. Some render the words, "let thine eyes run through my ways" (f): take a thorough and exact view of them. There is a letter transposed in the word rendered "observe", which occasions a different reading; "as is a man's heart, so are his eyes"; if his heart is to Christ, his eyes will be in his ways; and, where Christ's ways are not observed, the heart is not given to him.
(f) "currant", Mercerus; "currere edomentur", Schultens.
John Wesley
23:26 Give me - Solomon here speaks in God's name.
Robert Jamieson, A. R. Fausset and David Brown
23:26 A solemn warning against whoredom and drunkenness (Hos 4:11).
give me--This is the address of that divine wisdom so often presented (Prov 8:1; Prov 9:3, &c.).
heart--confidence.
observe--keep.
my ways--such as I teach you (Prov 3:17; Prov 9:6).
23:2723:27: Կարաս՝ ծա՛կ է տուն օտար. եւ ջրհոր նե՛ղ օտարոտին։
27 Օտար տունը ծակ կարաս է, օտար բանը՝ նեղ ջրհոր:
27 Վասն զի պոռնիկը խորունկ փոս է Ու օտար կինը նեղ ջրհոր է։
[360]Կարաս ծակ է տուն օտար``, եւ ջրհոր նեղ` օտարոտին:

23:27: Կարաս՝ ծա՛կ է տուն օտար. եւ ջրհոր նե՛ղ օտարոտին։
27 Օտար տունը ծակ կարաս է, օտար բանը՝ նեղ ջրհոր:
27 Վասն զի պոռնիկը խորունկ փոս է Ու օտար կինը նեղ ջրհոր է։
zohrab-1805▾ eastern-1994▾ western am▾
23:2723:27 потому что блудница глубокая пропасть, и чужая жена тесный колодезь;
23:28 οὗτος ουτος this; he γὰρ γαρ for συντόμως συντομως concisely ἀπολεῖται απολλυμι destroy; lose καὶ και and; even πᾶς πας all; every παράνομος παρανομος waste; consume
23:27 כִּֽי־ kˈî- כִּי that שׁוּחָ֣ה šûḥˈā שׁוּחָה pit עֲמֻקָּ֣ה ʕᵃmuqqˈā עָמֹק deep זֹונָ֑ה zônˈā זנה fornicate וּ û וְ and בְאֵ֥ר vᵊʔˌēr בְּאֵר well צָ֝רָ֗ה ˈṣārˈā צַר narrow נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
23:27. fovea enim profunda est meretrix et puteus angustus alienaFor a harlot is a deep ditch: and a strange woman is a narrow pit.
27. For a whore is a deep ditch; and a strange woman is a narrow pit.
For a whore [is] a deep ditch; and a strange woman [is] a narrow pit:

23:27 потому что блудница глубокая пропасть, и чужая жена тесный колодезь;
23:28
οὗτος ουτος this; he
γὰρ γαρ for
συντόμως συντομως concisely
ἀπολεῖται απολλυμι destroy; lose
καὶ και and; even
πᾶς πας all; every
παράνομος παρανομος waste; consume
23:27
כִּֽי־ kˈî- כִּי that
שׁוּחָ֣ה šûḥˈā שׁוּחָה pit
עֲמֻקָּ֣ה ʕᵃmuqqˈā עָמֹק deep
זֹונָ֑ה zônˈā זנה fornicate
וּ û וְ and
בְאֵ֥ר vᵊʔˌēr בְּאֵר well
צָ֝רָ֗ה ˈṣārˈā צַר narrow
נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
23:27. fovea enim profunda est meretrix et puteus angustus aliena
For a harlot is a deep ditch: and a strange woman is a narrow pit.
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Adam Clarke: Commentary on the Bible - 1831
23:27: For a whore is a deep ditch - See on Pro 22:14 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: Pro 22:14
Proverbs 23:28
John Gill
23:27 For a whore is a deep ditch,.... Or, "as a deep ditch", so Aben Ezra; to which she may be compared for the filthiness of her whoredoms, and for her insatiable lust, as well as for her being never satisfied with what she receives from her lovers. Plautus compares (g) her to the sea, which devours whatever you give, and yet nothing appears; and another (h) calls a whore Charybdis, from her swallowing up and devouring all a man has. She is as a ditch that has no bottom, into which those that fall are ever sinking deeper and deeper, till they get into the bottomless pit; for there is seldom any recovery from this dreadful evil;
and a strange woman is a narrow pit; or "well" (i); into which when men fall, they bruise themselves in a terrible manner, by beating from side to side; and out of which they cannot extricate themselves; at least not easily, but with great difficulty, if ever. This may very well be applied to the whore of Rome, and the filthiness of her fornications; and the dreadful state of those who are drawn in to commit fornication with her.
(g) Truculaetus, Act. 2. Sc. 7. v. 16, 17. "Lucuculetum coenum", Bacchides, Act. 3. Sc. 1. v. 11. "Lutea meretrix", Trucul. Act. 4. Sc. 4. v. 1l. (h) Sydonius Apollinar. l. 9. Ep. 6. (i) "putens", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
23:27 deep ditch--a narrow pit, out of which it is hard to climb.
lieth in wait--to ensnare men into the pit, as hunters entrap game (compare Prov 22:14).
23:2823:28: Զի այնպիսին վաղվաղակի՛ սատակեսցի. եւ ամենայն անօրէն սպառեսցի։
28 Եւ ով այնտեղ է շտապում, շուտով պիտի կործանուի, եւ ամէն մի անօրէն պիտի ջնջուի իսպառ:
28 Անիկա գողի պէս դարանը կը մտնէ Ու մարդոց մէջ անհաւատարիմները կ’աւելցնէ։
[361]Զի այնպիսին վաղվաղակի սատակեսցի, եւ ամենայն անօրէն սպառեսցի:

23:28: Զի այնպիսին վաղվաղակի՛ սատակեսցի. եւ ամենայն անօրէն սպառեսցի։
28 Եւ ով այնտեղ է շտապում, շուտով պիտի կործանուի, եւ ամէն մի անօրէն պիտի ջնջուի իսպառ:
28 Անիկա գողի պէս դարանը կը մտնէ Ու մարդոց մէջ անհաւատարիմները կ’աւելցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2823:28 она, как разбойник, сидит в засаде и умножает между людьми законопреступников.
23:29 τίνι τις.1 who?; what? οὐαί ουαι woe τίνι τις.1 who?; what? θόρυβος θορυβος noise; uproar τίνι τις.1 who?; what? κρίσις κρισις decision; judgment τίνι τις.1 who?; what? ἀηδίαι αηδια and; even λέσχαι λεσχη who?; what? συντρίμματα συντριμμα fracture διὰ δια through; because of κενῆς κενος hollow; empty τίνος τις.1 who?; what? πέλειοι πελειος the ὀφθαλμοί οφθαλμος eye; sight
23:28 אַף־ ʔaf- אַף even הִ֭יא ˈhî הִיא she כְּ kᵊ כְּ as חֶ֣תֶף ḥˈeṯef חֶתֶף robber תֶּֽאֱרֹ֑ב tˈeʔᵉrˈōv ארב lie in ambush וּ֝ ˈû וְ and בֹוגְדִ֗ים vôḡᵊḏˈîm בגד deal treacherously בְּ bᵊ בְּ in אָדָ֥ם ʔāḏˌām אָדָם human, mankind תֹּוסִֽף׃ tôsˈif יסף add
23:28. insidiatur in via quasi latro et quos incautos viderit interficitShe lieth in wait in the way as a robber, and him whom she shall see unwary, she will kill.
28. Yea, she lieth in wait as a robber, and increaseth the treacherous among men.
She also lieth in wait as [for] a prey, and increaseth the transgressors among men:

23:28 она, как разбойник, сидит в засаде и умножает между людьми законопреступников.
23:29
τίνι τις.1 who?; what?
οὐαί ουαι woe
τίνι τις.1 who?; what?
θόρυβος θορυβος noise; uproar
τίνι τις.1 who?; what?
κρίσις κρισις decision; judgment
τίνι τις.1 who?; what?
ἀηδίαι αηδια and; even
λέσχαι λεσχη who?; what?
συντρίμματα συντριμμα fracture
διὰ δια through; because of
κενῆς κενος hollow; empty
τίνος τις.1 who?; what?
πέλειοι πελειος the
ὀφθαλμοί οφθαλμος eye; sight
23:28
אַף־ ʔaf- אַף even
הִ֭יא ˈhî הִיא she
כְּ kᵊ כְּ as
חֶ֣תֶף ḥˈeṯef חֶתֶף robber
תֶּֽאֱרֹ֑ב tˈeʔᵉrˈōv ארב lie in ambush
וּ֝ ˈû וְ and
בֹוגְדִ֗ים vôḡᵊḏˈîm בגד deal treacherously
בְּ bᵊ בְּ in
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
תֹּוסִֽף׃ tôsˈif יסף add
23:28. insidiatur in via quasi latro et quos incautos viderit interficit
She lieth in wait in the way as a robber, and him whom she shall see unwary, she will kill.
28. Yea, she lieth in wait as a robber, and increaseth the treacherous among men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
23:28: Increaseth the transgressors among men - More iniquity springs from this one source of evil, than from any other cause in the whole system of sin. Women and strong drink cause many millions to transgress.
Albert Barnes: Notes on the Bible - 1834
23:28
As for a prey - Better as in the margin.
The transgressors - Better, the treacherous," those that attack men treacherously.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: as for a prey: or, as a robber, Pro 2:16-19, Pro 7:12, Pro 7:22-27, Pro 9:18, Pro 22:14; Judg. 16:4-22; Ecc 7:26; Jer 3:2
increaseth: Num 25:1; Hos 4:11; Co1 10:8; Rev 17:1, Rev 17:2
Proverbs 23:29
Geneva 1599
23:28 She also lieth in wait as [for] a prey, (m) and increaseth the transgressors among men.
(m) She seduces many and causes them to offend God.
John Gill
23:28 She also lieth in wait as for a prey,.... At the door of her house, in the corner of the streets, in the dark of the night; laying her snares, and spreading her nets, for unwary persons, to make a prey of their virtue and of their money. Or, "as a man of prey" (k); a thief and robber, so Gersom; thus she watches and takes all opportunities to seize on persons, and rob them of their substance, health, and credit; or rather "as a beast of prey"; ravenous, devouring, and insatiable; so the Targum,
"as a beast ravening, she lies in wait with her eyes;''
and increaseth the transgressors among men; there is none that occasions wore sin, or makes more sinners, than a whorish woman; swearing, lying, drunkenness, thieving, stealing, housebreaking, robbing on the highway, &c. are the sins she leads into. Or, "increaseth treacherous" (l) persons; to God, to their king, to their wives, to their master's; and all that they may consume, what they can get by perfidious practices, upon them, or,
"perfidious persons among men, she adds "to herself" (m);''
she gets a parcel of abandoned wretches about her, whom she employs as her panders for her lust, or as bullies to spoil her gallants of their substance, or murder them for the sake of it.
(k) "tanquam vir praedae", Vatablus; "ut praedator", Mercerus, Gejerus, Junius & Tremellius, Piscator; "ut raptor", Cocceius; "velut praedo", Michaelis; "ut harpago", Schultens. (l) "perfidos", Junius & Tremellius, Piscator, Schultens. (m) "adjungitque sibi", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
23:28 increaseth . . . transgressors-- (Prov 5:8-10). The vice alluded to is peculiarly hardening to the heart.
23:2923:29: Ո՞ւմ է վայ. ո՞ւմ խռովութիւնք, ո՞ւմ են դատաստանք. ո՞ւմ դժընդակութիւնք եւ վարանք. ո՞ւմ են ջաղջախանք տարապարտուց. ո՞յր են կապուտակ ականողիք[8247]։ [8247] Ոմանք. Ո՞ւմ դատաստանք. ո՞ւմ վէրք տարապարտուց։
29 Ո՞ւմ համար է վայը, ո՞ւմ համար է խռովութիւնը, ո՞ւմ համար են դատաստանները, ո՞ւմ համար են դաժանութիւններն ու տարակուսանքները, ո՞ւմն են աջ ու ձախ տրուած հարուածները, եւ ո՞ւմն են հարուածից կապտած աչքերը,
29 Որո՞ւն է վայը. որո՞ւն է ցաւը. Որո՞ւն են կռիւները. որո՞ւն են տրտունջները, Որո՞ւն են առանց պատճառի վէրքերը. Որո՞ւն է աչքերու կարմրութիւնը։
Ո՞ւմ է վայ, ո՞ւմ է խռովութիւն, ո՞ւմ են դատաստանք, ո՞ւմ դժնդակութիւնք եւ վարանք``, ո՞ւմ են վէրք տարապարտուց, ո՞յր [362]են կապուտակ ականողիք:

23:29: Ո՞ւմ է վայ. ո՞ւմ խռովութիւնք, ո՞ւմ են դատաստանք. ո՞ւմ դժընդակութիւնք եւ վարանք. ո՞ւմ են ջաղջախանք տարապարտուց. ո՞յր են կապուտակ ականողիք[8247]։
[8247] Ոմանք. Ո՞ւմ դատաստանք. ո՞ւմ վէրք տարապարտուց։
29 Ո՞ւմ համար է վայը, ո՞ւմ համար է խռովութիւնը, ո՞ւմ համար են դատաստանները, ո՞ւմ համար են դաժանութիւններն ու տարակուսանքները, ո՞ւմն են աջ ու ձախ տրուած հարուածները, եւ ո՞ւմն են հարուածից կապտած աչքերը,
29 Որո՞ւն է վայը. որո՞ւն է ցաւը. Որո՞ւն են կռիւները. որո՞ւն են տրտունջները, Որո՞ւն են առանց պատճառի վէրքերը. Որո՞ւն է աչքերու կարմրութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
23:2923:29 У кого вой? у кого стон? у кого ссоры? у кого горе? у кого раны без причины? у кого багровые глаза?
23:30 οὐ ου not τῶν ο the ἐγχρονιζόντων εγχρονιζω in οἴνοις οινος wine οὐ ου not τῶν ο the ἰχνευόντων ιχνευω where? πότοι ποτος.1 drinking bout; drink γίνονται γινομαι happen; become
23:29 לְ lᵊ לְ to מִ֨י mˌî מִי who אֹ֥וי ʔˌôy אֹוי woe לְ lᵊ לְ to מִ֪י mˈî מִי who אֲבֹ֡וי ʔᵃvˈôy אֲבֹוי desire לְ lᵊ לְ to מִ֤י mˈî מִי who מִדְיָנִ֨יםמדונים *miḏyānˌîm מִדְיָן contention לְ lᵊ לְ to מִ֥י mˌî מִי who שִׂ֗יחַ śˈîₐḥ שִׂיחַ concern לְ֭ ˈl לְ to מִי mˌî מִי who פְּצָעִ֣ים pᵊṣāʕˈîm פֶּצַע bruise חִנָּ֑ם ḥinnˈām חִנָּם in vain לְ֝ ˈl לְ to מִ֗י mˈî מִי who חַכְלִל֥וּת ḥaḵlilˌûṯ חַכְלִלוּת dullness עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
23:29. cui vae cuius patri vae cui rixae cui foveae cui sine causa vulnera cui suffusio oculorumWho hath woe? whose father hath woe? who hath contentions? who falls into pits? who hath wounds without cause? who hath redness of eyes?
29. Who hath woe? who hath sorrow? who hath contentions? who hath complaining? who hath wounds without cause? who hath redness of eyes?
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes:

23:29 У кого вой? у кого стон? у кого ссоры? у кого горе? у кого раны без причины? у кого багровые глаза?
23:30
οὐ ου not
τῶν ο the
ἐγχρονιζόντων εγχρονιζω in
οἴνοις οινος wine
οὐ ου not
τῶν ο the
ἰχνευόντων ιχνευω where?
πότοι ποτος.1 drinking bout; drink
γίνονται γινομαι happen; become
23:29
לְ lᵊ לְ to
מִ֨י mˌî מִי who
אֹ֥וי ʔˌôy אֹוי woe
לְ lᵊ לְ to
מִ֪י mˈî מִי who
אֲבֹ֡וי ʔᵃvˈôy אֲבֹוי desire
לְ lᵊ לְ to
מִ֤י mˈî מִי who
מִדְיָנִ֨יםמדונים
*miḏyānˌîm מִדְיָן contention
לְ lᵊ לְ to
מִ֥י mˌî מִי who
שִׂ֗יחַ śˈîₐḥ שִׂיחַ concern
לְ֭ ˈl לְ to
מִי mˌî מִי who
פְּצָעִ֣ים pᵊṣāʕˈîm פֶּצַע bruise
חִנָּ֑ם ḥinnˈām חִנָּם in vain
לְ֝ ˈl לְ to
מִ֗י mˈî מִי who
חַכְלִל֥וּת ḥaḵlilˌûṯ חַכְלִלוּת dullness
עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
23:29. cui vae cuius patri vae cui rixae cui foveae cui sine causa vulnera cui suffusio oculorum
Who hath woe? whose father hath woe? who hath contentions? who falls into pits? who hath wounds without cause? who hath redness of eyes?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
29-35: В редкой по изобразительности форме изложена картина гибельных следствий пьянства (ср. Ис. LVI:12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Intemperance.
29 Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30 They that tarry long at the wine; they that go to seek mixed wine. 31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32 At the last it biteth like a serpent, and stingeth like an adder. 33 Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. 35 They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
Solomon here gives fair warning against the sin of drunkenness, to confirm what he had said, v. 20.
I. He cautions all people to keep out of the way of temptations to this sin (v. 31): Look not thou upon the wine when it is red. Red wine was in Canaan looked upon as the best wine, it is therefore called the blood of the grape. Critics judge of wine, among other indications, by the colour of it; some wine, they say, looks charmingly, looks so well that it even says, "Come and drink me;" it moves itself aright, goes down very smoothly, or perhaps the roughness of it is grateful. It is said of generous strong-bodied wine that it even causes the lips of those that are asleep to speak, Cant. vii. 9. But look not thou upon it. 1. "Be not ruled by sense, but by reason and religion. Covet not that which pleases the eye, in hopes that it will please the taste; but let thy serious thoughts correct the errors of thy senses and convince thee that that which seems delightful is really hurtful, and resolve against it accordingly. Let not the heart walk after the eye, for it is a deceitful guide." 2. "Be not too bold with the charms of this or any other sin; look not, lest thou lust, lest thou take the forbidden fruit." Note Those that would be kept from any sin must keep themselves from all the occasions and beginnings of it, and be afraid of coming within the reach of its allurements, lest they be overcome by them.
II. He shows the many pernicious consequences of the sin of drunkenness, for the enforcement of this caution. Take heed of the bait, for fear of the hook: At the last it bites, v. 32. All sin will be bitterness in the end, and this sin particularly. It bites like a serpent, when the drunkard is made sick by his surfeit, thrown by it into a dropsy or some fatal disease, beggared and ruined in his estate, especially when his conscience is awakened and he cannot reflect upon it without horror and indignation at himself, but worst of all, at last, when the cup of drunkenness shall be turned into a cup of trembling, the cup of the Lord's wrath, the dregs of which he must be for ever drinking, and shall not have a drop of water to cool his inflamed tongue. To take off the force of the temptation that there is in the pleasure of the sin, foresee the punishment of it, and what it will at last end in if repentance prevent not. In its latter end it bites (so the word is); think therefore what will be in the end thereof. But the inspired writer chooses to specify those pernicious consequences of this sin which are present and sensible.
1. It embroils men in quarrels, makes them quarrel with others, and say and do that which gives others occasion to quarrel with them, v. 29. He asks, Who hath woe? Who hath sorrow? Who has not, in this world? Many have woe and sorrow, and cannot help it; but drunkards wilfully create woe and sorrow to themselves. Those that have contentions have woe and sorrow; and drunkards are the fools whose lips enter into contention. When the wine is in the wit is out and the passions are up; and thence come drunken scuffles, and drunken frays, and drunken disputes over the cups; many a vexatious ruining law-suit has begun thus. There is babbling, quarrels in word and the exchanging of scurrilous language; yet it rests not there: you shall have wounds without cause, for causes are things which drunkards are in no capacity to judge of, and therefore they deal blows about without the least consideration why or wherefore, and must expect to be in like manner treated themselves. The wounds which men receive in defence of their country and its just rights are their honour; but wounds without cause, received in the service of their lusts, are marks of their infamy. Nay, drunkards wound themselves in a tender part, for they have redness of eyes, symptoms of an inward inflammation; their sight is weakened by it, and their looks are deformed. This comes, (1.) Of drinking long, tarrying long at the wine, and spending that time in drunken company which should be spent in useful business, or in sleep, which should fit for business, v. 30. O the precious hours which thousands throw away thus, every one of which will be brought into the account at the great day! (2.) Of drinking that which is strong and intoxicating. They go up and down to seek wine that will please them; their great enquiry is, "Where is the best liquor?" They seek mixed wine, which is most palatable, but most heady, so willingly do they sacrifice their reason to please their palate!
2. It makes men impure and insolent, v. 33. (1.) The eyes grow unruly and behold strange women to lust after them, and so let in adultery into the heart. Est Venus in vinis--Wine is oil to the fire of lust. Thy eyes shall behold strange things (so some read it); when men are drunk the house turns round with them, and every thing looks strange to them, so that them they cannot trust their own eyes. (2.) The tongue also grows unruly and talks extravagantly; by it the heart utters perverse things, things contrary to reason, religion, and common civility, which they would be ashamed to speak if they were sober. What ridiculous incoherent nonsense men will talk when they are drunk who at another time will speak admirably well and to the purpose!
3. It stupefies and besots men, v. 34. When men are drunk they know not where they are nor what they say and do. (1.) Their heads are giddy, and when they lie down to sleep they are as if they were tossed by the rolling waves of the sea, or upon the top of a mast; hence they complain that their heads swim; their sleep is commonly unquiet and not refreshing, and their dreams are tumultuous. (2.) Their judgments are clouded, and they have no more steadiness and consistency than he that sleeps upon the top of a mast: they drink and forget the law (ch. xxxi. 5): they err through wine (Isa. xxviii. 7), and think as extravagantly as they talk. (3.) They are heedless and fearless of danger, and senseless of the rebukes they are under either from God or man. They are in imminent danger of death, of damnation, lie as much exposed as if they slept upon the top of a mast, and yet are secure and sleep on. They fear no peril when the terrors of the Lord are laid before them; nay, they feel no pain when the judgments of God are actually upon them; they cry not when he binds them. Set a drunkard in the stocks, and he is not sensible of the punishment. "They have stricken me, and I was not sick; I felt it not: it made no impression at all upon me." Drunkenness turns me into stocks and stones; they are scarcely to be reckoned animals; they are dead while they live.
4. Worst of all, the heart is hardened in the sin, and the sinner, notwithstanding all these present mischiefs that attend it, obstinately persist in it, and hates to be reformed: When shall I awake? Much ado he has to shake off the chains of his drunken sleep; he can hardly get clear of the fumes of the wine, though he strives with them, that (being thirsty in the morning) he may return to it again. So perfectly lost is he to all sense of virtue and honour, and so wretchedly is his conscience seared, that he is not ashamed to say, I will seek it yet again. There is no hope; no, they have loved drunkards, and after them they will go, Jer. ii. 25. This is adding drunkenness to thirst, and following strong drink; those that do so may read their doom Deut. xxix. 19, 20, their woe Isa. v. 11, and, if this be the end of the sin, with good reason were we directed to stop at the beginning of it: Look not upon the wine when it is red.
Adam Clarke: Commentary on the Bible - 1831
23:29: Who hath wo? - I believe Solomon refers here to the natural effects of drunkenness. And perhaps אוי oi, which we translate wo, and אבוי aboi, which we translate sorrow, are mere natural sounds or vociferations that take place among drunken men, either from illness, or the nauseating effects of too much liquor. As to contentions among such, babblings on a variety of subjects, which they neither understand nor are fit to discuss; wounds, got by falling out about nothing; and red eyes, bloodshotten with excess of drink, or black and blue eyes with fighting; - these are such common and general effects of these compotations, as naturally to follow from them. So that they who tarry long at wine, and use mixed wine to make it more inebriating, (see Pro 9:2), are the very persons who are most distinguished by the circumstances enumerated above. I need scarcely add, that by wine and mixed wine all inebriating liquors are to be understood.
Albert Barnes: Notes on the Bible - 1834
23:29
Woe ... sorrow - The words in the original are interjections, probably expressing distress. The sharp touch of the satirist reproduces the actual inarticulate utterances of drunkenness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: Who hath woe: Pro 23:21, Pro 20:1; Sa1 25:36, Sa1 25:37; Sa2 13:28; Kg1 20:16-22; Isa 5:11, Isa 5:22; Isa 28:7, Isa 28:8; Nah 1:10; Mat 24:49, Mat 24:50; Luk 12:45, Luk 12:46; Eph 5:18
redness: Gen 49:12
Proverbs 23:30
Carl Friedrich Keil and Franz Delitzsch
23:29
The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.
29 Whose is woe? Whose is grief?
Whose are contentions, whose trouble, whose wounds without cause?
Whose dimness of eyes?
30 Theirs, who sit late at the wine,
Who turn in to taste mixed wine.
31 Look not on the wine as it sparkleth red,
As it showeth its gleam in the cup,
Glideth down with ease.
32 The end of it is that it biteth like a serpent,
And stingeth like a basilisk.
33 Thine eyes shall see strange things,
And thine heart shall speak perverse things;
34 And thou art as one lying in the heart of the sea,
And as one lying on the top of a mast.
35 "They have scourged me-it pained me not;
They have beaten me - I perceived it not.
When shall I have wakened from sleep?
Thus on I go, I return to it again."
The repeated למי
(Note: We punctuate למי אוי, for that is Ben Asher's punctuation, while that of his opponent Ben Naphtali is למי־אוי. Vid., Thorath Emeth, p. 33.)
asks who then has to experience all that; the answer follows in Prov 23:30. With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas; but, like the former [אוי], an interjection of sorrow (Venet. τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid., at Prov 6:14. שׂיח signifies (vid., at Prov 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Kings 1:16; Ps 55:18; cf. הגה, הגיג), e.g., over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Ps 35:19) the accus. adv. חנם (French gratuitement) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger). חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark (vid., at Gen 49:12; Ps 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Prov 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung, 20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf. Is 5:11), who enter (viz., into the wine-house, Eccles 2:4, the house of revelry) "to search" mingled drink (vid., at Prov 9:2; Is 5:22). Hitzig: "they test the mixing, as to the relation of the wine to the water, whether it is correct." But לחקור is like גּבּרים, Is 5:22, meant in mockery: they are heroes, viz., heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).
The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Prov 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i.e., to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer). Regarding the antiptosis (antiphonesis): Look not on the wine that is..., vid., at Gen 1:3; yet here, where ראה means not merely "to see," but "to look at," the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i.e., the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig's translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little. On the other hand, it is saying too much when Bttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup. Jerome translates עינו well: (cum splenduerit in vitro) color ejus. But one need not think of a glass; Bttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker. From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Eccles 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab. jusr); it goes as on a straight, even way unhindered and easily down the throat.
(Note: The English version is, "when it moveth itself aright," which one has perceived in the phenomenon of the tears of the wine, or of the movement in the glass. Vid., Ausland, 1869, p. 72.)
Prov 23:32 shows how it issues with the wine, viz., with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Prov 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc., and there is nothing syntactically opposed to this (cf. e.g., Ps 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo), as acc. adverb. = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Prov 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: "its end is: like a serpent it biteth = this, that it biteth like a serpent." Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.) saf', to breathe out glowing, scorching), vid., at Is 7:8. The Hiph. הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet., of squirting the poison; both after the Arab. farth. But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer, as Rashi and Kimchi gloss, whence the Aram. פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques, and also a horse (cf. on the contrary, Fleischer in Levy, W.B. ii. 574); a serpent's bite and a serpent's sting (Lat. morsus, ictus, Varro: cum pepugerit colubra) are connected together by the ancients.
(Note: However, we will not conceal it, that the post-bibl. Heb. does not know הפרישׁ in the sense of to prick, sting (the Midrash explains the passage by יפרישׁ בין לחיים, i.e., it cuts off life); and the Nestorian Knanishu of Superghan, whom I asked regarding aphrish, knew only of the meanings "to separate" and "to point out," but not "to sting.")
The excited condition of the drunkard is now described. First, Prov 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: "so shall thine eyes look after other women" (circumspicient mulieres impudicas, Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33). For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Prov 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meri), but: strange, i.e., abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers. Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i.e., the midst, of the sea as a ship goes therein, Prov 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean "to sleep," and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter. Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Is 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes. With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Is 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alja, because no one is able to lie down there, so little can he in the bower [Mastkorb] him who is here spoken of (Bttcher). The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.
The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him. חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake! and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando (quum); but the bibl. usus loq. gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ. As the interrog. מתי is more animated than the relat., so also אוסיף אבקשׁנּוּ is more animated (1Kings 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.
John Gill
23:29 Who hath woe?.... In this world and in the other, in body and soul; diseases of body, distress of mind, waste of substance, and all manner of evils and calamities; if any man has these, the drunkard has: from whoredom, the Holy Ghost proceeds to drunkenness, which generally go together; and dissuades from it, by observing the mischiefs that come by it;
who hath sorrow? through pains of body, with the headache, &c. or through the agonies of the mind, and tortures of conscience, for sin committed; or through poverty and want, so Aben Ezra derives the word from one that signifies "poor"; and so it may be rendered, "who hath poverty" (n)? the drunkard; see Prov 23:21;
who hath contentions? quarrels and lawsuits, which often come of drunken bouts;
who hath babbling? or "loquacity" (o)? which drunkards are subject to; much vain babbling, foolish talk, scurrilous language, scoffs, jeers, especially at religion and religious men; and sometimes such men are full of talk about religion itself, and make great pretensions to it, and the knowledge of it, in their cups, when out of them they think and talk nothing about it;
who hath wounds without cause? from words, oftentimes, drunkards go to blows upon the most frivolous accounts; fight with one another for no reason at all, and get themselves beaten and bruised for nothing;
who hath redness of eyes? the drunkard has, inflamed with wine or strong drink; which, drank frequently and to excess, is the cause of sore eyes, as well as of weakening the sight; or, however, leaves a redness there, and in other parts of the face, whereby those sons of Bacchus may be known: so it is observed (p) of Vitellius the emperor, that his face was commonly red through drunkenness. Hillerus renders it, "blackness of eyes"; such as comes from blows received; taking the word to be of the same signification with the Arabic word which so signifies: this agrees with the preceding clause; and is countenanced by the Septuagint, Syriac, and Arabic versions.
(n) "cui egestas", Montanus, Amama; "cuinam penuria", Vatablus. (o) "loquacitas", Pagninus, Junius & Tremellius, Piscator, Mercerus; so the Targum. (p) Sueton. Vita ejus, c. 17.
Robert Jamieson, A. R. Fausset and David Brown
23:29 This picture is often sadly realized now.
mixed wine--(Compare Prov 9:2; Is 5:11).
23:3023:30: Ոչ ապաքէն ա՛յնոցիկ՝ որ յամենն ՚ի գինւոջ, եւ դիտեն ուր գիներբուք լինիցին[8248]։ [8248] Ոսկան. Որք յամենանն ՚ի գին՛՛. եւ ոյք գիտենն։
30 - ո՞չ արդեօք նրանցը, ովքեր տարւում են գինով, ովքեր նայում են, թէ որտեղ գինարբուք կայ:
30 Գինիին քով մնացողներուն, Խառնուած գինին փնտռելու գացողներուն։
Ո՞չ ապաքէն այնոցիկ` որ յամենն ի գինւոջ, եւ [363]դիտեն ուր գիներբուք լինիցին:

23:30: Ոչ ապաքէն ա՛յնոցիկ՝ որ յամենն ՚ի գինւոջ, եւ դիտեն ուր գիներբուք լինիցին[8248]։
[8248] Ոսկան. Որք յամենանն ՚ի գին՛՛. եւ ոյք գիտենն։
30 - ո՞չ արդեօք նրանցը, ովքեր տարւում են գինով, ովքեր նայում են, թէ որտեղ գինարբուք կայ:
30 Գինիին քով մնացողներուն, Խառնուած գինին փնտռելու գացողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
23:3023:30 У тех, которые долго сидят за вином, которые приходят отыскивать {вина} приправленного.
23:31 μὴ μη not μεθύσκεσθε μεθυσκω get drunk οἴνῳ οινος wine ἀλλὰ αλλα but ὁμιλεῖτε ομιλεω keep company; converse ἀνθρώποις ανθρωπος person; human δικαίοις δικαιος right; just καὶ και and; even ὁμιλεῖτε ομιλεω keep company; converse ἐν εν in περιπάτοις περιπατος and if; unless γὰρ γαρ for εἰς εις into; for τὰς ο the φιάλας φιαλη bowl καὶ και and; even τὰ ο the ποτήρια ποτηριον cup δῷς διδωμι give; deposit τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your ὕστερον υστερον later περιπατήσεις περιπατεω walk around / along γυμνότερος γυμνος naked ὑπέρου υπεριημι outdo
23:30 לַֽ lˈa לְ to † הַ the מְאַחֲרִ֥ים mᵊʔaḥᵃrˌîm אחר be behind עַל־ ʕal- עַל upon הַ ha הַ the יָּ֑יִן yyˈāyin יַיִן wine לַ֝ ˈla לְ to † הַ the בָּאִ֗ים bbāʔˈîm בוא come לַ la לְ to חְקֹ֥ר ḥᵊqˌōr חקר explore מִמְסָֽךְ׃ mimsˈāḵ מִמְסָךְ mixed wine
23:30. nonne his qui morantur in vino et student calicibus epotandisSurely they that pass their time in wine, and study to drink off their cups.
30. They that tarry long at the wine; they that go to seek out mixed wine.
They that tarry long at the wine; they that go to seek mixed wine:

23:30 У тех, которые долго сидят за вином, которые приходят отыскивать {вина} приправленного.
23:31
μὴ μη not
μεθύσκεσθε μεθυσκω get drunk
οἴνῳ οινος wine
ἀλλὰ αλλα but
ὁμιλεῖτε ομιλεω keep company; converse
ἀνθρώποις ανθρωπος person; human
δικαίοις δικαιος right; just
καὶ και and; even
ὁμιλεῖτε ομιλεω keep company; converse
ἐν εν in
περιπάτοις περιπατος and if; unless
γὰρ γαρ for
εἰς εις into; for
τὰς ο the
φιάλας φιαλη bowl
καὶ και and; even
τὰ ο the
ποτήρια ποτηριον cup
δῷς διδωμι give; deposit
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
ὕστερον υστερον later
περιπατήσεις περιπατεω walk around / along
γυμνότερος γυμνος naked
ὑπέρου υπεριημι outdo
23:30
לַֽ lˈa לְ to
הַ the
מְאַחֲרִ֥ים mᵊʔaḥᵃrˌîm אחר be behind
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּ֑יִן yyˈāyin יַיִן wine
לַ֝ ˈla לְ to
הַ the
בָּאִ֗ים bbāʔˈîm בוא come
לַ la לְ to
חְקֹ֥ר ḥᵊqˌōr חקר explore
מִמְסָֽךְ׃ mimsˈāḵ מִמְסָךְ mixed wine
23:30. nonne his qui morantur in vino et student calicibus epotandis
Surely they that pass their time in wine, and study to drink off their cups.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:30
Mixed wine - Wine flavored with aromatic spices, that increase its stimulating properties Isa 5:22. There is a touch of sarcasm in "go to seek." The word, elsewhere used of diligent search after knowledge Pro 25:2; Job 11:7; Psa 139:1, is used here of the investigations of connoisseurs in wine meeting to test its qualities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:30: tarry: Pro 20:1; Gen 9:21; Isa 5:11; Amo 6:6; Eph 5:18
mixed: That is, not wine diluted and lowered with water, but made stronger and more inebriating, by the addition of more powerful ingredients, as honey, spices, myrrh, defrutum, opiates, etc. Pro 9:2; Psa 75:8
Proverbs 23:31
Geneva 1599
23:30 They that tarry long at the wine; they that go (n) to seek mixed wine.
(n) Who by art make wine stronger and more pleasant.
John Gill
23:30 They that tarry long at the wine,.... At drinking it. Do not care to stir from it when at it; spend whole days and nights in it, and are overcome by it, and so bring upon them all the above evils;
they that go to seek mixed wine, not wine mixed with water, as used commonly by temperate people in hot countries; but either mixed with spices, to make it more palatable, or with different sorts of wine, some very strong, and more heady and intoxicating; or mere wine meant; wine "poured out", as the word (q) signifies, where there is plenty of it; and such as are given to wine go and seek out such places, and where the best is to be had. So the Targum,
"they go and seek the house of mixture, or mixed wine;''
or, as the Syriac version,
"the house of feasting;''
and so the Arabic:
"where there are junketing and drinking bouts,''
as the Septuagint.
(q) "calicibus epotandi", V. L.
John Wesley
23:30 Mixt wine - Either mixed with water, or with other ingredients to make it strong and delicious.
23:3123:31: Մի՛ արբենայք գինեաւ. այլ խօսեցարո՛ւք ընդ մարդս արդարս, եւ խօսեցարուք ընդ միմեանս ՚ի հրապարակս։ Ապա թէ ՚ի տաշտս եւ ՚ի բաժակս արձակիցես զաչս քո, յետոյ շրջիցիս մերկագո՛յն եւս քան զսանդատոռն[8249]։ [8249] Ոմանք. Գինւով... եւ ՚ի բաժակս արկանիցես զաչս... մերկագոյն քան զսանդիտոռն։
31 Մի՛ հարբէք գինով, այլ զրուցեցէ՛ք արդար մարդկանց հետ, եւ խօսեցէ՛ք միմեանց հետ հրապարակներում: Իսկ եթէ աչքդ գցես թաս ու բաժակի, յետոյ պիտի սանդի կոթի պէս տկլոր ման գաս,
31 Մի՛ նայիր գինիին կարմրութեանը, Գաւաթին մէջ իր գոյնը ցուցնելուն ու շիտակ վազելուն։
Մի՛ արբենայք գինեաւ. այլ խօսեցարուք ընդ մարդս արդարս, եւ խօսեցարուք ընդ միմեանս ի հրապարակս: Ապա եթէ ի տաշտս եւ ի բաժակս արձակեսցես զաչս քո, յետոյ շրջիցիս մերկագոյն քան զսանդատոռն:

23:31: Մի՛ արբենայք գինեաւ. այլ խօսեցարո՛ւք ընդ մարդս արդարս, եւ խօսեցարուք ընդ միմեանս ՚ի հրապարակս։ Ապա թէ ՚ի տաշտս եւ ՚ի բաժակս արձակիցես զաչս քո, յետոյ շրջիցիս մերկագո՛յն եւս քան զսանդատոռն[8249]։
[8249] Ոմանք. Գինւով... եւ ՚ի բաժակս արկանիցես զաչս... մերկագոյն քան զսանդիտոռն։
31 Մի՛ հարբէք գինով, այլ զրուցեցէ՛ք արդար մարդկանց հետ, եւ խօսեցէ՛ք միմեանց հետ հրապարակներում: Իսկ եթէ աչքդ գցես թաս ու բաժակի, յետոյ պիտի սանդի կոթի պէս տկլոր ման գաս,
31 Մի՛ նայիր գինիին կարմրութեանը, Գաւաթին մէջ իր գոյնը ցուցնելուն ու շիտակ վազելուն։
zohrab-1805▾ eastern-1994▾ western am▾
23:3123:31 Не смотри на вино, как оно краснеет, как оно искрится в чаше, как оно ухаживается ровно:
23:32 τὸ ο the δὲ δε though; while ἔσχατον εσχατος last; farthest part ὥσπερ ωσπερ just as ὑπὸ υπο under; by ὄφεως οφις serpent πεπληγὼς πλησσω plague; strike ἐκτείνεται εκτεινω extend καὶ και and; even ὥσπερ ωσπερ just as ὑπὸ υπο under; by κεράστου κεραστης he; him ὁ ο the ἰός ιος venom; corrosion
23:31 אַל־ ʔal- אַל not תֵּ֥רֶא tˌēre ראה see יַיִן֮ yayin יַיִן wine כִּ֪י kˈî כִּי that יִתְאַ֫דָּ֥ם yiṯʔˈaddˌām אדם be ruddy כִּֽי־ kˈî- כִּי that יִתֵּ֣ן yittˈēn נתן give בַּב *ba בְּ in †† * הַ the כֹּ֣וסכיס *kkˈôs כֹּוס cup עֵינֹ֑ו ʕênˈô עַיִן eye יִ֝תְהַלֵּ֗ךְ ˈyiṯhallˈēḵ הלך walk בְּ bᵊ בְּ in מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
23:31. ne intuearis vinum quando flavescit cum splenduerit in vitro color eius ingreditur blandeLook not upon the wine when it is yellow, when the colour thereof shineth in the glass: it goeth in pleasantly,
31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, when it goeth down smoothly.
Look not thou upon the wine when it is red, when it giveth his colour in the cup, [when] it moveth itself aright:

23:31 Не смотри на вино, как оно краснеет, как оно искрится в чаше, как оно ухаживается ровно:
23:32
τὸ ο the
δὲ δε though; while
ἔσχατον εσχατος last; farthest part
ὥσπερ ωσπερ just as
ὑπὸ υπο under; by
ὄφεως οφις serpent
πεπληγὼς πλησσω plague; strike
ἐκτείνεται εκτεινω extend
καὶ και and; even
ὥσπερ ωσπερ just as
ὑπὸ υπο under; by
κεράστου κεραστης he; him
ο the
ἰός ιος venom; corrosion
23:31
אַל־ ʔal- אַל not
תֵּ֥רֶא tˌēre ראה see
יַיִן֮ yayin יַיִן wine
כִּ֪י kˈî כִּי that
יִתְאַ֫דָּ֥ם yiṯʔˈaddˌām אדם be ruddy
כִּֽי־ kˈî- כִּי that
יִתֵּ֣ן yittˈēn נתן give
בַּב
*ba בְּ in
* הַ the
כֹּ֣וסכיס
*kkˈôs כֹּוס cup
עֵינֹ֑ו ʕênˈô עַיִן eye
יִ֝תְהַלֵּ֗ךְ ˈyiṯhallˈēḵ הלך walk
בְּ bᵊ בְּ in
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
23:31. ne intuearis vinum quando flavescit cum splenduerit in vitro color eius ingreditur blande
Look not upon the wine when it is yellow, when the colour thereof shineth in the glass: it goeth in pleasantly,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:31: Look not thou upon the wine - Let neither the color, the odour, the sparkling, etc., of the wine, when poured out, induce thee to drink of it. However good and pure it may be, it will to thee be a snare, because thou art addicted to it, and hast no self-command.
Albert Barnes: Notes on the Bible - 1834
23:31
His color - literally, "its eye," the clear brightness, or the beaded bubbles on which the wine drinker looks with complacency.
It moveth itself aright - The Hebrew word describes the pellucid stream flowing pleasantly from the wineskin or jug into the goblet or the throat (compare Sol 7:9), rather than a sparkling wine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:31: Pro 6:25; Sa2 11:2; Job 33:1; Psa 119:37; Mat 5:28-30; Mar 9:47; Jo1 2:16
Proverbs 23:32
John Gill
23:31 Look not thou upon the wine when it is red,.... Or, "because it is red" (r); or shows itself red. Which was the only wine used in the land of Canaan, or, however, the most esteemed of, and that most of art which had the best colour; when it had a good, bright, red colour, or sparkled, and looked bright and beautiful, so the word signifies; and then it should not be looked upon: not that it is unlawful to look upon the colour of wine, and thereby judge of its goodness; but it should not be looked upon with a greedy eye, so as vehemently to desire it, which will lead to an intemperate use of it; just as looking upon a woman, so as to lust after her, is forbidden, Mt 5:28;
when it giveth his colour in the cup: or, its eye in the cup (s); such a bright, brisk, and beautiful colour, as is like a bright and sparkling eye. Here is a various reading; it is written in the text, "in the purse" (t); it is read in the margin, "in the cup"; and Jarchi's note takes in both,
"he that drinks wine sets his eye on the cup; and the vintner sets his on his purse;''
when it moveth itself aright; sparkles in the glass, or goes down the throat pleasantly; or rather looks well to the eye, and appears right and good, and promises a great deal of satisfaction and delight.
(r) "quia", some in Mercerus, Gejerus. (s) "oculum suum", Montanus, Gejerus, Michaelis. (t) "in crumena, vel marsupio", Mercerus.
John Wesley
23:31 Red - Which was the colour of the best wines in that country. Aright - When it sparkles, and seems to smile upon a man.
Robert Jamieson, A. R. Fausset and David Brown
23:31 when . . . red--the color denoting greater strength (compare Gen 49:11; Deut 32:14).
giveth . . . cup--literally, "gives its eye," that is, sparkles.
moveth . . . aright--Perhaps its foaming is meant.
23:3223:32: Եւ ՚ի վախճանի իբրեւ զօձահար տարածիցիս, եւ իբրեւ իժի թոյնք սփռեսցին[8250]։ [8250] Բազումք. Տարածանիցիս։
32 վերջն էլ օձից խայթուածի պէս պիտի ցած ընկնես, եւ գինին, ինչպէս իժի թոյն, պիտի տարածուի քո մէջ:
32 Անիկա ետքը օձի պէս կը խածնէ Ու քարբի պէս կը խայթէ։
Եւ ի վախճանի իբրեւ զօձահար տարածանիցիս, եւ իբրեւ իժի թոյնք սփռեսցին:

23:32: Եւ ՚ի վախճանի իբրեւ զօձահար տարածիցիս, եւ իբրեւ իժի թոյնք սփռեսցին[8250]։
[8250] Բազումք. Տարածանիցիս։
32 վերջն էլ օձից խայթուածի պէս պիտի ցած ընկնես, եւ գինին, ինչպէս իժի թոյն, պիտի տարածուի քո մէջ:
32 Անիկա ետքը օձի պէս կը խածնէ Ու քարբի պէս կը խայթէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:3223:32 впоследствии, как змей, оно укусит, и ужалит, как аспид;
23:33 οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ὅταν οταν when; once ἴδωσιν οραω view; see ἀλλοτρίαν αλλοτριος another's; stranger τὸ ο the στόμα στομα mouth; edge σου σου of you; your τότε τοτε at that λαλήσει λαλεω talk; speak σκολιά σκολιος warped; crooked
23:32 אַ֭חֲרִיתֹו ˈʔaḥᵃrîṯô אַחֲרִית end כְּ kᵊ כְּ as נָחָ֣שׁ nāḥˈāš נָחָשׁ serpent יִשָּׁ֑ךְ yiššˈāḵ נשׁך bite וּֽ ˈû וְ and כְ ḵᵊ כְּ as צִפְעֹנִ֥י ṣifʕōnˌî צִפְעֹנִי viper יַפְרִֽשׁ׃ yafrˈiš פרשׁ explain
23:32. sed in novissimo mordebit ut coluber et sicut regulus venena diffundetBut in the end, it will bite like a snake, and will spread abroad poison like a basilisk.
32. At the last it biteth like a serpent, and stingeth like an adder.
At the last it biteth like a serpent, and stingeth like an adder:

23:32 впоследствии, как змей, оно укусит, и ужалит, как аспид;
23:33
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ὅταν οταν when; once
ἴδωσιν οραω view; see
ἀλλοτρίαν αλλοτριος another's; stranger
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
τότε τοτε at that
λαλήσει λαλεω talk; speak
σκολιά σκολιος warped; crooked
23:32
אַ֭חֲרִיתֹו ˈʔaḥᵃrîṯô אַחֲרִית end
כְּ kᵊ כְּ as
נָחָ֣שׁ nāḥˈāš נָחָשׁ serpent
יִשָּׁ֑ךְ yiššˈāḵ נשׁך bite
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
צִפְעֹנִ֥י ṣifʕōnˌî צִפְעֹנִי viper
יַפְרִֽשׁ׃ yafrˈiš פרשׁ explain
23:32. sed in novissimo mordebit ut coluber et sicut regulus venena diffundet
But in the end, it will bite like a snake, and will spread abroad poison like a basilisk.
32. At the last it biteth like a serpent, and stingeth like an adder.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:32
Adder - Said to be the Cerastes, or horned snake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: At: Pro 5:11; Isa 28:3, Isa 28:7, Isa 28:8; Jer 5:31; Exo 7:5, Exo 7:6, Exo 7:12; Luk 16:25, Luk 16:26; Rom 6:21
biteth: Ecc 10:8; Jer 8:17; Amo 5:19, Amo 9:3
an adder: or, a cockatrice, Isa 59:5
Proverbs 23:33
John Gill
23:32 At the last it biteth like a serpent,.... Though it goes down sweetly, yet it leaves a sting behind it, intemperately drank; a nausea in the stomach, a stink in the breath, pains and giddiness in the head, weakness in the eyes, trembling in the members of the body, palsy, gout, and other distempers, very painful and grievous to be bore; and, what is worse, if the conscience is awakened, sharp and cutting reflections there; and, without true repentance, torments intolerable in the world to come;
and stingeth like an adder; or "spreads" (u), or separates and scatters; that is, its poison. So the Vulgate Latin version, "diffuseth poisons as a basilisk", or "cockatrice"; the Targum and Syriac version,
"as a serpent which flies;''
Tit signifies the same as before.
(u) "jecur diffindet", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
23:32 The acute miseries resulting from drunkenness contrasted with the temptations.
23:3323:33: Աչք քո իբրեւ տեսանիցէ զկին օտար, բերան քո յա՛յնժամ խօսիցի զթեւրս[8251]. [8251] Ոմանք. Իբրեւ տեսանիցեն զկին օտ՛՛... խօսեսցի զթեւրս։
33 Եւ երբ աչքերդ օտար կին տեսնեն, բերանդ խառն ու շփոթ պիտի խօսի,
33 Անկէ ետքը քու աչքդ օտար կիներու պիտի նայի Եւ քու սիրտդ ծուռ բաներ պիտի խօսի
Աչք քո [364]իբրեւ տեսանիցեն զկին օտար, [365]բերան քո յայնժամ խօսեսցի զթեւրս:

23:33: Աչք քո իբրեւ տեսանիցէ զկին օտար, բերան քո յա՛յնժամ խօսիցի զթեւրս[8251].
[8251] Ոմանք. Իբրեւ տեսանիցեն զկին օտ՛՛... խօսեսցի զթեւրս։
33 Եւ երբ աչքերդ օտար կին տեսնեն, բերանդ խառն ու շփոթ պիտի խօսի,
33 Անկէ ետքը քու աչքդ օտար կիներու պիտի նայի Եւ քու սիրտդ ծուռ բաներ պիտի խօսի
zohrab-1805▾ eastern-1994▾ western am▾
23:3323:33 глаза твои будут смотреть на чужих жен, и сердце твое заговорит развратное,
23:34 καὶ και and; even κατακείσῃ κατακειμαι laid up; lie down ὥσπερ ωσπερ just as ἐν εν in καρδίᾳ καρδια heart θαλάσσης θαλασσα sea καὶ και and; even ὥσπερ ωσπερ just as κυβερνήτης κυβερνητης shipmaster; pilot ἐν εν in πολλῷ πολυς much; many κλύδωνι κλυδων tempest
23:33 עֵ֭ינֶיךָ ˈʕêneʸḵā עַיִן eye יִרְא֣וּ yirʔˈû ראה see זָרֹ֑ות zārˈôṯ זָר strange וְ֝ ˈw וְ and לִבְּךָ֗ libbᵊḵˈā לֵב heart יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak תַּהְפֻּכֹֽות׃ tahpuḵˈôṯ תַּהְפֻּכֹות perversity
23:33. oculi tui videbunt extraneas et cor tuum loquetur perversaThy eyes shall behold strange women, and thy heart shall utter perverse things.
33. Thine eyes shall behold strange things, and thine heart shall utter froward things.
Thine eyes shall behold strange women, and thine heart shall utter perverse things:

23:33 глаза твои будут смотреть на чужих жен, и сердце твое заговорит развратное,
23:34
καὶ και and; even
κατακείσῃ κατακειμαι laid up; lie down
ὥσπερ ωσπερ just as
ἐν εν in
καρδίᾳ καρδια heart
θαλάσσης θαλασσα sea
καὶ και and; even
ὥσπερ ωσπερ just as
κυβερνήτης κυβερνητης shipmaster; pilot
ἐν εν in
πολλῷ πολυς much; many
κλύδωνι κλυδων tempest
23:33
עֵ֭ינֶיךָ ˈʕêneʸḵā עַיִן eye
יִרְא֣וּ yirʔˈû ראה see
זָרֹ֑ות zārˈôṯ זָר strange
וְ֝ ˈw וְ and
לִבְּךָ֗ libbᵊḵˈā לֵב heart
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
תַּהְפֻּכֹֽות׃ tahpuḵˈôṯ תַּהְפֻּכֹות perversity
23:33. oculi tui videbunt extraneas et cor tuum loquetur perversa
Thy eyes shall behold strange women, and thy heart shall utter perverse things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:33: Thine eyes shall behold strange women - Evil concupiscence is inseparable from drunkenness. Mr. Herbert shows these effects well: -
He that is drunken may his mother kill,Big with his sister: he hath lost the reins;
Is outlawed by himself. All kinds of illDid, with his liquor, slide into his veins.
The drunkard forfeits man; and doth divestAll worldly right, save what he hath by beast.
Herbert's Poems - The Church Porch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:33: eyes: Gen 19:32-38
and: Pro 31:5; Psa 69:12; Dan 5:4; Hos 7:5; Jde 1:12, Jde 1:13
Proverbs 23:34
Geneva 1599
23:33 Thy (o) eyes shall behold strange women, and thy heart shall utter perverse things.
(o) That is, drunkenness will bring you to whoredom.
John Gill
23:33 Thine eyes shall behold strange women,.... Being inflamed with wine, shall look upon women, other men's wives, and lust after them; or harlots, whom seeking after or meeting with, when in their cups, are drawn into their embraces; excess of wine leads to whoredom (w). So Aben Ezra supplies the word "women", and Jarchi interprets it to this sense; but the Targum renders it, "strange things"; and so many others: a drunken man, through the lunges and vapours that ascend into his brain, fancies he sees strange sights; he sees things double; imagines that he sees trees walk, and many such like absurd and monstrous things;
and thine heart shall utter perverse things; or the mouth, from the abundance of the heart, and imagination of it, shall utter things contrary to sense and reason, contrary to truth and righteousness, contrary to chastity and good manners, contrary to their own honour and credit, contrary to God and men; the mouth then utters all that is in the heart, which it at other times conceals. It may have a particular respect to the unchaste, filthy, and obscene words, uttered to strange women, into whose company men fall when in liquor.
(w) "Vina parant animos Veneri", Ovid. de Arte Amandi, l. 1.
Robert Jamieson, A. R. Fausset and David Brown
23:33 The moral effects: it inflames passion (Gen 19:31, Gen 19:35), lays open the heart, produces insensibility to the greatest dangers, and debars from reformation, under the severest sufferings.
23:3423:34: եւ անկեալ դնիցիս ՚ի սիրտ ծովու՝ եւ իբրեւ զնաւավար ՚ի մէջ բազում մրրկի[8252]։ [8252] Ոմանք. Դնիցիս իբրեւ ՚ի սիրտ ծովու... եւ իբրեւ զնաւուղիղ ՚ի բազում ալէկոծութիւնս։ Ուր ոմանք. Եւ անկեալ լինիցիս իբրեւ զսիրտ ծո՛՛։
34 եւ պիտի ծփաս՝ ասես ծովի մէջ, ինչպէս նաւավարը՝ սաստիկ մրրիկի մէջ:
34 Եւ ծովու մէջ պառկողի պէս Ու կայմի վրայ պառկողի պէս պիտի ըլլաս։
[366]եւ անկեալ դնիցիս, ի սիրտ ծովու` եւ իբրեւ զնաւավար ի մէջ բազում մրրկի:

23:34: եւ անկեալ դնիցիս ՚ի սիրտ ծովու՝ եւ իբրեւ զնաւավար ՚ի մէջ բազում մրրկի[8252]։
[8252] Ոմանք. Դնիցիս իբրեւ ՚ի սիրտ ծովու... եւ իբրեւ զնաւուղիղ ՚ի բազում ալէկոծութիւնս։ Ուր ոմանք. Եւ անկեալ լինիցիս իբրեւ զսիրտ ծո՛՛։
34 եւ պիտի ծփաս՝ ասես ծովի մէջ, ինչպէս նաւավարը՝ սաստիկ մրրիկի մէջ:
34 Եւ ծովու մէջ պառկողի պէս Ու կայմի վրայ պառկողի պէս պիտի ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
23:3423:34 и ты будешь, как спящий среди моря и как спящий на верху мачты.
23:35 ἐρεῖς ερεω.1 state; mentioned δέ δε though; while τύπτουσίν τυπτω strike; beat με με me καὶ και and; even οὐκ ου not ἐπόνεσα πονεω and; even ἐνέπαιξάν εμπαιζω belittle μοι μοι me ἐγὼ εγω I δὲ δε though; while οὐκ ου not ᾔδειν οιδα aware πότε ποτε.1 when? ὄρθρος ορθρος dawn ἔσται ειμι be ἵνα ινα so; that ἐλθὼν ερχομαι come; go ζητήσω ζητεω seek; desire μεθ᾿ μετα with; amid ὧν ος who; what συνελεύσομαι συνερχομαι come with; come together
23:34 וְ֭ ˈw וְ and הָיִיתָ hāyîṯˌā היה be כְּ kᵊ כְּ as שֹׁכֵ֣ב šōḵˈēv שׁכב lie down בְּ bᵊ בְּ in לֶב־ lev- לֵב heart יָ֑ם yˈom יָם sea וּ֝ ˈû וְ and כְ ḵᵊ כְּ as שֹׁכֵ֗ב šōḵˈēv שׁכב lie down בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head חִבֵּֽל׃ ḥibbˈēl חִבֵּל [uncertain]
23:34. et eris sicut dormiens in medio mari et quasi sopitus gubernator amisso clavoAnd thou shalt be as one sleeping in the midst of the sea, and as a pilot fast asleep when the stern is lost.
34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.
Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast:

23:34 и ты будешь, как спящий среди моря и как спящий на верху мачты.
23:35
ἐρεῖς ερεω.1 state; mentioned
δέ δε though; while
τύπτουσίν τυπτω strike; beat
με με me
καὶ και and; even
οὐκ ου not
ἐπόνεσα πονεω and; even
ἐνέπαιξάν εμπαιζω belittle
μοι μοι me
ἐγὼ εγω I
δὲ δε though; while
οὐκ ου not
ᾔδειν οιδα aware
πότε ποτε.1 when?
ὄρθρος ορθρος dawn
ἔσται ειμι be
ἵνα ινα so; that
ἐλθὼν ερχομαι come; go
ζητήσω ζητεω seek; desire
μεθ᾿ μετα with; amid
ὧν ος who; what
συνελεύσομαι συνερχομαι come with; come together
23:34
וְ֭ ˈw וְ and
הָיִיתָ hāyîṯˌā היה be
כְּ kᵊ כְּ as
שֹׁכֵ֣ב šōḵˈēv שׁכב lie down
בְּ bᵊ בְּ in
לֶב־ lev- לֵב heart
יָ֑ם yˈom יָם sea
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
שֹׁכֵ֗ב šōḵˈēv שׁכב lie down
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
חִבֵּֽל׃ ḥibbˈēl חִבֵּל [uncertain]
23:34. et eris sicut dormiens in medio mari et quasi sopitus gubernator amisso clavo
And thou shalt be as one sleeping in the midst of the sea, and as a pilot fast asleep when the stern is lost.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:34: Lieth down in the midst of the sea - He is utterly regardless of life; which is expressed very forcibly by one in a state of intoxication ascending the shrouds, clasping the mast-head, and there falling asleep; whence, in a few moments, he must either fall down upon the deck and be dashed to pieces, or fall into the sea and be drowned. Reader, if thou be a man given to this appetite, put a knife to thy throat.
Albert Barnes: Notes on the Bible - 1834
23:34
The passage is interesting, as showing the increased familiarity of Israelites with the experiences of sea life (compare Psa 104:25-26; Psa 107:23-30).
In the midst of the sea - i. e., When the ship is in the trough of the sea and the man is on the deck. The second clause varies the form of danger, the man is in the "cradle" at the top of the mast, and sleeps there, regardless of the danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:34: thou: Sa1 25:33-38, Sa1 30:16, Sa1 30:17; Sa2 13:28; Kg1 16:9, Kg1 20:16-22; Joe 1:5; Mat 24:38; Luk 17:27-29, Luk 21:34; Th1 5:2-7
midst: Heb. heart, Exo 15:8
Proverbs 23:35
Geneva 1599
23:34 And thou shalt be as he that lieth down in the midst of the (p) sea, or as he that lieth upon the top of a mast.
(p) In such great danger will you be.
John Gill
23:34 Yea, thou shall be as he that lieth down in the midst of the sea,.... Not in the open sea, and the waves of it, there fluctuating and tossed about; nor in an island encompassed by sea; but in a ship at sea, a drunken man reels and tumbles about, just as a ship does at sea; hence the motions and agitations of it, and of the men in it, are compared to the reeling and staggering of a drunken man, Ps 107:26;
or as he that lieth upon the top of a mast: where the motion is the greatest. Or all this may be expressive of the dangers which a drunkard is exposed unto, and of his stupidity and insensibility; for though he is in as great danger as one in the circumstances described, in a storm at sea, yet is not sensible of it; which agrees with what follows.
John Wesley
23:34 Lieth down - To sleep. Sea - In a ship in the midst of the sea.
23:3523:35: Եւ ասիցես՝ թէ հարկանէին զիս՝ եւ ինձ ո՛չ ցաւէր. այպն առնէին զիս՝ եւ ո՛չ գիտէի. ե՞րբ լիցի առաւօտ՝ զի ելեալ խնդրեցի՛ց ընդ որում շրջիցիմ[8253]։[8253] Ոմանք. Եւ ասասցես. Հարկա՛՛... եւ ես ո՛չ գիտէի. երբ լինիցի առաւօտ... ընդ որում շրջեցայց։
35 Եւ պիտի ասես. «Ինձ ծեծում էին, բայց ես ցաւ չէի զգում, ինձ ծաղրում էին, բայց ես չէի գիտակցում, ե՞րբ է բացուելու առաւօտը, որ վեր կենամ գտնեմ, թէ ո՞ւմ հետ պիտի էլի շրջեմ»:
35 Եւ պիտի ըսես.«Զիս ծեծեցին ու ես ցաւ մը չզգացի, Ինծի զարկին ու ես բան մը չիմացայ. Ե՞րբ պիտի արթննամ, Որպէս զի զանիկա նորէն փնտռեմ»։
Եւ ասիցես, թէ` Հարկանէին զիս` եւ ինձ ոչ ցաւէր, [367]այպն առնէին`` զիս` եւ ես ոչ գիտէի. ե՞րբ [368]լիցի առաւօտ` զի ելեալ խնդրեցից ընդ որում շրջիցիմ:

23:35: Եւ ասիցես՝ թէ հարկանէին զիս՝ եւ ինձ ո՛չ ցաւէր. այպն առնէին զիս՝ եւ ո՛չ գիտէի. ե՞րբ լիցի առաւօտ՝ զի ելեալ խնդրեցի՛ց ընդ որում շրջիցիմ[8253]։
[8253] Ոմանք. Եւ ասասցես. Հարկա՛՛... եւ ես ո՛չ գիտէի. երբ լինիցի առաւօտ... ընդ որում շրջեցայց։
35 Եւ պիտի ասես. «Ինձ ծեծում էին, բայց ես ցաւ չէի զգում, ինձ ծաղրում էին, բայց ես չէի գիտակցում, ե՞րբ է բացուելու առաւօտը, որ վեր կենամ գտնեմ, թէ ո՞ւմ հետ պիտի էլի շրջեմ»:
35 Եւ պիտի ըսես.«Զիս ծեծեցին ու ես ցաւ մը չզգացի, Ինծի զարկին ու ես բան մը չիմացայ. Ե՞րբ պիտի արթննամ, Որպէս զի զանիկա նորէն փնտռեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3523:35 [И скажешь:] >.
23:35 הִכּ֥וּנִי hikkˌûnî נכה strike בַל־ val- בַּל not חָלִיתִי֮ ḥālîṯˈî חלה become weak הֲלָמ֗וּנִי hᵃlāmˈûnî הלם strike בַּל־ bal- בַּל not יָ֫דָ֥עְתִּי yˈāḏˌāʕᵊttî ידע know מָתַ֥י māṯˌay מָתַי when אָקִ֑יץ ʔāqˈîṣ קיץ pass summer אֹ֝וסִ֗יף ˈʔôsˈîf יסף add אֲבַקְשֶׁ֥נּוּ ʔᵃvaqšˌennû בקשׁ seek עֹֽוד׃ ʕˈôḏ עֹוד duration
23:35. et dices verberaverunt me sed non dolui traxerunt me et ego non sensi quando evigilabo et rursum vina repperiamAnd thou shalt say: They have beaten me, but I was not sensible of pain: they drew me, and I felt not: when shall I awake and find wine again?
35. They have stricken me, , and I was not hurt; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
They have stricken me, [shalt thou say, and] I was not sick; they have beaten me, [and] I felt [it] not: when shall I awake? I will seek it yet again:

23:35 [И скажешь:] <<били меня, мне не было больно; толкали меня, я не чувствовал. Когда проснусь, опять буду искать того же>>.
23:35
הִכּ֥וּנִי hikkˌûnî נכה strike
בַל־ val- בַּל not
חָלִיתִי֮ ḥālîṯˈî חלה become weak
הֲלָמ֗וּנִי hᵃlāmˈûnî הלם strike
בַּל־ bal- בַּל not
יָ֫דָ֥עְתִּי yˈāḏˌāʕᵊttî ידע know
מָתַ֥י māṯˌay מָתַי when
אָקִ֑יץ ʔāqˈîṣ קיץ pass summer
אֹ֝וסִ֗יף ˈʔôsˈîf יסף add
אֲבַקְשֶׁ֥נּוּ ʔᵃvaqšˌennû בקשׁ seek
עֹֽוד׃ ʕˈôḏ עֹוד duration
23:35. et dices verberaverunt me sed non dolui traxerunt me et ego non sensi quando evigilabo et rursum vina repperiam
And thou shalt say: They have beaten me, but I was not sensible of pain: they drew me, and I felt not: when shall I awake and find wine again?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:35: They have stricken me - Though beat and abused, full of pain, and exhibiting a frightful figure; yet so drunk was he, as to be insensible who had struck him: still, after all this abuse and disgrace, he purposes to embrace the next opportunity of repeating his excesses! Sin makes a man contemptible in life, miserable in death, and wretched to all eternity. Is it not strange, then, that men should Love it?
Albert Barnes: Notes on the Bible - 1834
23:35
The picture ends with the words of the drunkard on waking from his sleep. Unconscious of the excesses of the night, his first thought is to return to his old habit.
When shall I awake ... - Better, when I shall awake I will seek it yet again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:35: stricken: Pro 27:22; Jer 5:3, Jer 31:18
I felt it not: Heb. I knew it not, Eph 4:19
I will: Pro 26:11; Deu 29:19; Isa 22:13, Isa 56:12; Co1 15:32-34; Pe2 2:22
Geneva 1599
23:35 They have stricken me, [shalt thou say, and] I was not sick; they have beaten me, [and] I felt [it] not: when shall I awake? I will (q) seek it yet again.
(q) Though drunkenness makes them more insensible then beasts, yet they can not refrain.
John Gill
23:35 They have stricken me, shalt thou say, and I was not sick,.... Or "grieved not" (x); or was not wounded or skin broken (y); see Jer 5:3. The drunken man is here represented as saying, that though his companions, with whom he quarrelled and fought in his drunken frolics, beat him very much, yet he was not sensible of the pain and smart; and it had left no sickness nor disorder upon him; he did not find himself much the worse for it;
they have beaten me; as with hammers (z); battered and bruised him terribly, laying very hard and heavy strokes upon him;
and I felt it not; or "knew it not" (a); did not perceive it, was not sensible of it, when the blows were given, or who gave them; and thus feeling no more, and coming off so well, as he thinks, he is so far from being reclaimed from this vice, that he is more strengthened in it, and desirous of it;
when shall I awake? I will seek it yet again: that is, the wine and his boon companions, though he has been so used. So the Vulgate Latin version, "when shall I awake, and again find wines?" being heavy with sleep through intemperance, and yet thirsty, is desirous of shaking off his sleep, that he may get to drinking again, and "add drunkenness to thirst", Deut 29:19; so the Septuagint version,
"when will it be morning, that going I may seek with whom I may meet?''
(x) "non dolui", Tigurine version, Michaelis. (y) Schultens Orig. Heb. l. 1. c. 9. s. 20. (z) "contuderunt me, velut malleis", Michaelis; so Grotius. (a) "non cognovi", Pagninus, Montanus; "non novi", Cocceius.
John Wesley
23:35 Sick - I was not sensible of it. Again - At present my condition requires sleep to settle myself, and when I am composed, I purpose to return to my former course.
Robert Jamieson, A. R. Fausset and David Brown
23:35 awake--that is, from drunkenness (Gen 9:24). This is the language rather of acts than of the tongue.