Առակներ / Proverbs - 24 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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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: 1-2. Предостережение от подражания людям нечестивым. 3-6. Похвала мудрости и ее благотворным следствиям. 7-10. Против глупости, коварства и под. 11-12. Увещание защищать приговоренных к смерти. 13-14. Увещание стремиться к мудрости. 15-18. Против коварства и злорадства. 19-22. Призыв к великодушию и предостережение от сообщества с мятежниками. 23-29. Предостережение против лицеприятия, пристрастий и неправды. 30-34. Изображение гибельности, лености и ее последствий Adam Clarke: Commentary on the Bible - 1831 Do not be envious. Of the house wisely built. Counsel necessary in war. Save life when thou canst. Of honey and the honey-comb. Of the just that falleth seven times. We should not rejoice at the misfortune of others. Ruin of the wicked. Fear God and the king. Prepare thy work. The field of the sluggard, and the vineyard of the foolish, described. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Pro 24:1: not: Pro 24:19, Pro 3:31, Pro 23:17; Psa 37:1, Psa 37:7, Psa 73:3; Gal 5:19-21; Jam 4:5, Jam 4:6 neither: Pro 1:11-15, Pro 13:20; Gen 13:10-13, Gen 19:1-11; Psa 26:9
24:124:1: Որդեակ իմ՝ մի՛ նախանձիր ընդ չարս. եւ մի՛ ցանկանայցես կա՛լ ընդ նոսա[8254]. [8254] Ոմանք. Եւ մի՛ ցանկասցիս լինել ընդ նոսա։ Որդեա՛կ իմ, մի՛ նախանձիր չար մարդկանց եւ մի՛ ցանկացիր ապրել նրանց հետ, 24 Չար մարդոց մի՛ նախանձիր Ու անոնց հետ կենալու մի՛ ցանկար. Որդեակ իմ, մի՛ նախանձիր ընդ չարս, եւ մի՛ ցանկանայցես կալ ընդ նոսա: 24:1: Որդեակ իմ՝ մի՛ նախանձիր ընդ չարս. եւ մի՛ ցանկանայցես կա՛լ ընդ նոսա[8254]. [8254] Ոմանք. Եւ մի՛ ցանկասցիս լինել ընդ նոսա։ Որդեա՛կ իմ, մի՛ նախանձիր չար մարդկանց եւ մի՛ ցանկացիր ապրել նրանց հետ, 24 Չար մարդոց մի՛ նախանձիր Ու անոնց հետ կենալու մի՛ ցանկար. zohrab-1805▾ eastern-1994▾ western am▾	24:124:1 Не ревнуй злым людям и не желай быть с ними, 24:1 υἱέ υιος son μὴ μη not ζηλώσῃς ζηλοω zealous; jealous κακοὺς κακος bad; ugly ἄνδρας ανηρ man; husband μηδὲ μηδε while not; nor ἐπιθυμήσῃς επιθυμεω long for; aspire εἶναι ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him 24:1 אַל־ ʔal- אַל not תְּ֭קַנֵּא ˈtᵊqannē קנא be jealous בְּ bᵊ בְּ in אַנְשֵׁ֣י ʔanšˈê אִישׁ man רָעָ֑ה rāʕˈā רָעָה evil וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝תְאָ֗יותתאו ˈtiṯʔˈāʸw אוה wish לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be אִתָּֽם׃ ʔittˈām אֵת together with 24:1. ne aemuleris viros malos nec desideres esse cum eisSeek not to be like evil men, neither desire to be with them: 1. Be not thou envious against evil men, neither desire to be with them. ^[389] Be not thou envious against evil men, neither desire to be with them: 24:1 Не ревнуй злым людям и не желай быть с ними, 24:1 υἱέ υιος son μὴ μη not ζηλώσῃς ζηλοω zealous; jealous κακοὺς κακος bad; ugly ἄνδρας ανηρ man; husband μηδὲ μηδε while not; nor ἐπιθυμήσῃς επιθυμεω long for; aspire εἶναι ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him 24:1 אַל־ ʔal- אַל not תְּ֭קַנֵּא ˈtᵊqannē קנא be jealous בְּ bᵊ בְּ in אַנְשֵׁ֣י ʔanšˈê אִישׁ man רָעָ֑ה rāʕˈā רָעָה evil וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝תְאָ֗יותתאו ˈtiṯʔˈāʸw אוה wish לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be אִתָּֽם׃ ʔittˈām אֵת together with 24:1. ne aemuleris viros malos nec desideres esse cum eis Seek not to be like evil men, neither desire to be with them: 1. Be not thou envious against evil men, neither desire to be with them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2: Мысль этих стихов представляет раскрытие ст. 17: гл. XXIII. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Excellence of Wisdom. 1 Be not thou envious against evil men, neither desire to be with them. 2 For their heart studieth destruction, and their lips talk of mischief. Here, 1. The caution given is much the same with that which we had before (ch. xxiii. 17), not to envy sinners, not to think them happy, nor to wish ourselves in their condition, though they prosper ever so much in this world, and are ever so marry and ever so secure. "Let not such a thought ever come into thy mind, O that I could shake off the restraints of religion and conscience, and take as great a liberty to indulge the sensual appetite, as I see such and such do! No; desire not to be with them, to do as they do and fare as they fare, and to cast in thy lot among them." 2. Here is another reason given for this caution: "Be not envious against them, not only because their end will be had, but because their way is so, v. 2. Do not think with them, for their heart studies destruction to others, but it will prove destruction to themselves. Do not speak like them, for their lips talk of their mischief. All they say has an ill tendency, to dishonour God, reproach religion, or wrong their neighbour; but it will be mischief to themselves at last. It is therefore thy wisdom to have nothing to do with them. Nor hast thou any reason to look upon them with envy, but with pity rather, or a just indignation at their wicked practices." Albert Barnes: Notes on the Bible - 1834 24:1: A lesson given before, now combined with another. True followers after wisdom will admit neither envy of evil on the one hand, nor admiration or fellowship with it on the other. Carl Friedrich Keil and Franz Delitzsch 24:1 After this divergence (in Prov 23:29-35) from the usual form of the proverb, there is now a return to the tetrastich: 1 Envy not evil men, And desire not to have intercourse with them. 2 For their heart thinketh of violence, And their lips speak mischief. The warning, not to envy the godless, is also found at Prov 3:31; Prov 23:17; Prov 24:19, but is differently constructed in each of these passages. Regarding תּתאו with Pathach, vid., at Prov 23:3. אנשׁי רעה (cf. רע, Prov 28:5) are the wicked, i.e., such as cleave to evil, and to whom evil clings. The warning is grounded in this, that whoever have intercourse with such men, make themselves partners in greater sins and evil: for their heart broodeth (write כּי שׁד, Munach Dech) violence, i.e., robbery, plunder, destruction, murder, and the like. With שׁד (in the Mishle only here and at Prov 21:7, cf. שׁדּד, Prov 19:26) connects itself elsewhere חמס, here (cf. Hab 1:3) עמל, labor, molestia, viz., those who prepare it for others by means of slanderous, crafty, uncharitable talk. John Gill 24:1 Be not thou envious against evil men,.... Or, "men of evil" (b). Such who are addicted to evil, and given up to it, whose principles and practices are bad; such as are before described in the preceding chapter; gluttons and drunkards, men given to women and wine: envy not their present prosperity, or seeming pleasure they have in the gratification of their sensual appetites; since woe and sorrow, wounds and strife, now attend them, and poverty and want will follow them; as well as everlasting ruin and destruction will be their portion hereafter; See Gill on Prov 23:17; and compare with this Prov 24:21; neither desire to be with them; to be in their company; to have any conversation and fellowship with them, which is very infectious, dangerous, and pernicious; nor even to be in the same state, condition, and circumstances they are in; much less to do as they do, and imitate them in their sinful courses; as you would not choose to be with them in hell hereafter, do not desire to be with them here. (b) "viros mali", Baynus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 24:1 (Pro. 24:1-34) (Compare Prov 23:3, Prov 23:17; Ps 37:1).
24:224:2: զի ստութիւն խորհի սի՛րտ նոցա, եւ ցա՛ւս խօսին շրթունք նոցա։ 2 որովհետեւ նրանց սիրտը խաբէութիւն է խորհում, եւ նրանց շուրթերը խօսում են ցաւեր պատճառելու մասին: 2 Վասն զի անոնց միտքը բռնութեան մասին կը խորհի Եւ անոնց շրթունքները բռնութեան վրայով կը խօսին։ զի ^[369]ստութիւն խորհի սիրտ նոցա, եւ ^[370]ցաւս խօսին շրթունք նոցա: 24:2: զի ստութիւն խորհի սի՛րտ նոցա, եւ ցա՛ւս խօսին շրթունք նոցա։ 2 որովհետեւ նրանց սիրտը խաբէութիւն է խորհում, եւ նրանց շուրթերը խօսում են ցաւեր պատճառելու մասին: 2 Վասն զի անոնց միտքը բռնութեան մասին կը խորհի Եւ անոնց շրթունքները բռնութեան վրայով կը խօսին։ zohrab-1805▾ eastern-1994▾ western am▾	24:224:2 потому что о насилии помышляет сердце их, и о злом говорят уста их. 24:2 ψεύδη ψευδης false γὰρ γαρ for μελετᾷ μελεταω concerned with ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him καὶ και and; even πόνους πονος pain τὰ ο the χείλη χειλος lip; shore αὐτῶν αυτος he; him λαλεῖ λαλεω talk; speak 24:2 כִּי־ kî- כִּי that שֹׁ֖ד šˌōḏ שֹׁד violence יֶהְגֶּ֣ה yehgˈeh הגה mutter לִבָּ֑ם libbˈām לֵב heart וְ֝ ˈw וְ and עָמָ֗ל ʕāmˈāl עָמָל labour שִׂפְתֵיהֶ֥ם śifᵊṯêhˌem שָׂפָה lip תְּדַבֵּֽרְנָה׃ tᵊḏabbˈērᵊnā דבר speak 24:2. quia rapinas meditatur mens eorum et fraudes labia eorum loquunturBecause their mind studieth robberies, and their lips speak deceits. 2. For their heart studieth oppression, and their lips talk of mischief. For their heart studieth destruction, and their lips talk of mischief: 24:2 потому что о насилии помышляет сердце их, и о злом говорят уста их. 24:2 ψεύδη ψευδης false γὰρ γαρ for μελετᾷ μελεταω concerned with ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him καὶ και and; even πόνους πονος pain τὰ ο the χείλη χειλος lip; shore αὐτῶν αυτος he; him λαλεῖ λαλεω talk; speak 24:2 כִּי־ kî- כִּי that שֹׁ֖ד šˌōḏ שֹׁד violence יֶהְגֶּ֣ה yehgˈeh הגה mutter לִבָּ֑ם libbˈām לֵב heart וְ֝ ˈw וְ and עָמָ֗ל ʕāmˈāl עָמָל labour שִׂפְתֵיהֶ֥ם śifᵊṯêhˌem שָׂפָה lip תְּדַבֵּֽרְנָה׃ tᵊḏabbˈērᵊnā דבר speak 24:2. quia rapinas meditatur mens eorum et fraudes labia eorum loquuntur Because their mind studieth robberies, and their lips speak deceits. 2. For their heart studieth oppression, and their lips talk of mischief. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:2: Pro 24:8, Pro 6:14; Sa1 23:9; Est 3:6, Est 3:7; Job 15:35; Psa 7:14, Psa 10:7, Psa 28:3, Psa 36:4; Psa 64:4-6, Psa 140:2; Isa 59:4; Mic 7:3; Mat 26:3, Mat 26:4; Luk 23:20, Luk 23:21; Act 13:10 John Gill 24:2 For their heart studieth destruction,.... To others; to good men, that separate from them, and reprove them, or are in their way; or any ways hinder them in the prosecution of their wicked designs; as Haman's heart studied the destruction of the Jews: or their hearts study to draw men into their destructive methods of living, and therefore should be shunned and avoided. Moreover, their hearts study destruction to themselves; they study what they shall eat and drink, which they pursue to intemperance; and how they shall compass their lewd designs, and which issue in their ruin; destruction and misery are in all the ways they devise and walk in; and their lips talk of mischief; which they study in their hearts against others; as are their hearts, so are their lips; out of the abundance of the wickedness of their hearts their mouths speak mischievous things; and which, though they design for others, oftentimes fall upon themselves. John Wesley 24:2 Destruction - How they may oppress and destroy others. Robert Jamieson, A. R. Fausset and David Brown 24:2 studieth--meditateth. talk . . . mischief--Their expressed purposes are to do evil.
24:324:3: Իմաստութեամբ շինի տուն, եւ հանճարով կանգնի. 3 Տունը շինւում է իմաստութեամբ, հաստատւում է խելացիութեամբ, 3 Տունը իմաստութեամբ կը շինուի Ու հանճարով կը հաստատուի։ Իմաստութեամբ շինի տուն եւ հանճարով կանգնի: 24:3: Իմաստութեամբ շինի տուն, եւ հանճարով կանգնի. 3 Տունը շինւում է իմաստութեամբ, հաստատւում է խելացիութեամբ, 3 Տունը իմաստութեամբ կը շինուի Ու հանճարով կը հաստատուի։ zohrab-1805▾ eastern-1994▾ western am▾	24:324:3 Мудростью устрояется дом и разумом утверждается, 24:3 μετὰ μετα with; amid σοφίας σοφια wisdom οἰκοδομεῖται οικοδομεω build οἶκος οικος home; household καὶ και and; even μετὰ μετα with; amid συνέσεως συνεσις comprehension ἀνορθοῦται ανορθοω straighten up 24:3 בְּ֭ ˈbᵊ בְּ in חָכְמָה ḥoḵmˌā חָכְמָה wisdom יִבָּ֣נֶה yibbˈāneh בנה build בָּ֑יִת bˈāyiṯ בַּיִת house וּ֝ ˈû וְ and בִ vi בְּ in תְבוּנָ֗ה ṯᵊvûnˈā תְּבוּנָה understanding יִתְכֹּונָֽן׃ yiṯkônˈān כון be firm 24:3. sapientia aedificabitur domus et prudentia roborabiturBy wisdom the house shall be built, and by prudence it shall be strengthened. 3. Through wisdom is an house builded; and by understanding it is established: Through wisdom is an house builded; and by understanding it is established: 24:3 Мудростью устрояется дом и разумом утверждается, 24:3 μετὰ μετα with; amid σοφίας σοφια wisdom οἰκοδομεῖται οικοδομεω build οἶκος οικος home; household καὶ και and; even μετὰ μετα with; amid συνέσεως συνεσις comprehension ἀνορθοῦται ανορθοω straighten up 24:3 בְּ֭ ˈbᵊ בְּ in חָכְמָה ḥoḵmˌā חָכְמָה wisdom יִבָּ֣נֶה yibbˈāneh בנה build בָּ֑יִת bˈāyiṯ בַּיִת house וּ֝ ˈû וְ and בִ vi בְּ in תְבוּנָ֗ה ṯᵊvûnˈā תְּבוּנָה understanding יִתְכֹּונָֽן׃ yiṯkônˈān כון be firm 24:3. sapientia aedificabitur domus et prudentia roborabitur By wisdom the house shall be built, and by prudence it shall be strengthened. 3. Through wisdom is an house builded; and by understanding it is established: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-6: В противоположность нечестию мудрость благочестие для обладателей ее соединяется с разного рода вещественными благами - в быту домашнем (ст. 3-4) и общественном, напр., в воинском деле (ст. 5-6). Matthew Henry: Concise Commentary on the Whole Bible - 1706 3 Through wisdom is an house builded; and by understanding it is established: 4 And by knowledge shall the chambers be filled with all precious and pleasant riches. 5 A wise man is strong; yea, a man of knowledge increaseth strength. 6 For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety. We are tempted to envy those that grow rich, and raise their estates and families, by such unjust courses as our consciences will by no means suffer us to use. But, to set aside that temptation, Solomon here shows that a man, with prudent management, may raise his estate and family by lawful and honest means, with a good conscience, and a good name, and the blessing of God upon his industry; and, if the other be raised a little sooner, yet these will last a great deal longer. 1. That which is here recommended to us as having the best influence upon our outward prosperity is wisdom, and understanding, and knowledge; that is, both piety towards God (for that is true wisdom) and prudence in the management of our outward affairs. We must govern ourselves in every thing by the rules of religion first and then of discretion. Some that are truly pious do not thrive in the world, for want of prudence; and some that are prudent enough, yet do not prosper, because they lean to their own understanding and do not acknowledge God in their ways; therefore both must go together to complete a wise man. 2. That which is here set before us as the advantage of true wisdom is that it will make men's outward affairs prosperous and successful. (1.) it will build a house and establish it, v. 3. Men may by unrighteous practices build their houses, but they cannot establish them, for the foundation is rotten (Hab. ii. 9, 10); whereas what is honestly got will wear like steel and be an inheritance to children's children. (2.) It will enrich a house and furnish it, v. 4. Those that manage their affairs with wisdom and equity, that are diligent in the use of lawful means for increasing what they have that spare from luxury and spend in charity, are in a fair way to have their shops, their warehouses, their chambers, filled with all precious and pleasant riches--precious because got by honest labour, and the substance of a diligent man is precious--pleasant because enjoyed with holy cheerfulness. Some think this is to be understood chiefly of spiritual riches. By knowledge the chambers of the soul are filled with the graces and comforts of the Spirit, those precious and pleasant riches; for the Spirit, by enlightening the understanding, performs all his other operations on the soul. (3.) It will fortify a house and turn it into a castle: Wisdom is better than weapons of war, offensive or defensive. A wise man is in strength, is in a strong-hold, yea, a man of knowledge strengthens might, that is, increases it, v. 5. As we grow in knowledge we grow in all grace, 2 Pet. iii. 18. Those that increase in wisdom are strengthened with all might, Col. i. 9, 11. A wise man will compass that by his wisdom which a strong man cannot effect by force of arms. The spirit is strengthened both for the spiritual work and the spiritual warfare by true wisdom. (4.) It will govern a house and a kingdom too, and the affairs of both, v. 6. Wisdom will erect a college, or council of state. Wisdom will be of use, [1.] For the managing of the public quarrels, so as not to engage in them but for an honest cause and with some probability of success, and, when they are engaged in, to manage them well, and so as to make either an advantageous peace or an honourable retreat: By wise counsel thou shalt make war, which is a thing that may prove of ill consequence if not done by wise counsel. [2.] For the securing of the public peace: In the multitude of counsellors there is safety, for one may foresee the danger, and discern the advantages, which another cannot. In our spiritual conflicts we need wisdom, for our enemy is subtle. Adam Clarke: Commentary on the Bible - 1831 24:3: Through wisdom is a house blinded - That is, a family; household affairs. See the notes on Pro 9:1 (note), etc. Albert Barnes: Notes on the Bible - 1834 24:3: The "house" is figurative of the whole life, the "chambers" of all regions, inward and outward, of it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:3: wisdom: Pro 9:1, Pro 14:1; Co1 3:9 it is: Sa2 7:26; Jer 10:12; Col 2:7 Carl Friedrich Keil and Franz Delitzsch 24:3 The warning against fellowship with the godless is followed by the praise of wisdom, which is rooted in the fear of God. 3 By wisdom is the house builded, And by understanding is it established. 4 And by knowledge shall the chambers be filled With all manner of precious and pleasant goods. What is meant by the "building of the house" is explained at Prov 14:1. It is wisdom, viz., that which originates from God, which is rooted in fellowship with Him, by which every household, be it great or small, prospers and attains to a successful and flourishing state; כּונן, as parallel word to בּנה (Prov 3:19; Prov 2:12), is related to it as statuere to extruere; the Hithpal (as at Num 21:17) means to keep oneself in a state of continuance, to gain perpetuity, to become established. That ימּלאוּ by Athnach has not passed over into the pausal ימּלאוּ, arises from this, that the Athnach, by the poetical system of accents, has only the force of the prose accent Sakef; the clause completes itself only by 4b; the pausal form on that account also is not found, and it is discontinued, because the Athnach does not produce any pausal effect (vid., at Ps 45:6). The form of expression in Prov 24:4 is like Prov 1:13; Prov 3:10. But the חדרים, of storerooms (lxx as Is 26:20, ταμιεῖα), and נעים, like Prov 22:18; Prov 23:8, is peculiar to this collection. John Gill 24:3 Through wisdom is a house builded,.... A family is built up, furnished and supplied with the necessaries and conveniences of life, and brought into flourishing and prosperous circumstances, by wise and prudent management, by diligence and industry, through the blessing of God upon them, without taking such methods as evil men do. The house of God, the church of the living God, is built by Wisdom, that is, by Christ; on a good foundation, a rock, upon himself, against which the gates of hell can never prevail; see Prov 9:1. Every good man's house, himself, his soul, and the eternal salvation of it, are built on the same; and he is a wise man that builds his house through wisdom; that builds on the foundation of the apostles and prophets, the one and only foundation which God has laid, which is Jesus Christ; and by understanding it is established; the prosperity of a man's family is continued and secured by his prudent conduct. The church of God is established by Christ, who is understanding as well as wisdom; see Prov 8:14; and every true believer is established in Christ, and in the faith of him; and that as he has more and more an understanding of him and of divine things. John Wesley 24:3 Through wisdom - There is no need that thou shouldest raise thy family by ruining others, which thou mayest more effectually do by wisdom. Robert Jamieson, A. R. Fausset and David Brown 24:3 (Compare Prov 14:1; Is 54:14). house--including the family.
24:424:4: եւ խորհրդով լնուն շտեմարանք ամենայն մեծութեամբ պատուականաւ եւ բարեօք։ 4 եւ շտեմարաններն ամէն տեսակ հարստութեամբ ու բարիքներով լցւում են գիտութեամբ: 4 Շտեմարանները գիտութեամբ Եւ ամէն տեսակ պատուական ու վայելուչ գանձերով կը լեցուին։ եւ խորհրդով լնուն շտեմարանք ամենայն մեծութեամբ պատուականաւ եւ բարեօք: 24:4: եւ խորհրդով լնուն շտեմարանք ամենայն մեծութեամբ պատուականաւ եւ բարեօք։ 4 եւ շտեմարաններն ամէն տեսակ հարստութեամբ ու բարիքներով լցւում են գիտութեամբ: 4 Շտեմարանները գիտութեամբ Եւ ամէն տեսակ պատուական ու վայելուչ գանձերով կը լեցուին։ zohrab-1805▾ eastern-1994▾ western am▾	24:424:4 и с уменьем внутренности его наполняются всяким драгоценным и прекрасным имуществом. 24:4 μετὰ μετα with; amid αἰσθήσεως αισθησις sensation; perception ἐμπίμπλαται εμπιπλημι fill in; fill up ταμίεια ταμειον chamber ἐκ εκ from; out of παντὸς πας all; every πλούτου πλουτος wealth; richness τιμίου τιμιος precious καὶ και and; even καλοῦ καλος fine; fair 24:4 וּ֭ ˈû וְ and בְ vᵊ בְּ in דַעַת ḏaʕˌaṯ דַּעַת knowledge חֲדָרִ֣ים ḥᵃḏārˈîm חֶדֶר room יִמָּלְא֑וּ yimmālᵊʔˈû מלא be full כָּל־ kol- כֹּל whole הֹ֖ון hˌôn הֹון abundance יָקָ֣ר yāqˈār יָקָר rare וְ wᵊ וְ and נָעִֽים׃ nāʕˈîm נָעִים pleasant 24:4. in doctrina replebuntur cellaria universa substantia pretiosa et pulcherrimaBy instruction the storerooms shall be filled with all precious and most beautiful wealth. 4. And by knowledge are the chambers filled with all precious and pleasant riches. And by knowledge shall the chambers be filled with all precious and pleasant riches: 24:4 и с уменьем внутренности его наполняются всяким драгоценным и прекрасным имуществом. 24:4 μετὰ μετα with; amid αἰσθήσεως αισθησις sensation; perception ἐμπίμπλαται εμπιπλημι fill in; fill up ταμίεια ταμειον chamber ἐκ εκ from; out of παντὸς πας all; every πλούτου πλουτος wealth; richness τιμίου τιμιος precious καὶ και and; even καλοῦ καλος fine; fair 24:4 וּ֭ ˈû וְ and בְ vᵊ בְּ in דַעַת ḏaʕˌaṯ דַּעַת knowledge חֲדָרִ֣ים ḥᵃḏārˈîm חֶדֶר room יִמָּלְא֑וּ yimmālᵊʔˈû מלא be full כָּל־ kol- כֹּל whole הֹ֖ון hˌôn הֹון abundance יָקָ֣ר yāqˈār יָקָר rare וְ wᵊ וְ and נָעִֽים׃ nāʕˈîm נָעִים pleasant 24:4. in doctrina replebuntur cellaria universa substantia pretiosa et pulcherrima By instruction the storerooms shall be filled with all precious and most beautiful wealth. 4. And by knowledge are the chambers filled with all precious and pleasant riches. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:4: Pro 15:6, Pro 20:15, Pro 21:20, Pro 27:23-27; Kg1 4:22-28; Ch1 27:25-31, Ch1 29:2-9; Ch2 4:18-22, Ch2 26:4-11; Neh 10:39, Neh 13:5-13; Mat 13:52 John Gill 24:4 And by knowledge shalt the chambers be filled with all precious and pleasant riches. That are both of worth, value, and usefulness, and for ornament and delight; the more private and retired parts of a man's dwelling house, as well as his shops, warehouses, barns, and granaries, shall be filled with all kind of valuable substance, through his knowledge in improving trade or husbandry, in which he is concerned. This may be understood spiritually, of the fulness which the church has from Christ, and of those unsearchable riches of his she receives from him; and of those treasures of wisdom and knowledge, which the chambers of the soul of a believer are filled with by him; and of all the riches put into them, which are both precious and pleasant; such as precious promises, pleasant doctrines, the valuable truths of the Gospel, and blessings of grace. John Wesley 24:4 By knowledge - Which in scripture phrase includes the love and practice of what we know. Robert Jamieson, A. R. Fausset and David Brown 24:4 by knowledge . . . riches-- (Prov 8:18; Prov 21:20).
24:524:5: Լա՛ւ է իմաստուն քան զհզօր, եւ հանճարեղ՝ քան զայն որ ունիցի դաստակե՛րտս մեծամեծս։ 5 Իմաստունը լաւ է հզօր մարդուց, եւ խոհեմ մարդը՝ մեծամեծ դաստակերտներ ունեցողից: 5 Իմաստուն մարդը զօրաւոր կ’ըլլայ Ու գիտութիւն ունեցողը ոյժ կ’աւելցնէ. ^[371]Լաւ է իմաստուն քան զհզօր, եւ հանճարեղ` քան զայն որ ունիցի դաստակերտս մեծամեծս: 24:5: Լա՛ւ է իմաստուն քան զհզօր, եւ հանճարեղ՝ քան զայն որ ունիցի դաստակե՛րտս մեծամեծս։ 5 Իմաստունը լաւ է հզօր մարդուց, եւ խոհեմ մարդը՝ մեծամեծ դաստակերտներ ունեցողից: 5 Իմաստուն մարդը զօրաւոր կ’ըլլայ Ու գիտութիւն ունեցողը ոյժ կ’աւելցնէ. zohrab-1805▾ eastern-1994▾ western am▾	24:524:5 Человек мудрый силен, и человек разумный укрепляет силу свою. 24:5 κρείσσων κρεισσων superior σοφὸς σοφος wise ἰσχυροῦ ισχυρος forceful; severe καὶ και and; even ἀνὴρ ανηρ man; husband φρόνησιν φρονησις prudence; insight ἔχων εχω have; hold γεωργίου γεωργιον farm; crop μεγάλου μεγας great; loud 24:5 גֶּֽבֶר־ gˈever- גֶּבֶר vigorous man חָכָ֥ם ḥāḵˌām חָכָם wise בַּ ba בְּ in † הַ the עֹ֑וז ʕˈôz עֹז power וְ wᵊ וְ and אִֽישׁ־ ʔˈîš- אִישׁ man דַּ֝֗עַת ˈdˈaʕaṯ דַּעַת knowledge מְאַמֶּץ־ mᵊʔammeṣ- אמץ be strong כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength 24:5. vir sapiens et fortis est et vir doctus robustus et validusA wise man is strong: and a knowing man, stout and valiant. 5. A wise man is strong; yea, a man of knowledge increaseth might. A wise man [is] strong; yea, a man of knowledge increaseth strength: 24:5 Человек мудрый силен, и человек разумный укрепляет силу свою. 24:5 κρείσσων κρεισσων superior σοφὸς σοφος wise ἰσχυροῦ ισχυρος forceful; severe καὶ και and; even ἀνὴρ ανηρ man; husband φρόνησιν φρονησις prudence; insight ἔχων εχω have; hold γεωργίου γεωργιον farm; crop μεγάλου μεγας great; loud 24:5 גֶּֽבֶר־ gˈever- גֶּבֶר vigorous man חָכָ֥ם ḥāḵˌām חָכָם wise בַּ ba בְּ in † הַ the עֹ֑וז ʕˈôz עֹז power וְ wᵊ וְ and אִֽישׁ־ ʔˈîš- אִישׁ man דַּ֝֗עַת ˈdˈaʕaṯ דַּעַת knowledge מְאַמֶּץ־ mᵊʔammeṣ- אמץ be strong כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength 24:5. vir sapiens et fortis est et vir doctus robustus et validus A wise man is strong: and a knowing man, stout and valiant. 5. A wise man is strong; yea, a man of knowledge increaseth might. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:5: A wise man is strong - His wisdom enables him to construct a great variety of machines, by which, under his own influence, he can do the labor of a hundred or even a thousand men. But in all cases wisdom gives power and influence; and he who is wise to salvation can overcome even Satan himself. The Septuagint has: "The wise is better than the strong; and the man who has prudence, than a stout husbandman." Albert Barnes: Notes on the Bible - 1834 24:5: Is strong - literally, as in the margin; i. e., rooted and established in strength. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:5: A wise: Pro 8:14, Pro 10:29, Pro 21:22; Ecc 7:19, Ecc 9:14-18 strong: Heb. in strength increaseth strength: Heb. strengtheneth might. Psa 84:7; Isa 40:31; Col 1:11 Carl Friedrich Keil and Franz Delitzsch 24:5 The praise of wisdom is continued: it brings blessings in the time of peace, and gives the victory in war. 5 A wise man is full of strength; And a man of understanding showeth great power. 6 For with wise counsel shalt thou carry on successful war; And safety is where counsellors are not wanting. The ב of בּעוז (thus with Pathach in old impressions, Cod. 1294, Cod. Jaman., and elsewhere with the Masoretic note לית ומלא) introduces, as that of בכּח, Ps 24:4, the property in which a person or thing appears; the article (cf. העזבים, Prov 2:13, Gesen, 35, 2A) is that of gender. The parallel מאמץ כח, a Greek translates by ὑπὲρ κραταιὸν ἰσχύΐ = מאמּיץ כּח (Job 9:4; Is 40:26). But after 5a it lies nearer that the poet means to express the power which lies in wisdom itself (Eccles 7:19), and its superiority to physical force (Prov 21:22); the lxx, Syr., and Targ. also, it is true, translate 5a as if מעז (prae potente) were the words used. אמּץ כּח means to strengthen the strength, and that is (Nahum 2:2) equivalent to, to collect the strength (to take courage), here and at Amos 2:14, to show strong (superior) strength. The reason is gathered from Prov 20:18 and Prov 11:14. The לך here added, Hitzig is determined to read תּעשׂה: for with prudent counsel the war shall be carried out by thee. The construction of the passive with ל of the subject is correct in Heb. (vid., at Prov 14:20) as well as in Aram., (Note: Vid., Nldeke's Neusyrische Gram. p. 219, Anm., and p. 416.) and עשׂה frequently means, in a pregnant sense: to complete, to carry out, to bring to an end; but the phrase עשׂה מלחמה means always to carry on war, and nothing further. לך is the dat. commod., as in נלחם ל, to wage war (to contend) for any one, e.g., Ex 14:14. Instead of ברב, the lxx reads בלב; regarding γεωργίου μεγάλου for מאמץ כח, without doubt a corrupt reading, vid., Lagarde. John Gill 24:5 A wise man is strong,.... He can do that sometimes by his wisdom, and which requires strength and courage too, which another cannot do by his strength; see Prov 21:22. This may be understood of one that is spiritually wise, wise unto salvation, wise for another world, is made to know true wisdom in the hidden part. The Stoic philosophers say much of their wise man; that he is happy, and rich, and mighty, and even a king; all which may be said more truly of a good man; he is strong, not absolutely, but comparatively, in comparison of what he himself was; and wicked men are without strength, and do not seek for any elsewhere; nor do they, nor can they do, that which is spiritually good, and are ignorant of their weakness: but so is not a wise man; he has some spiritual strength; he seeks to Christ for more, and, through Christ strengthening him, does all things; and is sensible of his own weakness, and finds that when he is weak he is strong: one eminently wise is strong, in comparison of less knowing and more feeble saints; some are children in knowledge, weak in faith and in conduct, more easily drawn into sin and temptation than others; and, in comparison of these, some are strong, who are to bear with and support the weak, and restore them. A wise man is strong, not in and of himself; he cannot think a good thought, nor do a good action, nor preserve himself from sin and Satan; but he is strong in Christ, and in the power of his might, and in his grace; and, through spiritual strength communicated to him, his heart is strengthened, and the work of grace in his heart; he is strengthened to exercise grace more strongly, to perform the duties of religion, to bear the cross of Christ, to withstand temptations, and to oppose his own corruptions. It may be rendered, "a wise man is in strength" (c); he is in Christ the strong hold, whither, as a prisoner of hope, he has fled and turned into; he is in the strong tower, into which he has run and is safe; he is surrounded with the might and power of God on all sides, by which he is kept; yea, a man of knowledge increaseth strength; a spiritual man, a man endued with spiritual knowledge, with the knowledge of Christ, and salvation by him; as he has a degree of spiritual strength, he increases therein; he grows stronger and stronger, he goes from strength to strength; the more he knows of Christ, the more strongly he trusts in him and loves him, and the more able he is to resist Satan's temptations; and is a better match for false teachers who deceive the hearts of the simple: spiritual strength is increased by means of the word of God, by the promises of the Gospel, and by the ordinances of it. (c) "in fortitudine", Pagninus, Montanus, Mercerus, Gejerus; "in robore", Michaelis. John Wesley 24:5 Is strong - Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by strength. Robert Jamieson, A. R. Fausset and David Brown 24:5 The general statement (Eccles 9:16, Eccles 9:18) is specially illustrated (compare Prov 21:22; Ps 144:1).
24:624:6: Առաջնորդութեամբ մղի պատերազմ, եւ օգնականութեամբ խորհրդակա՛ն սրտի[8255]։ [8255] Ոմանք. Խոհական սրտի։ 6 Պատերազմը մղւում է ռազմավարութեամբ, եւ յաջողութիւնը կախուած է սրտի խորհուրդներից: 6 Վասն զի պատերազմդ խոհեմութեամբ կ’ընես. Եւ ազատութիւնը* խորհրդականներու շատութիւնով կ’ըլլայ։ Առաջնորդութեամբ մղի պատերազմ, եւ օգնականութեամբ խորհրդական սրտի: 24:6: Առաջնորդութեամբ մղի պատերազմ, եւ օգնականութեամբ խորհրդակա՛ն սրտի[8255]։ [8255] Ոմանք. Խոհական սրտի։ 6 Պատերազմը մղւում է ռազմավարութեամբ, եւ յաջողութիւնը կախուած է սրտի խորհուրդներից: 6 Վասն զի պատերազմդ խոհեմութեամբ կ’ընես. Եւ ազատութիւնը* խորհրդականներու շատութիւնով կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	24:624:6 Поэтому с обдуманностью веди войну твою, и успех {будет} при множестве совещаний. 24:6 μετὰ μετα with; amid κυβερνήσεως κυβερνησις steering γίνεται γινομαι happen; become πόλεμος πολεμος battle βοήθεια βοηθεια help δὲ δε though; while μετὰ μετα with; amid καρδίας καρδια heart βουλευτικῆς βουλευτικος for the council 24:6 כִּ֣י kˈî כִּי that בְ֭ ˈv בְּ in תַחְבֻּלֹות ṯaḥbulôṯ תַּחְבֻּלֹות steering תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לְּךָ֣ llᵊḵˈā לְ to מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war וּ֝ ˈû וְ and תְשׁוּעָ֗ה ṯᵊšûʕˈā תְּשׁוּעָה salvation בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude יֹועֵֽץ׃ yôʕˈēṣ יעץ advise 24:6. quia cum dispositione initur bellum et erit salus ubi multa consilia suntBecause war is managed by due ordering: and there shall be safety where there are many counsels. 6. For by wise guidance thou shalt make thy war: and in the multitude of counsellors there is safety. For by wise counsel thou shalt make thy war: and in multitude of counsellors [there is] safety: 24:6 Поэтому с обдуманностью веди войну твою, и успех {будет} при множестве совещаний. 24:6 μετὰ μετα with; amid κυβερνήσεως κυβερνησις steering γίνεται γινομαι happen; become πόλεμος πολεμος battle βοήθεια βοηθεια help δὲ δε though; while μετὰ μετα with; amid καρδίας καρδια heart βουλευτικῆς βουλευτικος for the council 24:6 כִּ֣י kˈî כִּי that בְ֭ ˈv בְּ in תַחְבֻּלֹות ṯaḥbulôṯ תַּחְבֻּלֹות steering תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לְּךָ֣ llᵊḵˈā לְ to מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war וּ֝ ˈû וְ and תְשׁוּעָ֗ה ṯᵊšûʕˈā תְּשׁוּעָה salvation בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude יֹועֵֽץ׃ yôʕˈēṣ יעץ advise 24:6. quia cum dispositione initur bellum et erit salus ubi multa consilia sunt Because war is managed by due ordering: and there shall be safety where there are many counsels. 6. For by wise guidance thou shalt make thy war: and in the multitude of counsellors there is safety. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:6: By wise counsel thou shalt make thy war - See note on Pro 20:18. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:6: by: Pro 20:18; Luk 14:31; Co1 9:25-27; Eph 6:10-20; Ti1 6:11, Ti1 6:12; Ti2 4:7 and: Pro 11:14, Pro 15:22 John Gill 24:6 For by wise counsel thou shall make thy war,.... Counsel, as well as strength, is necessary for war: kings and states, before they enter on a war, should not only well consider the justness of their cause, but should consult whether they have a sufficiency of men and money to carry it on; and should concert the wisest methods to attack the enemy, or defend themselves; and, above all, should ask counsel of God; see 4Kings 18:20. And this is true of our spiritual warfare with sin, Satan, the world, and false teachers; which requires not only strength to wage war with them, but wise counsel, that we may be able to understand and guard against their cunning, wiles, and stratagems: and this is principally to be asked of God, who is wonderful in counsel; and of good and experienced men, skilled in those matters; and in the multitude of counsellors there is safety; to take the advice of wise counsellors, and many of them, even among men, is safe for princes and states, in the above case and in all others; and especially to ask and take counsel of God, who gives wisdom liberally to them that ask it; and of Christ, the wonderful Counsellor; and from the Scriptures, whom David made his counsellors; and from old experienced Christians, and ministers of the word, with whom are wisdom, counsel, and understanding; See Gill on Prov 11:14. John Wesley 24:6 Thy war - War is better managed by wisdom than by strength.
24:724:7: Իմաստութիւն եւ խորհուրդ բարեաց ՚ի դրունս իմաստնոց։ 7 Իմաստութիւնն ու բարի խորհուրդները գտնւում են իմաստունների դռներին: 7 Իմաստութիւնը յիմարին համար շատ բարձր է. Անիկա դրանը մէջ իր բերանը չի բանար։ Իմաստութիւն եւ խորհուրդ բարեաց ի դրունս իմաստնոց: 24:7: Իմաստութիւն եւ խորհուրդ բարեաց ՚ի դրունս իմաստնոց։ 7 Իմաստութիւնն ու բարի խորհուրդները գտնւում են իմաստունների դռներին: 7 Իմաստութիւնը յիմարին համար շատ բարձր է. Անիկա դրանը մէջ իր բերանը չի բանար։ zohrab-1805▾ eastern-1994▾ western am▾	24:724:7 Для глупого слишком высока мудрость; у ворот не откроет он уст своих. 24:7 σοφία σοφια wisdom καὶ και and; even ἔννοια εννοια insight ἀγαθὴ αγαθος good ἐν εν in πύλαις πυλη gate σοφῶν σοφος wise σοφοὶ σοφος wise οὐκ ου not ἐκκλίνουσιν εκκλινω deviate; avoid ἐκ εκ from; out of στόματος στομα mouth; edge κυρίου κυριος lord; master 24:7 רָאמֹ֣ות rāmˈôṯ רָאמֹות [uncertain] לֶֽ lˈe לְ to אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish חָכְמֹ֑ות ḥoḵmˈôṯ חָכְמֹות wisdom בַּ֝ ˈba בְּ in † הַ the שַּׁ֗עַר ššˈaʕar שַׁעַר gate לֹ֣א lˈō לֹא not יִפְתַּח־ yiftaḥ- פתח open פִּֽיהוּ׃ pˈîhû פֶּה mouth 24:7. excelsa stulto sapientia in porta non aperiet os suumWisdom is too high for a fool; in the gate he shall not open his mouth. 7. Wisdom is too high for a fool: he openeth not his mouth in the gate. Wisdom [is] too high for a fool: he openeth not his mouth in the gate: 24:7 Для глупого слишком высока мудрость; у ворот не откроет он уст своих. 24:7 σοφία σοφια wisdom καὶ και and; even ἔννοια εννοια insight ἀγαθὴ αγαθος good ἐν εν in πύλαις πυλη gate σοφῶν σοφος wise σοφοὶ σοφος wise οὐκ ου not ἐκκλίνουσιν εκκλινω deviate; avoid ἐκ εκ from; out of στόματος στομα mouth; edge κυρίου κυριος lord; master 24:7 רָאמֹ֣ות rāmˈôṯ רָאמֹות [uncertain] לֶֽ lˈe לְ to אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish חָכְמֹ֑ות ḥoḵmˈôṯ חָכְמֹות wisdom בַּ֝ ˈba בְּ in † הַ the שַּׁ֗עַר ššˈaʕar שַׁעַר gate לֹ֣א lˈō לֹא not יִפְתַּח־ yiftaḥ- פתח open פִּֽיהוּ׃ pˈîhû פֶּה mouth 24:7. excelsa stulto sapientia in porta non aperiet os suum Wisdom is too high for a fool; in the gate he shall not open his mouth. 7. Wisdom is too high for a fool: he openeth not his mouth in the gate. 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 7-9: Глупый и нечестивый, напротив бессилен и беспомощен в том случае, когда ему предстоит выступить в какой-либо общественной деятельности; вся его энергия обращена на коварные замыслы (ст. 8) и вся исчерпывается греховными пред Богом и мерзкими пред людьми деяниями (ст. 9). Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Malicious and the Scornful. 7 Wisdom is too high for a fool: he openeth not his mouth in the gate. 8 He that deviseth to do evil shall be called a mischievous person. 9 The thought of foolishness is sin: and the scorner is an abomination to men. Here is the description, 1. Of a weak man: Wisdom is too high for him; he thinks it so, and therefore, despairing to attain it, he will take no pains in the pursuit of it, but sit down content without it. And really it is so; he has not capacity for it, and therefore the advantages he has for getting it are all in vain to him. It is no easy thing to get wisdom; those that have natural parts good enough, yet if they be foolish, that is, if they be slothful and will not take pains, if they be playful and trifling, and given to their pleasures, if they be viciously inclined and keep bad company, it is too high for them; they are not likely to reach it. And, for want of it, they are unfit for the service of their country: They open not their mouth in the gate; they are not admitted into the council or magistracy, or, if they are, they are dumb statues, and stand for cyphers; they say nothing, because they have nothing to say, and they know that if they should offer any thing it would not be heeded, nay, it would be hissed at. Let young men take pains to get wisdom, that they may be qualified for public business, and do it with reputation. 2. Of a wicked man, who is not only despised as a fool is, but detested. Two sorts of wicked men are so:-- (1.) Such as are secretly malicious. Though they speak courteously and conduct themselves plausibly, they devise to do evil, are contriving to do an ill turn to those they bear a grudge to, or have an envious eye at. He that does so shall be called a mischievous person, or a master of mischief, which perhaps was then a common name of reproach; he shall be branded as an inventor of evil things (Rom. i. 30), or if any mischief be done, he shall be suspected as the author of it, or at least accessory to it. This devising evil is the thought of foolishness, v. 9. It is made light of, and turned off with a jest, as only a foolish thing, but really it is sin, it is exceedingly sinful; you cannot call it by a worse name than to call it sin. It is bad to do evil, but it is worse to devise it; for that has in it the subtlety and poison of the old serpent. But it may be taken more generally. We contract guilt, not only by the act of foolishness, but by the thought of it, though it go no further; the first risings of sin in the heart are sin, offensive to God, and must be repented of or we are undone. Not only malicious, unclean, proud thoughts, but even foolish thoughts, are sinful thoughts. If vain thoughts lodge in the heart, they defile it (Jer. iv. 14), which is a reason why we should keep our hearts with all diligence, and harbour no thoughts there which cannot give a good account of themselves, Gen. vi. 5. (2.) Such as are openly abusive: The scorner, who gives ill-language to every body, takes a pleasure in affronting people and reflecting upon them, is an abomination to men; none that have any sense of honour and virtue will care to keep company with him. The seat of the scornful is the pestilential chair (as the LXX. calls it, Ps. i. 1), which no wise man will come near, for fear of taking the infection. Those that strive to make others odious do but make themselves so. Adam Clarke: Commentary on the Bible - 1831 24:7: A fool - openeth not his mouth in the gate - Is not put into public offices of trust and responsibility. Albert Barnes: Notes on the Bible - 1834 24:7: In the gate - Compare the Pro 22:22 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:7: too: Pro 14:6, Pro 15:24, Pro 17:24; Psa 10:5, Psa 92:5, Psa 92:6; Co1 2:14 openeth: Pro 22:22, Pro 31:8, Pro 31:9; Job 29:7-25, Job 31:21; Isa 29:21; Amo 5:10, Amo 5:12, Amo 5:15 Carl Friedrich Keil and Franz Delitzsch 24:7 Till now in this appendix we have found only two distichs (vid., vol. i. p. 17); now several of them follow. From this, that wisdom is a power which accomplishes great things, it follows that it is of high value, though to the fool it appears all too costly. 7 Wisdom seems to the fool to be an ornamental commodity; He openeth not his mouth in the gate. Most interpreters take ראמות for רמות (written as at 1Chron 6:58; cf. Zech 14:10; ראשׁ, Prov 10:4; קאם, Hos 10:14), and translate, as Jerome and Luther: "Wisdom is to the fool too high;" the way to wisdom is to him too long and too steep, the price too costly, and not to be afforded. Certainly this thought does not lie far distant from what the poet would say; but why does he say חכמות, and not חכמה? This חכמות is not a numerical plur., so as to be translated with the Venet.: μετέωροι τῷ ἄφρονι αἱ ἐπιστῆμαι; it is a plur., as Ps 49:4 shows; but, as is evident from the personification and the construction, Prov 1:20, one inwardly multiplying and heightening, which is related to חכמה as science or the contents of knowledge is to knowledge. That this plur. comes here into view as in chap. 1-9 (vid., vol. i. p. 34), is definitely accounted for in these chapters by the circumstance that wisdom was to be designated, which is the mediatrix of all wisdom; here, to be designated in intentional symphony with ראמות, whose plur. ending th shall be for that very reason, however, inalienable. Thus ראמות will be the name of a costly foreign bijouterie, which is mentioned in the Book of Job, where the unfathomableness and inestimableness of wisdom is celebrated; vid., Job 27:18, where we have recorded what we had to say at the time regarding this word. But what is now the meaning of the saying that wisdom is to the fool a pearl or precious coral? Jol Bril explains: "The fool uses the sciences like a precious stone, only for ornament, but he knows not how to utter a word publicly," This is to be rejected, because ראמות is not so usual a trinket or ornament as to serve as an expression of this thought. The third of the comparison lies in the rarity, costliness, unattainableness; the fool despises wisdom, because the expenditure of strength and the sacrifices of all kinds which are necessary to put one into the possession of wisdom deter him from it (Rashi). This is also the sense which the expression has when ראמות = רמות; and probably for the sake of this double meaning the poet chose just this word, and not פנינים, גבישׁ, or any other name, for articles of ornament (Hitzig). The Syr. has incorrectly interpreted this play upon words: sapientia abjecta stulto; and the Targumist: the fool grumbles (מתרעם) against wisdom. (Note: This explanation is more correct than Levy's: he lifts himself up (boasts) with wisdom.) He may also find the grapes to be sour because they hang too high for him; here it is only said that wisdom remains at a distance from him because he cannot soar up to its attainment; for that very reason he does not open his mouth in the gate, where the council and the representatives of the people have their seats: he has not the knowledge necessary for being associated in counselling, and thus must keep silent; and this is indeed the most prudent thing he can do. Geneva 1599 24:7 Wisdom [is] too high for a fool: he openeth not his mouth in the (a) gate. (a) In the place where wisdom should be shown. John Gill 24:7 Wisdom is too high for a fool,.... It is out of his reach, he cannot attain it; natural wisdom, or the knowledge of many things in nature; at least it seems so to himself, and therefore will not take any pains, or make use of any means, to obtain it; as the knowledge of human laws; of medicine, of philosophy, of languages, or of any of the liberal arts and sciences; or he has not really a capacity for it. This is more especially true of spiritual wisdom, or of the knowledge of divine things in a spiritual way; or of the things Of the Spirit of God, which a natural man cannot know, because they are spiritually discerned; it is God only makes men to know this kind of wisdom in the hidden part, 1Cor 2:14; for as a "fool" here denotes a wicked man, let his natural parts be what they will; so wisdom spiritual knowledge, and experience of divine things, which is too high for an unregenerate man to reach; see a like phrase in Ps 139:6; he openeth not his mouth in the gate; he is not qualified far it; and if he has any knowledge of himself, he will not venture to speak in a public assembly, in the house of parliament, in a court of judicature, or in the company of men of knowledge and sense; and indeed it is his highest wisdom to keep silence, and not betray his ignorance: and so with regard to spiritual things; a man that wisdom is too high for, and he has no share of it, shall not or ought not to open his mouth where Wisdom cries; even in the gates of the cities, or in the public assemblies of the saints, Prov 1:21. John Wesley 24:7 A fool - For a wicked man, whose sins enfeeble his mind, and make it incapable of wisdom. Openeth not - He knows not how to speak acceptably, and profitably in the publick assembly. Robert Jamieson, A. R. Fausset and David Brown 24:7 (Compare Prov 14:16). in the gate--(Compare Prov 22:22).
24:824:8: Իմաստունք ո՛չ խոտորին ՚ի բերանոյ Տեառն. այլ խորհին ՚ի ժողովս իւրեանց[8256]։ [8256] Ոմանք. Ոչ խոտորին յօրինաց Տեառն։ 8 Իմաստունները չեն խոտորւում Տիրոջ խօսքից, այլ խորհուրդ են անում իրենց հաւաքոյթներում: 8 Ով որ չարութիւն ընել կը մտածէ, Անիկա նենգամիտ պիտի կոչուի։ Իմաստունք ոչ խոտորին ի բերանոյ Տեառն, այլ խորհին ի ժողովս իւրեանց: 24:8: Իմաստունք ո՛չ խոտորին ՚ի բերանոյ Տեառն. այլ խորհին ՚ի ժողովս իւրեանց[8256]։ [8256] Ոմանք. Ոչ խոտորին յօրինաց Տեառն։ 8 Իմաստունները չեն խոտորւում Տիրոջ խօսքից, այլ խորհուրդ են անում իրենց հաւաքոյթներում: 8 Ով որ չարութիւն ընել կը մտածէ, Անիկա նենգամիտ պիտի կոչուի։ zohrab-1805▾ eastern-1994▾ western am▾	24:824:8 Кто замышляет сделать зло, того называют злоумышленником. 24:8 ἀλλὰ αλλα but λογίζονται λογιζομαι account; count ἐν εν in συνεδρίοις συνεδριον council ἀπαιδεύτοις απαιδευτος undisciplined συναντᾷ συνανταω meet with θάνατος θανατος death 24:8 מְחַשֵּׁ֥ב mᵊḥaššˌēv חשׁב account לְ lᵊ לְ to הָרֵ֑עַ hārˈēₐʕ רעע be evil לֹ֝֗ו ˈlˈô לְ to בַּֽעַל־ bˈaʕal- בַּעַל lord, baal מְזִמֹּ֥ות mᵊzimmˌôṯ מְזִמָּה purpose יִקְרָֽאוּ׃ yiqrˈāʔû קרא call 24:8. qui cogitat malefacere stultus vocabiturHe that deviseth to do evils, shall be called a fool. 8. He that deviseth to do evil, men shall call him a mischievous person. He that deviseth to do evil shall be called a mischievous person: 24:8 Кто замышляет сделать зло, того называют злоумышленником. 24:8 ἀλλὰ αλλα but λογίζονται λογιζομαι account; count ἐν εν in συνεδρίοις συνεδριον council ἀπαιδεύτοις απαιδευτος undisciplined συναντᾷ συνανταω meet with θάνατος θανατος death 24:8 מְחַשֵּׁ֥ב mᵊḥaššˌēv חשׁב account לְ lᵊ לְ to הָרֵ֑עַ hārˈēₐʕ רעע be evil לֹ֝֗ו ˈlˈô לְ to בַּֽעַל־ bˈaʕal- בַּעַל lord, baal מְזִמֹּ֥ות mᵊzimmˌôṯ מְזִמָּה purpose יִקְרָֽאוּ׃ yiqrˈāʔû קרא call 24:8. qui cogitat malefacere stultus vocabitur He that deviseth to do evils, shall be called a fool. 8. He that deviseth to do evil, men shall call him a mischievous person. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:8: Pro 24:2, Pro 24:9, Pro 6:14, Pro 6:18, Pro 14:22; Kg1 2:44; Psa 21:11; Isa 10:7-13, Isa 32:7; Eze 38:10, Eze 38:11; Nah 1:11; Rom 1:30 Carl Friedrich Keil and Franz Delitzsch 24:8 From wisdom, which is a moral good, the following proverb passes over to a kind of σοφία δαιμονιώδης: He that meditateth to do evil, We call such an one an intriguer. A verbal explanation and definition like Prov 21:24 (cf. p. 29), formed like Prov 16:21 from נבון. Instead of בּעל־מזמּות [lord of mischief] in Prov 12:2, the expression is 'אישׁ מ (cf. at Prov 22:24). Regarding מזמות in its usual sense, vid., Prov 5:2. Such definitions have of course no lexicographical, but only a moral aim. That which is here given is designed to warn one against gaining for himself this ambiguous title of a refined (cunning, versutus) man; one is so named whose schemes and endeavours are directed to the doing of evil. One may also inversely find the turning-point of the warning in 8b: "he who projects deceitful plans against the welfare of others, finds his punishment in this, that he falls under public condemnation as a worthless intriguer" (Elster). But מזמות is a ῥῆμα μέσον, vid., Prov 5:2; the title is thus equivocal, and the turning-point lies in the bringing out of his kernel: מחשּׁב להרע = meditating to do evil. John Gill 24:8 He that deviseth to do evil shall be called a mischievous person To do evil is natural to men, all are prone to it; being conceived and born in sin, and, from the womb, more or less commit it: but for a man to sit down and contrive evil, as some men are inventors of evil things; contrive new sins, or at least new methods of sinning, such as new oaths, new games, new ways of tricking and deceiving men; and are always studying and devising ways and means of committing sin, and doing that which is evil in the sight of God and men. Such a man, with great propriety, may be called, and will be called by those that know him, a mischievous man, a very pernicious one, and to be shunned and avoided as such; men will reckon him and call him a "master" or "author (d) of evil devices", as it may be rendered; a name agreeable to his character. (d) "patronum malarum cogitationum", Montanus; "dominum", Mercerus, Gejerus; "auctorem", Michaelis. John Wesley 24:8 Shall be called - Though he cover his wicked devices with fair pretences, he shall be branded with that infamy which is due to him. Robert Jamieson, A. R. Fausset and David Brown 24:8 So called even if he fails to do evil.
24:924:9: Անխրատից պատահէ մահ. եւ մեռանի անզգամ ՚ի մեղս։ Պղծութիւն զայր ժանտագործ աղտեղի առնէ յաւուր չարի. 9 Մահը պատահում է խրատ չլսողներին, իսկ անզգամը մեռնում է մեղքերի մէջ: 9 Յիմարութեան խորհուրդը մեղք է Եւ ծաղր ընողը մարդոց զզուելի է։ Անխրատից պատահէ մահ, եւ մեռանի անզգամ ի մեղս: 24:9: Անխրատից պատահէ մահ. եւ մեռանի անզգամ ՚ի մեղս։ Պղծութիւն զայր ժանտագործ աղտեղի առնէ յաւուր չարի. 9 Մահը պատահում է խրատ չլսողներին, իսկ անզգամը մեռնում է մեղքերի մէջ: 9 Յիմարութեան խորհուրդը մեղք է Եւ ծաղր ընողը մարդոց զզուելի է։ zohrab-1805▾ eastern-1994▾ western am▾	24:924:9 Помысл глупости грех, и кощунник мерзость для людей. 24:9 ἀποθνῄσκει αποθνησκω die δὲ δε though; while ἄφρων αφρων senseless ἐν εν in ἁμαρτίαις αμαρτια sin; fault ἀκαθαρσία ακαθαρσια uncleanness δὲ δε though; while ἀνδρὶ ανηρ man; husband λοιμῷ λοιμος pestilence; pest ἐμμολυνθήσεται εμμολυνω stain 24:9 זִמַּ֣ת zimmˈaṯ זִמָּה loose conduct אִוֶּ֣לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and תֹועֲבַ֖ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind לֵֽץ׃ lˈēṣ לֵץ scorner 24:9. cogitatio stulti peccatum est et abominatio hominum detractorThe thought of a fool is sin: and the detractor is the abomination of men. 9. The thought of the foolish is sin: and the scorner is an abomination to men. The thought of foolishness [is] sin: and the scorner [is] an abomination to men: 24:9 Помысл глупости грех, и кощунник мерзость для людей. 24:9 ἀποθνῄσκει αποθνησκω die δὲ δε though; while ἄφρων αφρων senseless ἐν εν in ἁμαρτίαις αμαρτια sin; fault ἀκαθαρσία ακαθαρσια uncleanness δὲ δε though; while ἀνδρὶ ανηρ man; husband λοιμῷ λοιμος pestilence; pest ἐμμολυνθήσεται εμμολυνω stain 24:9 זִמַּ֣ת zimmˈaṯ זִמָּה loose conduct אִוֶּ֣לֶת ʔiwwˈeleṯ אִוֶּלֶת foolishness חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and תֹועֲבַ֖ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind לֵֽץ׃ lˈēṣ לֵץ scorner 24:9. cogitatio stulti peccatum est et abominatio hominum detractor The thought of a fool is sin: and the detractor is the abomination of men. 9. The thought of the foolish is sin: and the scorner is an abomination to men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:9: The thought of foolishness is sin - זמת אולת חטאת zimmath ivveleth chattath. "The device of folly is transgression;" or, "an evil purpose is sinful;" or, perhaps more literally, "the device of the foolish is sin." It has been variously understood by the versions. "The cunning: of the fool is sin." - Targum. "The imprudent man (or fool, αφρων) shall die in sins." - Septuagint. So the Arabic. The thinkynge of the fool is synne - Old MS. Bible. Fool is here taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the harbouring evil thoughts, and devising how to sin, that is criminal. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:9: thought: Pro 24:8, Pro 23:7; Gen 6:5, Gen 8:21; Psa 119:113; Isa 55:7; Jer 4:14; Mat 5:28, Mat 9:4; Mat 15:19; Act 8:22; Co2 10:5 the scorner: Pro 22:10, Pro 29:8 Proverbs 24:10 Carl Friedrich Keil and Franz Delitzsch 24:9 This proverb is connected by זמת with Prov 24:8, and by אויל with Prov 24:7; it places the fool and the mocker over against one another. The undertaking of folly is sin; And an abomination to men is the scorner. Since it is certain that for 9b the subject is "the scorner," so also "sin" is to be regarded as the subject of 9a. The special meaning flagitium, as Prov 21:27, זמּה will then not have here, but it derives it from the root-idea "to contrive, imagine," and signifies first only the collection and forthputting of the thoughts towards a definite end (Job 17:11), particularly the refined preparation, the contrivance of a sinful act. In a similar way we speak of a sinful beginning or undertaking. But if one regards sin in itself, or in its consequences, it is always a contrivance or desire of folly (gen. subjecti), or: one that bears on itself (gen. qualitatis) the character of folly; for it disturbs and destroys the relation of man to God and man, and rests, as Socrates in Plato says, on a false calculation. And the mocker (the mocker at religion and virtue) is תועבת לאדם. The form of combination stands here before a word with ל, as at Job 18:2; Job 24:5, and frequently. but why does not the poet say directly תועבת אדם? Perhaps to leave room for the double sense, that the mocker is not only an abomination to men, viz., to the better disposed; but also, for he makes others err as to their faith, and draws them into his frivolous thoughts, becomes to them a cause of abomination, i.e., of such conduct and of such thoughts as are an abomination before God (Prov 15:9, Prov 15:26). John Gill 24:9 The thoughts of foolishness is sin,.... The thought of sin is sin (e), before it comes into action; the motions of sin in the mind, the workings of corrupt nature in the heart, the sinful desires of the flesh and of the mind: these are forbidden and condemned by the law of God as sin, which says, "Thou shall not covet", Ex 20:17, and stand in need of pardoning grace and mercy; see Rom 7:5. Or, "the thoughts of a foolish man are sin" (f); that is, of a wicked man; in all whose thoughts God is not, but sin is; the imagination of the thoughts of his heart is evil, and that continually; he thinks of nothing else but sin, Gen 6:5; and the scorner is an abomination to men; who not only thinks ill of divine things, and despises them in his heart, which is only known to God; but scoffs at them with his lips, makes a jest of all that is good, derides religion and religious men; and to such he is an abomination: and indeed one that is proud and haughty, scorner is his name, and that deals in proud wrath, and scorns all around him, in whatsoever company he comes, and that ridicules every person, and every thing that is said in conversation, is usually hated and abhorred by all sorts of men. (e) "Nam scelus intra se tacitum qui cogitat ullum, facti crimen habet", Juvenal. Satyr. 13. v. 209, 210. (f) "stulti", Pagninus, Junius & Tremellius, Mercerus, Piscator, Gejerus. John Wesley 24:9 The thought - The very inward thought or contrivance of evil, is a sin in God's sight. Robert Jamieson, A. R. Fausset and David Brown 24:9 Same thought varied.
24:1024:10: եւ յաւուր նեղութեան՝ մինչեւ սատակեսցի։ 10 Պղծութիւնը խայտառակում է ժանտագործին՝ նրա չար եւ նեղ օրերին, քանի նա դեռ չի մեռել: 10 Եթէ նեղութեան օրը թուլնաս, Ոյժդ քիչ է։ Պղծութիւն զայր ժանտագործ աղտեղի առնէ յաւուր չարի եւ յաւուր նեղութեան` մինչեւ սատակեսցի: 24:10: եւ յաւուր նեղութեան՝ մինչեւ սատակեսցի։ 10 Պղծութիւնը խայտառակում է ժանտագործին՝ նրա չար եւ նեղ օրերին, քանի նա դեռ չի մեռել: 10 Եթէ նեղութեան օրը թուլնաս, Ոյժդ քիչ է։ zohrab-1805▾ eastern-1994▾ western am▾	24:1024:10 Если ты в день бедствия оказался слабым, то бедна сила твоя. 24:10 ἐν εν in ἡμέρᾳ ημερα day κακῇ κακος bad; ugly καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure ἕως εως till; until ἂν αν perhaps; ever ἐκλίπῃ εκλειπω leave off; cease 24:10 הִ֭תְרַפִּיתָ ˈhiṯrappîṯā רפה be slack בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צָרָ֗ה ṣārˈā צָרָה distress צַ֣ר ṣˈar צַר narrow כֹּחֶֽכָה׃ kōḥˈeḵā כֹּחַ strength 24:10. si desperaveris lassus in die angustiae inminuetur fortitudo tuaIf thou lose hope, being weary in the day of distress, thy strength shall be diminished. 10. If thou faint in the day of adversity, thy strength is small. If thou faint in the day of adversity, thy strength [is] small: 24:10 Если ты в день бедствия оказался слабым, то бедна сила твоя. 24:10 ἐν εν in ἡμέρᾳ ημερα day κακῇ κακος bad; ugly καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure ἕως εως till; until ἂν αν perhaps; ever ἐκλίπῃ εκλειπω leave off; cease 24:10 הִ֭תְרַפִּיתָ ˈhiṯrappîṯā רפה be slack בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צָרָ֗ה ṣārˈā צָרָה distress צַ֣ר ṣˈar צַר narrow כֹּחֶֽכָה׃ kōḥˈeḵā כֹּחַ strength 24:10. si desperaveris lassus in die angustiae inminuetur fortitudo tua If thou lose hope, being weary in the day of distress, thy strength shall be diminished. 10. If thou faint in the day of adversity, thy strength is small. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-12: Мудрость же владеет искусством спасать себя (ст. 10) и других, даже из крайних бедствий (ст. 11), причем устраняется, опровергается всегда возможная эгоистическая отговорка черствого сердца "я не знаю такого-то, следовательно, свободен от обязанностей в отношении к нему" - указанием на всевидящий и всеобъемлющий Промысл Божий, пред которым не оправдается никто, допускающий погибнуть своим собратьям. В объяснение наставления стиха 11: некоторые указывали на раввино-талмудические правила, обязывавшее всякого человека, знавшего что-либо в оправдание осужденного на смерть, непременно выступить со своим показанием (Мишна, Сан-хедрин VI, 1). Но едва ли обычай этот имел уже место в библейскую эпоху; притом наставление ст. 11: относится не только к судебным делам, но имеет и более широкий объем, относясь ко всевозможным случаям смертной опасности ближних. Matthew Henry: Concise Commentary on the Whole Bible - 1706 10 If thou faint in the day of adversity, thy strength is small. Note, 1. In the day of adversity we are apt to faint, to droop and be discouraged, to desist from our work, and to despair of relief. Our spirits sink, and then our hands hang down and our knees grow feeble, and we become unfit for anything. And often those that are most cheerful when they are well droop most, and are most dejected, when any thing ails them. 2. This is an evidence that our strength is small, and is a means of weakening it more. "It is a sign that thou art not a man of any resolution, any firmness of thought, any consideration, any faith (for that is the strength of a soul), if thou canst not bear up under an afflictive change of thy condition." Some are so feeble that they can bear nothing; if a trouble does but touch them (Job iv. 5), nay, if it does but threaten them, they faint immediately and are ready to give up all for gone; and by this means they render themselves unfit to grapple with their trouble and unable to help themselves. Be of good courage therefore, and God shall strengthen thy heart. Adam Clarke: Commentary on the Bible - 1831 24:10: If thou faint - If thou give way to discouragement and despair in the day of adversity - time of trial or temptation. Thy strength is small - צר כחכה tsar cochachah, thy strength is contracted. So the old MS. Bible excellently: Gif sliden thou dispeire, in the dai of anguyfs, schal be made litil thy strengthe. In times of trial we should endeavor to be doubly courageous; when a man loses his courage, his strength avails him nothing. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:10: thou: Sa1 27:1; Job 4:5; Isa 40:28-31; Joh 4:8; Co2 4:1; Eph 3:13; Heb 12:3-5; Rev 2:3, Rev 2:13 small: Heb. narrow Proverbs 24:11 Carl Friedrich Keil and Franz Delitzsch 24:10 The last of these four distichs stands without visible connection: Hast thou shown thyself slack in the day of adversity, Then is thy strength small. The perf. 10a is the hypothetic, vid., at Prov 22:29. If a man shows himself remiss (Prov 18:9), i.e., changeable, timorous, incapable of resisting in times of difficulty, then shall he draw therefrom the conclusion which is expressed in 10b. Rightly Luther, with intentional generalization, "he is not strong who is not firm in need." But the address makes the proverb an earnest admonition, which speaks to him who shows himself weak the judgment which he has to pronounce on himself. And the paronomasia צרה and צר may be rendered, where possible, "if thy strength becomes, as it were, pressed together and bowed down by the difficulty just when it ought to show itself (viz., להרחיב לך), then it is limited, thou art a weakling." Thus Fleischer accordingly, translating: si segnis fueris die angustiae, angustae sunt vires tuae. Hitzig, on the contrary, corrects after Job 7:11, רוּחך "Klemm (klamm) ist dein Mut" [= strait is thy courage]. And why? Of כסה [strength], he remarks, one can say כשׁל [it is weak] (Ps 31:11), but scarcely צר [strait, straitened]; for force is exact, and only the region of its energy may be wide or narrow. To this we answer, that certainly of strength in itself we cannot use the word כסה drow eht esu t in the sense here required; the confinement (limitation) may rather be, as with a stream, Is 59:19, the increasing (heightening) of its intensity. But if the strength is in itself anything definite, then on the other hand its expression is something linear, and the force in view of its expression is that which is here called צר, i.e., not extending widely, not expanding, not inaccessible. צר is all to which narrow limits are applied. A little strength is limited, because it is little also in its expression. Geneva 1599 24:10 [If] thou (b) faintest in the day of adversity, thy strength [is] small. (b) Man has no trial of his strength till he is in trouble. John Gill 24:10 If thou faint in the day of adversity,.... When under bodily afflictions, stripping providences, reduced to great straits and wants; or under the violent persecutions of men, which is sometimes the case of the people of God; whose times are in his hands, times of adversity, as well as prosperity; and which are appointed by him, when they shall come, and how long they shall last; which is but for a short time, it is but a "day", and yet they are apt to "faint" under them, through the number and continuance of their afflictions; and especially when they apprehend them to be in wrath; when they have a sense of their sins at such a time, and no view of pardon; when they are under the hidings of God's face, their prayers do not seem to be heard, and salvation and deliverance do not come so soon as they expected; which, notwithstanding, shows the truth of what is next observed; thy strength is small; such who are truly gracious are not indeed at such times wholly without strength; they are in some measure helped to bear up; but yet their sinkings and faintings show that they have but little strength: they have some faith that does not entirely fail, Christ praying for it; yet they are but of little faith; they have but a small degree of Christian fortitude and courage; there is a want of manliness in them; they act the part of children and babes in Christ; they do not quit themselves like men, and much less endure hardness, as good soldiers of Christ, as they should; they are, Ephraim like, without a heart, a courageous one, Hos 7:1. Some think the words have reference to what goes before, and the sense to be this, "if thou art remiss" (g); that is, if thou art careless and negligent in time of health and prosperity, in getting wisdom, as thinking it too high for thee, Prov 24:7; "in the day of adversity thy strength will be small"; thou wilt not have that to support thee which otherwise thou wouldest have had. Aben Ezra connects the sense with the following, "if thou art remiss", in helping and delivering thy friend in affliction, Prov 24:11; "in the day of adversity", or "of straitness, thy strength shall be strait"; thou shalt be left in thy distress and difficulties, and have none to help thee. (g) "si remiseris", Tigurine version; "remissus fuisti", Pagninus, Montanus, Mercerus, Gejerus; "si remisse te geras", Junius & Tremellius, Piscator; so Michaelis. Robert Jamieson, A. R. Fausset and David Brown 24:10 Literally, "If thou fail in the day of straits (adversity), strait (or, small) is thy strength," which is then truly tested.
24:1124:11: Փրկեա՛ զորս ՚ի մահ տանին, եւ գնեա՛ զմահապարտս՝ եւ մի՛ խնայեար[8257]։ [8257] Ոմանք. Եւ գնել զմահապարտս մի խն՛՛։ Ոսկան. Եւ մի խնայեր։ 11 Փրկի՛ր նրանց, ում մահուան են տանում, եւ ոչինչ մի՛ խնայիր մահապարտներին փրկագնելու համար: 11 Ազատէ՛ զանոնք, որ մեռցուելու կը տարուին Ու սպաննուելու վրայ եղողները ազատելէն ետ մի՛ կենար։ Փրկեա զորս ի մահ տանին, եւ ^[372]գնեա զմահապարտս, եւ մի՛ խնայեր: 24:11: Փրկեա՛ զորս ՚ի մահ տանին, եւ գնեա՛ զմահապարտս՝ եւ մի՛ խնայեար[8257]։ [8257] Ոմանք. Եւ գնել զմահապարտս մի խն՛՛։ Ոսկան. Եւ մի խնայեր։ 11 Փրկի՛ր նրանց, ում մահուան են տանում, եւ ոչինչ մի՛ խնայիր մահապարտներին փրկագնելու համար: 11 Ազատէ՛ զանոնք, որ մեռցուելու կը տարուին Ու սպաննուելու վրայ եղողները ազատելէն ետ մի՛ կենար։ zohrab-1805▾ eastern-1994▾ western am▾	24:1124:11 Спасай взятых на смерть, и неужели откажешься от обреченных на убиение? 24:11 ῥῦσαι ρυομαι rescue ἀγομένους αγω lead; pass εἰς εις into; for θάνατον θανατος death καὶ και and; even ἐκπρίου εκπριω extend μὴ μη not φείσῃ φειδομαι spare; refrain 24:11 הַ֭צֵּל ˈhaṣṣēl נצל deliver לְקֻחִ֣ים lᵊquḥˈîm לקח take לַ la לְ to † הַ the מָּ֑וֶת mmˈāweṯ מָוֶת death וּ û וְ and מָטִ֥ים māṭˌîm מָטֶה coming לַ֝ ˈla לְ to † הַ the הֶ֗רֶג hˈereḡ הֶרֶג slaughter אִם־ ʔim- אִם if תַּחְשֹֽׂוךְ׃ taḥśˈôḵ חשׂך withhold 24:11. erue eos qui ducuntur ad mortem et qui trahuntur ad interitum liberare ne cessesDeliver them that are led to death: and those that are drawn to death, forbear not to deliver. 11. Deliver them that are carried away unto death, and those that are ready to be slain see that thou hold back. If thou forbear to deliver [them that are] drawn unto death, and [those that are] ready to be slain: 24:11 Спасай взятых на смерть, и неужели откажешься от обреченных на убиение? 24:11 ῥῦσαι ρυομαι rescue ἀγομένους αγω lead; pass εἰς εις into; for θάνατον θανατος death καὶ και and; even ἐκπρίου εκπριω extend μὴ μη not φείσῃ φειδομαι spare; refrain 24:11 הַ֭צֵּל ˈhaṣṣēl נצל deliver לְקֻחִ֣ים lᵊquḥˈîm לקח take לַ la לְ to † הַ the מָּ֑וֶת mmˈāweṯ מָוֶת death וּ û וְ and מָטִ֥ים māṭˌîm מָטֶה coming לַ֝ ˈla לְ to † הַ the הֶ֗רֶג hˈereḡ הֶרֶג slaughter אִם־ ʔim- אִם if תַּחְשֹֽׂוךְ׃ taḥśˈôḵ חשׂך withhold 24:11. erue eos qui ducuntur ad mortem et qui trahuntur ad interitum liberare ne cesses Deliver them that are led to death: and those that are drawn to death, forbear not to deliver. 11. Deliver them that are carried away unto death, and those that are ready to be slain see that thou hold back. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Pleasure and Advantages of Wisdom. 11 If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; 12 If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? Here is, 1. A great duty required of us, and that is to appear for the relief of oppressed innocency. If we see the lives or livelihoods of any in danger of being taken away unjustly, we ought to bestir ourselves all we can to save them, by disproving the false accusations on which they are condemned and seeking out proofs of their innocency. Though the persons be not such as we are under any particular obligation to, we must help them, out of a general zeal for justice. If any be set upon by force and violence, and it be in our power to rescue them, we ought to do it. Nay, if we see any through ignorance exposing themselves to danger, or fallen in distress, as travellers upon the road, ships at sea, or any the like, it is our duty, though it be with peril to ourselves, to hasten with help to them and not forbear to deliver them, not to be slack, or remiss, or indifferent, in such a case. 2. An answer to the excuse that is commonly make for the omission of this duty. Thou wilt say, "Behold, we knew it not; we were not aware of the imminency of the danger the person was in; we could not be sure that he was innocent, nor did we know how to prove his innocence, nor which way to do any thing in favour of him, else we would have helped him." Now, (1.) It is easy to make such an excuse as this, sufficient to avoid the censures of men, for perhaps they cannot disprove us when we say, We knew it not, or, We forgot; and the temptation to tell a lie for the excusing of a fault is very strong when we know that it is impossible to be disproved, the truth lying wholly in our own breast, as when we say, We thought so and so, and really designed it, which no one is conscious of but ourselves. (2.) It is not so easy with such excuses to evade the judgment of God; and to the discovery of that we lie open and by the determination of that we must abide. Now, [1.] God ponders the heart and keeps the soul; he keeps an eye upon it, observes all the motions of it; its most secret thoughts and intents are all naked and open before him. It is his prerogative to do so, and that in which he glories. Jer. xvii. 10, I the Lord search the heart. He keeps the soul, holds it in life. This is a good reason why we should be tender of the lives of others, and do all we can to preserve them, because our lives have been precious in the sight of God and he has graciously kept them. [2.] He knows and considers whether the excuse we make be true or no, whether it was because we did not know it or whether the true reason was not because we did not love our neighbour as we ought, but were selfish, and regardless both of God and man. Let this serve to silence all our frivolous pleas, by which we think to stop the mouth of conscience when it charges us with the omission of plain duty: Does not he that ponders the heart consider it? [3.] He will judge us accordingly. As his knowledge cannot be imposed upon, so his justice cannot be biassed, but he will render to every man according to his works, not only the commission of evil works, but the omission of good works. Adam Clarke: Commentary on the Bible - 1831 24:11: If thou forbear to deliver - If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are about to be put to death, thou shouldst rise up in their behalf, boldly plead for them, testify to their innocence when thou knowest it; and thus thou wilt not be guilty of blood; which thou wouldst be, if, through any pretense, thou shouldst neglect to save the life of a man unjustly condemned. Albert Barnes: Notes on the Bible - 1834 24:11: Literally: "Deliver those that are drawn unto death, And those who totter to the slaughter - if Thou withdraw ..." i. e., "O withdraw them," save them from their doom; in contrast to Pro 24:10. The structure and meaning are both somewhat obscure; but the sentence is complete in itself, and is not a mere hypothesis concluded in the following verses. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:11: Sa1 26:8, Sa1 26:9; Job 29:17; Psa 82:4; Isa 58:6, Isa 58:7; Luk 10:31, Luk 10:32, Luk 23:23-25; Act 18:17, Act 21:31, Act 21:32, Act 23:10, Act 23:23-35; Jo1 3:16, Jo1 3:17 Proverbs 24:12 Carl Friedrich Keil and Franz Delitzsch 24:11 Now, again, we meet with proverbs of several lines. The first here is a hexastich: 11 Deliver them that are taken to death, And them that are tottering to destruction, oh stop them! 12 If thou sayest, "We knew not of it indeed," - It is not so: The Weigher of hearts, who sees through it, And He that observeth thy soul, He knoweth it, And requiteth man according to his work. If אם is interpreted as a particle of adjuration, then אם־תּחשׂוך is equivalent to: I adjure thee, forbear not (cf. Neh 13:25 with Is 58:1), viz., that which thou hast to do, venture all on it (lxx, Syr., Jerome). But the parallelism requires us to take together מטים להרג (such as with tottering steps are led forth to destruction) as object along with אם־תחשׂוך, as well as לקחים למּות (such as from their condition are carried away to death, cf. Ex 14:11) as object to הצּל, in which all the old interpreters have recognised the imper., but none the infin. (eripere ... ne cesses, which is contrary to Heb. idiom, both in the position of the words and in the construction). אם also is not to be interpreted as an interrogative; for, thus expressed, an retinetis ought rather to have for the converse the meaning: thou shalt indeed not do it! (cf. e.g., Is 29:16). And אם cannot be conditional: si prohibere poteris (Michaelis and others), for the fut. after אם has never the sense of a potential. Thus אם is, like לוּ, understood in the sense of utinam, as it is used not merely according to later custom (Hitzig), but from ancient times (cf. e.g., Ex 32:32 with Gen 23:13). כּי־תאמר (reminding (Note: Vid., my hebrischen Rmerbrief, p. 14f.) us of the same formula of the Rabbinical writings) introduces an objection, excuse, evasion, which is met by הלא; introducing "so say I on the contrary," it is of itself a reply, vid., Deut 7:17. זה we will not have to interpret personally (lxx τοῦτον); for, since Prov 24:11 speaks of several of them, the neut. rendering (Syr., Targ., Venet., Luther) in itself lies nearer, and זה, hoc, after ידע, is also in conformity with the usus loq.; vid., at Ps 56:10. But the neut. זה does not refer to the moral obligation expressed in Prov 24:11; to save human life when it is possible to do so, can be unknown to no one, wherefore Jerome (as if the words of the text were אין לאל ידנוּ זה): vires non suppetunt. זה refers to the fact that men are led to the tribunal; only thus is explained the change of ידעתי, which was to be expected, into ידענוּ: the objection is, that one certainly did not know, viz., that matters had come to an extremity with them, and that a short process will be made with them. To this excuse, with pretended ignorance, the reply of the omniscient God stands opposed, and suggests to him who makes the excuse to consider: It is not so: the Searcher of hearts (vid., at Prov 16:2), He sees through it, viz., what goes on in thy heart, and He has thy soul under His inspection (נצר, as Job 7:20 : lxx καὶ ὁ πλάσας; יצרו, which Hitzig prefers, for he thinks that נצר must be interpreted in the sense of to guard, preserve; Luther rightly); He knows, viz., how it is with thy mind, He looks through it, He knows (cf. for both, Ps 139:1-4), and renders to man according to his conduct, which, without being deceived, He judges according to the state of the heart, out of which the conduct springs. It is to be observed that Prov 24:11 speaks of one condemned to death generally, and not expressly of one innocently condemned, and makes no distinction between one condemned in war and in peace. One sees from this that the Chokma generally has no pleasure in this, that men are put to death by men, not even when it is done legally as punishment for a crime. For, on the one side, it is true that the punishment of the murderer by death is a law proceeding from the nature of the divine holiness and the inviolability of the divine ordinance, and the worth of man as formed in the image of God, and that the magistrate who disowns this law as a law, disowns the divine foundation of his office; but, on the other side, it is just as true that thousands and thousands of innocent persons, or at least persons not worthy of death, have fallen a sacrifice to the abuse or the false application of this law; and that along with the principle of recompensative righteousness, there is a principle of grace which rules in the kingdom of God, and is represented in the O.T. by prophecy and the Chokma. It is, moreover, a noticeable fact, that God did not visit with the punishment of death the first murderer, the murderer of the innocent Abel, his brother, but let the principle of grace so far prevail instead of that of law, that He even protected his life against any avenger of blood. But after that the moral ruin of the human race had reached that height which brought the Deluge over the earth, there was promulgated to the post-diluvians the word of the law, Gen 9:6, sanctioning this inviolable right of putting to death by the hand of justice. The conduct of God regulates itself thus according to the aspect of the times. In the Mosaic law the greatness of guilt was estimated not externally (cf. Num 35:31), but internally, a very flexible limitation in its practical bearings. And that under certain circumstances grace might have the precedence of justice, the parable having in view the pardon of Absalom (2 Sam 14) shows. But a word from God, like Ezek 18:23, raises grace to a principle, and the word with which Jesus (Jn 8:11) dismisses the adulteress is altogether an expression of this purpose of grace passing beyond the purpose of justice. In the later Jewish commonwealth, criminal justice was subordinated to the principle of predominating compassion; practical effect was given to the consideration of the value of human life during the trial, and even after the sentence was pronounced, and during a long time no sentence of death was passed by the Sanhedrim. But Jesus, who was Himself the innocent victim of a fanatical legal murder, adjudged, it is true, the supremacy to the sword; but He preached and practised love, which publishes grace for justice. He was Himself incarnate Love, offering Himself for sinners, the Mercy which Jahve proclaims by Ezek 18:23. The so-called Christian state ["Citivas Dei"] is indeed in manifest opposition to this. But Augustine declares himself, on the supposition that the principle of grace must penetrate the new ear, in all its conditions, that began with Christianity, for the suspension of punishment by death, especially because the heathen magistrates had abused the instrument of death, which, according to divine right, they had control over, to the destruction of Christians; and Ambrosius went so far as to impress it as a duty on a Christian judge who had pronounced the sentence of death, to exclude himself from the Holy Supper. The magisterial control over life and death had at that time gone to the extreme height of bloody violence, and thus in a certain degree it destroyed itself. Therefore Jansen changes the proverb (Prov 24:11) with the words of Ambrosius into the admonition: Quando indulgentia non nocet publico, eripe intercessione, eripe gratia tu sacerdos, aut tu imperator eripe subscriptionie indulgentiae. When Samuel Romilly's Bill to abolish the punishment of death for a theft amounting to the sum of five shillings passed the English House of Commons, it was thrown out by a majority in the House of Lords. Among those who voted against the Bill were one archbishop and five bishops. Our poet here in the Proverbs is of a different mind. Even the law of Sinai appoints the punishment of death only for man-stealing. The Mosaic code is incomparably milder than even yet the Carolina. In expressions, however, like the above, a true Christian spirit rules the spirit which condemns all blood-thirstiness of justice, and calls forth to a crusade not only against the inquisition, but also against such unmerciful, cruel executions even as they prevailed in Prussia in the name of law in the reign of Friedrich Wilhelm I, the Inexorable. Geneva 1599 24:11 If thou refraineth to deliver [them that are] drawn to (c) death, and [those that are] ready to be slain; (c) No one can be excused, if he does not help the innocent when he is in danger. John Gill 24:11 If thou forbear to deliver them that are drawn unto death,.... Or "taken for or unto death" (h), in a violent way; who are taken by thieves and robbers, and used in a barbarous manner, as the man in the parable, whom the priest and Levite took no notice of, and was helped by the good Samaritan; or who are unjustly sentenced and appointed to death by the civil magistrate; if any know their innocency, it becomes them to do all they can to save their lives, by bearing a testimony for them; for "a true witness delivereth souls", Prov 14:25; or by interceding for them, and giving counsel and advice concerning them, or by any lawful way they can; as Reuben delivered Joseph, Jonathan interceded for David, and Ahikam and Ebedmelech for Jeremiah. Life is valuable, and all means should be taken to save it, and to prevent the shedding of innocent blood; and a man should not forbear or spare any cost, or pains, or time, to such service: likewise such as are drawn into snares and temptations, into immorality or heresy, which tend to the ruin of the souls of men, and bring them to eternal death; all proper, methods should be taken to restore such persons, to recover them out of the snare of the devil, which is saving souls from death, and covering a multitude of sins; see Ti2 2:25, Jas 5:19; and those that are ready to be slain; or (i) "bending to slaughter"; are within a little of being executed, or put to death, upon a false accusation; for about others that suffer righteously there need not be that concern here pressed, or whose works and ways incline to destruction and lead to it, of which they seem not very far off. (h) "captos ad mortem", Montanus. Piscator, Schultens. (i) "inclinantes ad necem", Mercerus; "nutantes ad occasionem", Montanus, Coeccius; "nutantes ad lanienam", Schultens. John Wesley 24:11 Deliver - When it is in thy power. Drawn - By the violence of lawless men. Robert Jamieson, A. R. Fausset and David Brown 24:11 Neglect of known duty is sin (Jas 4:17). ready--literally, "bowing down" to be slain--that is, unjustly. God's retributive justice cannot be avoided by professed ignorance.
24:1224:12: Ապա թէ ասիցես, թէ ո՛չ ճանաչեմ զնա՝ եւ ո՛չ նա զիս ճանաչէ, գիտասջի՛ր զի Տէր զսիրտս ամենեցուն ճանաչէ. եւ որ ստեղծ զշունչ ամենեցուն նա՛ գիտէ զամենայն, եւ հատուցանէ իւրաքանչիւր ըստ գործս իւր[8258]։ [8258] Ոմանք. Ասիցես. Ոչ գիտեմ զնա... իւրաքանչիւր ումեք ըստ գործոց իւրոց։ 12 Բայց եթէ ասես, թէ՝ «Ես նրան չեմ ճանաչում, ոչ էլ նա՝ ինձ», - ապա իմացի՛ր, որ Տէրը ճանաչում է բոլորի սրտերը. եւ Նա, որ ստեղծեց բոլորի շունչը, ճանաչում է բոլորին եւ իւրաքանչիւրին հատուցելու է ըստ նրա գործերի: 12 Եթէ ըսեն թէ՝ «Մենք ասիկա չգիտցանք»,Ահա սրտերը քննողը կը հասկնայ Ու քու հոգիդ պաշտպանողը ինք գիտէ Եւ ամէն մարդու իր գործին չափովը պիտի հատուցանէ։ Ապա թէ ասիցես, թէ` Ոչ ճանաչեմ զնա` ^[373]եւ ոչ նա զիս ճանաչէ, գիտասջիր` զի Տէր զսիրտս ամենեցուն ճանաչէ. եւ որ ստեղծ զշունչ ամենեցուն` նա գիտէ զամենայն``, եւ հատուցանէ իւրաքանչիւր ըստ գործս իւր: 24:12: Ապա թէ ասիցես, թէ ո՛չ ճանաչեմ զնա՝ եւ ո՛չ նա զիս ճանաչէ, գիտասջի՛ր զի Տէր զսիրտս ամենեցուն ճանաչէ. եւ որ ստեղծ զշունչ ամենեցուն նա՛ գիտէ զամենայն, եւ հատուցանէ իւրաքանչիւր ըստ գործս իւր[8258]։ [8258] Ոմանք. Ասիցես. Ոչ գիտեմ զնա... իւրաքանչիւր ումեք ըստ գործոց իւրոց։ 12 Բայց եթէ ասես, թէ՝ «Ես նրան չեմ ճանաչում, ոչ էլ նա՝ ինձ», - ապա իմացի՛ր, որ Տէրը ճանաչում է բոլորի սրտերը. եւ Նա, որ ստեղծեց բոլորի շունչը, ճանաչում է բոլորին եւ իւրաքանչիւրին հատուցելու է ըստ նրա գործերի: 12 Եթէ ըսեն թէ՝ «Մենք ասիկա չգիտցանք»,Ահա սրտերը քննողը կը հասկնայ Ու քու հոգիդ պաշտպանողը ինք գիտէ Եւ ամէն մարդու իր գործին չափովը պիտի հատուցանէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:1224:12 Скажешь ли: >? А Испытующий сердц{а} разве не знает? Наблюдающий над душею твоею знает это, и воздаст человеку по делам его. 24:12 ἐὰν εαν and if; unless δὲ δε though; while εἴπῃς επω say; speak οὐκ ου not οἶδα οιδα aware τοῦτον ουτος this; he γίνωσκε γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master καρδίας καρδια heart πάντων πας all; every γινώσκει γινωσκω know καὶ και and; even ὁ ο the πλάσας πλασσω contrive; form πνοὴν πνοη breath πᾶσιν πας all; every αὐτὸς αυτος he; him οἶδεν οιδα aware πάντα πας all; every ὃς ος who; what ἀποδίδωσιν αποδιδωμι render; surrender ἑκάστῳ εκαστος each κατὰ κατα down; by τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him 24:12 כִּֽי־ kˈî- כִּי that תֹאמַ֗ר ṯōmˈar אמר say הֵן֮ hēn הֵן behold לֹא־ lō- לֹא not יָדַ֪עְנ֫וּ yāḏˈaʕnˈû ידע know זֶ֥ה zˌeh זֶה this הֲֽ hˈᵃ הֲ [interrogative] לֹא־ lō- לֹא not תֹ֘כֵ֤ן ṯˈōḵˈēn תכן estimate לִבֹּ֨ות׀ libbˌôṯ לֵב heart הֽוּא־ hˈû- הוּא he יָבִ֗ין yāvˈîn בין understand וְ wᵊ וְ and נֹצֵ֣ר nōṣˈēr נצר watch נַ֭פְשְׁךָ ˈnafšᵊḵā נֶפֶשׁ soul ה֣וּא hˈû הוּא he יֵדָ֑ע yēḏˈāʕ ידע know וְ wᵊ וְ and הֵשִׁ֖יב hēšˌîv שׁוב return לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind כְּ kᵊ כְּ as פָעֳלֹֽו׃ foʕᵒlˈô פֹּעַל doing 24:12. si dixeris vires non suppetunt qui inspector est cordis ipse intellegit et servatorem animae tuae nihil fallit reddetque homini iuxta opera suaIf thou say: I have not strength enough: he that seeth into the heart, he understandeth, and nothing deceiveth the keeper of thy soul, and he shall render to a man according to his works. 12. If thou sayest, Behold, we knew not this: doth not he that weigheth the hearts consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his work? If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and shall [not] he render to [every] man according to his works: 24:12 Скажешь ли: <<вот, мы не знали этого>>? А Испытующий сердц{а} разве не знает? Наблюдающий над душею твоею знает это, и воздаст человеку по делам его. 24:12 ἐὰν εαν and if; unless δὲ δε though; while εἴπῃς επω say; speak οὐκ ου not οἶδα οιδα aware τοῦτον ουτος this; he γίνωσκε γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master καρδίας καρδια heart πάντων πας all; every γινώσκει γινωσκω know καὶ και and; even ὁ ο the πλάσας πλασσω contrive; form πνοὴν πνοη breath πᾶσιν πας all; every αὐτὸς αυτος he; him οἶδεν οιδα aware πάντα πας all; every ὃς ος who; what ἀποδίδωσιν αποδιδωμι render; surrender ἑκάστῳ εκαστος each κατὰ κατα down; by τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him 24:12 כִּֽי־ kˈî- כִּי that תֹאמַ֗ר ṯōmˈar אמר say הֵן֮ hēn הֵן behold לֹא־ lō- לֹא not יָדַ֪עְנ֫וּ yāḏˈaʕnˈû ידע know זֶ֥ה zˌeh זֶה this הֲֽ hˈᵃ הֲ [interrogative] לֹא־ lō- לֹא not תֹ֘כֵ֤ן ṯˈōḵˈēn תכן estimate לִבֹּ֨ות׀ libbˌôṯ לֵב heart הֽוּא־ hˈû- הוּא he יָבִ֗ין yāvˈîn בין understand וְ wᵊ וְ and נֹצֵ֣ר nōṣˈēr נצר watch נַ֭פְשְׁךָ ˈnafšᵊḵā נֶפֶשׁ soul ה֣וּא hˈû הוּא he יֵדָ֑ע yēḏˈāʕ ידע know וְ wᵊ וְ and הֵשִׁ֖יב hēšˌîv שׁוב return לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind כְּ kᵊ כְּ as פָעֳלֹֽו׃ foʕᵒlˈô פֹּעַל doing 24:12. si dixeris vires non suppetunt qui inspector est cordis ipse intellegit et servatorem animae tuae nihil fallit reddetque homini iuxta opera sua If thou say: I have not strength enough: he that seeth into the heart, he understandeth, and nothing deceiveth the keeper of thy soul, and he shall render to a man according to his works. 12. If thou sayest, Behold, we knew not this: doth not he that weigheth the hearts consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his work? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:12: As Pro 24:11 warned men against acquiescing in an unrighteous tyranny, so this denounces the tendency to hush up a wrong with the false plea of ignorance. Compare Ecc 5:8. Pro 24:10-12 thus forms a complete and connected whole. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:12: doth not he that: Pro 5:21, Pro 21:2; Sa1 16:7; Psa 7:9, Psa 17:3, Psa 44:21; Ecc 5:8; Jer 17:10; Rom 2:16; Co1 4:5; Heb 4:12, Heb 4:13; Rev 2:18, Rev 2:23 that keepeth: Sa1 2:6, Sa1 25:29; Psa 66:9, Psa 121:3, Psa 121:8; Dan 5:23; Act 17:28; Rev 1:18 and shall: Job 34:11; Psa 62:12; Jer 32:19; Mat 16:27; Rom 2:6; Co2 5:10; Rev 2:23; Rev 20:12-15, Rev 22:12 Proverbs 24:13 John Gill 24:12 If thou sayest, Behold, we knew it not,.... The danger the person was in; or the innocency of his cause; or what method to take to deliver him; or that it was in our power to do anything for him; so the Vulgate Latin version, "if thou sayest, strength is not sufficient": or "we knew him not" (k), who he was or what he was; had no knowledge of him, or acquaintance with him, and so did not think ourselves under any obligation to regard his case; such excuses will not do; doth not he that pondereth the heart consider it? he that searches the heart and tries it, and weighs every thought of it, and excuse it makes, considers and understands whether it is a mere excuse or not; though such excuses may appear plausible to men, yet to God that knows the heart they are of no avail; for he knows it to be a mere shift, and that it was unwillingness to help the distressed, and a neglect of their case; and that all that is said on their own behalf is a vain pretence; and he that keepeth thy soul, doth not he know it? he that upholds it in life, and whose visitation preserves it, and therefore should be careful of the life of another; and if not, may justly fear the Lord will withdraw his care and preservation of them; he knows perfectly well what regard a man has to the welfare of another, or to the preservation of another man's life when in danger; and whether what he says on his own behalf is well founded: or "he that observeth thy soul" (l); all the inward motions of it, the thoughts, affections, purposes, and inclinations; he knows whether what is said is true or not; and shall not he render to every man according to his works? and behave towards him according to the law of retaliation; the same measure he measures to others, he will measure to him again; and who having shown no mercy in saving the lives of others, when he could have done it, shall have judgment executed on him without mercy, when he is in distress. (k) , , Sept. "non noverimus istum", Gejerus; "non novimus hunc", Pagninus, Montanus, Michaelis. (l) "et qui observat animam tuam", Michaelis, Schultens; "observator animae tuae", Tigurine version, Gejerus. John Wesley 24:12 Consider - That this is only a frivolous excuse.
24:1324:13: Կե՛ր մեղր որդեակ զի բարի է. եւ խորիսխ՝ զի քաղցրասցի կոկորդ քո. 13 Մե՛ղր կեր, որդեա՛կ, որովհետեւ հաճելի է, եւ խորիսխ, որպէսզի կոկորդդ քաղցրանայ: 13 Որդեա՛կ իմ, մեղր կեր, որ աղէկ է Եւ մեղրախորիսխ կե՛ր, որ քիմքիդ քաղցր է։ Կեր մեղր, որդեակ, զի բարի է, եւ խորիսխ` զի քաղցրասցի կոկորդ քո: 24:13: Կե՛ր մեղր որդեակ զի բարի է. եւ խորիսխ՝ զի քաղցրասցի կոկորդ քո. 13 Մե՛ղր կեր, որդեա՛կ, որովհետեւ հաճելի է, եւ խորիսխ, որպէսզի կոկորդդ քաղցրանայ: 13 Որդեա՛կ իմ, մեղր կեր, որ աղէկ է Եւ մեղրախորիսխ կե՛ր, որ քիմքիդ քաղցր է։ zohrab-1805▾ eastern-1994▾ western am▾	24:1324:13 Ешь, сын мой, мед, потому что он приятен, и сот, который сладок для гортани твоей: 24:13 φάγε φαγω swallow; eat μέλι μελι honey υἱέ υιος son ἀγαθὸν αγαθος good γὰρ γαρ for κηρίον κηριον honeycomb ἵνα ινα so; that γλυκανθῇ γλυκαινω of you; your ὁ ο the φάρυγξ φαρυγξ throat; gullet 24:13 אֱכָל־ ʔᵉḵol- אכל eat בְּנִ֣י bᵊnˈî בֵּן son דְבַ֣שׁ ḏᵊvˈaš דְּבַשׁ honey כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and נֹ֥פֶת nˌōfeṯ נֹפֶת honey מָ֝תֹ֗וק ˈmāṯˈôq מָתֹוק sweet עַל־ ʕal- עַל upon חִכֶּֽךָ׃ ḥikkˈeḵā חֵךְ palate 24:13. comede fili mi mel quia bonum est et favum dulcissimum gutturi tuoEat honey, my son, because it is good, and the honeycomb most sweet to thy throat. 13. My son, eat thou honey, for it is good; and the honeycomb, which is sweet to thy taste: My son, eat thou honey, because [it is] good; and the honeycomb, [which is] sweet to thy taste: 24:13 Ешь, сын мой, мед, потому что он приятен, и сот, который сладок для гортани твоей: 24:13 φάγε φαγω swallow; eat μέλι μελι honey υἱέ υιος son ἀγαθὸν αγαθος good γὰρ γαρ for κηρίον κηριον honeycomb ἵνα ινα so; that γλυκανθῇ γλυκαινω of you; your ὁ ο the φάρυγξ φαρυγξ throat; gullet 24:13 אֱכָל־ ʔᵉḵol- אכל eat בְּנִ֣י bᵊnˈî בֵּן son דְבַ֣שׁ ḏᵊvˈaš דְּבַשׁ honey כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and נֹ֥פֶת nˌōfeṯ נֹפֶת honey מָ֝תֹ֗וק ˈmāṯˈôq מָתֹוק sweet עַל־ ʕal- עַל upon חִכֶּֽךָ׃ ḥikkˈeḵā חֵךְ palate 24:13. comede fili mi mel quia bonum est et favum dulcissimum gutturi tuo Eat honey, my son, because it is good, and the honeycomb most sweet to thy throat. 13. My son, eat thou honey, for it is good; and the honeycomb, which is sweet to thy taste: 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 13-14: Мудрость по спасительным плодам своим подобна сладости и пользе меда; и плоды эти не только сказываются в настоящем, но достигают и пределов будущего (ст. 14, сн. XXIII:18). Matthew Henry: Concise Commentary on the Whole Bible - 1706 13 My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: 14 So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. We are here quickened to the study of wisdom by the consideration both of the pleasure and the profit of it. 1. It will be very pleasant. We eat honey because it is sweet to the taste, and upon that account we call it good, especially that which runs first from the honey-comb. Canaan was said to flow with milk and honey, and honey was the common food of the country (Luke xxiv. 41, 42), even for children, Isa. vii. 15. Thus should we feed upon wisdom, and relish the good instructions of it. Those that have tasted honey need no further proof that it is sweet, nor can they by any argument be convinced of the contrary; so those that have experienced the power of truth and godliness are abundantly satisfied of the pleasure of both; they have tasted the sweetness of them, and all the atheists in the world with their sophistry, and the profane with their banter, cannot alter their sentiments. 2. It will be very profitable. Honey may be sweet to the taste and yet not wholesome, but wisdom has a future recompence attending it, as well as a present sweetness in it. "Thou art permitted to eat honey, and the agreeableness of it to thy taste invites thee to it; but thou hast much more reason to relish and digest the precepts of wisdom, for when thou hast found that, there shall be a reward; thou shalt be paid for thy pleasure, while the servants of sin pay dearly for their pains. Wisdom does indeed set thee to work, but there shall be a reward; it does indeed raise great expectations in thee, but as thy labour, so thy hope, shall not be in vain; thy expectation shall not be cut off (ch. xxiii. 18), nay, it shall be infinitely outdone." Adam Clarke: Commentary on the Bible - 1831 24:13: And the honey-comb - I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comb is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from Luk 24:42. Nor can any man who has not eaten it in this way feel the full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See Sa1 14:27; Psa 19:10; Pro 5:3; Pro 16:24; Pro 27:7; Sol 4:11; Sol 5:1; and the place before us. Albert Barnes: Notes on the Bible - 1834 24:13: Honey entered largely into the diet of Hebrew children Isa 7:15, so that it was as natural an emblem for the purest and simplest wisdom, as the "sincere milk of the word" was to the New Testament writers. The learner hears what seems to be a rule of diet - then Pro 24:14 the parable is explained. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:13: eat: Pro 25:16, Pro 25:27; Sol 5:1; Isa 7:15; Mat 3:4 to thy taste: Heb. upon thy palate Proverbs 24:14 Carl Friedrich Keil and Franz Delitzsch 24:13 The proverb now following stands in no obvious relation with the preceding. But in both a commencement is made with two lines, which contain, in the former, the principal thought; in this here, its reason: 13 My son, eat honey, for it is good, And honeycomb is sweet to thy taste. 14 So apprehend wisdom for thy soul; When thou hast found it, there is a future, And thy hope is not destroyed. After its nearest fundamental thought, טוב, Arab. ṭejjib, means that which smells and tastes well; honey (דּבשׁ, from דּבשׁ, to be thick, consistent) has, besides, according to the old idea (e.g., in the Koran), healing virtue, as in general bitterness is viewed as a property of the poisonous, and sweetness that of the wholesome. נפתו is second accus. dependent on אכל־, for honey and honeycomb were then spoken of as different; נפת (from נפת, to pour, to flow out) is the purest honey (virgin-honey), flowing of itself out of the comb. With right the accentuation takes 13b as independent, the substantival clause containing the reason, "for it is good:" honeycomb is sweet to thy taste, i.e., applying itself to it with the impression of sweetness; על, as at Neh 2:5; Ps 16:6 (Hitzig). In the כּן of 14a, it is manifest that Prov 24:13 is not spoken for its own sake. To apprehend wisdom, is elsewhere equivalent to, to receive it into the mind, Prov 1:2; Eccles 1:17 (cf. דעת בינה, Prov 4:1, and frequently), according to which Bttcher also here explains: learn to understand wisdom. But כן unfolds itself in 14bc: even as honey has for the body, so wisdom has for the soul, beneficent wholesome effects. דעה חכמה is thus not absolute, but is meant in relation to these effects. Rightly Fleischer: talem reputa; Ewald: sic (talem) scito spaientiam (esse) animae tuae, know, recognise wisdom as something advantageous to thy soul, and worthy of commendation. Incorrectly Hitzig explains אם־מצאת, "if the opportunity presents itself." Apart from this, that in such a case the words would rather have been כּי תמצא, to find wisdom is always equivalent to, to obtain it, to make it one's own, Prov 3:13; Prov 8:35; cf. Prov 2:5; Prov 8:9. דּעה (Note: Write דּעה with Illuj after the preceding Legarmeh, like 12b, הוּא (Thorath Emeth, p. 28).) stands for דּעה, after the form רדה; שׁבה (after Bttcher, 396, not without the influence of the following commencing sound), cf. the similar transitions of ā into ě placed together at Ps 20:4; the form דּעה is also found, but דּעה is the form in the Cod. Hilleli, (Note: Vid., Strack's Prolegomena critica in V.T. (1872), p. 19.) as confirmed by Moses Kimchi in Comm., and by David Kimchi, Michlol 101b. With ישׁו begins the apodosis (lxx, Jerome, Targ., Luther, Rashi, Ewald, and others). In itself, וישׁ (cf. Gen 47:6) might also continue the conditional clause; but the explanation, si inveneris (eam) et ad postremum ventum erit (Fleischer, Bertheau, Zckler), has this against it, that ישׁ אחרית does not mean: the end comes, but: there is an end, Prov 23:18; cf. Prov 19:18; here: there is an end for thee, viz., an issue that is a blessed reward. The promise is the same as at Prov 23:18. In our own language we speak of the hope of one being cut off; (Arab.) jaz'a, to be cut off, is equivalent to, to give oneself up to despair. Geneva 1599 24:13 My son, eat thou (d) honey, because [it is] good; and the honeycomb, [which is] sweet to thy taste: (d) As honey is sweet and pleasant to the taste, so wisdom is to the soul. John Gill 24:13 My son, eat thou honey, because it is good,.... It is good for food; there was plenty of it in Palestine, and it was eaten for food, not only by children, but grown persons; and was very nourishing, strengthening, and refreshing to them, as Samson, Jonathan, John the Baptist, and others; and is good for medicine, is healthful and salutary, and useful in many diseases: it is said (m) to conduce much to prolong life and preserve from diseases; it has been observed that those who have much used it have lived to a great age; and the honeycomb, which is sweet to thy taste; because it is so, as all honey is, and especially that which is immediately squeezed or drops from the honeycomb; this is said not so much on account of honey, and the eating of that, as for what follows concerning the knowledge of wisdom, which is comparable to it for pleasure and profit; see Prov 16:24 (n). (m) Athenaei Deipnosophist. l. 2. c. 7. p. 46, 47. so Pierius Valerian. apud Steeb. Coelum Sephirot Heb. c. 7. s. 5. p. 132. (n) Vid. Maimon. Moreh Nevochim, par. 1. c. 30. p. 37. John Wesley 24:13 Eat - This is not a command, but a concession, and is only here expressed to illustrate the following verse. Honey in those parts was an usual food. Robert Jamieson, A. R. Fausset and David Brown 24:13 As delicious food whets the appetite, so should the rewards of wisdom excite us to seek it.
24:1424:14: նո՛յնպէս եղիցի հանճար իմաստութեան յանձին քում։ Զի եթէ զա՛յն գտանիցես՝ եղիցի բարեա՛ւ վախճան քո. եւ լոյս քո մի՛ պակասեսցէ[8259]։ [8259] Ոմանք. Զի եթէ գտցես զնա եղիցի... եւ յոյս քո մի՛ պակա՛՛։ 14 Այդպէս էլ իմաստութեան գիտութիւնը քաղցր պիտի լինի քո հոգու համար, որովհետեւ եթէ գտնես այն, քո վախճանը լինելու է բարի, եւ չի կտրուելու քո յոյսը: 14 Իմաստութեան ճանաչումն ալ քու հոգիիդ այնպէս քաղցր պիտի ըլլայ։Եթէ զանիկա գտնես Եւ վախճան մը կայ Ու քու յոյսդ պիտի չկտրի։ Նոյնպէս եղիցի հանճար իմաստութեան յանձին ^[374]քում. զի եթէ զայն գտանիցես` եղիցի բարեաւ վախճան քո, եւ լոյս քո մի՛ պակասեսցէ: 24:14: նո՛յնպէս եղիցի հանճար իմաստութեան յանձին քում։ Զի եթէ զա՛յն գտանիցես՝ եղիցի բարեա՛ւ վախճան քո. եւ լոյս քո մի՛ պակասեսցէ[8259]։ [8259] Ոմանք. Զի եթէ գտցես զնա եղիցի... եւ յոյս քո մի՛ պակա՛՛։ 14 Այդպէս էլ իմաստութեան գիտութիւնը քաղցր պիտի լինի քո հոգու համար, որովհետեւ եթէ գտնես այն, քո վախճանը լինելու է բարի, եւ չի կտրուելու քո յոյսը: 14 Իմաստութեան ճանաչումն ալ քու հոգիիդ այնպէս քաղցր պիտի ըլլայ։Եթէ զանիկա գտնես Եւ վախճան մը կայ Ու քու յոյսդ պիտի չկտրի։ zohrab-1805▾ eastern-1994▾ western am▾	24:1424:14 таково и познание мудрости для души твоей. Если ты нашел {ее}, то есть будущность, и надежда твоя не потеряна. 24:14 οὕτως ουτως so; this way αἰσθήσῃ αισθανομαι sense; perceive σοφίαν σοφια wisdom τῇ ο the σῇ σος your ψυχῇ ψυχη soul ἐὰν εαν and if; unless γὰρ γαρ for εὕρῃς ευρισκω find ἔσται ειμι be καλὴ καλος fine; fair ἡ ο the τελευτή τελευτη end σου σου of you; your καὶ και and; even ἐλπίς ελπις hope σε σε.1 you οὐκ ου not ἐγκαταλείψει εγκαταλειπω abandon; leave behind 24:14 כֵּ֤ן׀ kˈēn כֵּן thus דְּעֶ֥ה dᵊʕˌeh ידע know חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom לְ lᵊ לְ to נַ֫פְשֶׁ֥ךָ nˈafšˌeḵā נֶפֶשׁ soul אִם־ ʔim- אִם if מָ֭צָאתָ ˈmāṣāṯā מצא find וְ wᵊ וְ and יֵ֣שׁ yˈēš יֵשׁ existence אַחֲרִ֑ית ʔaḥᵃrˈîṯ אַחֲרִית end וְ֝ ˈw וְ and תִקְוָתְךָ֗ ṯiqwāṯᵊḵˈā תִּקְוָה hope לֹ֣א lˈō לֹא not תִכָּרֵֽת׃ פ ṯikkārˈēṯ . f כרת cut 24:14. sic et doctrina sapientiae animae tuae quam cum inveneris habebis in novissimis et spes tua non peribitSo also is the doctrine of wisdom to thy soul: which when thou hast found, thou shalt have hope in the end, and thy hope shall not perish. 14. So shalt thou know wisdom to be unto thy soul: if thou hast found it, then shall there be a reward, and thy hope shall not be cut off. So [shall] the knowledge of wisdom [be] unto thy soul: when thou hast found [it], then there shall be a reward, and thy expectation shall not be cut off: 24:14 таково и познание мудрости для души твоей. Если ты нашел {ее}, то есть будущность, и надежда твоя не потеряна. 24:14 οὕτως ουτως so; this way αἰσθήσῃ αισθανομαι sense; perceive σοφίαν σοφια wisdom τῇ ο the σῇ σος your ψυχῇ ψυχη soul ἐὰν εαν and if; unless γὰρ γαρ for εὕρῃς ευρισκω find ἔσται ειμι be καλὴ καλος fine; fair ἡ ο the τελευτή τελευτη end σου σου of you; your καὶ και and; even ἐλπίς ελπις hope σε σε.1 you οὐκ ου not ἐγκαταλείψει εγκαταλειπω abandon; leave behind 24:14 כֵּ֤ן׀ kˈēn כֵּן thus דְּעֶ֥ה dᵊʕˌeh ידע know חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom לְ lᵊ לְ to נַ֫פְשֶׁ֥ךָ nˈafšˌeḵā נֶפֶשׁ soul אִם־ ʔim- אִם if מָ֭צָאתָ ˈmāṣāṯā מצא find וְ wᵊ וְ and יֵ֣שׁ yˈēš יֵשׁ existence אַחֲרִ֑ית ʔaḥᵃrˈîṯ אַחֲרִית end וְ֝ ˈw וְ and תִקְוָתְךָ֗ ṯiqwāṯᵊḵˈā תִּקְוָה hope לֹ֣א lˈō לֹא not תִכָּרֵֽת׃ פ ṯikkārˈēṯ . f כרת cut 24:14. sic et doctrina sapientiae animae tuae quam cum inveneris habebis in novissimis et spes tua non peribit So also is the doctrine of wisdom to thy soul: which when thou hast found, thou shalt have hope in the end, and thy hope shall not perish. 14. So shalt thou know wisdom to be unto thy soul: if thou hast found it, then shall there be a reward, and thy hope shall not be cut off. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:14: So shall the knowledge of wisdom be unto thy soul - True religion, experimental godliness, shall be to thy soul as the honey-comb is to thy mouth. Then there shall be a reward, and thy expectation shall not be cut off - This is precisely the same with that in Pro 23:18 (note), where see the note. The word אחרית acharith, we translate in the former place an end, and here we translate it a reward; but there is no place I believe in the sacred writings in which it has any such acceptation; nor can such a meaning be deduced from the root אחר achar, which always refers to behind, after, extremity, latter part, time, etc., but never carries the idea of recompense, compensation, or such like; nor has one of the versions understood it so. There is another state or life, and thy expectation of happiness in a future world shall not be cut off. In this sense the versions all understood it. I will take them as they lie before me. "Which (wisdom) when thou shalt have found, thou shalt have hope in thy last days; and thy hope shall not perish." - Vulgate. "And if thou find it, thou shalt have a good death; and hope shall not forsake thee." - Septuagint. "Which, if thou have found, thy latter days shall be better than the former; and thy hope shall not be consumed." - Chaldee. "There shall be an end, and thy hope shall not be cut off." - Syriac. "For, if thou shalt find her, (wisdom), thy death shall be glorious, and thy hope will not fail thee." - Arabic. Whiche whan thou fyndist schalt han in the last thingis, hope: and thin hope schal not perischen - Old MS. Bible. "And there is Good Hope; yee that hope shal not be in vayne." - Coverdale. This rendering is indefinite, which is not the usual custom of the translator. Albert Barnes: Notes on the Bible - 1834 24:14: The knowledge of wisdom - Better, Know that thus (like the honey) is wisdom to thy soul. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:14: shall the: Pro 22:18; Psa 19:10, Psa 19:11, Psa 119:103, Psa 119:111; Jer 15:16 when: Pro 2:1-5, Pro 2:10, Pro 3:13-18 there: Pro 23:18; Mat 19:21; Jam 1:25 Proverbs 24:15 John Gill 24:14 So shall the knowledge of wisdom be unto thy soul,.... Or let it be taken in as greedily and with as good an appetite; as pleasant, useful, delightful, and profitable; even the knowledge of Christ, the Wisdom of God, which is preferable to all things else, and more desirable than the most pleasant and profitable things in the world; and of the Gospel of Christ, the wisdom of God in a mystery, than which nothing is more sweet and comfortable to a truly gracious soul; it is like Ezekiel's roll, which was in his mouth as honey for sweetness, Ezek 3:3; when thou hast found it, then there shall be a reward; for though there may be some difficulty and trouble to attain it, in the use of means, by reading, bearing, prayer, and meditation, yet, being enjoyed, it carries its own reward with it; a man is abundantly recompensed for all his pains in the pursuit of it, by the pleasure and profit it yields him now and hereafter; for it is the beginning of life eternal, and will issue in it, Jn 17:3; see Prov 2:3; and thy expectation shall not be cut off; or "hope" (o); as the hope of the hypocrite will, Job 8:14, the hope of eternal life, as founded on Christ and his righteousness, where such that know Wisdom place their hope; and this hope will not make them ashamed; they will not be disappointed, their expectation shall not perish, they will have what they are waiting and hoping for, and what is promised unto them; see Gill on Prov 23:18. The Targum is, "which if thou findest, the last shall come better than the first, and thy hope shall not be consumed.'' (o) "spes tua", Mercerus. John Wesley 24:14 A reward - It is not only sweet for the present, but brings a sure and everlasting reward. Robert Jamieson, A. R. Fausset and David Brown 24:14 reward--literally, "after part," the proper result (compare Prov 23:18; Ps 37:37-38).
24:1524:15: Մի՛ մատուցաներ զամպարիշտն յարօտս արդարոց. եւ մի՛ խաբիր լրութեամբ որովայնի[8260]։ [8260] Ոմանք. Լրբութեամբ որովայնի։ 15 Ամբարշտին մի՛ մօտեցրու արդարների արօտին, եւ մի՛ խաբուիր, որ նրա որովայնը լիքն է: 15 Ո՛վ չար, արդարին տանը դարանակալ մի՛ ըլլար, Անոր բնակարանը* մի՛ աւերեր։ Մի՛ մատուցաներ զամպարիշտն յարօտս արդարոց, եւ մի՛ խաբիր լրութեամբ որովայնի: 24:15: Մի՛ մատուցաներ զամպարիշտն յարօտս արդարոց. եւ մի՛ խաբիր լրութեամբ որովայնի[8260]։ [8260] Ոմանք. Լրբութեամբ որովայնի։ 15 Ամբարշտին մի՛ մօտեցրու արդարների արօտին, եւ մի՛ խաբուիր, որ նրա որովայնը լիքն է: 15 Ո՛վ չար, արդարին տանը դարանակալ մի՛ ըլլար, Անոր բնակարանը* մի՛ աւերեր։ zohrab-1805▾ eastern-1994▾ western am▾	24:1524:15 Не злоумышляй, нечестивый, против жилища праведника, не опустошай места покоя его, 24:15 μὴ μη not προσαγάγῃς προσαγω lead toward; head toward ἀσεβῆ ασεβης irreverent νομῇ νομη grazing; spreading δικαίων δικαιος right; just μηδὲ μηδε while not; nor ἀπατηθῇς απαταω delude; deceive χορτασίᾳ χορτασια insides; womb 24:15 אַל־ ʔal- אַל not תֶּאֱרֹ֣ב teʔᵉrˈōv ארב lie in ambush רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty לִ li לְ to נְוֵ֣ה nᵊwˈē נָוֶה pasture צַדִּ֑יק ṣaddˈîq צַדִּיק just אַֽל־ ʔˈal- אַל not תְּשַׁדֵּ֥ד tᵊšaddˌēḏ שׁדד despoil רִבְצֹֽו׃ rivṣˈô רֵבֶץ resting place 24:15. ne insidieris et quaeras impietatem in domo iusti neque vastes requiem eiusLie not in wait, nor seek after wickedness in the house of the just, nor spoil his rest. 15. Lay not wait, O wicked man, against the habitation of the righteous; spoil not his resting place: Lay not wait, O wicked [man], against the dwelling of the righteous; spoil not his resting place: 24:15 Не злоумышляй, нечестивый, против жилища праведника, не опустошай места покоя его, 24:15 μὴ μη not προσαγάγῃς προσαγω lead toward; head toward ἀσεβῆ ασεβης irreverent νομῇ νομη grazing; spreading δικαίων δικαιος right; just μηδὲ μηδε while not; nor ἀπατηθῇς απαταω delude; deceive χορτασίᾳ χορτασια insides; womb 24:15 אַל־ ʔal- אַל not תֶּאֱרֹ֣ב teʔᵉrˈōv ארב lie in ambush רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty לִ li לְ to נְוֵ֣ה nᵊwˈē נָוֶה pasture צַדִּ֑יק ṣaddˈîq צַדִּיק just אַֽל־ ʔˈal- אַל not תְּשַׁדֵּ֥ד tᵊšaddˌēḏ שׁדד despoil רִבְצֹֽו׃ rivṣˈô רֵבֶץ resting place 24:15. ne insidieris et quaeras impietatem in domo iusti neque vastes requiem eius Lie not in wait, nor seek after wickedness in the house of the just, nor spoil his rest. 15. Lay not wait, O wicked man, against the habitation of the righteous; spoil not his resting place: 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 15-18: Внушается при несчастиях праведников и нечестивых обращать внимание на конечный исход, неодинаковый для одних и других страданий (ст. 16). Вместе с тем делается предостережение от злорадства врагу при его несчастии, так как это неугодно Господу (ст. 17-18, сн. XVIII:5). Matthew Henry: Concise Commentary on the Whole Bible - 1706 Cautions against Envy. 15 Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place: 16 For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief. This is spoken, not so much by way of counsel to wicked men (they will not receive instruction, ch. xxiii. 9), but rather in defiance of them, for the encouragement of good people that are threatened by them. See here, 1. The designs of the wicked against the righteous, and the success they promise themselves in those designs. The plot is laid deeply: They lay wait against the dwelling of the righteous, thinking to charge some iniquity upon it, or compass dome design against it; they lie in wait at the door, to catch him when he stirs out, as David's persecutors, Ps. lix. title. The hope is raised high; they doubt not but to spoil his dwelling-place because he is weak and cannot support it, because his condition is low and distressed, and he is almost down already. All this is a fruit of the old enmity in the seed of the serpent against the seed of the woman. The blood-thirsty hate the upright. 2. The folly and frustration of these designs (1.) The righteous man, whose ruin was expected, recovers himself. He falls seven times into trouble, but, by the blessing of God upon his wisdom and integrity, he rises again, sees through his troubles and sees better times after them. The just man falls, sometimes falls seven times perhaps, into sin, sins of infirmity, through the surprise of temptation; but he rises again by repentance, finds mercy with God, and regains his peace. (2.) The wicked man, who expected to see his ruin and to help it forward, is undone. He falls into mischief; his sins and his troubles are his utter destruction. Adam Clarke: Commentary on the Bible - 1831 24:15: The dwelling of the righteous - צדיק tsaddik, the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due. Albert Barnes: Notes on the Bible - 1834 24:15: The teaching of the proverb warns men not to attack or plot against the righteous. They will lose their labor, "Though the just man fall (not into sin, but into calamities), yet he riseth up." The point of the teaching is not the liability of good men to err, but God's providential care over them (compare the margin reference). "Seven times" is a certain for an uncertain number (compare Job 5:19). In contrast with this is the fate of the evildoers, who fall utterly even in a single distress. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:15: Lay: Pro 1:11; Sa1 9:11, Sa1 22:18, Sa1 22:19, Sa1 23:20-23; Psa 10:8-10, Psa 37:32, Psa 56:6, Psa 59:3; Psa 140:5; Jer 11:19; Mat 26:4; Act 9:24, Act 23:16, Act 25:3 spoil: Pro 22:28; Isa 32:18 Proverbs 24:16 Carl Friedrich Keil and Franz Delitzsch 24:15 15 Lie not in wait, oh wicked man, against the dwelling of the righteous; Assault not his resting-place. 16 For seven times doth the righteous fall and rise again, But the wicked are overthrown when calamity falls on them. The ארב [lying in wait] and שׁדּד [practising violence], against which the warning is here given, are not directed, as at Prov 1:11; Prov 19:26, immediately against the person, but against the dwelling-place and resting-place (רבץ, e.g., Jer 50:6, as also נוה, 3:33) of the righteous, who, on his part, does injustice and wrong to no one; the warning is against coveting his house, Ex 20:17, and driving him by cunning and violence out of it. Instead of רשׁע, Symmachus and Jerome have incorrectly read רשׁע daer, and from this misunderstanding have here introduced a sense without sense into Prov 24:15; many interpreters (Lwenstein, Ewald, Elster, and Zckler) translate with Luther appositionally: as a wicked man, i.e., "with mischievous intent," like one stealthily lurking for the opportunity of taking possession of the dwelling of another, as if this could be done with a good intent: רשׁע is the vocative (Syr., Targ., Venet.: ἀσεβές), and this address (cf. Ps 75:5.) sharpens the warning, for it names him who acts in this manner by the right name. The reason, 16a, sounds like an echo of Job 5:19. שׁבע signifies, as at Ps 119:164, seven times; cf. מאה, Prov 17:10. וקם (not וקם) is perf. consec., as וחי, e.g., Gen 3:22 : and he rises afterwards (notwithstanding), but the transgressors come to ruin; בּרעה, if a misfortune befall them (cf. Prov 14:32), they stumble and fall, and rise no more. John Gill 24:15 Lay not wait, O wicked man, against the dwelling of the righteous,.... The church of God, which is the righteous man's dwelling place, and where he desires and delights to dwell; or his own dwelling house; it may be rendered, "at the dwelling of the righteous" (p); lay not wait at his door to observe who goes in and out, and what is done there; and to watch for his halting, and take notice of his infirmities, slips, and falls, and improve them to his disadvantage; and so the Vulgate Latin version, "and lay not wait and seek ungodliness in the house of the righteous"; or lay not wait there for him, as Saul set men to watch the house of David to kill him, 1Kings 19:11; or to take an opportunity and get into it and plunder it, as follows; spoil not his resting place: by pulling it down, or stripping it of its furniture; by robbing him of the substance in it, and thus disturbing his rest, and destroying the place of it; or the place where he lies down as a sheep in its fold, or as the shepherd in his cottage, of which the words in the text are used; and so denote that as the righteous man is like a sheep, harmless and innocent, those that lay in wait for him and spoil him are no other than wolves. (p) "habitaculo", Pagninus, Montanus, Mercerus; "habitationi", Michaelis; "mansioni", Cocceius, Schultens. Robert Jamieson, A. R. Fausset and David Brown 24:15 The plots of the wicked against the good, though partially, shall not be fully successful (Ps 37:24); while the wicked, falling under penal evil, find no help.
24:1624:16: Զի եթէ եւթն անգամ անկանիցի արդարն՝ կանգնեսցի. իսկ ամպարիշտք տկարասցին ՚ի չարիս[8261]։ [8261] Ոմանք. Անկցի արդարն։ 16 Բայց եթէ արդարը եօթն անգամ էլ ընկնի, պիտի կանգնի, մինչդեռ ամբարիշտները պիտի տկարանան չարիքների մէջ: 16 Վասն զի արդարը թէեւ եօթը անգամ ալ իյնայ՝ պիտի կանգնի. Բայց չարերը ձախորդութեան մէջ պիտի իյնան։ Զի եթէ եւթն անգամ անկանիցի արդարն` կանգնեսցի. իսկ ամպարիշտք տկարասցին ի չարիս: 24:16: Զի եթէ եւթն անգամ անկանիցի արդարն՝ կանգնեսցի. իսկ ամպարիշտք տկարասցին ՚ի չարիս[8261]։ [8261] Ոմանք. Անկցի արդարն։ 16 Բայց եթէ արդարը եօթն անգամ էլ ընկնի, պիտի կանգնի, մինչդեռ ամբարիշտները պիտի տկարանան չարիքների մէջ: 16 Վասն զի արդարը թէեւ եօթը անգամ ալ իյնայ՝ պիտի կանգնի. Բայց չարերը ձախորդութեան մէջ պիտի իյնան։ zohrab-1805▾ eastern-1994▾ western am▾	24:1624:16 ибо семь раз упадет праведник, и встанет; а нечестивые впадут в погибель. 24:16 ἑπτάκι επτακι for πεσεῖται πιπτω fall ὁ ο the δίκαιος δικαιος right; just καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in κακοῖς κακος bad; ugly 24:16 כִּ֤י kˈî כִּי that שֶׁ֨בַע׀ šˌevaʕ שֶׁבַע seven יִפֹּ֣ול yippˈôl נפל fall צַדִּ֣יק ṣaddˈîq צַדִּיק just וָ wā וְ and קָ֑ם qˈām קום arise וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty יִכָּשְׁל֥וּ yikkāšᵊlˌû כשׁל stumble בְ vᵊ בְּ in רָעָֽה׃ rāʕˈā רָעָה evil 24:16. septies enim cadet iustus et resurget impii autem corruent in malumFor a just man shall fall seven times, and shall rise again: but the wicked shall fall down into evil. 16. For a righteous man falleth seven times, and riseth up again: but the wicked are overthrown by calamity. For a just [man] falleth seven times, and riseth up again: but the wicked shall fall into mischief: 24:16 ибо семь раз упадет праведник, и встанет; а нечестивые впадут в погибель. 24:16 ἑπτάκι επτακι for πεσεῖται πιπτω fall ὁ ο the δίκαιος δικαιος right; just καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in κακοῖς κακος bad; ugly 24:16 כִּ֤י kˈî כִּי that שֶׁ֨בַע׀ šˌevaʕ שֶׁבַע seven יִפֹּ֣ול yippˈôl נפל fall צַדִּ֣יק ṣaddˈîq צַדִּיק just וָ wā וְ and קָ֑ם qˈām קום arise וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty יִכָּשְׁל֥וּ yikkāšᵊlˌû כשׁל stumble בְ vᵊ בְּ in רָעָֽה׃ rāʕˈā רָעָה evil 24:16. septies enim cadet iustus et resurget impii autem corruent in malum For a just man shall fall seven times, and shall rise again: but the wicked shall fall down into evil. 16. For a righteous man falleth seven times, and riseth up again: but the wicked are overthrown by calamity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:16: For a just man - צדיק tsaddik, the righteous, the same person mentioned above. Falleth seven times - Gets very often into distresses through his resting place being spoiled by the wicked man, the robber, the spoiler of the desert, lying in wait for this purpose, Pro 24:15. And riseth up again - Though God permit the hand of violence sometimes to spoil his tent, temptations to assail his mind, and afflictions to press down his body, he constantly emerges; and every time he passes through the furnace, he comes out brighter and more refined. But the wicked shall fall into mischief - And there they shall lie; having no strong arm to uphold them. Yet, R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:16: a just: Job 5:19; Psa 34:19, Psa 37:24; Mic 7:8-10; Co2 1:8-10, Co2 4:8-12, Co2 11:23-27 but: Pro 13:17, Pro 28:14-18; Sa1 26:10, Sa1 31:4; Est 7:10; Psa 7:16, Psa 52:5; Amo 5:2; Amo 8:14; Act 12:23; Th1 5:3; Rev 18:20, Rev 18:21 Proverbs 24:17 Geneva 1599 24:16 For a just [man] (e) falleth seven times, and riseth again: but the wicked shall fall into mischief. (e) He is subject to many perils, but God delivers him. John Gill 24:16 For a just man falleth seven times, and riseth up again,.... This is to be understood of a truly just man; not of one that is only outwardly and seemingly so, or of temporary believers and nominal professors; but of such who are thoroughly convinced of their own unrighteousness, and believe in Christ for righteousness, and have it applied and imputed to them; as well as have principles of grace and righteousness implanted in them, and live righteously in this evil world; these often fall either into troubles or into sins, and indeed into both, and the one is the cause of the other; and both senses may be retained: the former seems more agreeable to the context, and runs thus, lay not wait to a just man's dwelling to do him any hurt; for though he should be ensnared, and stumble, and fall into distress and calamity, yet he will rise again out of it, and so all attempts upon him are vain and fruitless; many are the righteous man's afflictions he falls into, but the Lord delivers out of all; he delivers him in six troubles, and even in seven, Ps 34:19; or in many, one after another; he rises out of them all; he comes out of great tribulations, and at last safely enters the kingdom of heaven; and therefore it is to no purpose to lie in wait for him: and this sense is strengthened by the words following, "rejoice not when thine enemy falleth", Prov 24:17; but the latter sense of falling into sin has been anciently received, and not to be rejected; and which generally precedes and is the cause of falling into trouble. A just man, though he does not fall from his righteousness, which is an everlasting one, nor from the grace of God; yet he may fall into temptation, and by it he may fall into sin, as every just man does; "for there is not a just man upon earth that doeth good and sinneth not", Eccles 7:20; and that frequently, even every day; and therefore stands every day in need of fresh application of pardoning grace, for which he is directed to pray daily; and he may be left to fall foully into very gross sins, as David, Peter, and others; but not totally and finally, so as to perish; being on the heart of God, in the hands of Christ, on him the foundation, united to him, and kept by the power of God, he shall and does rise again sooner or later; not by his own power and strength, but by the strength of the Lord; he rises by renewed repentance, and under the fresh discoveries of pardoning grace and mercy to heal his backslidings; but the wicked shall fall into mischief; or "evil" (q); into the evil of sin, and there lie and wallow in it, as the swine in the mire, and never rise out of it; and into the evil of punishment, into hell itself, from whence there will be no deliverance; and oftentimes they fall into mischief in this world, into trouble and distress, into poverty and want, in which they live and die, and never recover out of it; to which agrees what follows. (q) "in malum", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus, Michaelis, Schultens. John Wesley 24:16 Falleth - Into calamities, of which he evidently speaks both in the foregoing verse, and in the following branch of this verse. Fall - Frequently into irrecoverable destruction. Robert Jamieson, A. R. Fausset and David Brown 24:16 seven times--often, or many (Prov 6:16, Prov 6:31; Prov 9:1).
24:1724:17: Եթէ կործանեսցի թշնամին քո՝ մի՛ ոտն հարկաներ. եւ ՚ի գայթագղելն նորա մի՛ հպարտանար։ 17 Եթէ թշնամիդ ցած գլորուի, մի՛ տրորիր նրան, եւ եթէ սայթաքի, ամբարտաւանութեամբ մի՛ վարուիր նրա հետ, 17 Երբ քու թշնամիդ իյնայ՝ մի՛ ուրախանար Ու երբ ոտքը սահի՝ քու սիրտդ թող չցնծայ։ Եթէ կործանեսցի թշնամին քո` մի՛ ոտն հարկաներ, եւ ի գայթակղելն նորա մի՛ ^[375]հպարտանար: 24:17: Եթէ կործանեսցի թշնամին քո՝ մի՛ ոտն հարկաներ. եւ ՚ի գայթագղելն նորա մի՛ հպարտանար։ 17 Եթէ թշնամիդ ցած գլորուի, մի՛ տրորիր նրան, եւ եթէ սայթաքի, ամբարտաւանութեամբ մի՛ վարուիր նրա հետ, 17 Երբ քու թշնամիդ իյնայ՝ մի՛ ուրախանար Ու երբ ոտքը սահի՝ քու սիրտդ թող չցնծայ։ zohrab-1805▾ eastern-1994▾ western am▾	24:1724:17 Не радуйся, когда упадет враг твой, и да не веселится сердце твое, когда он споткнется. 24:17 ἐὰν εαν and if; unless πέσῃ πιπτω fall ὁ ο the ἐχθρός εχθρος hostile; enemy σου σου of you; your μὴ μη not ἐπιχαρῇς επιχαιρω he; him ἐν εν in δὲ δε though; while τῷ ο the ὑποσκελίσματι υποσκελισμα he; him μὴ μη not ἐπαίρου επαιρω lift up; rear up 24:17 בִּ bi בְּ in נְפֹ֣ל nᵊfˈōl נפל fall אֹֽ֭ויִבְךָאויביך ˈʔˈôyivᵊḵā איב be hostile אַל־ ʔal- אַל not תִּשְׂמָ֑ח tiśmˈāḥ שׂמח rejoice וּ֝ ˈû וְ and בִ vi בְּ in כָּשְׁלֹ֗ו kkošlˈô כשׁל stumble אַל־ ʔal- אַל not יָגֵ֥ל yāḡˌēl גיל rejoice לִבֶּֽךָ׃ libbˈeḵā לֵב heart 24:17. cum ceciderit inimicus tuus ne gaudeas et in ruina eius ne exultet cor tuumWhen thy enemy shall fall, be not glad, and in his ruin let not thy heart rejoice: 17. Rejoice not when thine enemy falleth, and let not thine heart be glad when he is overthrown: Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: 24:17 Не радуйся, когда упадет враг твой, и да не веселится сердце твое, когда он споткнется. 24:17 ἐὰν εαν and if; unless πέσῃ πιπτω fall ὁ ο the ἐχθρός εχθρος hostile; enemy σου σου of you; your μὴ μη not ἐπιχαρῇς επιχαιρω he; him ἐν εν in δὲ δε though; while τῷ ο the ὑποσκελίσματι υποσκελισμα he; him μὴ μη not ἐπαίρου επαιρω lift up; rear up 24:17 בִּ bi בְּ in נְפֹ֣ל nᵊfˈōl נפל fall אֹֽ֭ויִבְךָאויביך ˈʔˈôyivᵊḵā איב be hostile אַל־ ʔal- אַל not תִּשְׂמָ֑ח tiśmˈāḥ שׂמח rejoice וּ֝ ˈû וְ and בִ vi בְּ in כָּשְׁלֹ֗ו kkošlˈô כשׁל stumble אַל־ ʔal- אַל not יָגֵ֥ל yāḡˌēl גיל rejoice לִבֶּֽךָ׃ libbˈeḵā לֵב heart 24:17. cum ceciderit inimicus tuus ne gaudeas et in ruina eius ne exultet cor tuum When thy enemy shall fall, be not glad, and in his ruin let not thy heart rejoice: 17. Rejoice not when thine enemy falleth, and let not thine heart be glad when he is overthrown: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 17 Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: 18 Lest the LORD see it, and it displease him, and he turn away his wrath from him. Here, 1. The pleasure we are apt to take in the troubles of an enemy is forbidden us. If any have done us an ill turn, or if we bear them ill-will only because they stand in our light or in our way, when any damage comes to them (suppose they fall), or any danger (suppose they stumble), our corrupt hearts are too apt to conceive a secret delight and satisfaction in it--Aha! so would we have it; they are entangled; the wilderness has shut them in--or, as Tyrus said concerning Jerusalem (Ezek. xxvi. 2) I shall be replenished, now she is laid waste. "Men hope in the ruin of their enemies or rivals to wreak their revenge or to find their account; but be not thou so inhuman; rejoice not when the worst enemy thou hast falls." There may be a holy joy in the destruction of God's enemies, as it tends to the glory of God and the welfare of the church (Ps. lviii. 10); but in the ruin of our enemies, as such, we must by no means rejoice; on the contrary, we must weep even with them when they weep (as David, Ps. xxxv. 13, 14), and that in sincerity, not so much as letting our hearts be secretly glad at their calamities. 2. The provocation which that pleasure gives to God is assigned as the reason of that prohibition: The Lord will see it, though it be hidden in the heart only, and it will displease him, as it will displease a prudent father to see one child triumph in the correction of another, which he ought to tremble at, and take warning by, not knowing how soon it may be his own case, he having so often deserved it. Solomon adds an argument ad hominem--addressed to the individual: "Thou canst not do a greater kindness to thy enemy, when he has fallen, than to rejoice in it; for them, to cross thee and vex thee, God will turn his wrath from him; for, as the wrath of man works not the righteousness of God, so the righteousness of God was never intended to gratify the wrath of man, and humour his foolish passions; rather than seem to do that he will adjourn the execution of his wrath: nay, it is implied that when he turns his wrath from him he will turn it against thee and the cup of trembling shall be put into thy hand." Adam Clarke: Commentary on the Bible - 1831 24:17: Rejoice not when thine enemy falleth, (into this mischief), and let not thine heart be glad when he stumbleth - When he meets with any thing that injures him; for God will not have thee to avenge thyself, or feel any disposition contrary to love; for if thou do, the Lord will be angry, and may turn away his wrath from him, and pour it out on thee. This I believe to be the true sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented. For a just man falleth seven times - That is, say many, "the most righteous man in the world sins seven times a day on an average." Solomon does not say so: - 1. There is not a word about sin in the text. 2. The word day is not in the Hebrew text, nor in any of the versions. 3. The word יפול yippol, from נפל naphal, to fall, is never applied to sin. 4. When set in opposition to the words riseth up, it merely applies to affliction or calamity. See Mic 7:8; Amo 8:4; Jer 25:27; and Psa 34:19, Psa 34:20. "The righteous falls into trouble." See above. Mr. Holden has a very judicious note on this passage: "Injure not a righteous man; for, though he frequently falls into distress, yet, by the superintending care of Providence, 'he riseth up again,' is delivered from his distress, while the wicked are overwhelmed with their misfortunes. That this is the meaning is plain from the preceding and following verses: yet some expound it by the just man often relapsing into sin, and recovering from it; nay, it has even been adduced to prove the doctrine of the final perseverance of the elect. But נפל is never used for falling into sin, but into distress and affliction - as Pro 11:5, Pro 11:14; Pro 13:17; Pro 17:20; Pro 26:27; Pro 28:10, Pro 28:14, Pro 28:18." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:17: Pro 17:5; Jdg 16:25; Sa2 16:5-14; Job 31:29; Psa 35:15, Psa 35:19, Psa 42:10; Oba 1:12; Co1 13:6, Co1 13:7 Proverbs 24:18 Carl Friedrich Keil and Franz Delitzsch 24:17 Warning against a vindictive disposition, and joy over its satisfaction. 17 At the fall of thine enemy rejoice not, And at his overthrow let not thine heart be glad; 18 That Jahve see it not, and it be displeasing to Him, And He turns away His anger from Him. The Chethı̂b, which in itself, as the plur. of category, אויביך, might be tolerable, has 17b against it: with right, all interpreters adhere to the Kerı̂ אויבך (with i from ē in doubled close syllable, as in the like Kerı̂, 1Kings 24:5). וּבבּשׁלו, for וּבהכּשׁלו, is the syncope usual in the inf. Niph. and Hiph., which in Niph. occurs only once with the initial guttural (as בּעטף) or half guttural (לראות). רעו is not adj. here as at 1Kings 25:3, but perf. with the force of a fut. (Symmachus: καὶ μὴ ἀρέσῃ ἐνώπιον αὐτοῦ). The proverb extends the duty of love even to an enemy; for it requires that we do good to him and not evil, and warns against rejoicing when evil befalls him. Hitzig, indeed, supposes that the noble morality which is expressed in Prov 24:17 is limited to a moderate extent by the motive assigned in 18b. Certainly the poet means to say that God could easily give a gracious turn for the better, as to the punishment of the wicked, to the decree of his anger against his enemy; but his meaning is not this, that one, from joy at the misfortune of others, ought to desist from interrupting the process of the destruction of his enemy, and let it go on to its end; but much rather, that one ought to abstain from this joy, so as not to experience the manifestation of God's displeasure thereat, but His granting grace to him against whom we rejoice to see God's anger go forth. (Note: This proverb, according to Aboth iv. 24, was the motto of that Samuel with the surname הקטן, who formulated ברכת המינים (the interpolation in the Schemone-Esre prayer directed against the schismatics): he thus distinguished between private enemies and the enemies of the truth.) John Gill 24:17 Rejoice not when thine enemy falleth,.... These words are spoken not to the wicked man, Prov 24:15; but to the just man, or Solomon's son, or the children of Wisdom; for by the "enemy" is meant such who are at enmity with the people of God, as the seed of the serpent, and those after the flesh, are: and when these "fall", saints should not "rejoice"; as when they fall into sin; for so to do would be to act as wicked "charity which rejoiceth not in iniquity", 1Cor 13:6, or rather when they fill into calamity and distress; for this is also the part which wicked men act towards the people of God, and should not be imitated in; see Obad 1:12. Joy may be expressed at the fall of the public enemies of God and his people, as was by the Israelites at the destruction of Pharaoh and his host, Ex 15:1; and as will be by the church at the destruction of antichrist, and which they are called upon to do, Rev_ 18:20; partly on account of their own deliverance and safety, and chiefly because of the glory of God, and of his justice displayed therein; see Ps 58:10; but as private revenge is not to be sought, nor acted, so joy at the calamity and ruin of a private enemy, or a man's own enemy, should not be expressed; but rather he is to be pitied and helped; see Prov 25:21; for to love an enemy, and show regard to him, is the doctrine both of the Old and of the New Testament; and let not thine heart be glad when he stumbleth; even secret joy should not be indulged, gladness in the heart, though it does not appear in the countenance, and is not expressed in words; no, not at the least appearance of mischief, when he only stumbles and is ready to fall; and much less should there be exultation and rejoicings made in an open manner at the utter ruin of him. John Wesley 24:17 Falleth - Into mischief. Robert Jamieson, A. R. Fausset and David Brown 24:17 Yet let none rejoice over the fate of evildoers, lest God punish their wrong spirit by relieving the sufferer (compare Prov 17:5; Job 31:29).
24:1824:18: Զի մի՛ հայեսցի Տէր, եւ ո՛չ հաճեսցի ընդ այն. եւ դարձուսցէ զբարկութիւն իւր ՚ի նմանէ[8262]։ [8262] Ոմանք. Զի գուցէ տեսանիցէ Տէր, եւ ո՛չ լինիցի նմա. եւ դարձուսցէ զսրտմտութիւն իւր ՚ի նմանէ։ 18 քանզի Տէրը կը տեսնի, եւ դա հաճոյ չի լինի նրան, եւ իր բարկութիւնը կը հեռացնի նրանից: 18 Չըլլայ որ Տէրը տեսնէ ու իրեն անհաճոյ երեւնայ Եւ իր բարկութիւնը անոր վրայէն դարձնէ։ Զի մի՛ հայեսցի Տէր, եւ ոչ հաճեսցի ընդ այն, եւ դարձուսցէ զբարկութիւն իւր ի նմանէ: 24:18: Զի մի՛ հայեսցի Տէր, եւ ո՛չ հաճեսցի ընդ այն. եւ դարձուսցէ զբարկութիւն իւր ՚ի նմանէ[8262]։ [8262] Ոմանք. Զի գուցէ տեսանիցէ Տէր, եւ ո՛չ լինիցի նմա. եւ դարձուսցէ զսրտմտութիւն իւր ՚ի նմանէ։ 18 քանզի Տէրը կը տեսնի, եւ դա հաճոյ չի լինի նրան, եւ իր բարկութիւնը կը հեռացնի նրանից: 18 Չըլլայ որ Տէրը տեսնէ ու իրեն անհաճոյ երեւնայ Եւ իր բարկութիւնը անոր վրայէն դարձնէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:1824:18 Иначе, увидит Господь, и неугодно будет это в очах Его, и Он отвратит от него гнев Свой. 24:18 ὅτι οτι since; that ὄψεται οραω view; see κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἀρέσει αρεσω he; him καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate τὸν ο the θυμὸν θυμος provocation; temper αὐτοῦ αυτος he; him ἀπ᾿ απο from; away αὐτοῦ αυτος he; him 24:18 פֶּן־ pen- פֶּן lest יִרְאֶ֣ה yirʔˈeh ראה see יְ֭הוָה [ˈyhwāh] יְהוָה YHWH וְ wᵊ וְ and רַ֣ע rˈaʕ רעע be evil בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וְ wᵊ וְ and הֵשִׁ֖יב hēšˌîv שׁוב return מֵ mē מִן from עָלָ֣יו ʕālˈāʸw עַל upon אַפֹּֽו׃ ʔappˈô אַף nose 24:18. ne forte videat Dominus et displiceat ei et auferat ab eo iram suamLest the Lord see, and it displease him, and he turn away his wrath from him. 18. Lest the LORD see it, and it displease him, and he turn away his wrath from him. Lest the LORD see [it], and it displease him, and he turn away his wrath from him: 24:18 Иначе, увидит Господь, и неугодно будет это в очах Его, и Он отвратит от него гнев Свой. 24:18 ὅτι οτι since; that ὄψεται οραω view; see κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἀρέσει αρεσω he; him καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate τὸν ο the θυμὸν θυμος provocation; temper αὐτοῦ αυτος he; him ἀπ᾿ απο from; away αὐτοῦ αυτος he; him 24:18 פֶּן־ pen- פֶּן lest יִרְאֶ֣ה yirʔˈeh ראה see יְ֭הוָה [ˈyhwāh] יְהוָה YHWH וְ wᵊ וְ and רַ֣ע rˈaʕ רעע be evil בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וְ wᵊ וְ and הֵשִׁ֖יב hēšˌîv שׁוב return מֵ mē מִן from עָלָ֣יו ʕālˈāʸw עַל upon אַפֹּֽו׃ ʔappˈô אַף nose 24:18. ne forte videat Dominus et displiceat ei et auferat ab eo iram suam Lest the Lord see, and it displease him, and he turn away his wrath from him. 18. Lest the LORD see it, and it displease him, and he turn away his wrath from him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:18: And he turn away his wrath from him - Wrath is here taken for the effect of wrath, punishment; and the meaning must be as paraphrased above - lest he take the punishment from him, and inflict it upon thee. And in this way Coverdale understood it: "Lest the Lorde be angry, and turn his wrath from him unto thee." Or we may understand it thus: Lest the Lord inflict on thee a similar punishment; for if thou get into his spirit, rejoicing in the calamities of another, thou deservest punishment. Albert Barnes: Notes on the Bible - 1834 24:18: See the margin. The meaning is "Thy joy will be suicidal, the wrath of the righteous Judge will be turned upon thee, as the greater offender, and thou wilt have to bear a worse evil than that which thou exultest in." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:18: displease him: Heb. be evil in his eyes and he: Lam 4:21, Lam 4:22; Zac 1:15, Zac 1:16 Proverbs 24:19 Geneva 1599 24:18 Lest the LORD see [it], and it displease him, and he turn away his wrath (f) from him. (f) To be avenged on you. John Gill 24:18 Lest the Lord see it, and it displease him,.... Who sees all things, not only external actions, but the heart, and the inward motions of it; and though men may hide the pleasure they feel at the misery of an enemy from others, they cannot hide it from the Lord; nor is this said by way of doubt, but as a certain thing; and which the Lord not barely sees, but takes notice of, and to such a degree as to resent it, and show his displeasure at it by taking the following step; and he turn away his wrath from him; remove the effects of it, raise him out of his fallen and distressed condition, and restore him to his former prosperous one; and not only so, but turn it upon thee, as Gersom supplies the words, and not amiss; so that there is a strange and sudden change of circumstances; thou that was pleasing thyself with the distress of thine enemy art fallen into the same, and he is delivered out of it; which must be a double affliction to such a man; so that by rejoicing at an enemy, he is doing his enemy good and himself hurt; see Prov 17:5. John Wesley 24:18 From him - Understand, upon thee, which is implied in the Hebrew phrase.
24:1924:19: Մի՛ խնդար ընդ չարագործս, եւ մի՛ նախանձիր ընդ մեղաւորս. 19 Մի՛ ուրախացիր չարագործների հետ եւ մի՛ նախանձիր մեղաւորներին, 19 Չարագործներուն համար մի՛ սրտմտիր Ու ամբարիշտներուն մի՛ նախանձիր Մի՛ ^[376]խնդար ընդ չարագործս, եւ մի՛ նախանձիր ընդ մեղաւորս: 24:19: Մի՛ խնդար ընդ չարագործս, եւ մի՛ նախանձիր ընդ մեղաւորս. 19 Մի՛ ուրախացիր չարագործների հետ եւ մի՛ նախանձիր մեղաւորներին, 19 Չարագործներուն համար մի՛ սրտմտիր Ու ամբարիշտներուն մի՛ նախանձիր zohrab-1805▾ eastern-1994▾ western am▾	24:1924:19 Не негодуй на злодеев и не завидуй нечестивым, 24:19 μὴ μη not χαῖρε χαιρω rejoice; hail ἐπὶ επι in; on κακοποιοῖς κακοποιος doing bad μηδὲ μηδε while not; nor ζήλου ζηλοω zealous; jealous ἁμαρτωλούς αμαρτωλος sinful 24:19 אַל־ ʔal- אַל not תִּתְחַ֥ר tiṯḥˌar חרה be hot בַּ ba בְּ in † הַ the מְּרֵעִ֑ים mmᵊrēʕˈîm רעע be evil אַל־ ʔal- אַל not תְּ֝קַנֵּ֗א ˈtᵊqannˈē קנא be jealous בָּ bā בְּ in † הַ the רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty 24:19. ne contendas cum pessimis nec aemuleris impiosContend not with the wicked, nor seek to be like the ungodly. 19. Fret not thyself because of evil-doers; neither be thou envious at the wicked: Fret not thyself because of evil [men], neither be thou envious at the wicked: 24:19 Не негодуй на злодеев и не завидуй нечестивым, 24:19 μὴ μη not χαῖρε χαιρω rejoice; hail ἐπὶ επι in; on κακοποιοῖς κακοποιος doing bad μηδὲ μηδε while not; nor ζήλου ζηλοω zealous; jealous ἁμαρτωλούς αμαρτωλος sinful 24:19 אַל־ ʔal- אַל not תִּתְחַ֥ר tiṯḥˌar חרה be hot בַּ ba בְּ in † הַ the מְּרֵעִ֑ים mmᵊrēʕˈîm רעע be evil אַל־ ʔal- אַל not תְּ֝קַנֵּ֗א ˈtᵊqannˈē קנא be jealous בָּ bā בְּ in † הַ the רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty 24:19. ne contendas cum pessimis nec aemuleris impios Contend not with the wicked, nor seek to be like the ungodly. 19. Fret not thyself because of evil-doers; neither be thou envious at the wicked: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 19-22: Повторяется (ср. ст. 1) наставление - не завидовать нечестивым (см. 19), так как конечная участь их будет безотрадна (ст. 20, сн. XIII:9). В заключение указывается на страх Божий, но при этом с собственно страхом Божиим предписывается и страх перед царем, как представителем правления Божия в обществе людей (ст. 21-23, сн. 1: Пет II:17; Рим XIII:2). Matthew Henry: Concise Commentary on the Whole Bible - 1706 19 Fret not thyself because of evil men, neither be thou envious at the wicked; 20 For there shall be no reward to the evil man; the candle of the wicked shall be put out. Here, 1. He repeats the caution he had before given against envying the pleasures and successes of wicked man in their wicked ways. This he quotes from his father David, Ps. xxxvii. 1. We must not in any case fret ourselves, or make ourselves uneasy, whatever God does in his providence how disagreeable soever it is to our sentiments, interests, and expectations, we must acquiesce in it. Even that which grieves us must not fret us; nor must our eye be evil against any because God is good. Are we more wise or just than he? If wicked people prosper, we must not therefore incline to do as they do. 2. He gives a reason for this caution, taken from the end of that way which wicked man walk in. Envy not their prosperity; for, (1.) There is no true happiness in it: Thee shall be no reward to the evil man; his prosperity only serves for his present subsistence; these are all the good things he must ever expect: there is none intended him in the world of retribution. He has his reward, Matt. vi. 2. He shall have none. Those are not to be envied that have their portion in this life and must out-live it, Ps. xvii. 14. (2.) There is no continuance in it; their candle shines brightly, but it shall presently be put out, and a final period put to all their comforts, Job xxi. 14; Ps. xxxvii. 1, 2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:19: Fret: or, Keep not company with the wicked. Pro 13:20; Num 16:26; Psa 1:1, Psa 26:4, Psa 26:5, Psa 119:115; Co2 6:17; Eph 5:11; Ti2 3:2-5; Rev 18:4 neither: Pro 24:1, Pro 23:17; Psa 37:1, Psa 73:3 Proverbs 24:20 Carl Friedrich Keil and Franz Delitzsch 24:19 Warning against envying the godless for their external prosperity: 19 Be not enraged on account of evil-doers, Envy not the godless; 20 For the wicked men shall have no future, The light of the godless is extinguished. Ver. 19 is a variation of Ps 37:1; cf. also Prov 3:21 (where with בכל־דרכיו following the traditional תבחר is more appropriate than תתחר, which Hupfeld would here insert). תּתחר is fut. apoc. of התחרה, to be heated (to be indignant), distinguished from the Tiphel תּחרה, to be jealous. The ground and occasion of being enraged, and on the other side, of jealousy or envy, is the prosperity of the godless, Ps 73:3; cf. Jer 12:1. This anger at the apparently unrighteous division of fortune, this jealousy at the success in which the godless rejoice, rest on short-sightedness, which regards the present, and looks not on to the end. אחרית, merely as in the expression 'ישׁ אח, 14b (cf. Ps 37:37), always denotes the happy, glorious issue indemnifying for past sufferings. Such an issue the wicked man has not; his light burns brightly on this side, but one day it is extinguished. In 20b is repeated Prov 13:9; cf. Prov 20:20. John Gill 24:19 Fret not thyself because of evil men,.... Because of their outward prosperity and worldly happiness, any more than rejoice at their adversity; neither do the one nor the other; where the one prevails, the other does also; by the frequent repetition of this advice, it looks as if this evil is what good men are prone to, and which was very common in Solomon's time, and in the time of his father David, from whom he seems to have borrowed these words, Ps 37:1; see Prov 23:17; neither be thou envious at the wicked; though they may stand when thou fallest, or be in prosperity when thou art in adversity; the reasons follow. Robert Jamieson, A. R. Fausset and David Brown 24:19 (Ps 37:1, Ps 37:38; Ps 18:28).
24:2024:20: զի ո՛չ լինիցի զաւակ չարաց. ճրագ ամպարշտաց շիջցի[8263]։ [8263] Ոմանք. Զի ո՛չ լինի զաւակ չարեաց. եւ ճրագ։ 20 որովհետեւ չարերը ժառանգորդ չեն ունենայ, եւ ամբարիշտների ճրագը պիտի հանգչի: 20 Վասն զի չար մարդը բարի վախճան չ’ունենար։Ամբարիշտներուն ճրագը պիտի մարի։ զի ոչ լինի ^[377]զաւակ չարաց, եւ ճրագ ամպարշտաց շիջցի: 24:20: զի ո՛չ լինիցի զաւակ չարաց. ճրագ ամպարշտաց շիջցի[8263]։ [8263] Ոմանք. Զի ո՛չ լինի զաւակ չարեաց. եւ ճրագ։ 20 որովհետեւ չարերը ժառանգորդ չեն ունենայ, եւ ամբարիշտների ճրագը պիտի հանգչի: 20 Վասն զի չար մարդը բարի վախճան չ’ունենար։Ամբարիշտներուն ճրագը պիտի մարի։ zohrab-1805▾ eastern-1994▾ western am▾	24:2024:20 потому что злой не имеет будущности, светильник нечестивых угаснет. 24:20 οὐ ου not γὰρ γαρ for μὴ μη not γένηται γινομαι happen; become ἔκγονα εκγονος descendant πονηρῶν πονηρος harmful; malignant λαμπτὴρ λαμπτηρ though; while ἀσεβῶν ασεβης irreverent σβεσθήσεται σβεννυμι extinguish; quench 24:20 כִּ֤י׀ kˈî כִּי that לֹֽא־ lˈō- לֹא not תִהְיֶ֣ה ṯihyˈeh היה be אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end לָ lā לְ to † הַ the רָ֑ע rˈāʕ רַע evil נֵ֖ר nˌēr נֵר lamp רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִדְעָֽךְ׃ yiḏʕˈāḵ דעך be extinguished 24:20. quoniam non habent futurorum spem mali et lucerna impiorum extingueturFor evil men have no hope of things to come, and the lamp of the wicked shall be put out. 20. For there will be no reward to the evil man; the lamp of the wicked shall be put out. For there shall be no reward to the evil [man]; the candle of the wicked shall be put out: 24:20 потому что злой не имеет будущности, светильник нечестивых угаснет. 24:20 οὐ ου not γὰρ γαρ for μὴ μη not γένηται γινομαι happen; become ἔκγονα εκγονος descendant πονηρῶν πονηρος harmful; malignant λαμπτὴρ λαμπτηρ though; while ἀσεβῶν ασεβης irreverent σβεσθήσεται σβεννυμι extinguish; quench 24:20 כִּ֤י׀ kˈî כִּי that לֹֽא־ lˈō- לֹא not תִהְיֶ֣ה ṯihyˈeh היה be אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end לָ lā לְ to † הַ the רָ֑ע rˈāʕ רַע evil נֵ֖ר nˌēr נֵר lamp רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִדְעָֽךְ׃ yiḏʕˈāḵ דעך be extinguished 24:20. quoniam non habent futurorum spem mali et lucerna impiorum extinguetur For evil men have no hope of things to come, and the lamp of the wicked shall be put out. 20. For there will be no reward to the evil man; the lamp of the wicked shall be put out. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:20: For there shall be no reboard to the evil man - אחרית acharith. There shall not be the future state of blessedness to the wicked. See the note on Pro 24:14 (note). His candle shall be put out; his prosperity shall finally cease, or he shall have no posterity. Some have thought that this text intimates the annihilation of sinners; but it refers not to being, but to the state or condition of that being. The wicked shall be; but they shall not be Happy. Albert Barnes: Notes on the Bible - 1834 24:20: No reward - literally, "no future," no life worthy to be called life, no blessing. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:20: there: Psa 9:17, Psa 11:6; Isa 3:11 candle: or, lamp, Pro 13:9, Pro 20:20; Job 18:5, Job 18:6, Job 21:17; Mat 8:12, Mat 25:8; Jde 1:13 Proverbs 24:21 John Gill 24:20 For there shall be no reward to the evil man,.... No reward of good things, such as is for the righteous in a way of grace; but he shall have a reward of evil things, a just recompence of reward for his sins: of "no end" (r); there will be an end of his life in this world, and there will be an end of his prosperity; but, as the Targum is, there will be no "good end" to him; his end will not be like that of the perfect and upright man, for it will be cut off, Ps 37:37; or, as the Vulgate Latin version renders it, "the wicked have no hope of future things"; no good hope of everlasting happiness; they have their good things now, and their evil things hereafter; and therefore are not to be fretted at and envied. Aben Ezra interprets it, they shall have no offspring or issue, son or nephew; the word is sometimes used for posterity; the candle of the wicked shall be put out; meaning not the dim light of nature in them, nor the light of life before their time, so Aben Ezra; but their prosperity, riches, splendour, and glory, which candle is often put out while they live, and always at death; after which they have no more light, honour, and happiness; even not so much as the light of a candle, to which their prosperity in this life is compared, it being at best but small, and of a short continuance; see Job 18:5; and therefore should not be the object of the envy of good men, who are in a more happy and stable condition than they. (r) "finis", Pagninus, Vatablus, Baynus, Junius & Tremellius, Mercerus, Gejerus. John Wesley 24:20 No reward - All his happiness shall quickly and eternally perish. The candle - All their comfort and glory shall cease. Robert Jamieson, A. R. Fausset and David Brown 24:20 candle--or, "prosperity"; it shall come to an end (Prov 13:9; Prov 20:20).
24:2124:21: Երկի՛ր յԱստուծոյ որդեակ՝ եւ ՚ի թագաւորէ. եւ ՚ի միոջէ ՚ի նոցանէ մի՛ ապստամբիցես[8264]։ [8264] Ոմանք. Մի՛ ապստամբեր։ 21 Որդեա՛կ, վախեցի՛ր Աստծուց ու թագաւորից, եւ նրանցից ոչ մէկի դէմ մի՛ ապստամբիր, 21 Որդեա՛կ իմ, Տէրոջմէ ու թագաւորէն վախցի՛րԵւ խռովարար* մարդոց հետ մի՛ խառնուիր Երկի՛ր յԱստուծոյ, որդեակ, եւ ի թագաւորէ, եւ ^[378]ի միոջէ ի նոցանէ մի՛ ապստամբիցես: 24:21: Երկի՛ր յԱստուծոյ որդեակ՝ եւ ՚ի թագաւորէ. եւ ՚ի միոջէ ՚ի նոցանէ մի՛ ապստամբիցես[8264]։ [8264] Ոմանք. Մի՛ ապստամբեր։ 21 Որդեա՛կ, վախեցի՛ր Աստծուց ու թագաւորից, եւ նրանցից ոչ մէկի դէմ մի՛ ապստամբիր, 21 Որդեա՛կ իմ, Տէրոջմէ ու թագաւորէն վախցի՛րԵւ խռովարար* մարդոց հետ մի՛ խառնուիր zohrab-1805▾ eastern-1994▾ western am▾	24:2124:21 Бойся, сын мой, Господа и царя; с мятежниками не сообщайся, 24:21 φοβοῦ φοβεω afraid; fear τὸν ο the θεόν θεος God υἱέ υιος son καὶ και and; even βασιλέα βασιλευς monarch; king καὶ και and; even μηθετέρῳ μηθετερος he; him ἀπειθήσῃς απειθεω obstinate 24:21 יְרָֽא־ yᵊrˈā- ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּנִ֣י bᵊnˈî בֵּן son וָ wā וְ and מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king עִם־ ʕim- עִם with שֹׁ֝ונִ֗ים ˈšônˈîm שׁנה change אַל־ ʔal- אַל not תִּתְעָרָֽב׃ tiṯʕārˈāv ערב mix 24:21. time Dominum fili mi et regem et cum detractoribus non commiscearisMy son, fear the Lord, and the king: and have nothing to do with detractors. 21. My son, fear thou the LORD and the king: meddle not with them that are given to change: My son, fear thou the LORD and the king: [and] meddle not with them that are given to change: 24:21 Бойся, сын мой, Господа и царя; с мятежниками не сообщайся, 24:21 φοβοῦ φοβεω afraid; fear τὸν ο the θεόν θεος God υἱέ υιος son καὶ και and; even βασιλέα βασιλευς monarch; king καὶ και and; even μηθετέρῳ μηθετερος he; him ἀπειθήσῃς απειθεω obstinate 24:21 יְרָֽא־ yᵊrˈā- ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּנִ֣י bᵊnˈî בֵּן son וָ wā וְ and מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king עִם־ ʕim- עִם with שֹׁ֝ונִ֗ים ˈšônˈîm שׁנה change אַל־ ʔal- אַל not תִּתְעָרָֽב׃ tiṯʕārˈāv ערב mix 24:21. time Dominum fili mi et regem et cum detractoribus non commiscearis My son, fear the Lord, and the king: and have nothing to do with detractors. 21. My son, fear thou the LORD and the king: meddle not with them that are given to change: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Counsel to Magistrates. 21 My son, fear thou the LORD and the king: and meddle not with them that are given to change: 22 For their calamity shall rise suddenly; and who knoweth the ruin of them both? Note, 1. Religion and loyalty must go together. As men, it is our duty to honour our Creator, to worship and reverence him, and to be always in his fear; as members of a community, incorporated for mutual benefit, it is our duty to be faithful and dutiful to the government God has set over us, Rom. xiii. 1, 2. Those that are truly religious will be loyal, in conscience towards God; the godly in the land will be the quite in the land; and those are not truly loyal, or will be so no longer than is for their interest, that are not religious. How should he be true to his prince that is false to his God? And, if they come in competition, it is an adjudged case, we must obey God rather than men. 2. Innovations in both are to be dreaded. Have nothing to do, he does not say, with those that change, for there may be cause to change for the better, but those that are given to change, that affect change for change-sake, out of a peevish discontent with that which is and a fondness for novelty, or a desire to fish in troubled waters: Meddle not with those that are given to change either in religion or in a civil government; come not into their secret; join not with them in their cabals, nor enter into the mystery of their iniquity. 3. Those that are of restless, factious, turbulent spirits, commonly pull mischief upon their own heads ere they are aware: Their calamity shall rise suddenly. Though they carry on their designs with the utmost secresy, they will be discovered, and brought to condign punishment, when they little think of it. Who knows the time and manner of the ruin which both God and the king will bring on their contemners, both on them and those that meddle with them? Adam Clarke: Commentary on the Bible - 1831 24:21: My son, fear thou the Lord and the king - Pay to each the homage due: to the Lord, Divine honor and adoration; to the king, civil respect, civil honor, and political obedience. Meddle not with them that are given to change - עם שונים אל תתערב im shonim al titharab: "And with the changelings mingle not thyself." The innovators; those who are always for making experiments on modes of government, forms of religion, etc. The most dangerous spirit that can infect the human mind. Albert Barnes: Notes on the Bible - 1834 24:21: Them that are given to change - Those that seek to set aside the worship of the true God, or the authority of the true king, who represents Him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:21: fear: Exo 14:31; Sa1 24:6; Ecc 8:2-5; Mat 22:21; Rom 13:1-7; Tit 3:1; Pe1 2:13-17 meddle: Num 16:1-3; Sa1 8:5-7, Sa1 12:12-19; 2Sam. 15:13-37; Kg1 12:16 given to change: Heb. changers Proverbs 24:22 Carl Friedrich Keil and Franz Delitzsch 24:21 A warning against rebellious thoughts against God and the king: 21 My son, honour Jahve and the king, And involve not thyself with those who are otherwise disposed; 22 For suddenly their calamity ariseth, And the end of their years, who knoweth it? The verb שׁנה, proceeding from the primary idea of folding (complicare, duplicare), signifies transitively to do twice, to repeat, Prov 17:9; Prov 26:11, according to which Kimchi here inappropriately thinks on relapsing; and intransitively, to change, to be different, Esther 1:7; Esther 3:8. The Syr. and Targ. translate the word שׁטיי, fools; but the Kal (טעמו) שׁנה occurs, indeed, in the Syr., but not in the Heb., in the meaning alienata est (mens ejus); and besides, this meaning, alieni, is not appropriate here. A few, however, with Saadia (cf. Deutsch-Morgenlndische Zeitschr. xxi. 616), the dualists (Manichees), understand it in a dogmatic sense; but then שׁונים must be denom. of שׁנים, while much more it is its root-word. Either שׁונים means those who change, novantes = novarum rerum studiosi, which is, however, exposed to this objection, that the Heb. שׁנה, in the transitive sense to change, does not elsewhere occur; or it means, according to the usus loq., diversos = diversum sentientes (C. B. Michaelis and others), and that with reference to 21a: הממרים דבריהם ומצותם (Meri, Immanuel), or משׁנים מנהג החכמה (Ahron b. Joseph). Thus they are called (for it is a common name of a particular class of men) dissidents, oppositionists, or revolutionaries, who recognise neither the monarchy of Jahve, the King of kings, nor that of the earthly king, which perhaps Jerome here means by the word detractoribus (= detractatoribus). The Venet. incorrectly, σὺν τοῖς μισοῦσι, i.e., שׂונאים. with ב at Prov 14:10, התערב meant to mix oneself up with something, here with עם, to mix oneself with some one, i.e., to make common cause with him. The reason assigned in Prov 24:22 is, that although such persons as reject by thought and action human and divine law may for a long time escape punishment, yet suddenly merited ruin falls on them. איד is, according to its primary signification, weighty, oppressive misfortune, vid., i. 27. In יקוּם it is thought of as hostile power (Hos 10:14); or the rising up of God as Judge (e.g., Is 33:10) is transferred to the means of executing judgment. פּיד (= פּוד of פוד or פיד ro פו, Arab. fâd, fut. jafûdu or jafı̂du, a stronger power of bâd, cogn. אבד) is destruction (Arab. fied, fı̂d, death); this word occurs, besides here, only thrice in the Book of Job. But to what does שׁניהם refer? Certainly not to Jahve and the king (lxx, Schultens, Umbreit, and Bertheau), for in itself it is doubtful to interpret the genit. after פיד as designating the subject, but improper to comprehend God and man under one cipher. Rather it may refer to two, of whom one class refuse to God, the other to the king, the honour that is due (Jerome, Luther, and at last Zckler); but in the foregoing, two are not distinguished, and the want of reverence for God, and for the magistrates appointed by Him, is usually met with, because standing in interchangeable relationship, in one and the same persons. Is there some misprint then in this word? Ewald suggests שׁניהם, i.e., of those who show themselves as שׁונים (altercatores) towards God and the king. In view of קמיהם, Ex 32:25, this brevity of expression must be regarded as possible. But if this were the meaning of the word, then it ought to have stood in the first member (איד שׁניהם), and not in the second. No other conjecture presents itself. Thus שׁניהם is perhaps to be referred to the שׁונים, and those who engage with them: join thyself not with the opposers; for suddenly misfortune will come upon them, and the destruction of both (of themselves and their partisans), who knows it? But that also is not satisfactory, for after the address שׁניכם was to have been expected, 22b. Nothing remains, therefore, but to understand שׁניהם, with the Syr. and Targ., as at Job 36:11; the proverb falls into rhythms פּתאם and פּיד, שׁונים and שׁניהם. But "the end of their year" is not equivalent to the hour of their death (Hitzig), because for this פּידם (cf. Arab. feid and fı̂d, death) was necessary; but to the expiring, the vanishing, the passing by of the year during which they have succeeded in maintaining their ground and playing a part. There will commence a time which no one knows beforehand when all is over with them. In this sense, "who knoweth," with its object, is equivalent to "suddenly ariseth," with its subject. In the lxx, after Prov 24:22, there follow one distich of the relations of man to the word of God as deciding their fate, one distich of fidelity as a duty towards the king, and the duty of the king, and one pentastich or hexastich of the power of the tongue and of the anger of the king. The Heb. text knows nothing of these three proverbs. Ewald has, Jahrb. xi. 18f., attempted to translate them into Heb., and is of opinion that they are worthy of being regarded as original component parts of chap. 1-29, and that they ought certainly to have come in after Prov 24:22. We doubt this originality, but recognise their translation from the Heb. Then follows in the lxx the series of Prov; Prov 30:1-14, which in the Heb. text bear the superscription of "the Words of Agur;" the second half of the "Words of Agur," together with the "Words of Lemuel," stand after Prov 24:34 of the Heb. text. The state of the matter is this, that in the copy from which the Alexandrines translated the Appendix 30:1-31:9, stood half of it, after the "Words of the Wise" [which extend from Prov 22:17 to Prov 24:22], and half after the supplement headed "these also are from wise men" [Prov 24:23-34], so that only the proverbial ode in praise of the excellent matron [Prov 31:10] remains as an appendix to the Book of Hezekiah's collection, chap. 25-29. John Gill 24:21 My son, fear thou the Lord, and the king,.... First the Lord, and then the king; and such as fear the Lord are generally loyal to their king; the fear of God includes love to him, reverence of him, faith in him, submission to him, and the whole worship of him, inward and outward, attended with holiness of life and conversation: and the king, who is under God, is to be feared also, with a fear suitable to him; he is to be loved and reverenced, to be trusted in and submitted to, in everything consistent with the fear of God and obedience to him; in whatever is not contrary to his laws, commands, and ordinances; see 1Pet 2:13; and meddle not with them that are given to change; in political things; that are for new laws, new forms of government, a new ministry, and a new king; never easy with the government under which they are, but are continually entering into plots, conspiracies, and rebellions, who, instead of fearing God and the king, change the laws and commandments of God and the king, and therefore to be shunned. Some render it, "with rebels"; the Targum and Syriac version, "with fools"; as all such persons are, and should be avoided as scandalous and dangerous: mix not with them, as the word (s) signifies; keep no company, and have no conversation with them, lest you be brought into danger and mischief by them. Or who are given to change in religious things; make innovations in doctrine and practice, always love to hear or say some now thing; turn with every wind, and shift as that does; are tossed about with every wind of doctrine, fickle and inconstant, carried about like meteors in the air, with "divers and strange doctrines"; such as disagree with the perfections of God, the doctrines of Christ and his apostles, the Scriptures of truth, the analogy of faith, anti form of sound words; and so the word here used signifies "divers", and is so rendered Esther 3:8; and may design such who hold doctrines and give into practices divers and different from the faith once delivered to the saints, and from the institutions and appointments of Christ; innovations in doctrine and worship ought not to be admitted of; and such who are for introducing them should not be meddled or mixed with; they should not be countenanced and encouraged; they should not be attended upon or given heed unto; have no fellowship, and join not in communion with them. This is interpreted by some of such who repeat (t) their sins after repentance, or who return a second time to their wickedness after they have repented, as Ben Melech observes. (s) "ne misceas te", Pagninus, Montanus; "ne commisceto te", Junius & Tremellius, Piscator, so Michaelis, Schultens. (t) "cum iterantibus", Pagninus, Montanus; "sub iniquitates suas"; so some in Vatablus, Baynus. John Wesley 24:21 To change - That are unstable in their obedience to God or to the king. Robert Jamieson, A. R. Fausset and David Brown 24:21 A warning against impiety and resistance to lawful rule (Rom 13:1-7; 1Pet 2:17). meddle . . . change--(Compare Margin), literally, "mingle not yourself," avoid the society of restless persons.
24:2224:22: Զի՝ յանկարծակի պահանջիցեն զամպարիշտս. եւ զպատուհաս երկոցունց ո՞վ ծանիցէ[8265]։ [8265] Ոմանք. Քանզի յանկարծակի։ 22 որովհետեւ ամբարիշտների կործանումը յանկարծահաս է լինելու, եւ ո՞վ է ճանաչելու թէ՛ մէկի, թէ՛ միւսի պատուհասը: 22 Քանզի անոնց կործանումը յանկարծ կ’ըլլայ Ու երկուքին ալ պատուհասը ո՞վ կը ճանչնայ։ Զի յանկարծակի պահանջիցեն զամպարիշտս``, եւ զպատուհաս երկոցունց ո՞վ ծանիցէ: 24:22: Զի՝ յանկարծակի պահանջիցեն զամպարիշտս. եւ զպատուհաս երկոցունց ո՞վ ծանիցէ[8265]։ [8265] Ոմանք. Քանզի յանկարծակի։ 22 որովհետեւ ամբարիշտների կործանումը յանկարծահաս է լինելու, եւ ո՞վ է ճանաչելու թէ՛ մէկի, թէ՛ միւսի պատուհասը: 22 Քանզի անոնց կործանումը յանկարծ կ’ըլլայ Ու երկուքին ալ պատուհասը ո՞վ կը ճանչնայ։ zohrab-1805▾ eastern-1994▾ western am▾	24:2224:22 потому что внезапно придет погибель от них, и беду от них обоих кто предузнает? 24:22 ἐξαίφνης εξαιφνης all of a sudden γὰρ γαρ for τείσονται τινω pay the price τοὺς ο the ἀσεβεῖς ασεβης irreverent τὰς ο the δὲ δε though; while τιμωρίας τιμωρια castigation; vengeance ἀμφοτέρων αμφοτερος both τίς τις.1 who?; what? γνώσεται γινωσκω know [a] λόγον λογος word; log φυλασσόμενος φυλασσω guard; keep υἱὸς υιος son ἀπωλείας απωλεια destruction; waste ἐκτὸς εκτος outside; outwardly ἔσται ειμι be δεχόμενος δεχομαι accept; take δὲ δε though; while ἐδέξατο δεχομαι accept; take αὐτόν αυτος he; him [b] μηδὲν μηδεις not even one; no one ψεῦδος ψευδος falsehood; fallacy ἀπὸ απο from; away γλώσσης γλωσσα tongue βασιλεῖ βασιλευς monarch; king λεγέσθω λεγω tell; declare καὶ και and; even οὐδὲν ουδεις no one; not one ψεῦδος ψευδος falsehood; fallacy ἀπὸ απο from; away γλώσσης γλωσσα tongue αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ἐξέλθῃ εξερχομαι come out; go out [c] μάχαιρα μαχαιρα short sword γλῶσσα γλωσσα tongue βασιλέως βασιλευς monarch; king καὶ και and; even οὐ ου not σαρκίνη σαρκινος made of flesh; fleshy ὃς ος who; what δ᾿ δε though; while ἂν αν perhaps; ever παραδοθῇ παραδιδωμι betray; give over συντριβήσεται συντριβω fracture; smash [d] ἐὰν εαν and if; unless γὰρ γαρ for ὀξυνθῇ οξυνω the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him σὺν συν with; [definite object marker] νεύροις νευρον person; human ἀναλίσκει αναλισκω waste; consume [e] καὶ και and; even ὀστᾶ οστεον bone ἀνθρώπων ανθρωπος person; human κατατρώγει κατατρωγω and; even συγκαίει συγκαιω just as φλὸξ φλοξ blaze ὥστε ωστε as such; that ἄβρωτα αβρωτος be νεοσσοῖς νεοσσος chick ἀετῶν αετος eagle 24:22 כִּֽי־ kˈî- כִּי that פִ֭תְאֹם ˈfiṯʔōm פִּתְאֹם suddenly יָק֣וּם yāqˈûm קום arise אֵידָ֑ם ʔêḏˈām אֵיד calamity וּ û וְ and פִ֥יד fˌîḏ פִּיד decay שְׁ֝נֵיהֶ֗ם ˈšnêhˈem שְׁנַיִם two מִ֣י mˈî מִי who יֹודֵֽעַ׃ ס yôḏˈēₐʕ . s ידע know 24:22. quoniam repente consurget perditio eorum et ruinam utriusque quis novitFor their destruction shall rise suddenly: and who knoweth the ruin of both? 22. For their calamity shall rise suddenly; and who knoweth the destruction of them both? For their calamity shall rise suddenly; and who knoweth the ruin of them both: 24:22 потому что внезапно придет погибель от них, и беду от них обоих кто предузнает? 24:22 ἐξαίφνης εξαιφνης all of a sudden γὰρ γαρ for τείσονται τινω pay the price τοὺς ο the ἀσεβεῖς ασεβης irreverent τὰς ο the δὲ δε though; while τιμωρίας τιμωρια castigation; vengeance ἀμφοτέρων αμφοτερος both τίς τις.1 who?; what? γνώσεται γινωσκω know [a] λόγον λογος word; log φυλασσόμενος φυλασσω guard; keep υἱὸς υιος son ἀπωλείας απωλεια destruction; waste ἐκτὸς εκτος outside; outwardly ἔσται ειμι be δεχόμενος δεχομαι accept; take δὲ δε though; while ἐδέξατο δεχομαι accept; take αὐτόν αυτος he; him [b] μηδὲν μηδεις not even one; no one ψεῦδος ψευδος falsehood; fallacy ἀπὸ απο from; away γλώσσης γλωσσα tongue βασιλεῖ βασιλευς monarch; king λεγέσθω λεγω tell; declare καὶ και and; even οὐδὲν ουδεις no one; not one ψεῦδος ψευδος falsehood; fallacy ἀπὸ απο from; away γλώσσης γλωσσα tongue αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ἐξέλθῃ εξερχομαι come out; go out [c] μάχαιρα μαχαιρα short sword γλῶσσα γλωσσα tongue βασιλέως βασιλευς monarch; king καὶ και and; even οὐ ου not σαρκίνη σαρκινος made of flesh; fleshy ὃς ος who; what δ᾿ δε though; while ἂν αν perhaps; ever παραδοθῇ παραδιδωμι betray; give over συντριβήσεται συντριβω fracture; smash [d] ἐὰν εαν and if; unless γὰρ γαρ for ὀξυνθῇ οξυνω the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him σὺν συν with; [definite object marker] νεύροις νευρον person; human ἀναλίσκει αναλισκω waste; consume [e] καὶ και and; even ὀστᾶ οστεον bone ἀνθρώπων ανθρωπος person; human κατατρώγει κατατρωγω and; even συγκαίει συγκαιω just as φλὸξ φλοξ blaze ὥστε ωστε as such; that ἄβρωτα αβρωτος be νεοσσοῖς νεοσσος chick ἀετῶν αετος eagle 24:22 כִּֽי־ kˈî- כִּי that פִ֭תְאֹם ˈfiṯʔōm פִּתְאֹם suddenly יָק֣וּם yāqˈûm קום arise אֵידָ֑ם ʔêḏˈām אֵיד calamity וּ û וְ and פִ֥יד fˌîḏ פִּיד decay שְׁ֝נֵיהֶ֗ם ˈšnêhˈem שְׁנַיִם two מִ֣י mˈî מִי who יֹודֵֽעַ׃ ס yôḏˈēₐʕ . s ידע know 24:22. quoniam repente consurget perditio eorum et ruinam utriusque quis novit For their destruction shall rise suddenly: and who knoweth the ruin of both? 22. For their calamity shall rise suddenly; and who knoweth the destruction of them both? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:22: The ruin of them both? - Of them who do not fear the Lord; and of them that do not reverence the King. Albert Barnes: Notes on the Bible - 1834 24:22: Both - Those who fear not God, and those who fear not the king. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:22: their: Num 16:31-35; Sa1 31:1-7; Sa2 18:7, Sa2 18:8; Ch2 13:16, Ch2 13:17; Hos 5:11; Hos 13:10, Hos 13:11 who: Pro 16:14, Pro 20:2; Psa 90:11 Proverbs 24:23 Geneva 1599 24:22 For their calamity shall rise suddenly; and who knoweth the ruin of them (g) both? (g) Meaning, either of the wicked and seditious, as in (Prov 24:19, Prov 24:21) or of them who do not fear God or obey their king. John Gill 24:22 For their calamity shall rise suddenly,.... And come upon those that fear not God, and rebel against the king and the state, and innovate in matters of religion; and especially that bring in damnable heresies, and, while they cry Peace, peace, and are pleasing themselves with their new schemes and prosperous success, swift and sudden destruction comes upon them, 2Pet 2:1; and who knoweth the ruin of them both? of those that fear not the Lord, nor the king; or of those who are given to change, and innovate in things civil and religious; and of those who meddle with them and join themselves to them: the ruin of themselves and families, in a civil sense, is great and inexpressible, who rebel against their prince, and endeavour to change and subvert the present government; and the ruin of the souls of men, both of the deceivers and the deceived, is beyond all conception and expression. John Wesley 24:22 Who knoweth - Who can conceive how sore and sudden will be the ruin of them that fear not God, and the king. Robert Jamieson, A. R. Fausset and David Brown 24:22 their calamity, &c.--either what God and the king inflict, or what changers and their company suffer; better the first.
24:2324:23: Զայս ասեմ ձեզ իմաստնոցդ՝ խելամո՛ւտ լինել իրաւանց մի՛ ամաչէք. ա՛կն առնուլ ՚ի դատաստանի չէ՛ բարւոք[8282]։ [8282] Ոմանք. Զայս ասեմ իմաստնոց։ 23 Ձեզ՝ իմաստուններիդ, այս էլ ասեմ. «Մի՛ ամաչէք խելամուտ լինել իրաւունքի մէջ», քանզի լաւ չէ աչառու լինել դատաստանի ժամանակ: 23 Այս բաներն ալ իմաստուններուն յատուկ են։Դատաստանի մէջ աչառութիւն ընելը աղէկ չէ։ Զայս ասեմ ձեզ իմաստնոցդ. ^[379]խելամուտ լինել իրաւանց մի՛ ամաչէք.`` ակն առնուլ ի դատաստանի չ է բարւոք: 24:23: Զայս ասեմ ձեզ իմաստնոցդ՝ խելամո՛ւտ լինել իրաւանց մի՛ ամաչէք. ա՛կն առնուլ ՚ի դատաստանի չէ՛ բարւոք[8282]։ [8282] Ոմանք. Զայս ասեմ իմաստնոց։ 23 Ձեզ՝ իմաստուններիդ, այս էլ ասեմ. «Մի՛ ամաչէք խելամուտ լինել իրաւունքի մէջ», քանզի լաւ չէ աչառու լինել դատաստանի ժամանակ: 23 Այս բաներն ալ իմաստուններուն յատուկ են։Դատաստանի մէջ աչառութիւն ընելը աղէկ չէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:2324:23 Сказано также мудрыми: иметь лицеприятие на суде нехорошо. 24:23 ταῦτα ουτος this; he δὲ δε though; while λέγω λεγω tell; declare ὑμῖν υμιν you τοῖς ο the σοφοῖς σοφος wise ἐπιγινώσκειν επιγινωσκω recognize; find out αἰδεῖσθαι αιδεομαι face; ahead of ἐν εν in κρίσει κρισις decision; judgment οὐ ου not καλόν καλος fine; fair 24:23 גַּם־ gam- גַּם even אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לַֽ lˈa לְ to חֲכָמִ֑ים ḥᵃḵāmˈîm חָכָם wise הַֽכֵּר־ hˈakkēr- נכר recognise פָּנִ֖ים pānˌîm פָּנֶה face בְּ bᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice בַּל־ bal- בַּל not טֹֽוב׃ ṭˈôv טֹוב good 24:23. haec quoque sapientibus cognoscere personam in iudicio non est bonumThese things also to the wise: It is not good to have respect to persons in judgment. 23. These also are of the wise. To have respect of persons in judgment is not good. These [things] also [belong] to the wise. [It is] not good to have respect of persons in judgment: 24:23 Сказано также мудрыми: иметь лицеприятие на суде нехорошо. 24:23 ταῦτα ουτος this; he δὲ δε though; while λέγω λεγω tell; declare ὑμῖν υμιν you τοῖς ο the σοφοῖς σοφος wise ἐπιγινώσκειν επιγινωσκω recognize; find out αἰδεῖσθαι αιδεομαι face; ahead of ἐν εν in κρίσει κρισις decision; judgment οὐ ου not καλόν καλος fine; fair 24:23 גַּם־ gam- גַּם even אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לַֽ lˈa לְ to חֲכָמִ֑ים ḥᵃḵāmˈîm חָכָם wise הַֽכֵּר־ hˈakkēr- נכר recognise פָּנִ֖ים pānˌîm פָּנֶה face בְּ bᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice בַּל־ bal- בַּל not טֹֽוב׃ ṭˈôv טֹוב good 24:23. haec quoque sapientibus cognoscere personam in iudicio non est bonum These things also to the wise: It is not good to have respect to persons in judgment. 23. These also are of the wise. To have respect of persons in judgment is not good. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 23-29: Новая группа изречении "мудрых" начинается осуждением лицеприятия (ст. 23-24), за которое угрожается проклятием народов: извращение правды и справедливости на суде всюду служит источником гибели благосостояния народов. Напротив, высоко одобряется неподкупность и верность в словах, суждениях и делах (ст. 25-25, сн. 28). Два других наставления этого отдела - одно практического свойства: прежде внутреннего благоустройства дома и семьи необходимо устроить самую внешнюю сторону жизни - полевое и домашнее хозяйство (ст. 27), другие - чисто нравоучительного, и притом с характером евангельской чистоты и высоты: не должно воздавать злом за зло (ст. 29, сн. XVII:13). Matthew Henry: Concise Commentary on the Whole Bible - 1706 23 These things also belong to the wise. It is not good to have respect of persons in judgment. 24 He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him: 25 But to them that rebuke him shall be delight, and a good blessing shall come upon them. 26 Every man shall kiss his lips that giveth a right answer. Here are lessons for wise men, that is, judges and princes. As subjects must do their duty, and be obedient to magistrates, so magistrates must do their duty in administering justice to their subjects, both in pleas of the crown and causes between party and party. These are lessons for them. 1. They must always weigh the merits of a cause, and not be swayed by any regard, one way or other, to the parties concerned: It is not good in itself, nor can it ever do well, to have respect of persons in judgment; the consequences of it cannot but be the perverting of justice and doing wrong under colour of law and equity. A good judge will know the truth, not know faces, so as to countenance a friend and help him out in a bad cause, or so much as omit any thing that can be said or done in favour of a righteous cause, when it is the cause of an enemy. 2. They must never connive at or encourage wicked people in their wicked practices. Magistrates in their places, and ministers in theirs, are to deal faithfully and the wicked man, though he be a great man or a particular friend, to convict him of his wickedness, to show him what will be in the end thereof, to discover him to others, that they may avoid him. But if those whose office it is thus to show people their transgressions palliate them and connive at them, if they excuse the wicked man, much more if they prefer him and associate with him (which is, in effect, to say, Thou art righteous), they shall justly be looked upon as enemies to the public peace and welfare, which they ought to advance, and the people shall curse them and cry out shame on them; and even those of other nations shall abhor them, as base betrayers of their trust. 3. They must discountenance and give check to all fraud, violence, injustice, and immorality; and, though thereby they may disoblige a particular person, yet they will recommend themselves to the favour of God and man. Let magistrates and ministers, and private persons too that are capable of doing it, rebuke the wicked, that they may bring them to repentance or put them to shame, and they shall have the comfort of it in their own bosoms: To them shall be delight, when their consciences witness for them that they have been witnesses for God; and a good blessing shall come upon them, the blessing of God and good men; they shall be deemed religion's patrons and their country's patriots. See ch. xxviii. 23. 4. They must always give judgment according to equity (v. 26); they must give a right answer, that is, give their opinion and pass sentence according to law and them true merits of the cause; and every one shall kiss his lips that does so, that is, shall love and honour him, and be subject to his orders, for there is a kiss of allegiance as well as of affection. He that in common conversation likewise speaks pertinently and with sincerity recommends himself to his company and is beloved and respected by all. Adam Clarke: Commentary on the Bible - 1831 24:23: These things also belong to the wise - גם אלה לחכמים gam elleh lachachamim, "These also to wise." This appears to be a new section; and perhaps, what follows belongs to another collection. Probably fragments of sayings collected by wise men from the Proverbs of Solomon. It is not good to have respect - Judgment and justice should never be perverted. Albert Barnes: Notes on the Bible - 1834 24:23: Belong to the wise - Either "are fitting for the wise, addressed to them," or (as in the superscriptions of many of the Psalms) "are written by the wise." Most recent commentators take it in the latter sense, and look on it as indicating the beginning of a fresh section, containing proverbs not ascribed to Solomon's authorship. Compare the introduction to Proverbs. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:23: things: Psa 107:43; Ecc 8:1-5; Hos 14:9; Jam 3:17 It: Pro 18:5, Pro 28:21; Lev 19:15; Deu 1:17, Deu 16:19; Ch2 19:7; Psa 82:2-4; Joh 7:24; Ti1 5:20, Ti1 5:21; Jam 2:4-6; Pe1 1:17 Proverbs 24:24 Carl Friedrich Keil and Franz Delitzsch 24:23 The curse of partiality and the blessing of impartiality: Respect of persons in judgment is by no means good: 24 He that saith to the guilty, "Thou art in the right," Him the people curse, nations detest. 25 But to them who rightly decide, it is well, And upon them cometh blessing with good. Partiality is either called שׂאת פנים, Prov 18:5, respect to the person, for the partisan looks with pleasure on the פני, the countenance, appearance, personality of one, by way of preference; or הכּר־פּנים, as here and at Prov 28:21, for he places one person before another in his sight, or, as we say, has a regard to him; the latter expression is found in Deut 1:17; Deut 16:19. הכּיר (vid., Prov 20:11) means to regard sharply, whether from interest in the object, or because it is strange. בּל Heidenheim regards as weaker than לא; but the reverse is the case (vid., vol. i. p. 204), as is seen from the derivation of this negative (= balj, from בּלה, to melt, to decay); thus it does not occur anywhere else than here with the pred. adj. The two supplements delight in this בל, Deut 22:29; Deut 23:7, 35. The thesis 23b is now confirmed in Prov 24:24 and Prov 24:25, from the consequences of this partiality and its opposite: He that saith (אמר, with Mehuppach Legarmeh from the last syllable, as rightly by Athias, Nissel, and Michaelis, vid., Thorath Emeth, p. 32) to the guilty: thou art right, i.e., he who sets the guilty free (for רשׁע and צדּיק have here the forensic sense of the post-bibl. חיּב and זכּי), him they curse, etc.; cf. the shorter proverb, Prov 17:15, according to which a partial, unjust judge is an abomination to God. Regarding נקב (קבב) here and at Prov 11:26, Schultens, under Job 3:8, is right; the word signifies figere, and hence to distinguish and make prominent by distinguishing as well as by branding; cf. defigere, to curse, properly, to pierce through. Regarding זעם, vid., at Prov 22:14. עמּים and לאמּים (from עמם and לאם, which both mean to bind and combine) are plur. of categ.: not merely individuals, not merely families, curse such an unrighteous judge and abhor him, but the whole people in all conditions and ranks of society; for even though such an unjust judge bring himself and his favourites to external honour, yet among no people is conscience so blunted, that he who absolves the crime and ennobles the miscarriage of justice shall escape the vox populi. On the contrary, it goes well (ינעם, like Prov 2:10; Prov 9:17, but here with neut. indef. subj. as ייטב, Gen 12:13, and frequently) with those who place the right, and particularly the wrong, fully to view; מוכיח is he who mediates the right, Job 9:33, and particularly who proves, censures, punishes the wrong, Prov 9:7, and in the character of a judge as here, Amos 5:10; Is 29:21. The genitive connection ברכּת־טוב is not altogether of the same signification as יין הטּוב, wine of a good sort, Song 7:10, and אושׁת רע, a woman of a bad kind, Prov 6:24, for every blessing is of a good kind; the gen. טוב thus, as at Ps 21:4, denotes the contents of the blessing; cf. Eph 1:3, "with all spiritual blessings," in which the manifoldness of the blessing is presupposed. John Gill 24:23 These things also belong to the wise,.... Both what is said before concerning fearing God and the king; these belong to the wise and unwise, rich and poor, great and small; particularly judges and civil magistrates, and all subordinate governors, who have, or ought to have, a competency of wisdom; these ought to fear God and the king, as well as private subjects; and also what follows after, especially in this verse and Prov 24:24. Some render the words, "these things also are the sayings of wise men" (u); not of Solomon, but of other wise men in his time, or who lived after him, and before the men of Hezekiah copied out the proverbs in the following chapters; see Prov 25:1; but it seems more than probable that what follows to the end of the chapter are the words of Solomon, as Prov 24:33 most clearly are, compared with Prov 6:10; Tit is not good to have respect of persons in judgment; in trying causes in a court of judicature, no regard should be had to the persons of men by the judge on the bench, as the rich more than to the poor; or to a relation, a friend, an intimate acquaintance, more than to a stranger; but the justice of the cause ought to be attended to, and sentence given according to it, let it fall as it will: God does not accept persons, nor regard the rich more than the poor; nor should they that stand in his stead, and who in some sense represent him, Lev 19:15, Deut 1:17; nor should Christians in their communities act such a partial part, Jas 2:1. (u) "haec quoqne sapientum sunt", Tigurine version; "etiam haec sapientibus profecta sunt", Piscator; "etiam haecce sapientum", Cocceius, Schultens, so Grotius. John Wesley 24:23 These - The counsels following, to the end of the chapter, no less than those hitherto mentioned, are worthy of their consideration. Robert Jamieson, A. R. Fausset and David Brown 24:23 These . . . wise--literally, "are of the wise," as authors (compare "Psalms of David," Hebrew). "These" refers to the verses following, Prov 24:24-34. to have respect--literally, "to discern faces," show partiality,
24:2424:24: Որ ասէ զամպարիշտն թէ արդար է՝ անիծեա՛լ ՚ի ժողովրդոց լիցի, եւ ատելի՛ յազգաց[8283]։ [8283] Ոմանք. Թէ արդար իցէ, անիծեալ եղիցի։ 24 Ամբարշտին արդար ասողը պիտի արժանանայ ժողովուրդների անէծքին եւ ատելի պիտի լինի ազգերից: 24 Ով որ ամբարշտին կ’ըսէ՝ «Դուն արդար ես»,Ազգերը անոր անէծք պիտի տան Ու ժողովուրդները զանիկա պիտի անարգեն։ Որ ասէ ^[380]զամպարիշտն թէ` Արդար է``, անիծեալ ի ժողովրդոց լիցի եւ ատելի յազգաց: 24:24: Որ ասէ զամպարիշտն թէ արդար է՝ անիծեա՛լ ՚ի ժողովրդոց լիցի, եւ ատելի՛ յազգաց[8283]։ [8283] Ոմանք. Թէ արդար իցէ, անիծեալ եղիցի։ 24 Ամբարշտին արդար ասողը պիտի արժանանայ ժողովուրդների անէծքին եւ ատելի պիտի լինի ազգերից: 24 Ով որ ամբարշտին կ’ըսէ՝ «Դուն արդար ես»,Ազգերը անոր անէծք պիտի տան Ու ժողովուրդները զանիկա պիտի անարգեն։ zohrab-1805▾ eastern-1994▾ western am▾	24:2424:24 Кто говорит виновному: >, того будут проклинать народы, того будут ненавидеть племена; 24:24 ὁ ο the εἰπὼν επω say; speak τὸν ο the ἀσεβῆ ασεβης irreverent δίκαιός δικαιος right; just ἐστιν ειμι be ἐπικατάρατος επικαταρατος cursed λαοῖς λαος populace; population ἔσται ειμι be καὶ και and; even μισητὸς μισητος into; for ἔθνη εθνος nation; caste 24:24 אֹ֤מֵ֨ר׀ ʔˈōmˌēr אמר say לְ lᵊ לְ to רָשָׁע֮ rāšāʕ רָשָׁע guilty צַדִּ֪יק ṣaddˈîq צַדִּיק just אָ֥תָּה ʔˌāttā אַתָּה you יִקְּבֻ֥הוּ yiqqᵊvˌuhû קבב curse עַמִּ֑ים ʕammˈîm עַם people יִזְעָמ֥וּהוּ yizʕāmˌûhû זעם curse לְאֻמִּֽים׃ lᵊʔummˈîm לְאֹם people 24:24. qui dicit impio iustus es maledicent ei populi et detestabuntur eum tribusThey that say to the wicked man: Thou art just: shall be cursed by the people, and the tribes shall abhor them. 24. He that saith unto the wicked, Thou art righteous; peoples shall curse him, nations shall abhor him: He that saith unto the wicked, Thou [art] righteous; him shall the people curse, nations shall abhor him: 24:24 Кто говорит виновному: <<ты прав>>, того будут проклинать народы, того будут ненавидеть племена; 24:24 ὁ ο the εἰπὼν επω say; speak τὸν ο the ἀσεβῆ ασεβης irreverent δίκαιός δικαιος right; just ἐστιν ειμι be ἐπικατάρατος επικαταρατος cursed λαοῖς λαος populace; population ἔσται ειμι be καὶ και and; even μισητὸς μισητος into; for ἔθνη εθνος nation; caste 24:24 אֹ֤מֵ֨ר׀ ʔˈōmˌēr אמר say לְ lᵊ לְ to רָשָׁע֮ rāšāʕ רָשָׁע guilty צַדִּ֪יק ṣaddˈîq צַדִּיק just אָ֥תָּה ʔˌāttā אַתָּה you יִקְּבֻ֥הוּ yiqqᵊvˌuhû קבב curse עַמִּ֑ים ʕammˈîm עַם people יִזְעָמ֥וּהוּ yizʕāmˌûhû זעם curse לְאֻמִּֽים׃ lᵊʔummˈîm לְאֹם people 24:24. qui dicit impio iustus es maledicent ei populi et detestabuntur eum tribus They that say to the wicked man: Thou art just: shall be cursed by the people, and the tribes shall abhor them. 24. He that saith unto the wicked, Thou art righteous; peoples shall curse him, nations shall abhor him: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:24: that: Pro 17:15; Exo 23:6, Exo 23:7; Isa 5:20, Isa 5:23; Jer 6:13, Jer 6:14, Jer 8:10, Jer 8:11; Eze 13:22 him shall: Pro 11:26, Pro 28:27, Pro 30:10; Isa 66:24 Proverbs 24:25 John Gill 24:24 He that saith unto the wicked, Thou art righteous,.... Not in a private way, or as giving his opinion or character of a man that is wicked, whom either through ignorance or flattery another may call righteous; which may be done and not resented by people and nations; but in an open court of judicature pronounced by the judge, justifying the wicked for reward, and condemning the just, which is an abomination unto the Lord; see Prov 17:15; nor should the ministers of the Gospel flatter the wicked, and call them righteous and good men, and strengthen their hands in their wickedness, promising them life though they continue in their evil ways; for though God justifies the ungodly, man should not; nor does he justify them in, but from, their ungodliness; see Ezek 13:2; him shall the people curse, nations shall abhor him; the people of the land shall curse him as an unjust judge, as a patron of wickedness aunt wicked men; as an enemy to justice, and a discourager of truth and honesty, and all good men; and even nations that have not so immediate a concern in the affair, yet hearing of it shall express their indignation at him and abhorrence of him. Robert Jamieson, A. R. Fausset and David Brown 24:24 of which an example is justifying the wicked, to which is opposed, rebuking him, which has a blessing.
24:2524:25: Իսկ որ յանդիմանէն, նոքա լա՛ւք երեւեսցին, եւ ՚ի վերայ նոցա եկեսցէ օրհնութիւն բարեաց։ 25 Իսկ նրանք, որ կը յանդիմանեն ամբարիշտներին, պիտի բարի համարուեն, եւ բարի օրհնութիւն պիտի գայ նրանց վրայ: 25 Բայց զանոնք յանդիմանողները պիտի բերկրին Եւ անոնց վրայ առատ օրհնութիւն պիտի գայ։ Իսկ որ յանդիմանեն, նոքա լաւք երեւեսցին, եւ ի վերայ նոցա եկեսցէ օրհնութիւն բարեաց: 24:25: Իսկ որ յանդիմանէն, նոքա լա՛ւք երեւեսցին, եւ ՚ի վերայ նոցա եկեսցէ օրհնութիւն բարեաց։ 25 Իսկ նրանք, որ կը յանդիմանեն ամբարիշտներին, պիտի բարի համարուեն, եւ բարի օրհնութիւն պիտի գայ նրանց վրայ: 25 Բայց զանոնք յանդիմանողները պիտի բերկրին Եւ անոնց վրայ առատ օրհնութիւն պիտի գայ։ zohrab-1805▾ eastern-1994▾ western am▾	24:2524:25 а обличающие будут любимы, и на них придет благословение. 24:25 οἱ ο the δὲ δε though; while ἐλέγχοντες ελεγχω convict; question βελτίους βελτιων shine; appear ἐπ᾿ επι in; on αὐτοὺς αυτος he; him δὲ δε though; while ἥξει ηκω here εὐλογία ευλογια commendation; acclamation ἀγαθή αγαθος good 24:25 וְ wᵊ וְ and לַ la לְ to † הַ the מֹּוכִיחִ֥ים mmôḵîḥˌîm יכח reprove יִנְעָ֑ם yinʕˈām נעם be pleasant וַֽ֝ ˈwˈa וְ and עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon תָּבֹ֥וא tāvˌô בוא come בִרְכַּת־ virkaṯ- בְּרָכָה blessing טֹֽוב׃ ṭˈôv טֹוב good 24:25. qui arguunt laudabuntur et super ipsos veniet benedictioThey that rebuke him shall be praised: and a blessing shall come upon them. 25. But to them that rebuke shall be delight, and a good blessing shall come upon them. But to them that rebuke [him] shall be delight, and a good blessing shall come upon them: 24:25 а обличающие будут любимы, и на них придет благословение. 24:25 οἱ ο the δὲ δε though; while ἐλέγχοντες ελεγχω convict; question βελτίους βελτιων shine; appear ἐπ᾿ επι in; on αὐτοὺς αυτος he; him δὲ δε though; while ἥξει ηκω here εὐλογία ευλογια commendation; acclamation ἀγαθή αγαθος good 24:25 וְ wᵊ וְ and לַ la לְ to † הַ the מֹּוכִיחִ֥ים mmôḵîḥˌîm יכח reprove יִנְעָ֑ם yinʕˈām נעם be pleasant וַֽ֝ ˈwˈa וְ and עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon תָּבֹ֥וא tāvˌô בוא come בִרְכַּת־ virkaṯ- בְּרָכָה blessing טֹֽוב׃ ṭˈôv טֹוב good 24:25. qui arguunt laudabuntur et super ipsos veniet benedictio They that rebuke him shall be praised: and a blessing shall come upon them. 25. But to them that rebuke shall be delight, and a good blessing shall come upon them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:25: There is no surer path to popularity than a righteous severity in punishing guilt. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:25: them: Lev 19:17; Sa1 3:13; Kg1 21:19, Kg1 21:20; Neh 5:7-9, Neh 13:8-11, Neh 13:17, Neh 13:25, Neh 13:28; Job 29:16-18; Mat 14:4; Ti1 5:20; Ti2 4:2; Tit 1:13, Tit 2:15 a good blessing: Heb. a blessing of good, Pro 28:23 Proverbs 24:26 John Gill 24:25 But to them that rebuke him shall be delight,.... That is, such that rebuke in the gate, or openly, in a court of judicature; that reprove delinquents, such as are found guilty of malpractices, and punish them as they ought to be, according to the laws of God and man; they shall have delight in themselves, peace and pleasure in their own minds; or the people shall delight in them, and speak well of them, and think themselves happy under such a just administration; or the Lord shall delight in them, the beauty or sweetness of the Lord shall come unto them, as Aben Ezra explains it; the Lord shall be sweet and delightful to them, and they shall have pleasure in him; and a good blessing shall come upon them; or "a blessing of good" (w); a blessing of good things, temporal and spiritual, here and hereafter; the blessing of a good God, and a blessing from him; and a blessing of good men, as opposed to the curse of the people in Prov 24:24. (w) "benedictio boni", Baynus, Mercerus, Cocceius, Gejerus, Michaelis, Schultens; "benefactio cujusque boni": Junius & Tremellius, Piscator. John Wesley 24:25 Rebuke - That publickly and judicially rebuke and condemn the wicked. Delight - The peace of a good conscience.
24:2624:26: Շրթունք սիրեսցեն զպատասխանիս բանից բարեաց. եւ որ պատասխանի տայ բա՛նս դիմադարձութեան, պատրաստէ անձի՛ն իւրում բանս հեռանալոյ[8284]։ [8284] Ոմանք. Եւ որ պատասխանէ բանս։ 26 Շուրթերը սիրում են բարի խօսքերի պատասխաններ, իսկ ով պատասխան է տալիս դիմադարձ խօսքերով, նա իր վրայ հրաւիրում է հեռացման խօսքեր: 26 Շիտակ պատասխան տուողը՝ Շրթունքներ կը համբուրէ։ ^[381]Շրթունք սիրեսցեն զպատասխանիս բանից բարեաց. եւ որ պատասխանի տայ բանս դիմադարձութեան, պատրաստէ անձին իւրում բանս հեռանալոյ: 24:26: Շրթունք սիրեսցեն զպատասխանիս բանից բարեաց. եւ որ պատասխանի տայ բա՛նս դիմադարձութեան, պատրաստէ անձի՛ն իւրում բանս հեռանալոյ[8284]։ [8284] Ոմանք. Եւ որ պատասխանէ բանս։ 26 Շուրթերը սիրում են բարի խօսքերի պատասխաններ, իսկ ով պատասխան է տալիս դիմադարձ խօսքերով, նա իր վրայ հրաւիրում է հեռացման խօսքեր: 26 Շիտակ պատասխան տուողը՝ Շրթունքներ կը համբուրէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:2624:26 В уста целует, кто отвечает словами верными. 24:26 χείλη χειλος lip; shore δὲ δε though; while φιλήσουσιν φιλεω like; fond of ἀποκρινόμενα αποκρινομαι respond λόγους λογος word; log ἀγαθούς αγαθος good 24:26 שְׂפָתַ֥יִם śᵊfāṯˌayim שָׂפָה lip יִשָּׁ֑ק yiššˈāq נשׁק kiss מֵ֝שִׁ֗יב ˈmēšˈîv שׁוב return דְּבָרִ֥ים dᵊvārˌîm דָּבָר word נְכֹחִֽים׃ nᵊḵōḥˈîm נָכֹחַ straight 24:26. labia deosculabitur qui recta verba respondetHe shall kiss the lips, who answereth right words. 26. He kisseth the lips that giveth a right answer. Every man shall kiss [his] lips that giveth a right answer: 24:26 В уста целует, кто отвечает словами верными. 24:26 χείλη χειλος lip; shore δὲ δε though; while φιλήσουσιν φιλεω like; fond of ἀποκρινόμενα αποκρινομαι respond λόγους λογος word; log ἀγαθούς αγαθος good 24:26 שְׂפָתַ֥יִם śᵊfāṯˌayim שָׂפָה lip יִשָּׁ֑ק yiššˈāq נשׁק kiss מֵ֝שִׁ֗יב ˈmēšˈîv שׁוב return דְּבָרִ֥ים dᵊvārˌîm דָּבָר word נְכֹחִֽים׃ nᵊḵōḥˈîm נָכֹחַ straight 24:26. labia deosculabitur qui recta verba respondet He shall kiss the lips, who answereth right words. 26. He kisseth the lips that giveth a right answer. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:26: Kiss his lips - Shall treat him with affection and respect. Albert Barnes: Notes on the Bible - 1834 24:26: Better, He shall kiss lips that giveth a right answer, i. e., he shall gain the hearts of men as much as by all outward signs of sympathy and favor. Compare Sa2 15:1-6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:26: shall: Pro 15:23, Pro 16:1, Pro 25:11, Pro 25:12; Gen. 41:38-57; Dan 2:46-48; Mar 12:17, Mar 12:18, Mar 12:32-34 giveth a right answer: Heb. answereth right words, Job 6:25 Proverbs 24:27 Carl Friedrich Keil and Franz Delitzsch 24:26 Then follows a distich with the watchword נצחים: 26 He kisseth the lips Who for the end giveth a right answer. The lxx, Syr., and Targ. translate: one kisseth the lips who, or: of those who...; but such a meaning is violently forced into the word (in that case the expression would have been שׂפתי משׁיב or שׂפתים משׁיבים). Equally impossible is Theodotion's χείλεσι καταφιληθήσεται, for ישּׁק cannot be the fut. Niph. Nor is it: lips kiss him who... (Rashi); for, to be thus understood, the word ought to have been למשׁיב. משׁיב is naturally to be taken as the subj., and thus it supplies the meaning: he who kisseth the lips giveth an excellent answer, viz., the lips of him whom the answer concerns (Jerome, Venet., Luther). But Hitzig ingeniously, "the words reach from the lips of the speaker to the ears of the hearer, and thus he kisses his ear with his lips." But since to kiss the ear is not a custom, not even with the Florentines, then a welcome answer, if its impression is to be compared to a kiss, is compared to a kiss on the lips. Hitzig himself translates: he commends himself with the lips who...; but נשׁק may mean to join oneself, Gen 41:40, as kissing is equivalent to the joining of the lips; it does not mean intrans. to cringe. Rather the explanation: he who joins the lips together...; for he, viz., before reflecting, closed his lips together (suggested by Meri); but נשׁק, with שׂפתים, brings the idea of kissing, labra labris jungere, far nearer. This prevails against Schultens' armatus est (erit) labia, besides נשׁק, certainly, from the primary idea of connecting (laying together) (vid., Ps 78:9), to equip (arm) oneself therewith; but the meaning arising from thence: with the lips he arms himself... is direct nonsense. Fleischer is essentially right, Labra osculatur (i.e., quasi osculum oblatum reddit) qui congrua respondet. Only the question has nothing to do with a kiss; but if he who asks receives a satisfactory answer, an enlightening counsel, he experiences it as if he received a kiss. The Midrash incorrectly remarks under דּברים נצחים, "words of merited denunciation," according to which the Syr. translates. Words are meant which are corresponding to the matter and the circumstances, and suitable for the end (cf. Prov 8:9). Such words are like as if the lips of the inquirer received a kiss from the lips of the answerer. John Gill 24:26 Every man shall kiss his lips that giveth a right answer. Either as a witness to a question put to him in court, to which he answers aptly and uprightly; or rather as a judge, who, having heard a cause, answers and gives his opinion of it faithfully, and pronounces a righteous sentence; everyone will love and respect him, and hearken to him and obey him; both affection and obedience are signified by a kiss; see Ps 2:12. John Wesley 24:26 Shall kiss - Shall respect him. A right answer - That speaks pertinently and plainly, and truly. Robert Jamieson, A. R. Fausset and David Brown 24:26 kiss his lips--love and obey, do homage (Ps 2:12; Song 8:1). right answer--literally, "plain words" (compare Prov 8:9), opposed to deceptive, or obscure.
24:2724:27: Պատրաստեա՛ յելս զգործս քո. եւ պատրաստեա՛ ՚ի դաստակերտս քո, եւ գնա՛ դու զկնի իմ. եւ շինեսցես վերստին զտուն քո[8285]։ [8285] Ոմանք. Եւ պատրաստեա՛ ՚ի դատաստանս զդաստակերտս քո, եւ ե՛րթ զհետ նորա. եւ շինեսցես. կամ՝ եւ շինեա՛ վերս՛՛։ 27 Հո՛գ տար դրսի գործերիդ համար, վերջացրո՛ւ դաստակերտիդ աշխատանքը, ապա ե՛կ իմ յետեւից եւ նորի՛ց շինիր քո տունը: 27 Դուրսի գործդ կանոնաւորէ Եւ զանիկա քու արտիդ մէջ* կարգի դիր Ու տունդ ետքը շինէ։ Պատրաստեա յելս զգործս քո. եւ պատրաստեա ի դաստակերտս քո, եւ գնա դու զկնի իմ, եւ շինեսցես վերստին`` զտուն քո: 24:27: Պատրաստեա՛ յելս զգործս քո. եւ պատրաստեա՛ ՚ի դաստակերտս քո, եւ գնա՛ դու զկնի իմ. եւ շինեսցես վերստին զտուն քո[8285]։ [8285] Ոմանք. Եւ պատրաստեա՛ ՚ի դատաստանս զդաստակերտս քո, եւ ե՛րթ զհետ նորա. եւ շինեսցես. կամ՝ եւ շինեա՛ վերս՛՛։ 27 Հո՛գ տար դրսի գործերիդ համար, վերջացրո՛ւ դաստակերտիդ աշխատանքը, ապա ե՛կ իմ յետեւից եւ նորի՛ց շինիր քո տունը: 27 Դուրսի գործդ կանոնաւորէ Եւ զանիկա քու արտիդ մէջ* կարգի դիր Ու տունդ ետքը շինէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:2724:27 Соверши дела твои вне дома, окончи их на поле твоем, и потом устрояй и дом твой. 24:27 ἑτοίμαζε ετοιμαζω prepare εἰς εις into; for τὴν ο the ἔξοδον εξοδος exodus τὰ ο the ἔργα εργον work σου σου of you; your καὶ και and; even παρασκευάζου παρασκευαζω prepare εἰς εις into; for τὸν ο the ἀγρὸν αγρος field καὶ και and; even πορεύου πορευομαι travel; go κατόπισθέν κατοπισθεν of me; mine καὶ και and; even ἀνοικοδομήσεις ανοικοδομεω rebuild τὸν ο the οἶκόν οικος home; household σου σου of you; your 24:27 הָ֘כֵ֤ן hˈāḵˈēn כון be firm בַּ ba בְּ in † הַ the ח֨וּץ׀ ḥˌûṣ חוּץ outside מְלַאכְתֶּ֗ךָ mᵊlaḵtˈeḵā מְלֶאכֶת work וְ wᵊ וְ and עַתְּדָ֣הּ ʕattᵊḏˈāh עתד prepare בַּ ba בְּ in † הַ the שָּׂדֶ֣ה śśāḏˈeh שָׂדֶה open field לָ֑ךְ lˈāḵ לְ to אַ֝חַ֗ר ˈʔaḥˈar אַחַר after וּ û וְ and בָנִ֥יתָ vānˌîṯā בנה build בֵיתֶֽךָ׃ פ vêṯˈeḵā . f בַּיִת house 24:27. praepara foris opus tuum et diligenter exerce agrum tuum ut postea aedifices domum tuamPrepare thy work without, and diligently till thy ground: that afterward thou mayst build thy house. 27. Prepare thy work without, and make it ready for thee in the field; and afterwards build thine house. Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house: 24:27 Соверши дела твои вне дома, окончи их на поле твоем, и потом устрояй и дом твой. 24:27 ἑτοίμαζε ετοιμαζω prepare εἰς εις into; for τὴν ο the ἔξοδον εξοδος exodus τὰ ο the ἔργα εργον work σου σου of you; your καὶ και and; even παρασκευάζου παρασκευαζω prepare εἰς εις into; for τὸν ο the ἀγρὸν αγρος field καὶ και and; even πορεύου πορευομαι travel; go κατόπισθέν κατοπισθεν of me; mine καὶ και and; even ἀνοικοδομήσεις ανοικοδομεω rebuild τὸν ο the οἶκόν οικος home; household σου σου of you; your 24:27 הָ֘כֵ֤ן hˈāḵˈēn כון be firm בַּ ba בְּ in † הַ the ח֨וּץ׀ ḥˌûṣ חוּץ outside מְלַאכְתֶּ֗ךָ mᵊlaḵtˈeḵā מְלֶאכֶת work וְ wᵊ וְ and עַתְּדָ֣הּ ʕattᵊḏˈāh עתד prepare בַּ ba בְּ in † הַ the שָּׂדֶ֣ה śśāḏˈeh שָׂדֶה open field לָ֑ךְ lˈāḵ לְ to אַ֝חַ֗ר ˈʔaḥˈar אַחַר after וּ û וְ and בָנִ֥יתָ vānˌîṯā בנה build בֵיתֶֽךָ׃ פ vêṯˈeḵā . f בַּיִת house 24:27. praepara foris opus tuum et diligenter exerce agrum tuum ut postea aedifices domum tuam Prepare thy work without, and diligently till thy ground: that afterward thou mayst build thy house. 27. Prepare thy work without, and make it ready for thee in the field; and afterwards build thine house. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 27 Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house. This is a rule of prudence in the management of household affairs; for all good men should be good husbands, and manage with discretion, which would prevent a great deal of sin, and trouble, and disgrace to their profession. 1. We must prefer necessaries before conveniences, and not lay that out for show which should be expended for the support of the family. We must be contented with a mean cottage for a habitation, rather than want, or go in debt for, food convenient. 2. We must not think of building till we can afford it: "First apply thyself to thy work without in the field; let thy ground be put into good order; look after thy husbandry, for it is that by which thou must get; and, when thou hast got well by that, then, and not till then, thou mayest think of rebuilding and beautifying thy house, for that is it upon which, and in which, thou wilt have occasion to spend." Many have ruined their estates and families by laying out money on that which brings nothing in, beginning to build when they were not able to finish. Some understand it as advice to young men not to marry (for by that the house is built) till they have set up in the world, and not wherewith to maintain a wife and children comfortably. 3. When we have any great design on foot it is wisdom to take it before us, and make the necessary preparations, before we fall to work, that, when it is begun, it may not stand still for want of materials. Solomon observed this rule himself in building the house of God; all was made ready before it was brought to the ground, 1 Kings vi. 7. Adam Clarke: Commentary on the Bible - 1831 24:27: Prepare thy work without - Do nothing without a plan. In winter prepare seed, implements, tackle, geers, etc., for seed-time and harvest. Albert Barnes: Notes on the Bible - 1834 24:27: i. e., Get an estate into good order before erecting a house on it. To "build a house" may, however, be equivalent (compare Exo 1:21; Deu 25:9; Rut 4:11) to "founding a family;" and the words a warning against a hasty and imprudent marriage. The young man is taught to cultivate his land before he has to bear the burdens of a family. Further, in a spiritual sense, the "field" may be the man's outer common work, the "house" the dwelling-place of his higher life. He must do the former faithfully in order to attain the latter. Neglect in one is fatal to the other. Compare Luk 16:10-11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:27: Kg1 5:17, Kg1 5:18, Kg1 6:7; Luk 14:28-30 Proverbs 24:28 Carl Friedrich Keil and Franz Delitzsch 24:27 Warning against the establishing of a household where the previous conditions are wanting: Set in order thy work without, And make it ready for thyself beforehand in the fields, - After that then mayest thou build thine house. The interchange of בּחוּץ and בּשּׂדה shows that by מלאכת השּׂדה field-labour, 1Chron 27:26, is meant. הכין, used of arrangement, procuring, here with מלאכה, signifies the setting in order of the word, viz., the cultivation of the field. In the parallel member, עתּדה, carrying also its object, in itself is admissible: make preparations (lxx, Syr.); but the punctuation עתּדהּ (Targ., Venet.; on the other hand, Jerome and Luther translate as if the words were ועתדה השּׂדה) is not worthy of being contended against: set it (the work) in the fields in readiness, i.e., on the one hand set forward the present necessary work, and on the other hand prepare for that which next follows; thus: do completely and circumspectly what thy calling as a husbandman requires of thee - then mayest thou go to the building and building up of thy house (vid., at Prov 24:3, Prov 14:1), to which not only the building and setting in order of a convenient dwelling, but also the bringing home of a housewife and the whole setting up of a household belongs; prosperity at home is conditioned by this - one fulfils his duty without in the fields actively and faithfully. One begins at the wrong end when he begins with the building of his house, which is much rather the result and goal of an intelligent discharge of duty within the sphere of one's calling. The perf., with ו after a date, such as אחר, עוד מעט, and the like, when things that will or should be done are spoken of, has the fut. signification of a perf. consec., Gen 3:5; Ex 16:6., Prov 17:4; Ewald, 344b. Geneva 1599 24:27 Prepare thy work outside, and make it fit for thyself in the field; (h) and afterwards build thy house. (h) Be sure of the means how to compass it, before you take any enterprise in hand. John Gill 24:27 Prepare thy work without,.... As Solomon did for the building of the temple; timber and stones were prepared, hewed, squared, and fitted for the building before brought thither, 3Kings 5:18; or diligently attend to thy business without doors, whatever it is, that thou mayest provide for thyself and family the necessaries and conveniences of life, which are in the first place to be sought after; and make it fit for thyself in the field; let nothing be wanting in managing the affairs of husbandry, in tilling the land, in ploughing and sowing, and reaping, and gathering in the increase, that there may be a sufficiency for the support of the family; and afterwards build thine house; when, though the blessing of God upon thy diligence and industry, thou art become rich, or however hast such a competent substance as to be able to build a good house, and furnish it in a handsome manner, then do it; but first take care of the main point, that you have a sufficiency to finish it; see the advice of Christ, Lk 14:28; necessaries are first to be sought after, before things ornamental and superfluous; first take care to live, and then, if you can, build a fine house. Jarchi interprets this of a man's first getting fields, vineyards, and cattle, something beforehand in the world, and then take a wife, when he is able to maintain her, whereby his house may be built up; see Ruth 4:11. Robert Jamieson, A. R. Fausset and David Brown 24:27 Prepare . . . in the field--Secure, by diligence, a proper support, and then build; provide necessaries, then comforts, to which a house rather pertained, in a mild climate, permitting the use of tents.
24:2824:28: Մի՛ լինիր վկայ սուտ՝ ընկերի քում. եւ մի՛ լայնիր շրթամբք քովք։ 28 Սուտ վկայ մի՛ լինիր քո ընկերոջ հանդէպ, եւ քո շուրթերով մի՛ խաբիր նրան: 28 Քու դրացիիդ դէմ զուր տեղ վկայութիւն մի՛ ըներ Եւ քու շրթունքներովդ մի՛ խաբեր։ Մի՛ լինիր վկայ սուտ` ընկերի քում, եւ մի՛ ^[382]լայնիր շրթամբք քովք: 24:28: Մի՛ լինիր վկայ սուտ՝ ընկերի քում. եւ մի՛ լայնիր շրթամբք քովք։ 28 Սուտ վկայ մի՛ լինիր քո ընկերոջ հանդէպ, եւ քո շուրթերով մի՛ խաբիր նրան: 28 Քու դրացիիդ դէմ զուր տեղ վկայութիւն մի՛ ըներ Եւ քու շրթունքներովդ մի՛ խաբեր։ zohrab-1805▾ eastern-1994▾ western am▾	24:2824:28 Не будь лжесвидетелем на ближнего твоего: к чему тебе обманывать устами твоими? 24:28 μὴ μη not ἴσθι ειμι be ψευδὴς ψευδης false μάρτυς μαρτυς witness ἐπὶ επι in; on σὸν σος your πολίτην πολιτης citizen μηδὲ μηδε while not; nor πλατύνου πλατυνω broaden σοῖς σος your χείλεσιν χειλος lip; shore 24:28 אַל־ ʔal- אַל not תְּהִ֣י tᵊhˈî היה be עֵד־ ʕēḏ- עֵד witness חִנָּ֣ם ḥinnˈām חִנָּם in vain בְּ bᵊ בְּ in רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow וַ֝ ˈwa וְ and הֲ hᵃ הֲ [interrogative] פִתִּ֗יתָ fittˈîṯā פתה seduce בִּ bi בְּ in שְׂפָתֶֽיךָ׃ śᵊfāṯˈeʸḵā שָׂפָה lip 24:28. ne sis testis frustra contra proximum tuum nec lactes quemquam labiis tuisBe not witness without cause against thy neighbour: and deceive not any man with thy lips. 28. Be not a witness against thy neighbour without cause; and deceive not with thy lips. Be not a witness against thy neighbour without cause; and deceive [not] with thy lips: 24:28 Не будь лжесвидетелем на ближнего твоего: к чему тебе обманывать устами твоими? 24:28 μὴ μη not ἴσθι ειμι be ψευδὴς ψευδης false μάρτυς μαρτυς witness ἐπὶ επι in; on σὸν σος your πολίτην πολιτης citizen μηδὲ μηδε while not; nor πλατύνου πλατυνω broaden σοῖς σος your χείλεσιν χειλος lip; shore 24:28 אַל־ ʔal- אַל not תְּהִ֣י tᵊhˈî היה be עֵד־ ʕēḏ- עֵד witness חִנָּ֣ם ḥinnˈām חִנָּם in vain בְּ bᵊ בְּ in רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow וַ֝ ˈwa וְ and הֲ hᵃ הֲ [interrogative] פִתִּ֗יתָ fittˈîṯā פתה seduce בִּ bi בְּ in שְׂפָתֶֽיךָ׃ śᵊfāṯˈeʸḵā שָׂפָה lip 24:28. ne sis testis frustra contra proximum tuum nec lactes quemquam labiis tuis Be not witness without cause against thy neighbour: and deceive not any man with thy lips. 28. Be not a witness against thy neighbour without cause; and deceive not with thy lips. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 28 Be not a witness against thy neighbour without cause; and deceive not with thy lips. 29 Say not, I will do so to him as he hath done to me: I will render to the man according to his work. We are here forbidden to be in any thing injurious to our neighbour, particularly in and by the forms of law, either, 1. As a witness: "Never bear a testimony against any man without cause, unless what thou sayest thou knowest to be punctually true and thou hast a clear call to testify it. Never bear a false testimony against any one;" for it follows, "Deceive not with thy lips; deceive not the judge and jury, deceive not those whom thou conversest with, into an ill opinion of thy neighbour. When thou speakest of thy neighbour do not only speak that which is true, but take heed lest, in the manner of thy speaking, thou insinuate any thing that is otherwise and so shouldst deceive by innuendos or hyperboles." Or, 2. As a plaintiff or prosecutor. If there be occasion to bring an action or information against thy neighbour, let it not be from a spirit of revenge. "Say not, I am resolved I will be even with him: I will do so to him as he had done to me." Even a righteous cause becomes unrighteous when it is thus prosecuted with malice. Say not, I will render to the man according to his work, and make him pay dearly for it; for it is God's prerogative to do so, and we must leave it to him, and not step into his throne, or take his work out of his hands. If we will needs be our own carvers, and judges in our own cause, we forfeit the benefit of an appeal to God's tribunal; therefore we must not avenge ourselves, because he has said, Vengeance is mine. Adam Clarke: Commentary on the Bible - 1831 24:28: Be not a witness - Do not be forward to offer thyself to bear testimony against a neighbor, in a matter which may prejudice him, where the essential claims of justice do not require such interference; and especially do not do this in a spirit of revenge, because he has injured thee before. Albert Barnes: Notes on the Bible - 1834 24:28: Deceive not with thy lips - Better, wilt thou deceive with thy lips? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:28: not: Pro 14:5, Pro 19:5, Pro 19:9, Pro 21:28; Exo 20:16, Exo 23:1; Sa1 22:9, Sa1 22:10; Kg1 21:9-13; Job 2:3; Psa 35:7, Psa 35:11, Psa 52:1 *title Mat 26:59, Mat 26:60, Mat 27:23; Joh 15:25 deceive: Eph 4:25; Col 3:9; Rev 21:8, Rev 22:15 Proverbs 24:29 Carl Friedrich Keil and Franz Delitzsch 24:28 Warning against unnecessary witnessing to the disadvantage of another: Never be a causeless witness against thy neighbour; And shouldest thou use deceit with thy lips? The phrase עד־חנּם does not mean a witness who appears against his neighbour without knowledge of the facts of the case, but one who has no substantial reason for his giving of testimony; חנּם means groundless, with reference to the occasion and motive, Prov 3:30; Prov 23:29; Prov 26:2. Other designations stood for false witnesses (lxx, Syr., Targ.). Rightly Jerome, the Venet., and Luther, without, however, rendering the gen. connection עד־חנם, as it might have been by the adj. In 28b, Chajg derives והפתּית from פּתת, to break in pieces, to crumble; for he remarks it might stand, with the passing over of into , for והפתּות [and thou wilt whisper]. But the ancients had no acquaintance with the laws of sound, and therefore with naive arbitrariness regarded all as possible; and Bttcher, indeed, maintains that the Hiphil of פתת may be הפתּית as well as הפתּות; but the former of these forms with could only be metaplastically possible, and would be הפתּית (vid., Hitzig under Jer 11:20). And what can this Hiph. of פתת mean? "To crumble" one's neighbours (Chajg) is an unheard of expression; and the meanings, to throw out crumbs, viz., crumbs of words (Bttcher), or to speak with a broken, subdued voice (Hitzig), are extracted from the rare Arab. fatâfit (faṭafiṭ), for which the lexicographers note the meaning of a secret, moaning sound. When we see והפתית standing along with בּשׂפתיך, then before all we are led to think of פתה [to open], Prov 20:19; Ps. 73:36. But we stumble at the interrog. ה, which nowhere else appears connected with ו. Ewald therefore purposes to read והפתּית [and will open wide] (lxx μηδὲ πλατύνου): "that thou usest treachery with thy lips;" but from הפתה, to make wide open, Gen 9:27, "to use treachery" is, only for the flight of imagination, not too wide a distance. On וה, et num, one need not stumble; והלוא, 2Kings 15:35, shows that the connection of a question by means of ו is not inadmissible; Ewald himself takes notice that in the Arab. the connection of the interrogatives 'a and hal with w and f is quite common; (Note: We use the forms âwa, âba, âthûmm, for we suppose the interrogative to the copula; we also say fahad, vid., Mufaṣsal, p. 941.) and thus he reaches the explanation: wilt thou befool then by thy lips, i.e., pollute by deceit, by inconsiderate, wanton testimony against others? This is the right explanation, which Ewald hesitates about only from the fact that the interrog. ה comes in between the ו consec. and its perf., a thing which is elsewhere unheard of. But this difficulty is removed by the syntactic observation, that the perf. after interrogatives has often the modal colouring of a conj. or optative, e.g., after the interrog. pronoun, Gen 21:7, quis dixerit, and after the interrogative particle, as here and at 4Kings 20:9, iveritne, where it is to be supplied (vid., at Is 38:8). Thus: et num persuaseris (deceperis) labiis tuis, and shouldest thou practise slander with thy lips, for thou bringest thy neighbour, without need, by thy uncalled for rashness, into disrepute? "It is a question, âl'nakar (cf. Prov 23:5), for which 'a (not hal), in the usual Arab. interrogative: how, thou wouldest? one then permits the inquirer to draw the negative answer: "No, I will not do it" (Fleischer). John Gill 24:28 Be not a witness against thy neighbour without cause,.... Unless forced unto it, except there is some urgent reason for it; not upon any trivial account, or in any frivolous matter; never appear forward and eager to bear witness against him, and, whenever obliged to it, be not a false witness, but speak truth, whether thy neighbour be a friend or a foe; and deceive not with thy lips; by bearing a false testimony, the judge, thy neighbour and thyself; for though men may be deceived, God cannot: or, shouldest thou do so, "thou wouldest break" and cut him to pieces "with thy lips" (x); which is the sense of the words according to R. Judah, as Ben Melech relates. (x) "et ne atteras labiis tuis", Vatablus; "et ne comminuas eum labiis tuis", Syriac version. Robert Jamieson, A. R. Fausset and David Brown 24:28 Do not speak even truth needlessly against any, and never falsehood.
24:2924:29: Մի՛ ասեր՝ թէ որպէս նա ընդ իս գնաց, եւ ես ընդ նա՛ գնացից. հատուցից նմա՝ որպէս եւ զրկեա՛ց զիս[8286]։ [8286] Ոմանք. Մի՛ ասիցես, թէ զոր օրինակ արար նա ինձ՝ արարից նմա, եւ հատուցից։ 29 Մի՛ ասա, թէ՝ «Ինչպէս նա վարուեց ինձ հետ, այնպէս էլ ես եմ վարուելու նրա հետ», եւ թէ՝ «Այնպէս պիտի հատուցեմ նրան, ինչպէս ինքն ինձ զրկեց»: 29 Մի՛ ըսեր՝ «Անիկա ինծի ինչպէս որ ըրաւ, ես ալ անոր այնպէս պիտի ընեմ, Այն մարդուն իր գործին համեմատ հատուցում պիտի ընեմ»։ Մի՛ ասեր թէ` Որպէս նա ընդ իս գնաց, եւ ես ընդ նա գնացից, հատուցից նմա` ^[383]որպէս եւ զրկեաց զիս: 24:29: Մի՛ ասեր՝ թէ որպէս նա ընդ իս գնաց, եւ ես ընդ նա՛ գնացից. հատուցից նմա՝ որպէս եւ զրկեա՛ց զիս[8286]։ [8286] Ոմանք. Մի՛ ասիցես, թէ զոր օրինակ արար նա ինձ՝ արարից նմա, եւ հատուցից։ 29 Մի՛ ասա, թէ՝ «Ինչպէս նա վարուեց ինձ հետ, այնպէս էլ ես եմ վարուելու նրա հետ», եւ թէ՝ «Այնպէս պիտի հատուցեմ նրան, ինչպէս ինքն ինձ զրկեց»: 29 Մի՛ ըսեր՝ «Անիկա ինծի ինչպէս որ ըրաւ, ես ալ անոր այնպէս պիտի ընեմ, Այն մարդուն իր գործին համեմատ հատուցում պիտի ընեմ»։ zohrab-1805▾ eastern-1994▾ western am▾	24:2924:29 Не говори: >. 24:29 μὴ μη not εἴπῃς επω say; speak ὃν ος who; what τρόπον τροπος manner; by means ἐχρήσατό χραω lend; use μοι μοι me χρήσομαι χραω lend; use αὐτῷ αυτος he; him τείσομαι τινω pay the price δὲ δε though; while αὐτὸν αυτος he; him ἅ ος who; what με με me ἠδίκησεν αδικεω injure; unjust to 24:29 אַל־ ʔal- אַל not תֹּאמַ֗ר tōmˈar אמר say כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָֽשָׂה־ ʕˈāśā- עשׂה make לִ֭י ˈlî לְ to כֵּ֤ן kˈēn כֵּן thus אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לֹּ֑ו llˈô לְ to אָשִׁ֖יב ʔāšˌîv שׁוב return לָ lā לְ to † הַ the אִ֣ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as פָעֳלֹֽו׃ foʕᵒlˈô פֹּעַל doing 24:29. ne dicas quomodo fecit mihi sic faciam ei reddam unicuique secundum opus suumSay not: I will do to him as he hath done to me: I will render to every one according to his work. 29. Say not, I will do so to him as he hath done to me; I will render to the man according to his work. Say not, I will do so to him as he hath done to me: I will render to the man according to his work: 24:29 Не говори: <<как он поступил со мною, так и я поступлю с ним, воздам человеку по делам его>>. 24:29 μὴ μη not εἴπῃς επω say; speak ὃν ος who; what τρόπον τροπος manner; by means ἐχρήσατό χραω lend; use μοι μοι me χρήσομαι χραω lend; use αὐτῷ αυτος he; him τείσομαι τινω pay the price δὲ δε though; while αὐτὸν αυτος he; him ἅ ος who; what με με me ἠδίκησεν αδικεω injure; unjust to 24:29 אַל־ ʔal- אַל not תֹּאמַ֗ר tōmˈar אמר say כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָֽשָׂה־ ʕˈāśā- עשׂה make לִ֭י ˈlî לְ to כֵּ֤ן kˈēn כֵּן thus אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לֹּ֑ו llˈô לְ to אָשִׁ֖יב ʔāšˌîv שׁוב return לָ lā לְ to † הַ the אִ֣ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as פָעֳלֹֽו׃ foʕᵒlˈô פֹּעַל doing 24:29. ne dicas quomodo fecit mihi sic faciam ei reddam unicuique secundum opus suum Say not: I will do to him as he hath done to me: I will render to every one according to his work. 29. Say not, I will do so to him as he hath done to me; I will render to the man according to his work. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:29: A protest against vindictiveness in every form. Compare marginal reference. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:29: Say: Pro 20:22, Pro 25:21, Pro 25:22; Mat 5:39-44; Rom 12:17-21; Th1 5:15 I will do: Jdg 15:11; Sa2 13:22-28 Proverbs 24:30 Carl Friedrich Keil and Franz Delitzsch 24:29 The following proverb is connected as to its subject with the foregoing: one ought not to do evil to his neighbour without necessity; even evil which has been done to one must not be requited with evil: Say not, "As he hath done to me, so I do to him: I requite the man according to his conduct." On the ground of public justice, the talio is certainly the nearest form of punishment, Lev 24:19.; but even here the Sinaitic law does not remain in the retortion of the injury according to its external form (it is in a certain manner practicable only with regard to injury done to the person and to property), but places in its stead an atonement measured and limited after a higher point of view. On pure moral grounds, the jus talionis ("as thou to me, so I to thee") has certainly no validity. Here he to whom injustice is done ought to commit his case to God, Prov 20:22, and to oppose to evil, not evil but good; he ought not to set himself up as a judge, nor to act as one standing on a war-footing with his neighbour (Judg 15:11); but to take God as his example, who treats the sinner, if only he seeks it, not in the way of justice, but of grace (Ex 34:6.). The expression 29b reminds of Prov 24:12. Instead of לאדם, there is used here, where the speaker points to a definite person, the phrase לאישׁ. Jerome, the Venet., and Luther translate: to each one, as if the word were vocalized thus, לאישׁ (Ps. 62:13). Geneva 1599 24:29 Say not, I will do so to him as he hath done to me: I (i) will render to the man according to his work. (i) He shows what is the nature of the wicked, to revenge wrong for wrong. John Gill 24:29 Say not, I will do so to him as he hath done to me,.... He has falsely accused and reproached me, and bore a false testimony, or suborned false witnesses against me, and I will do the same to him, now an opportunity serves; but as private revenge itself is sinful, so especially when it is pursued in a wicked way; I will render to the man according to his work; this should be left to the Lord, whose prerogative it is; see Prov 24:19. Robert Jamieson, A. R. Fausset and David Brown 24:29 Especially avoid retaliation (Mt 5:43-45; Rom 12:17).
24:3024:30: Իբրեւ ա՛նդ մի այր անզգամ, եւ իբրեւ այգի այր պակասամիտ[8287]. [8287] Ոմանք. Իբրեւ անդաստան մի է այր անզգամ։ 30 Անզգամ մարդը նման է արտի, թերամիտը՝ այգու. 30 Ծոյլ մարդուն՝ արտին քովէն Ու պակասամիտ մարդուն այգիին քովէն անցայ։ Իբրեւ անդ մի՛ այր անզգամ, եւ իբրեւ այգի` այր պակասամիտ: 24:30: Իբրեւ ա՛նդ մի այր անզգամ, եւ իբրեւ այգի այր պակասամիտ[8287]. [8287] Ոմանք. Իբրեւ անդաստան մի է այր անզգամ։ 30 Անզգամ մարդը նման է արտի, թերամիտը՝ այգու. 30 Ծոյլ մարդուն՝ արտին քովէն Ու պակասամիտ մարդուն այգիին քովէն անցայ։ zohrab-1805▾ eastern-1994▾ western am▾	24:3024:30 Проходил я мимо поля человека ленивого и мимо виноградника человека скудоумного: 24:30 ὥσπερ ωσπερ just as γεώργιον γεωργιον farm; crop ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless καὶ και and; even ὥσπερ ωσπερ just as ἀμπελὼν αμπελων vineyard ἄνθρωπος ανθρωπος person; human ἐνδεὴς ενδεης straitened φρενῶν φρην feeling; wits 24:30 עַל־ ʕal- עַל upon שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field אִישׁ־ ʔîš- אִישׁ man עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish עָבַ֑רְתִּי ʕāvˈartî עבר pass וְ wᵊ וְ and עַל־ ʕal- עַל upon כֶּ֝֗רֶם ˈkˈerem כֶּרֶם vineyard אָדָ֥ם ʔāḏˌām אָדָם human, mankind חֲסַר־ ḥᵃsar- חָסֵר lacking לֵֽב׃ lˈēv לֵב heart 24:30. per agrum hominis pigri transivi et per vineam viri stultiI passed by the field of the slothful man, and by the vineyard of the foolish man: 30. I went by the field of the slothful, and by the vineyard of the man void of understanding; I went by the field of the slothful, and by the vineyard of the man void of understanding: 24:30 Проходил я мимо поля человека ленивого и мимо виноградника человека скудоумного: 24:30 ὥσπερ ωσπερ just as γεώργιον γεωργιον farm; crop ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless καὶ και and; even ὥσπερ ωσπερ just as ἀμπελὼν αμπελων vineyard ἄνθρωπος ανθρωπος person; human ἐνδεὴς ενδεης straitened φρενῶν φρην feeling; wits 24:30 עַל־ ʕal- עַל upon שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field אִישׁ־ ʔîš- אִישׁ man עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish עָבַ֑רְתִּי ʕāvˈartî עבר pass וְ wᵊ וְ and עַל־ ʕal- עַל upon כֶּ֝֗רֶם ˈkˈerem כֶּרֶם vineyard אָדָ֥ם ʔāḏˌām אָדָם human, mankind חֲסַר־ ḥᵃsar- חָסֵר lacking לֵֽב׃ lˈēv לֵב heart 24:30. per agrum hominis pigri transivi et per vineam viri stulti I passed by the field of the slothful man, and by the vineyard of the foolish man: 30. I went by the field of the slothful, and by the vineyard of the man void of understanding; 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 30-34: Пагубные последствия лености изображаются на примере состояния поля и виноградника ленивого. Это - не аллегория духовной распущенности, как полагали некоторые толкователи, а прямое изображение порока лености с гибельными ее следствиями - урок, почерпнутый Премудрыми из опытного наблюдения (ст. 32). Ст. 33-34: представляют воспроизведение ст. 10-11: главы VI. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Vineyard of the Slothful. 30 I went by the field of the slothful, and by the vineyard of the man void of understanding; 31 And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. 32 Then I saw, and considered it well: I looked upon it, and received instruction. 33 Yet a little sleep, a little slumber, a little folding of the hands to sleep: 34 So shall thy poverty come as one that travelleth; and thy want as an armed man. Here is, 1. The view which Solomon took of the field and vineyard of the slothful man. He did not go on purpose to see it, but, as he passed by, observing the fruitfulness of the ground, as it is very proper for travellers to do, and his subjects' management of their land, as it is very proper for magistrates to do, he cast his eye upon a field and a vineyard unlike all the rest; for, though the soil was good, yet there was nothing growing in them but thorns and nettles, not here and there one, but they were all overrun with weeds; and, if there had been any fruit, it would have been eaten up by the beasts, for there was no fence: The stone-wall was broken down See the effects of that curse upon the ground (Gen. iii. 18), "Thorns and thistles shall it bring forth unto thee, and nothing else unless thou take pains with it." See what a blessing to the world the husbandman's calling is, and what a wilderness this earth, even Canaan itself, would be without it. The king himself is served of the field, but he would be ill served if God did not teach the husbandman discretion and diligence to clear the ground, plant it, sow it, and fence it. See what a great difference there is between some and others in the management even of their worldly affairs, and how little some consult their reputation, not caring though they proclaim their slothfulness, in the manifest effects of it, to all that pass by, shamed by their neighbour's diligence. 2. The reflections which he made upon it. He paused a little and considered it, looked again upon it, and received instruction. He did not break out into any passionate censures of the owner, did not call him any ill names, but he endeavoured himself to get good by the observation and to be quickened by it to diligence. Note, Those that are to give instruction to others must receive instruction themselves, and instruction may be received, not only from what we read and hear, but from what we see, not only from what we see of the works of God, but from what we see of the manners of man, not only from men's good manners, but from their evil manners. Plutarch relates a saying of Cato Major, "That wise men profit more by fools than fools by wise men; for wise men will avoid the faults of fools, but fools will not imitate the virtues of wise men." Solomon reckoned that he received instruction by this sight, though it did not suggest to him any new notion or lesson, but only put him in mind of an observation he himself had formerly made, both of the ridiculous folly of the sluggard (who, when he has needful work to do, lies dozing in bed and cries, Yet a little sleep, a little slumber, and still it will be a little more, till he has slept his eyes out, and, instead of being fitted by sleep for business, as wise men are, he is dulled, and stupefied, and made good for nothing) and of certain misery that attends him: his poverty comes as one that travels; it is constantly coming nearer and nearer to him, and will be upon him speedily, and want seizes him as irresistibly as an armed man, a highwayman that will strip him of all he has. Now this is applicable, not only to our worldly business, to show what a scandalous thing slothfulness in that is, and how injurious to the family, but to the affairs of our souls. Note, (1.) Our souls are our fields and vineyards, which we are every one of us to take care of, to dress, and to keep. They are capable of being improved with good husbandry; that may be got out of them which will be fruit abounding to our account. We are charged with them, to occupy them till our Lord come; and a great deal of care and pains it is requisite that we should take about them. (2.) These fields and vineyards are often in a very bad state, not only no fruit brought forth, but all overgrown with thorns and nettles (scratching, stinging, inordinate lusts and passions, pride, covetousness, sensuality, malice, those are the thorns and nettles, the wild grapes, which the unsanctified heart produces), no guard kept against the enemy, but the stone-wall broken down, and all lies in common, all exposed. (3.) Where it is thus it is owing to the sinner's own slothfulness and folly. He is a sluggard, loves sleep, hates labour; and he is void of understanding, understands neither his business nor his interest; he is perfectly besotted. (4.) The issue of it will certainly be the ruin of the soul and all its welfare. It is everlasting want that thus comes upon it as an armed man. We know the place assigned to the wicked and slothful servant. Adam Clarke: Commentary on the Bible - 1831 24:30: I went by the field of the slothful - This is a most instructive parable; is exemplified every day in a variety of forms; and is powerfully descriptive of the state of many a blackslider and trifler in religion. Calmet has an excellent note on this passage. I shall give the substance of it. Solomon often recommends diligence and economy to his disciples. In those primitive times when agriculture was honorable, no man was respected who neglected to cultivate his grounds, who sunk into poverty, contracted debt, or engaged in ruinous securities. With great propriety, a principal part of wisdom was considered by them as consisting in the knowledge of properly conducting one's domestic affairs, and duly cultivating the inheritances derived from their ancestors. Moses had made a law to prevent the rich from utterly depressing the poor, by obliging them to return their farms to them on the Sabbatic year, and to remit all debts at the year of jubilee. In the civil state of the Hebrews, we never see those enormous and suddenly raised fortunes, which never subsist but in the ruin of numberless families. One of the principal solicitudes of this legislator was to produce, as far as possible in a monarchical state, an equality of property and condition. The ancient Romans held agriculture in the same estimation, and highly respected those who had applied themselves to it with success. When they spoke in praise of a man, they considered themselves as giving no mean commendation when they called him a good husbandman, an excellent laborer. From such men they formed their most valiant generals and intrepid soldiers. Cato De Re Rustica, cap. 1. The property which is acquired by these means is most innocent, most solid, and exposes its possessor less to envy than property acquired in any other way. See Cicero De Officiis, lib. 1. In Britain the merchant is all in all; and yet the waves of the sea are not more uncertain, nor more tumultuous, than the property acquired in this way, or than the agitated life of the speculative merchant. But let us look more particularly into this very instructive parable: - I. The owner is described. 1. He was איש עצל ish atsel, the loitering, sluggish, slothful man. 2. He was אדם חסר לב adam chasar leb, a man that wanted heart; destitute of courage, alacrity, and decision of mind. II. His circumstances. This man had, 1. שדה sadeh, a sowed field, arable ground. This was the character of his estate. It was meadow and corn land. 2. He had כרם kerem, a vineyard, what we would call perhaps garden and orchard, where he might employ his skill to great advantage in raising various kinds of fruits and culinary herbs for the support of his family. III. The state of this heritage: 1. "It was grown over with thorns." It had been long neglected, so that even brambles were permitted to grow in the fields: 2. "Nettles had covered the face thereof." It was not weeded, and all kinds of rubbish had been suffered to multiply: 3. "The stone wall was broken down." This belonged to the vineyard: it was neither pruned nor digged; and the fence, for want of timely repairs, had all fallen into ruins, Pro 24:31. IV. The effect all this had on the attentive observer. 1. I saw it, אחזה אנכי echezeh anochi, I fixed my attention on it. I found it was no mere report. It is a fact. I myself was an eyewitness of it. 2. I considered it well, אשית לבי ashith libbi, I put my heart on it. All my feelings were interested. 3. I looked upon it, רעיתי raithi, I took an intellectual view of it. And 4. Thus I received instruction, לקחתי מוסר lakachti musar, I received a very important lesson from it: but the owner paid no attention to it. He alone was uninstructed; for he "slumbered, slept, and kept his hands in his bosom." Pro 24:33. "Hugged himself in his sloth and carelessness." V. The consequences of this conduct. 1. Poverty described as coming like a traveler, making sure steps every hour coming nearer and nearer to the door. 2. Want, מחסר machsor, total destitution; want of all the necessaries, conveniences, and comforts of life; and this is described as coming like an armed man כאיש מגן keish magen, as a man with a shield, who comes to destroy this unprofitable servant: or it may refer to a man coming with what we call an execution into the house, armed with the law, to take even his bed from the slumberer. From this literal solution any minister of God may make a profitable discourse. Albert Barnes: Notes on the Bible - 1834 24:30: The chapter ends with an apologue, which may be taken as a parable of something yet deeper. The field and the vineyard are more than the man's earthly possessions. His neglect brings barrenness or desolation to the garden of the soul. The "thorns" are evil habits that choke the good seed, and the "nettles" are those that are actually hurtful and offensive to others. The "wall" is the defense which laws and rules give to the inward life, and which the sluggard learns to disregard, and the "poverty" is the loss of the true riches of the soul, tranquility, and peace, and righteousness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:30: went: Pro 6:6-19; Job 4:8, Job 5:27, Job 15:17; Psa 37:25, Psa 107:42; Ecc 4:1-8, Ecc 7:15; Ecc 8:9-11 void: Pro 10:13, Pro 12:11 Proverbs 24:31 Carl Friedrich Keil and Franz Delitzsch 24:30 A Mashal ode of the slothful, in the form of a record of experiences, concludes this second supplement (vid., vol. i. p. 17): 30 The field of a slothful man I came past, And the vineyard of a man devoid of understanding. 31 And, lo! it was wholly filled up with thorns; Its face was covered with nettles; And its wall of stones was broken down. 32 But I looked and directed my attention to it; I saw it, and took instruction from it: 33 "A little sleep, a little slumber, A little folding of the hands to rest. 34 Then cometh thy poverty apace, And thy want as an armed man." The line 29b with לאישׁ is followed by one with אישׁ. The form of the narrative in which this warning against drowsy slothfulness is clothed, is like Ps 37:35. The distinguishing of different classes of men by אישׁ and אדם (cf. Prov 24:20) is common in proverbial poetry. עברתּי, at the close of the first parallel member, retains its Pathach unchanged. The description: and, lo! (הנּהו, with Pazer, after Thorath Emeth, p. 34, Anm. 2) it was... refers to the vineyard, for נדר אבניו (its stone wall, like Is 2:20, "its idols of silver") is, like Num 22:24; Is 5:5, the fencing in of the vineyard. עלה כלּו, totus excreverat (in carduos), refers to this as subject, cf. in Ausonius: apex vitibus assurgit; the Heb. construction is as Is 5:6; Is 34:13; Gesen. 133, 1, Anm. 2. The sing. קמּשׁון of קמּשׁונים does not occur; perhaps it means properly the weed which one tears up to cast it aside, for (Arab.) kumâsh is matter dug out of the ground. (Note: This is particularly the name of what lies round about on the ground in the Bedouin tents, and which one takes up from thence (from ḳamesh, cogn. קבץ קמץ, ramasser, cf. the journal המגיד, 1871, p. 287b); in modern Arab., linen and matter of all kinds; vid., Bocthor, under linge and toffe.) The ancients interpret it by urticae; and חרוּל, plur. חרלּים (as from חרל), R. חר, to burn, appears, indeed, to be the name of the nettle; the botanical name (Arab.) khullar (beans, pease, at least a leguminous plant) is from its sound not Arab., and thus lies remote. (Note: Perhaps ὄλυρα, vid., Lagarde's Gesamm. Abhandl. p. 59.) The Pual כּסּוּ sounds like Ps 80:11 (cf. כּלּוּ, Ps 72:20); the position of the words is as this passage of the Psalm; the Syr., Targ., Jerome, and the Venet. render the construction actively, as if the word were כּסּוּ. In Prov 24:32, Hitzig proposes to read ואחזה: and I stopped (stood still); but אחז is trans., not only at Eccles 7:9, but also at Eccles 2:15 : to hold anything fast; not: to hold oneself still. And for what purpose the change? A contemplating and looking at a thing, with which the turning and standing near is here connected, manifestly includes a standing still; ראיתי, after ואחזה, is, as commonly after הביט (e.g., Job 35:5, cf. Is 42:18), the expression of a lingering looking at an object after the attention has been directed to it. In modern impressions, ואחזה אנכי are incorrectly accentuated; the old editions have rightly ואחזה with Reba; for not אנכי 'וא, but אנכי אשׁית are connected. In Prov 8:17, this prominence of the personal pronoun serves for the expression of reciprocity; elsewhere, as e.g., Gen 21:24; 4Kings 6:3, and particularly, frequently in Hosea, this circumstantiality does not make the subject prominent, but the action; here the suitable extension denotes that he rightly makes his comments at leisure (Hitzig). שׁית לב is, as at Prov 22:17, the turning of attention and reflection; elsewhere לקח מוּסר, to receive a moral, Prov 8:10, Jer 7:28, is here equivalent to, to abstract, deduce one from a fact, to take to oneself a lesson from it. In Prov 24:33 and Prov 24:34 there is a repetition of Prov 6:9-10. Thus, as Prov 24:33 expresses, the sluggard speaks to whom the neglected piece of ground belongs, and Prov 24:34 places before him the result. Instead of כמהלּך of the original passage [Prov 6:9-10], here מתהלך, of the coming of poverty like an avenging Nemesis; and instead of וּמחסרך, here וּמחסריך (the Cod. Jaman. has it without the י), which might be the plene written pausal form of the sing. (vid., at Prov 6:3, cf. Prov 6:11), but is more surely regarded as the plur.: thy deficits, or wants; for to thee at one time this, and at another time that, and finally all things will be wanting. Regarding the variants ראשׁך and רישׁך (with א in the original passage, here in the borrowed passage with י), vid., at Prov 10:4. כּאישׁ מגן is translated in the lxx by ὥσπερ ἀγαθὸς δρομεύς (vid., at Prov 6:11); the Syr. and Targ. make from it a גּברא טבלרא, tabellarius, a letter-carrier, coming with the speed of a courier. John Gill 24:30 I went by the field of the slothful,.... This very probably was a real matter of fact; King Solomon's way lay at a certain time by the field of a slothful man, who never went into it himself, there being a lion in the way; and which he took no care of to manure and till, to plough and sow, but let it lie waste and uncultivated; an emblem of a carnal and worldly professor, and especially an unregenerate man, neglecting the affairs of his soul, his heart remaining like the fallow field unopened and unbroken, hard, obdurate, and impenitent; nothing sown in it, no seed of grace; nor has the seed of the word any place in it, but falling on it lies like seed by the wayside, caught up by every bird; and by the vineyard of the man void of understanding; as the slothful man is, that takes no care to plant and dress it, that it may bring forth fruit to his own profit and advantage; and as every unregenerate man is, who is unconcerned about his soul, and the welfare of it; whatever understanding he may have of things natural and civil, he has no knowledge of spiritual things, of God in Christ, of himself, his state and condition; of Christ, and the way of peace, life, and salvation by him; of the Spirit, and his work of grace upon the heart; and of the Gospel, and the mysteries of it; and so has no regard to the vineyard of his soul, and the plantation and fruitfulness of it; see Song 1:6. Robert Jamieson, A. R. Fausset and David Brown 24:30 A striking picture of the effects of sloth.
24:3124:31: եւ եթէ թողուս զնա՝ խոպանանայ եւ մոլախոտէ՛ ամենեւին եւ լքանի. եւ քարինք որմոց նորա յատակին[8288]։ [8288] Ոմանք. Եւ քարինք ցանկոյ նորա բրին։ 31 եթէ անխնամ թողնես, խոպան կը դառնայ արտը, ամենուր մոլախոտ կը բուսնի, այն կը մնայ լքուած, գետին կը թափուեն նրա ցանկապատի քարերը, 31 Ամենուն մէջ փուշեր բուսեր էին Ու անոնց երեսը եղիճներ ծածկեր էին Եւ անոր քարէ պատը փլած էր։ եւ եթէ թողուս զնա` խոպանանայ եւ մոլախոտէ ամենեւին եւ լքանի, եւ քարինք որմոց նորա յատակին: 24:31: եւ եթէ թողուս զնա՝ խոպանանայ եւ մոլախոտէ՛ ամենեւին եւ լքանի. եւ քարինք որմոց նորա յատակին[8288]։ [8288] Ոմանք. Եւ քարինք ցանկոյ նորա բրին։ 31 եթէ անխնամ թողնես, խոպան կը դառնայ արտը, ամենուր մոլախոտ կը բուսնի, այն կը մնայ լքուած, գետին կը թափուեն նրա ցանկապատի քարերը, 31 Ամենուն մէջ փուշեր բուսեր էին Ու անոնց երեսը եղիճներ ծածկեր էին Եւ անոր քարէ պատը փլած էր։ zohrab-1805▾ eastern-1994▾ western am▾	24:3124:31 и вот, все это заросло терном, поверхность его покрылась крапивою, и каменная ограда его обрушилась. 24:31 ἐὰν εαν and if; unless ἀφῇς αφιημι dismiss; leave αὐτόν αυτος he; him χερσωθήσεται χερσευω and; even χορτομανήσει χορτομανεω whole; wholly καὶ και and; even γίνεται γινομαι happen; become ἐκλελειμμένος εκλειπω leave off; cease οἱ ο the δὲ δε though; while φραγμοὶ φραγμος fence; fencing τῶν ο the λίθων λιθος stone αὐτοῦ αυτος he; him κατασκάπτονται κατασκαπτω undermine 24:31 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold עָ֘לָ֤ה ʕˈālˈā עלה ascend כֻלֹּ֨ו׀ ḵullˌô כֹּל whole קִמְּשֹׂנִ֗ים qimmᵊśōnˈîm קִמָּשֹׂון weed כָּסּ֣וּ kossˈû כסה cover פָנָ֣יו fānˈāʸw פָּנֶה face חֲרֻלִּ֑ים ḥᵃrullˈîm חָרוּל chickling וְ wᵊ וְ and גֶ֖דֶר ḡˌeḏer גָּדֵר wall אֲבָנָ֣יו ʔᵃvānˈāʸw אֶבֶן stone נֶהֱרָֽסָה׃ nehᵉrˈāsā הרס tear down 24:31. et ecce totum repleverant urticae operuerant superficiem eius spinae et maceria lapidum destructa eratAnd behold it was all filled with nettles, and thorns had covered the face thereof, and the stone wall was broken down. 31. And, lo, it was all grown over with thorns, the face thereof was covered with nettles, and the stone wall thereof was broken down. And, lo, it was all grown over with thorns, [and] nettles had covered the face thereof, and the stone wall thereof was broken down: 24:31 и вот, все это заросло терном, поверхность его покрылась крапивою, и каменная ограда его обрушилась. 24:31 ἐὰν εαν and if; unless ἀφῇς αφιημι dismiss; leave αὐτόν αυτος he; him χερσωθήσεται χερσευω and; even χορτομανήσει χορτομανεω whole; wholly καὶ και and; even γίνεται γινομαι happen; become ἐκλελειμμένος εκλειπω leave off; cease οἱ ο the δὲ δε though; while φραγμοὶ φραγμος fence; fencing τῶν ο the λίθων λιθος stone αὐτοῦ αυτος he; him κατασκάπτονται κατασκαπτω undermine 24:31 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold עָ֘לָ֤ה ʕˈālˈā עלה ascend כֻלֹּ֨ו׀ ḵullˌô כֹּל whole קִמְּשֹׂנִ֗ים qimmᵊśōnˈîm קִמָּשֹׂון weed כָּסּ֣וּ kossˈû כסה cover פָנָ֣יו fānˈāʸw פָּנֶה face חֲרֻלִּ֑ים ḥᵃrullˈîm חָרוּל chickling וְ wᵊ וְ and גֶ֖דֶר ḡˌeḏer גָּדֵר wall אֲבָנָ֣יו ʔᵃvānˈāʸw אֶבֶן stone נֶהֱרָֽסָה׃ nehᵉrˈāsā הרס tear down 24:31. et ecce totum repleverant urticae operuerant superficiem eius spinae et maceria lapidum destructa erat And behold it was all filled with nettles, and thorns had covered the face thereof, and the stone wall was broken down. 31. And, lo, it was all grown over with thorns, the face thereof was covered with nettles, and the stone wall thereof was broken down. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:31: it: Gen 3:17-19; Job 31:40; Jer 4:3; Mat 13:7, Mat 13:22; Heb 6:8 and the: Pro 19:23, Pro 20:4, Pro 22:13, Pro 23:21; Ecc 10:18 Proverbs 24:32 John Gill 24:31 And, lo, it was all grown over with thorns,.... Or "thistles" (y); which grow up of themselves, are the fruit of the curse, and the effect of slothfulness; and nettles had covered the face thereof; so that nothing was to be seen but thorns and thistles, nettles and weeds; and such is the case of the souls of men when neglected, and no concern is had for them; so it is with carnal and worldly professors, who are overrun with the cares of this world, the deceitfulness of riches, and the lusts of other things, comparable to thorns and nettles for their piercing and stinging nature, and the unfruitfulness and unprofitableness of them; such are the thorny ground hearers, Mt 13:22; and such is the case of all unregenerate persons, whose souls are like an uncultivated field, and a neglected vineyard; in which grow naturally the weeds of sin and corruption, comparable to thorns and nettles for their spontaneous production, for the number of them, for their unfruitfulness, and for the pain and distress they bring when conscience is awakened; and because as such ground that bears thorns and nettles is nigh to cursing, and its end to be burned, which is their case; see Heb 6:8; and the stone wall thereof was broken down; the fence about the fields, the wall about the vineyard, to keep out men and beasts; see Is 5:2; which through slothfulness, and want of repair and keeping up, fell to decay, Eccles 10:18; and thus carnal professors and unregenerate men, having no guard upon themselves, are open and exposed to every sin, snare, and temptation; Satan has free egress and regress; the evil spirit can go out and come in when he pleases, and bring seven evil spirits more wicked than himself: indeed such is the evil heart of man that it needs no tempter; he is drawn aside of his own lust, and enticed; he is liable to every sin, and to fall into the utmost ruin; he has nothing to protect and defend him; not the Spirit, nor grace, nor power of God. (y) "chamaeleones", Junius & Tremellius; "cardui", Piscator, Cocceius; "carduis", Michaelis, Schultens.
24:3224:32: Յետոյ ասիցէ՝ թէ զղջացայ ես, հայեցայ եւ ընտրեցի զխրատ։ Մինչեւ յե՞րբ անկեալ դնիս ո՛վ վատ. ե՞րբ ՚ի քնոյ զարթիցես[8289]։ [8289] Ոմանք. Եւ յետոյ ասիցէ թէ ես զղջացայ, եւ հայեցայ ընտրել զխրատ։ 32 բայց նա յետոյ միայն կ’ասի. «Ես զղջացի, տեսայ եւ ընտրեցի բարի խրատը»: Մինչեւ ե՞րբ պիտի պառկես, ո՛վ ծոյլ, ե՞րբ պիտի զարթնես քնից: 32 Երբ զանիկա տեսայ՝ մտքիս մէջ պահեցի, Անոր նայեցայ ու անկէ խրատ առի։ Յետոյ ասիցէ թէ` Զղջացայ ես``, հայեցայ եւ ընտրեցի զխրատ: 24:32: Յետոյ ասիցէ՝ թէ զղջացայ ես, հայեցայ եւ ընտրեցի զխրատ։ Մինչեւ յե՞րբ անկեալ դնիս ո՛վ վատ. ե՞րբ ՚ի քնոյ զարթիցես[8289]։ [8289] Ոմանք. Եւ յետոյ ասիցէ թէ ես զղջացայ, եւ հայեցայ ընտրել զխրատ։ 32 բայց նա յետոյ միայն կ’ասի. «Ես զղջացի, տեսայ եւ ընտրեցի բարի խրատը»: Մինչեւ ե՞րբ պիտի պառկես, ո՛վ ծոյլ, ե՞րբ պիտի զարթնես քնից: 32 Երբ զանիկա տեսայ՝ մտքիս մէջ պահեցի, Անոր նայեցայ ու անկէ խրատ առի։ zohrab-1805▾ eastern-1994▾ western am▾	24:3224:32 И посмотрел я, и обратил сердце мое, и посмотрел и получил урок: 24:32 ὕστερον υστερον later ἐγὼ εγω I μετενόησα μετανοεω reconsider; yield ἐπέβλεψα επιβλεπω look on τοῦ ο the ἐκλέξασθαι εκλεγω select; choose παιδείαν παιδεια discipline 24:32 וָֽ wˈā וְ and אֶחֱזֶ֣ה ʔeḥᵉzˈeh חזה see אָ֭נֹכִֽי ˈʔānōḵˈî אָנֹכִי i אָשִׁ֣ית ʔāšˈîṯ שׁית put לִבִּ֑י libbˈî לֵב heart רָ֝אִ֗יתִי ˈrāʔˈîṯî ראה see לָקַ֥חְתִּי lāqˌaḥtî לקח take מוּסָֽר׃ mûsˈār מוּסָר chastening 24:32. quod cum vidissem posui in corde meo et exemplo didici disciplinamWhich when I had seen, I laid it up in my heart, and by the example I received instruction. 32. Then I beheld, and considered well: I saw, and received instruction. Then I saw, [and] considered [it] well: I looked upon [it, and] received instruction: 24:32 И посмотрел я, и обратил сердце мое, и посмотрел и получил урок: 24:32 ὕστερον υστερον later ἐγὼ εγω I μετενόησα μετανοεω reconsider; yield ἐπέβλεψα επιβλεπω look on τοῦ ο the ἐκλέξασθαι εκλεγω select; choose παιδείαν παιδεια discipline 24:32 וָֽ wˈā וְ and אֶחֱזֶ֣ה ʔeḥᵉzˈeh חזה see אָ֭נֹכִֽי ˈʔānōḵˈî אָנֹכִי i אָשִׁ֣ית ʔāšˈîṯ שׁית put לִבִּ֑י libbˈî לֵב heart רָ֝אִ֗יתִי ˈrāʔˈîṯî ראה see לָקַ֥חְתִּי lāqˌaḥtî לקח take מוּסָֽר׃ mûsˈār מוּסָר chastening 24:32. quod cum vidissem posui in corde meo et exemplo didici disciplinam Which when I had seen, I laid it up in my heart, and by the example I received instruction. 32. Then I beheld, and considered well: I saw, and received instruction. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:32: considered it: Heb. set my heart, Job 7:17; Psa 4:4; Luk 2:19, Luk 2:51 I looked: Deu 13:11, Deu 21:21, Deu 32:29; Co1 10:6, Co1 10:11; Jde 1:5-7 Proverbs 24:33 Geneva 1599 24:32 Then I saw, [and] considered [it] well: I looked upon [it, and] received (k) instruction. (k) That I might learn by another man's fault. John Gill 24:32 Then I saw, and considered it well,.... Or, "when I saw, I considered it well"; or "set my heart it" (z); when he saw as he passed along the field and the vineyard, he, considered who was the owner and proprietor of them; what a sluggish and foolish man he was, and what a ruinous condition his field and vineyard were in. I looked upon it, and received instruction; looked at it again, and took a thorough view of it, and learned something from it; so great and wise a man as Solomon received instruction from the field and vineyard of the slothful and foolish man; learned to be wiser, and to be more diligent in cultivating his own field, and dressing his own vineyard: so from the view and consideration of the slothfulness and folly of unregenerate man, and of the state and condition of his soul, many lessons of instruction may be learned; as that there is no free will and wisdom in men with respect to that which is good; the ruinous state and condition of men, as being all overspread with sin and corruption, in all the powers and faculties of their souls; and that there is nothing in them agreeable to God, but all the reverse; also the necessity of divine grace to put them into a good state, and make them fruitful; moreover, the distinguishing grace of God, which makes others to differ from them; and likewise it is teaching and instructive to good men to use more diligence themselves in things relating to their spiritual good, and to the glory of God. (z) "quum ergo contemplatus essem, adjunxi animum meum", Mercerus; "cum intuerer, apposui cor meum", Gejerus; "cum igitur viderem ego, adponebam cor meum", Michaelis. John Wesley 24:32 Received - I learned wisdom by his folly. Robert Jamieson, A. R. Fausset and David Brown 24:32 From the folly of the sluggard learn wisdom (Prov 6:10-11).
24:3324:33: Սակաւիկ ինչ ննջիցե՞ս. սակաւիկ ինչ նիրհիցե՞ս, սակաւիկ ինչ դադարիցե՞ս. սակաւիկ ինչ ընդգրկիցե՞ս զձեռն քո ՚ի վերայ լանջաց քոց։ Եթէ զայդ առնիցես[8290]. [8290] Ոմանք. Սակաւ ինչ դադարեսցես. եւ փոքր ինչ ընդգրկիցես զձե՛՛... եթէ զայդ արասցես։ 33 Մի քիչ էլ որ ննջես, մի քիչ էլ նիրհես, մի քիչ էլ հանգստանաս, մի քիչ էլ ձեռքերդ դնես կրծքիդ, 33 Եթէ քիչ մը քնանաս, քիչ մը նիրհես Ու քիչ մը ձեռք ձեռքի վրայ դնես ննջելու համար ^[384]Մինչեւ յե՞րբ անկեալ դնիս, ով վատ, ե՞րբ ի քնոյ զարթիցես:`` Սակաւիկ ինչ ննջիցես, սակաւիկ ինչ նիրհիցես, ^[385]սակաւիկ ինչ դադարիցես``, սակաւիկ ինչ ընդգրկիցես զձեռն քո ^[386]ի վերայ լանջաց քոց: 24:33: Սակաւիկ ինչ ննջիցե՞ս. սակաւիկ ինչ նիրհիցե՞ս, սակաւիկ ինչ դադարիցե՞ս. սակաւիկ ինչ ընդգրկիցե՞ս զձեռն քո ՚ի վերայ լանջաց քոց։ Եթէ զայդ առնիցես[8290]. [8290] Ոմանք. Սակաւ ինչ դադարեսցես. եւ փոքր ինչ ընդգրկիցես զձե՛՛... եթէ զայդ արասցես։ 33 Մի քիչ էլ որ ննջես, մի քիչ էլ նիրհես, մի քիչ էլ հանգստանաս, մի քիչ էլ ձեռքերդ դնես կրծքիդ, 33 Եթէ քիչ մը քնանաս, քիչ մը նիրհես Ու քիչ մը ձեռք ձեռքի վրայ դնես ննջելու համար zohrab-1805▾ eastern-1994▾ western am▾	24:3324:33 24:33 ὀλίγον ολιγος few; sparse νυστάζω νυσταζω nod off ὀλίγον ολιγος few; sparse δὲ δε though; while καθυπνῶ καθυπνοω few; sparse δὲ δε though; while ἐναγκαλίζομαι εναγκαλιζομαι embrace χερσὶν χειρ hand στήθη στηθος chest 24:33 מְעַ֣ט mᵊʕˈaṭ מְעַט little שֵׁ֭נֹות ˈšēnôṯ שֵׁנָה sleep מְעַ֣ט mᵊʕˈaṭ מְעַט little תְּנוּמֹ֑ות tᵊnûmˈôṯ תְּנוּמָה slumber מְעַ֓ט׀ mᵊʕˈaṭ מְעַט little חִבֻּ֖ק ḥibbˌuq חִבֻּק folding יָדַ֣יִם yāḏˈayim יָד hand לִ li לְ to שְׁכָּֽב׃ šᵊkkˈāv שׁכב lie down 24:33. parum inquam dormies modicum dormitabis pauxillum manus conseres ut quiescasThou wilt sleep a little, said I, thou wilt slumber a little, thou wilt fold thy hands a little to rest. 33. a little sleep, a little slumber, a little folding of the hands to sleep: Yet a little sleep, a little slumber, a little folding of the hands to sleep: 24:33 <<немного поспишь, немного подремлешь, немного, сложив руки, полежишь, 24:33 ὀλίγον ολιγος few; sparse νυστάζω νυσταζω nod off ὀλίγον ολιγος few; sparse δὲ δε though; while καθυπνῶ καθυπνοω few; sparse δὲ δε though; while ἐναγκαλίζομαι εναγκαλιζομαι embrace χερσὶν χειρ hand στήθη στηθος chest 24:33 מְעַ֣ט mᵊʕˈaṭ מְעַט little שֵׁ֭נֹות ˈšēnôṯ שֵׁנָה sleep מְעַ֣ט mᵊʕˈaṭ מְעַט little תְּנוּמֹ֑ות tᵊnûmˈôṯ תְּנוּמָה slumber מְעַ֓ט׀ mᵊʕˈaṭ מְעַט little חִבֻּ֖ק ḥibbˌuq חִבֻּק folding יָדַ֣יִם yāḏˈayim יָד hand לִ li לְ to שְׁכָּֽב׃ šᵊkkˈāv שׁכב lie down 24:33. parum inquam dormies modicum dormitabis pauxillum manus conseres ut quiescas Thou wilt sleep a little, said I, thou wilt slumber a little, thou wilt fold thy hands a little to rest. 33. a little sleep, a little slumber, a little folding of the hands to sleep: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:33: See the Pro 6:11 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:33: Pro 6:4-11; Rom 13:11; Eph 5:14; Th1 5:6-8 Proverbs 24:34 Geneva 1599 24:33 [Yet] a little sleep, (l) a little slumber, a little folding of the hands to sleep: (l) See Prov 6:10 John Gill 24:33 Yet a little sleep, a little slumber,.... The sight of the field and vineyard of the slothful put Solomon in mind of an observation he had made before, which fitly describes the disposition and gesture of the sluggard, by which means his field and vineyard came to ruin; while he should be up and tilling his field and planting his vineyard, he is in his bed; and awaking, instead of rising, craves for and indulges himself in another little doze, and which he repeats again and again; a little folding of the hands to sleep; which ought to have been employed another way; See Gill on Prov 6:10.
24:3424:34: եկեսցէ՛ իբրեւ զկարապետ աղքատութիւն քո. եւ կարօտութիւն քո իբրեւ զարագո՛տն սուրհանդակ։ 34 եթէ այդպէս անես, ապա քեզ վրայ պիտի հասնի աղքատութիւնը ինչպէս ուղեւոր, եւ կարիքը՝ արագընթաց սուրհանդակի նման: 34 Քու աղքատութիւնդ ճամբորդի պէս պիտի գայ Եւ քու կարօտութիւնդ՝ սպառազինեալ մարդու պէս։ Եթէ զայդ առնիցես.`` եկեսցէ իբրեւ զկարապետ աղքատութիւն քո, եւ կարօտութիւն քո իբրեւ ^[387]զարագոտն սուրհանդակ: 24:34: եկեսցէ՛ իբրեւ զկարապետ աղքատութիւն քո. եւ կարօտութիւն քո իբրեւ զարագո՛տն սուրհանդակ։ 34 եթէ այդպէս անես, ապա քեզ վրայ պիտի հասնի աղքատութիւնը ինչպէս ուղեւոր, եւ կարիքը՝ արագընթաց սուրհանդակի նման: 34 Քու աղքատութիւնդ ճամբորդի պէս պիտի գայ Եւ քու կարօտութիւնդ՝ սպառազինեալ մարդու պէս։ zohrab-1805▾ eastern-1994▾ western am▾	24:3424:34 и придет, {как} прохожий, бедность твоя, и нужда твоя как человек вооруженный>>. 24:34 ἐὰν εαν and if; unless δὲ δε though; while τοῦτο ουτος this; he ποιῇς ποιεω do; make ἥξει ηκω here προπορευομένη προπορευομαι travel forth; travel before ἡ ο the πενία πενια of you; your καὶ και and; even ἡ ο the ἔνδειά ενδεια of you; your ὥσπερ ωσπερ just as ἀγαθὸς αγαθος good δρομεύς δρομευς runner 24:34 וּ û וְ and בָֽא־ vˈā- בוא come מִתְהַלֵּ֥ךְ miṯhallˌēḵ הלך walk רֵישֶׁ֑ךָ rêšˈeḵā רֵישׁ poverty וּ֝ ˈû וְ and מַחְסֹרֶ֗יךָ maḥsōrˈeʸḵā מַחְסֹור need כְּ kᵊ כְּ as אִ֣ישׁ ʔˈîš אִישׁ man מָגֵֽן׃ פ māḡˈēn . f מָגֵן insolent 24:34. et veniet quasi cursor egestas tua et mendicitas quasi vir armatusAnd poverty shall come to thee as a runner, and beggary as an armed man. 34. So shall thy poverty come as a robber; and thy want as an armed man. So shall thy poverty come [as] one that travelleth; and thy want as an armed man: 24:34 и придет, {как} прохожий, бедность твоя, и нужда твоя как человек вооруженный>>. 24:34 ἐὰν εαν and if; unless δὲ δε though; while τοῦτο ουτος this; he ποιῇς ποιεω do; make ἥξει ηκω here προπορευομένη προπορευομαι travel forth; travel before ἡ ο the πενία πενια of you; your καὶ και and; even ἡ ο the ἔνδειά ενδεια of you; your ὥσπερ ωσπερ just as ἀγαθὸς αγαθος good δρομεύς δρομευς runner 24:34 וּ û וְ and בָֽא־ vˈā- בוא come מִתְהַלֵּ֥ךְ miṯhallˌēḵ הלך walk רֵישֶׁ֑ךָ rêšˈeḵā רֵישׁ poverty וּ֝ ˈû וְ and מַחְסֹרֶ֗יךָ maḥsōrˈeʸḵā מַחְסֹור need כְּ kᵊ כְּ as אִ֣ישׁ ʔˈîš אִישׁ man מָגֵֽן׃ פ māḡˈēn . f מָגֵן insolent 24:34. et veniet quasi cursor egestas tua et mendicitas quasi vir armatus And poverty shall come to thee as a runner, and beggary as an armed man. 34. So shall thy poverty come as a robber; and thy want as an armed man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:34: thy poverty: Pro 10:4, Pro 13:4 armed man: Heb. a man of shield John Gill 24:34 So shall thy poverty come as one that travelleth,.... Swiftly and suddenly, both in a temporal and spiritual sense; See Gill on Prov 6:11; and thy want as an armed man; irresistibly. Here ends according to some the "second", according to others the "third" part of this book of Proverbs, another beginning with the following chapter.
24:124:1: Որդի որ զգուշանայ բանից՝ եղիցի արտաքոյ կորստեան. զի ընդունելո՛վ ընկալաւ զնա[8266]։ [8266] Ոմանք. Որդի որ պահէ զբան արտաքոյ կորստեան եղիցի։ 1 Խօսքից զգուշացող որդին կորստեան չի մատնուի, քանի որ նա խնամքով է ընդունում այն: ^[388]Որդի որ զգուշանայ բանից` եղիցի արտաքոյ կորստեան. զի ընդունելով ընկալաւ զնա: 24:1: Որդի որ զգուշանայ բանից՝ եղիցի արտաքոյ կորստեան. զի ընդունելո՛վ ընկալաւ զնա[8266]։ [8266] Ոմանք. Որդի որ պահէ զբան արտաքոյ կորստեան եղիցի։ 1 Խօսքից զգուշացող որդին կորստեան չի մատնուի, քանի որ նա խնամքով է ընդունում այն: zohrab-1805▾ eastern-1994▾ western am▾
24:224:2: Մի՛ ինչ ստութիւն ասասցի ՚ի լեզուէ թագաւորի. եւ ո՛չ ելցէ խաբէութիւն ՚ի լեզուէ նորա[8267]։ [8267] Ոմանք. Մի՛ ինչ սուտ ասասցի... եւ մի՛ խաբէութիւն ՚ի լեզուէ նորա ելցէ։ 2 Թագաւորի լեզուից թող ոչ մի սուտ բան դուրս չգայ. թող նրա լեզուից խաբէութիւն էլ դուրս չգայ: Մի՛ ինչ ստութիւն ասասցի ի լեզուէ թագաւորի. եւ ոչ ելցէ խաբէութիւն ի լեզուէ նորա: 24:2: Մի՛ ինչ ստութիւն ասասցի ՚ի լեզուէ թագաւորի. եւ ո՛չ ելցէ խաբէութիւն ՚ի լեզուէ նորա[8267]։ [8267] Ոմանք. Մի՛ ինչ սուտ ասասցի... եւ մի՛ խաբէութիւն ՚ի լեզուէ նորա ելցէ։ 2 Թագաւորի լեզուից թող ոչ մի սուտ բան դուրս չգայ. թող նրա լեզուից խաբէութիւն էլ դուրս չգայ: zohrab-1805▾ eastern-1994▾ western am▾
24:324:3: Սուսեր սո՛ւր է լեզու թագաւորի, եւ ո՛չ մարմնեղէն. եւ որ նմա մատնեսցի՝ խորտակի[8268]։ [8268] Ոմանք. Եւ ո՛չ մարմնաւոր, եւ որ ոք մատնեսցի նմա խորտակեսցի։ 3 Սուր սուսեր է թագաւորի լեզուն եւ ոչ մարմնեղէն մի բան. ով որ մօտենայ դրան, կը խորտակուի: Սուսեր սուր է լեզու թագաւորի, եւ ոչ մարմնեղէն, եւ որ նմա մատնեսցի` խորտակի: 24:3: Սուսեր սո՛ւր է լեզու թագաւորի, եւ ո՛չ մարմնեղէն. եւ որ նմա մատնեսցի՝ խորտակի[8268]։ [8268] Ոմանք. Եւ ո՛չ մարմնաւոր, եւ որ ոք մատնեսցի նմա խորտակեսցի։ 3 Սուր սուսեր է թագաւորի լեզուն եւ ոչ մարմնեղէն մի բան. ով որ մօտենայ դրան, կը խորտակուի: zohrab-1805▾ eastern-1994▾ western am▾
24:424:4: Զի եթէ սրեսցի բարկութիւն նորա՝ յօդիւք հանդերձ սատակեսցէ զմարդիկ, եւ զոսկերս արանց կերիցէ, եւ այրեսցէ իբրեւ զբոց. եւ իբրեւ զգէշ եղիցի ՚ի բո՛յնս արծուեաց[8269]։ [8269] Ոմանք. Սրեսցի սրտմտութիւն նորա... եւ զոսկերս մարդկան կերիցէ։ 4 Եթէ նրա բարկութիւնը բորբոքուի, մարդկանց կը կործանի իրենց յօդերով հանդերձ, մարդկանց ոսկորները կը փշրի եւ դրանք կ’այրի ինչպէս բոց: Մարդկանց մարմինը կը նմանուի արծիւների բոյներում եղած լէշի: Զի եթէ սրեսցի բարկութիւն նորա` յօդիւք հանդերձ սատակեսցէ զմարդիկ, եւ զոսկերս արանց կերիցէ, եւ այրեսցէ իբրեւ զբոց, եւ իբրեւ զգէշ եղիցի ի բոյնս արծուեաց: 24:4: Զի եթէ սրեսցի բարկութիւն նորա՝ յօդիւք հանդերձ սատակեսցէ զմարդիկ, եւ զոսկերս արանց կերիցէ, եւ այրեսցէ իբրեւ զբոց. եւ իբրեւ զգէշ եղիցի ՚ի բո՛յնս արծուեաց[8269]։ [8269] Ոմանք. Սրեսցի սրտմտութիւն նորա... եւ զոսկերս մարդկան կերիցէ։ 4 Եթէ նրա բարկութիւնը բորբոքուի, մարդկանց կը կործանի իրենց յօդերով հանդերձ, մարդկանց ոսկորները կը փշրի եւ դրանք կ’այրի ինչպէս բոց: Մարդկանց մարմինը կը նմանուի արծիւների բոյներում եղած լէշի: zohrab-1805▾ eastern-1994▾ western am▾
24:524:5: Յիմոց բանից երկի՛ր որդեակ. եւ յորժամ ընկալցիս զնոսա՝ ապաշաւեսջիր[8270]։ [8270] Ոմանք. Եւ ընկալեալ զնոսա ապաշաւեա՛. եւ ոմանք. յորժամ ընդունիցիս զնոսա։ 5 Որդեա՛կ, վախեցի՛ր իմ խօսքերից, եւ եթէ դրանք ընդունես, զգոյշ կը լինես: Յիմոց բանից երկիր, որդեակ, եւ յորժամ ընկալցիս զնոսա` ապաշաւեսջիր: 24:5: Յիմոց բանից երկի՛ր որդեակ. եւ յորժամ ընկալցիս զնոսա՝ ապաշաւեսջիր[8270]։ [8270] Ոմանք. Եւ ընկալեալ զնոսա ապաշաւեա՛. եւ ոմանք. յորժամ ընդունիցիս զնոսա։ 5 Որդեա՛կ, վախեցի՛ր իմ խօսքերից, եւ եթէ դրանք ընդունես, զգոյշ կը լինես: zohrab-1805▾ eastern-1994▾ western am▾

Առակներ / Proverbs - 24 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley