Home | Books | Headwords - Wordforms | A-Z | Gospels: chrestomathy - parallels | Commentaries-sources | Arak29 | Dictionaries | Գրաբարից-փոխարկիչ 
| < PreviousԱռակներ - 27 | Proverbs - 27Next > |
tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19140: 1-6. Против самохвальства, ревности и лицемерия. 7-14. Похвала умеренности истинной дружбе и разумности. 15-16. О сварливой жене. 17-32. О проницательности, заботливости; об алчности. 22-27. Увещание к разумному и бережливому ведению хозяйстваAdam Clarke: Commentary on the Bible - 1831To-morrow is uncertain. Self-praise forbidden. Anger and envy. Reproof from a friend. Want makes us feel the value of a supply. A good neighbor. Beware of suretyship. Suspicious praise. The quarrelsome woman. One friend helps another. Man insatiable. The incorrigible fool. Domestic cares. The profit of flocks for food and raiment.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Pro 27:1, Observations of self love; Pro 27:5, of true love; Pro 27:11, of care to avoid offenses; Pro 27:23, and of the household care. |
|
27:127:1: Մի՛ պարծիր առ վաղիւն, զի ո՛չ գիտես զինչ ծնանիցի քեզ վաղիւն[8354]։ [8354] Ոմանք. Քանզի ո՛չ գիտես։ Մի՛ պարծիր առ վաղիւն, զի ոչ գիտես զի՛նչ ծնանիցի [416]քեզ վաղիւն:1 Մի՛ պարծեցիր վաղուայ օրով, որովհետեւ չգիտես, թէ վաղն ինչ է բերելու քեզ: 27 Վաղուան համար մի՛ պարծենար, Վասն զի չես գիտեր թէ օրը ի՞նչ պիտի ծնանի։ 27:1: Մի՛ պարծիր առ վաղիւն, զի ո՛չ գիտես զինչ ծնանիցի քեզ վաղիւն[8354]։ [8354] Ոմանք. Քանզի ո՛չ գիտես։ 1 Մի՛ պարծեցիր վաղուայ օրով, որովհետեւ չգիտես, թէ վաղն ինչ է բերելու քեզ: 27 Վաղուան համար մի՛ պարծենար, Վասն զի չես գիտեր թէ օրը ի՞նչ պիտի ծնանի։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:127:1 Не хвались завтрашним днем, потому что не знаешь, чт{о} родит тот день. Boast not thyself of to morrow; for thou knowest not what a day may bring forth:27:1 אַֽל־ ʔˈal- אַל not תִּ֭תְהַלֵּל ˈtiṯhallēl הלל praise בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day מָחָ֑ר māḥˈār מָחָר next day כִּ֤י kˈî כִּי that לֹא־ lō- לֹא not תֵ֝דַ֗ע ˈṯēḏˈaʕ ידע know מַה־ mah- מָה what יֵּ֥לֶד yyˌēleḏ ילד bear יֹֽום׃ yˈôm יֹום day 27:1. ne glorieris in crastinum ignorans quid superventura pariat diesBoast not for to morrow, for thou knowest not what the day to come may bring forth. 1. Boast not thyself of tomorrow; for thou knowest not what a day may bring forth. 27:1. Do not boast about tomorrow, for you do not know what the future day may bring. 27:1 Не хвались завтрашним днем, потому что не знаешь, чт{о} родит тот день. 27:1 אַֽל־ ʔˈal- אַל not תִּ֭תְהַלֵּל ˈtiṯhallēl הלל praise בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day מָחָ֑ר māḥˈār מָחָר next day כִּ֤י kˈî כִּי that לֹא־ lō- לֹא not תֵ֝דַ֗ע ˈṯēḏˈaʕ ידע know מַה־ mah- מָה what יֵּ֥לֶד yyˌēleḏ ילד bear יֹֽום׃ yˈôm יֹום day 27:1. ne glorieris in crastinum ignorans quid superventura pariat dies Boast not for to morrow, for thou knowest not what the day to come may bring forth. 27:1. Do not boast about tomorrow, for you do not know what the future day may bring. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-6: Мысль ст. 1: о неуместности со стороны человека всяких решительных предположений о завтрашнем дне подробнее выражена у Апостола Иакова (IV:13-15). Нравоучение ст. 2: о непристойности собственной похвалы сделалось ходячею истиной даже житейской мудрости. В ст. 3-4: явления нравственного мира - гнев и ревность - сравниваются то с физическими предметами (камень, песок), то с моральным же (гнев, ревность). Мысль ст. 5-6: о превосходстве искреннего обличения любви перед лицемерными ласками скрытой ненависти встречается еще ниже в XXVIII:23.Matthew Henry: Concise Commentary on the Whole Bible - 1706Miscellaneous Maxims.1 Boast not thyself of to morrow; for thou knowest not what a day may bring forth. Here is, 1. A good caution against presuming upon time to come: Boast not thyself, no, not of to-morrow, much less of many days or years to come. This does not forbid preparing for to-morrow, but presuming upon to-morrow. We must not promise ourselves the continuance of our lives and comforts till to-morrow, but speak of it with submission to the will of God and as those who with good reason are kept at uncertainty about it. We must not take thought for the morrow (Matt. vi. 34), but we must cast our care concerning it upon God. See James iv. 13-15. We must not put off the great work of conversion, that one thing needful, till to-morrow, as if we were sure of it, but to-day, while it is called to-day, hear God's voice. 2. A good consideration, upon which this caution is grounded: We know not what a day may bring forth, what event may be in the teeming womb, of time; it is a secret till it is born, Eccl. xi. 5. A little time may produce considerable changes, and such as we little think of. We know not what the present day may bring forth; the evening must commend it. Nescis quid serus vesper vehat--Thou knowest not what the close of evening may bring with it. God has wisely kept us in the dark concerning future events, and reserved to himself the knowledge of them, as a flower of the crown, that he may train us up in a dependence upon himself and a continued readiness for every event, Acts i. 7. Adam Clarke: Commentary on the Bible - 183127:1: Boast not thyself of to-morrow - See note on Jam 4:13, etc. Do not depend on any future moment for spiritual good which at present thou needest, and God is willing to give, and without which, should death surprise thee, thou must be eternally lost; such as repentance, faith in Christ, the pardon of sin, the witness of the Holy Spirit, and complete renovation of soul. Be incessant in thy application to God for these blessings.My old MS. Bible translates thus: Ne glorie thou into the morewenning. Here we see the derivation of our word morning; morewenning, from more, and wen or won, to dwelt, i.e., a continuance of time to live or dwell in your present habitation. Every man wishes to live longer, and therefore wishes for to-morrow; and when to-morrow comes, then to-morrow, and so on. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:1: Boast: Psa 95:7; Isa 56:12; Luk 12:19, Luk 12:20; Co2 6:2; Jam 4:13-16to morrow: Heb. to morrow day thou: Sa1 28:19 Carl Friedrich Keil and Franz Delitzsch27:1In the group Prov 27:1-6 of this chapter every two proverbs form a pair. The first pair is directed against unseemly boasting: 1 Boast not thyself of to-morrow, For thou knowest not what a day bringeth forth. The ב of בּיום is like, e.g., that in Prov 25:14, the ב of the ground of boasting. One boasts of to-morrow when he boasts of that which he will then do and experience. This boasting is foolish and presumptuous (Lk 12:20), for the future is God's; not a moment of the future is in our own power, we know not what a day, this present day or to-morrow (Jas 4:13), will bring forth, i.e., (cf. Zeph 2:2) will disclose, and cannot therefore order anything beforehand regarding it. Instead of לא־תדע (with Kametz and Mugrash), אל־תדע (thus e.g., the Cod. Jaman) is to be written; the Masora knows nothing of that pausal form. And instead of מה־יּלד יום, we write מה יּלד יום with Zinnorith. יּלד before יום has the tone thrown back on the penult., and consequently a shortened ult.; the Masora reckons this word among the twenty-five words with only one Tsere. Geneva 159927:1 Boast not thyself of to (a) morrow; for thou knowest not what a day may bring forth.(a) Do not delay the time, but take the opportunity when it is offered. John Gill27:1 Boast not thyself of tomorrow,.... Or, "of tomorrow day" (t). Either of having a tomorrow, or of any future time; no man can assure himself of more than the present time; for, however desirable long life is, none can be certain of it; so says the poet (u): for though there is a common term of man's life, threescore years and ten, yet no one can be sure of arriving to it; and, though there may be a human probability of long life, in some persons of hale and strong constitutions, yet there is no certainty, since life is so frail a thing; the breath of man is in his nostrils, which is soon and easily stopped; his life is but as a vapour, which appears for a little while, and then vanishes away; all flesh is as grass, which in the morning flourishes, in the evening is cut down, and on the morrow is cast into the oven: man is like a flower, gay and beautiful for a season, but a wind, an easterly blasting wind, passes over it, and it is gone; his days are as a shadow that declineth towards the evening; they are as a hand's breadth; yea, his age is as nothing before the Lord. Death is certain to all men, as the fruit of sin, by the appointment of God; and there is a certain time fixed for it, which cannot be exceeded; but of that day and hour no man knows; and therefore cannot boast of a moment of future time, or of a tomorrow, nor of what he shall enjoy on the morrow (w); for, what he has today he cannot be certain he shall have the next; he cannot assure himself of health and honour, of pleasures, riches, and friends; he may have health today, and sickness tomorrow; be in honour today, and in disgrace on the morrow: he may bid his soul eat, drink, and be merry, seeing he has much goods laid up for many years, and vainly say, tomorrow shall be as this day, and much more abundant, when this night his soul may be required of him; he may have his wife and children, friends and relations, about him now, and before another day comes be stripped of them all; he may be in great affluence, and gave great substance for the present, and in a short time all may be taken from him, as Job's was; riches are uncertain things, they make themselves wings and flee away. Nor should a man boast of what he will do on the morrow; either in civil things, in trade and business; to which the Apostle James applies this passage, Jas 4:13; or in acts of charity, so Aben Ezra explains it, boast not of an alms deed to be done tomorrow; whatever a man finds to be his duty to do in this respect, he should do it at once, while he has an opportunity: or in things religious; as that he will repent of his sins, and amend his life on the morrow; that he will attend the means of grace, hear the Gospel, the voice of Christ; all which should be to day, and not be put off till tomorrow. Nor should true believers procrastinate the profession of their faith; nor should any duty, or exercise of religion, be postponed to another season; but men should work while it is day, and always abound in the work of the Lord, and be found so doing; see Is 56:12;for thou knowest not what a day may bring forth; time is like a teeming woman, to which the allusion is, big with something; but what that is is not known till brought forth: as a woman, big with child, knows not what she shall bring forth till the time comes, whether a son or a daughter, a dead or a living child; so the events of time, or what is in the womb of time, are not known till brought forth; these are the secret things which belong to God, which he keeps in his own breast; the times and seasons of things are only in his power, Acts 1:6. We know not what the present day, as the Targum renders it, will bring forth; and still less what tomorrow will do, what changes it will produce in our circumstances, in our bodies and in our minds; so that we cannot be certain what we shall be, what we shall have, or what we shall do, on the morrow, even provided we have one. (t) "in die crastino", Pagninus, Montanus. (u) Sophoclis Oedipus Colon. v. 560. "Nemo tam divos habuit faventes, erastinum ut possit sibi polliceri", Senco. Thyest. v. 617, 618. (w) "Quid sit futurum eras, fuge quaerere", Horat. Carmin. l. 1. Ode 9. John Wesley27:1 Boast not - Of any good thing which thou purposeth to do, or hopest to receive tomorrow, or hereafter. Knowest not - What may happen in the space of one day. The day is said to bring forth, what God by his almighty power either causes or suffers to be brought forth or done in it.Robert Jamieson, A. R. Fausset and David Brown27:1 (Pro. 27:1-27)Do not confide implicitly in your plans (Prov 16:9; Prov 19:21; Jas 4:13-15). |
|
27:227:2: Գովեսցէ զքեզ ընկերն՝ եւ մի՛ քո բերան, օտարն՝ եւ մի՛ քո շրթունք։ Գովեսցէ զքեզ ընկերն` եւ մի՛ քո բերան, օտարն` եւ մի՛ քո շրթունք:2 Թող քեզ քո ընկե՛րը գովի եւ ոչ թէ քո բերանը, օտա՛րը եւ ոչ թէ քո շուրթերը: 2 Քեզ ուրիշը թող գովէ եւ ոչ թէ՝ քու բերանդ, Օտարը՝ ո՛չ թէ քու շրթունքներդ։ 27:2: Գովեսցէ զքեզ ընկերն՝ եւ մի՛ քո բերան, օտարն՝ եւ մի՛ քո շրթունք։ 2 Թող քեզ քո ընկե՛րը գովի եւ ոչ թէ քո բերանը, օտա՛րը եւ ոչ թէ քո շուրթերը: 2 Քեզ ուրիշը թող գովէ եւ ոչ թէ՝ քու բերանդ, Օտարը՝ ո՛չ թէ քու շրթունքներդ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:227:2 Пусть хвалит тебя другой, а не уста твои, чужой, а не язык твой. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips:27:2 יְהַלֶּלְךָ֣ yᵊhallelᵊḵˈā הלל praise זָ֣ר zˈār זָר strange וְ wᵊ וְ and לֹא־ lō- לֹא not פִ֑יךָ fˈîḵā פֶּה mouth נָ֝כְרִ֗י ˈnoḵrˈî נָכְרִי foreign וְ wᵊ וְ and אַל־ ʔal- אַל not שְׂפָתֶֽיךָ׃ śᵊfāṯˈeʸḵā שָׂפָה lip 27:2. laudet te alienus et non os tuum extraneus et non labia tuaLet another praise thee, and not thy own mouth: a stranger, and not thy own lips. 2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. 27:2. Let another praise you, and not your own mouth: an outsider, and not your own lips. 27:2 Пусть хвалит тебя другой, а не уста твои, чужой, а не язык твой. 27:2 יְהַלֶּלְךָ֣ yᵊhallelᵊḵˈā הלל praise זָ֣ר zˈār זָר strange וְ wᵊ וְ and לֹא־ lō- לֹא not פִ֑יךָ fˈîḵā פֶּה mouth נָ֝כְרִ֗י ˈnoḵrˈî נָכְרִי foreign וְ wᵊ וְ and אַל־ ʔal- אַל not שְׂפָתֶֽיךָ׃ śᵊfāṯˈeʸḵā שָׂפָה lip 27:2. laudet te alienus et non os tuum extraneus et non labia tua Let another praise thee, and not thy own mouth: a stranger, and not thy own lips. 27:2. Let another praise you, and not your own mouth: an outsider, and not your own lips. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17062 Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.Note, 1. We must do that which is commendable, for which even strangers may praise us. Our light must shine before men, and we must do good works that may be seen, though we must not do them on purpose that they may be seen. Let our own works be such as will praise us, even in the gates, Phil. iv. 8. 2. When we have done it we must not commend ourselves, for that is an evidence of pride, folly, and self-love, and a great lessening to a man's reputation. Every one will be forward to run him down that cries himself up. There may be a just occasion for us to vindicate ourselves, but it does not become us to applaud ourselves. Proprio laus sordet in ore--Self-praise defiles the mouth. Adam Clarke: Commentary on the Bible - 183127:2: Let another man praise thee, and not thine own mouth - We have a similar proverb, which illustrates this: "Self-praise is no commendation."Albert Barnes: Notes on the Bible - 183427:2: Another - An "alienus" rather than "alius." Praise to be worth anything must be altogether independent.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:2: Pro 25:27; Co2 10:12, Co2 10:18, Co2 12:11Carl Friedrich Keil and Franz Delitzsch27:22 Let another praise thee, and not thine own mouth; A stranger, and not thine own lips. The negative לא is with פיך, as in (Arab.) ghyra fyk, bound into one compact idea: that which is not thine own mouth (Fleischer), "not thine own lips," on the other hand, is not to be interpreted as corresponding to it, like אל־מות, Prov 12:28; since after the prohibitive אל, יהללוּך [praise thee] easily supplies itself. זר is properly the stranger, as having come from a distance, and נכרי he who comes from an unknown country, and is himself unknown (vid., under Prov 26:24); the idea of both words, however, passes from advena and alienigena to alius. There is certainly in rare cases a praising of oneself, which is authorized because it is demanded (2Cor 11:18), which, because it is offered strongly against one's will, will be measured by truth (Prov 10:13); but in general it is improper to applaud oneself, because it is a vain looking at oneself in a glass; it is indecent, because it places others in the shade; imprudent, because it is of no use to us, but only injures, for propria laus sordet, and as Stobus says, οὐδὲν οὕτως ἄκουσμα φορτικὸν ὡς καθ ̓ αὑτοῦ ἔταινος. Compare the German proverb, "Eigenlob stinkt, Freundes Lob hinkt, fremdes Lob klingt" [= self-praise stinks, a friend's praise is lame, a stranger's praise sounds]. John Gill27:2 Let another man praise thee, and not thine own mouth,.... Men should do those things which are praiseworthy; and should do them openly, that they may be seen and praised for them: for it is honourable to have such a character as Demetrius had, who had a good report of all men; and as the brother had, whose praise in the Gospel was in all the churches. To be commended by others, by any but a man's self, is to his credit and reputation; but nothing more hurtful to it than self-commendation; see 2Cor 10:18; in some cases it is right for a man indeed to commend himself, when the glory of God, the credit of religion, the cause of truth and self-vindication, require it; as the prophet Samuel, the Apostle Paul, and others, have been obliged to do, 1Kings 12:3, &c.a stranger, and not thine own lips; a stranger means any other than a man's self; and if it is one that he knows not, or has little acquaintance with; or if a foreigner, that does not personally know him, only has good testimonies of him, or has read his works; and especially if in other respects an enemy; it is greatly to his honour to be praised by him: and such a commendation comes with much better grace than from himself, and from whom indeed it would not come with any. Robert Jamieson, A. R. Fausset and David Brown27:2 Avoid self-praise. |
|
27:327:3: Քար՝ ծանր է, եւ աւազ դժուարին առ ՚ի բառնալ. բայց բարկութիւն անզգամի ծանրագո՛յն է քան զերկոսեան[8355]։ [8355] iՈմանք. Ծանր է քար եւ դժուարաբառնալի աւազ։ Քար ծանր է, եւ աւազ դժուարին առ ի բառնալ. բայց բարկութիւն անզգամի ծանրագոյն է քան զերկոսեան:3 Քարը ծանր է, աւազը դժուար է բարձրացնել, բայց երկուսից էլ առաւել ծանր է անզգամի բարկութիւնը: 3 Քարը՝ ծանրութիւն ու աւազը ծանր բեռ ունի, Բայց յիմարին բարկութիւնը երկուքէն ալ ծանր է։ 27:3: Քար՝ ծանր է, եւ աւազ դժուարին առ ՚ի բառնալ. բայց բարկութիւն անզգամի ծանրագո՛յն է քան զերկոսեան[8355]։ [8355] iՈմանք. Ծանր է քար եւ դժուարաբառնալի աւազ։ 3 Քարը ծանր է, աւազը դժուար է բարձրացնել, բայց երկուսից էլ առաւել ծանր է անզգամի բարկութիւնը: 3 Քարը՝ ծանրութիւն ու աւազը ծանր բեռ ունի, Բայց յիմարին բարկութիւնը երկուքէն ալ ծանր է։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:327:3 Тяжел камень, весок и песок; но гнев глупца тяжелее их обоих. A stone [is] heavy, and the sand weighty; but a fool' s wrath [is] heavier than them both:27:3 כֹּֽבֶד־ kˈōveḏ- כֹּבֶד heaviness אֶ֭בֶן ˈʔeven אֶבֶן stone וְ wᵊ וְ and נֵ֣טֶל nˈēṭel נֵטֶל load הַ ha הַ the חֹ֑ול ḥˈôl חֹול sand וְ wᵊ וְ and כַ֥עַס ḵˌaʕas כַּעַס grief אֱ֝וִ֗יל ˈʔᵉwˈîl אֱוִיל foolish כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy מִ mi מִן from שְּׁנֵיהֶֽם׃ ššᵊnêhˈem שְׁנַיִם two 27:3. grave est saxum et onerosa harena sed ira stulti utroque graviorA stone is heavy, and sand weighty: but the anger of a fool is heavier than them both. 3. A stone is heavy, and the sand weighty; but a fool’s vexation is heavier than them both. 27:3. A stone is weighty, and sand is burdensome; but the wrath of the foolish is heavier than both. 27:3 Тяжел камень, весок и песок; но гнев глупца тяжелее их обоих. 27:3 כֹּֽבֶד־ kˈōveḏ- כֹּבֶד heaviness אֶ֭בֶן ˈʔeven אֶבֶן stone וְ wᵊ וְ and נֵ֣טֶל nˈēṭel נֵטֶל load הַ ha הַ the חֹ֑ול ḥˈôl חֹול sand וְ wᵊ וְ and כַ֥עַס ḵˌaʕas כַּעַס grief אֱ֝וִ֗יל ˈʔᵉwˈîl אֱוִיל foolish כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy מִ mi מִן from שְּׁנֵיהֶֽם׃ ššᵊnêhˈem שְׁנַיִם two 27:3. grave est saxum et onerosa harena sed ira stulti utroque gravior A stone is heavy, and sand weighty: but the anger of a fool is heavier than them both. 27:3. A stone is weighty, and sand is burdensome; but the wrath of the foolish is heavier than both. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17063 A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both. 4 Wrath is cruel, and anger is outrageous; but who is able to stand before envy?These two verses show the intolerable mischief, 1. Of ungoverned passion. The wrath of a fool, who when he is provoked cares not what he says and does, is more grievous than a great stone or a load of sand. It lies heavily upon himself. Those who have no command of their passions do themselves even sink under the load of them. The wrath of a fool lies heavily upon those he is enraged at, to whom, in his fury, he will be in danger of doing some mischief. It is therefore our wisdom not to give provocation to a fool, but, if he be in a passion, to get out of his way. 2. Of rooted malice, which is as much worse than the former as coals of juniper are worse than a fire of thorns. Wrath (it is true) is cruel, and does many a barbarous thing, and anger is outrageous; but a secret enmity at the person of another, an envy at his prosperity, and a desire of revenge for some injury or affront, are much more mischievous. One may avoid a sudden heat, as David escaped Saul's javelin, but when it grows, as Saul's did, to a settled envy, there is no standing before it; it will pursue; it will overtake. He that grieves at the good of another will be still contriving to do him hurt, and will keep his anger for ever. Albert Barnes: Notes on the Bible - 183427:3: Compare Ecclus. 22:15; a like comparison between the heaviest material burdens and the more intolerable load of unreasoning passion.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:3: heavy: Heb. heavinessbut: Pro 17:12; Gen 34:25, Gen 34:26, Gen 49:7; Sa1 22:18, Sa1 22:19; Est 3:5, Est 3:6; Dan 3:19; Jo1 3:12 Carl Friedrich Keil and Franz Delitzsch27:3The second pair of proverbs designates two kinds of violent passion as unbearable: 3 The heaviness of a stone, the weight of sand - A fool's wrath is heavier than both. We do not translate: Gravis est petra et onerosa arena, so that the substantives stand for strengthening the idea, instead of the corresponding adjective (Fleischer, as the lxx, Jerome, Syr., Targum); the two pairs of words stand, as 4a, in genit. relation (cf. on the contrary, Prov 31:30), and it is as if the poet said: represent to thyself the heaviness of a stone and the weight of sand, and thou shalt find that the wrath of a fool compared thereto is still heavier, viz., for him who has to bear it; thus heavier, not for the fool himself (Hitzig, Zckler, Dchsel), but for others against whom his anger goes forth. A Jewish proverb (vid., Tendlau, No. 901) says, that one knows a man by his wine-glass (כוס), his purse (כיס), and his anger (כעס), viz., how he deports himself in the tumult; and another says that one reads what is in a man ביום כעסו, when he is in an ill-humour. Thus also כעס is to be here understood: the fool in a state of angry, wrathful excitement is so far not master of himself that the worst is to be feared; he sulks and shows hatred, and rages without being appeased; no one can calculate what he may attempt, his behaviour is unendurable. Sand, חול, (Note: Sand is called by the name חוּל (חיל), to change, whirl, particularly to form sand-wreaths, whence (Arab.) al-Habil, the region of moving sand; vid., Wetzstein's Nord-arabien, p. 56.) as it appears, as to the number of its grains innumerable, so as to its mass (in weight) immeasurable, Job 6:3; Sir. 22:13. נטל the Venet. translates, with strict regard to the etymology, by ἅρμα. John Gill27:3 A stone is heavy, and the sand weighty,.... As was the stone which was at the well's mouth, where Laban's flocks were watered, which could not be rolled away till all the shepherds were gathered together, Gen 29:2; and like the burdensome stone Jerusalem is compared to Zech 12:3; and as that at the sepulchre of Christ, rolled away by the angel, Mt 28:2. And sand is a very ponderous thing; difficult to be carried, as the Septuagint render it, as a bag of it is; and to which heavy afflictions are sometimes compared, Job 6:2;but a fool's wrath is heavier than them both; it cannot be removed, it rests in his bosom; it is sometimes intolerable to himself; he sinks and dies under the weight of it, as Nabal did: "wrath killeth the foolish man", Job 5:2; and it is still more intolerable to others, as Nebuchadnezzar's wrath and his fiery furnace were. John Wesley27:3 Heavier - More grievous, being without cause, without measure, and without end.Robert Jamieson, A. R. Fausset and David Brown27:3 heavy--The literal sense of "heavy," applied to material subjects, illustrates its figurative, "grievous," applied to moral.a fool's wrath--is unreasonable and excessive. |
|
27:427:4: Անողո՛րմ է սրտմտութիւն, եւ սաստի՛կ է բարկութիւն. այլ ոխակալն եւ ո՛չ իմիք ժուժկալէ[8356]։ [8356] ՚Ի լուս՛՛. Այլ նախանձ եւ ոչ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. Եւ ո՛չ իմիք ժուժէ կեալ։ Անողորմ է սրտմտութիւն, եւ սաստիկ է բարկութիւն, [417]այլ նախանձ եւ ոչ իմիք ժուժկալէ:4 Անողորմ է զայրոյթը, բարկութիւնը՝ սաստիկ, բայց ոչ մէկից էլ պակաս չէ նախանձը: 4 Բարկութիւնը անողորմ է ու սրտմտութիւնը՝ խիստ. Բայց նախանձին առջեւ ո՞վ կրնայ կենալ։ 27:4: Անողո՛րմ է սրտմտութիւն, եւ սաստի՛կ է բարկութիւն. այլ ոխակալն եւ ո՛չ իմիք ժուժկալէ[8356]։ [8356] ՚Ի լուս՛՛. Այլ նախանձ եւ ոչ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. Եւ ո՛չ իմիք ժուժէ կեալ։ 4 Անողորմ է զայրոյթը, բարկութիւնը՝ սաստիկ, բայց ոչ մէկից էլ պակաս չէ նախանձը: 4 Բարկութիւնը անողորմ է ու սրտմտութիւնը՝ խիստ. Բայց նախանձին առջեւ ո՞վ կրնայ կենալ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:427:4 Жесток гнев, неукротима ярость; но кто устоит против ревности? Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before envy:27:4 אַכְזְרִיּ֣וּת ʔaḵzᵊriyyˈûṯ אַכְזְרִיּוּת cruelty חֵ֭מָה ˈḥēmā חֵמָה heat וְ wᵊ וְ and שֶׁ֣טֶף šˈeṭef שֶׁטֶף flood אָ֑ף ʔˈāf אַף nose וּ û וְ and מִ֥י mˌî מִי who יַ֝עֲמֹד ˈyaʕᵃmōḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 27:4. ira non habet misericordiam nec erumpens furor et impetum concitati ferre quis poteritAnger hath no mercy: nor fury, when it breaketh forth: and who can bear the violence of one provoked? 4. Wrath is cruel, and anger is outrageous; but who is able to stand before jealousy? 27:4. Anger holds no mercy, nor does fury when it erupts. And who can bear the assault of one who has been provoked? 27:4 Жесток гнев, неукротима ярость; но кто устоит против ревности? 27:4 אַכְזְרִיּ֣וּת ʔaḵzᵊriyyˈûṯ אַכְזְרִיּוּת cruelty חֵ֭מָה ˈḥēmā חֵמָה heat וְ wᵊ וְ and שֶׁ֣טֶף šˈeṭef שֶׁטֶף flood אָ֑ף ʔˈāf אַף nose וּ û וְ and מִ֥י mˌî מִי who יַ֝עֲמֹד ˈyaʕᵃmōḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 27:4. ira non habet misericordiam nec erumpens furor et impetum concitati ferre quis poterit Anger hath no mercy: nor fury, when it breaketh forth: and who can bear the violence of one provoked? 27:4. Anger holds no mercy, nor does fury when it erupts. And who can bear the assault of one who has been provoked? ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:4: Who is able to stand before envy? - The rabbins have a curious story on this subject, and it has been formed by the moderns into a fable. There were two persons, one covetous and the other envious, to whom a certain person promised to grant whatever they should ask; but double to him who should ask last. The covetous man would not ask first, because he wished to get the double portion, and the envious man would not make the first request because he could not bear the thoughts of thus benefiting his neighbor. However, at last he requested that one of his eyes should be taken out, in order that his neighbor might lose both.Albert Barnes: Notes on the Bible - 183427:4: Envy - Better, as in the margin, the violence of passion in the husband who thinks himself wronged (compare Pro 6:34).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:4: cruel, and anger is outrageous: Heb. cruelty, and anger an overflowing, Jam 1:19-21but: Pro 14:30; Gen 26:14, Gen 37:11; Job 5:2; Mat 27:18; Act 5:17 *marg. Act 7:9, Act 17:5; Rom 1:29; Jam 3:14-16, Jam 4:5, Jam 4:6; Jo1 3:12 envy: or, jealousy, Pro 6:34; Sol 8:6 Carl Friedrich Keil and Franz Delitzsch27:44 The madness of anger, and the overflowing of wrath - And before jealousy who keeps his place! Here also the two pairs of words 4a stand in connection; אכזריּוּת (for which the Cod. Jaman has incorrectly אכזריות) is the connecting form; vid., regarding אכזרי, Prov 5:9. Let one imagine the blind, relentless rage of extreme excitement and irritation, a boiling over of anger like a water-flood, which bears everything down along with it - these paroxysms of wrath do not usually continue long, and it is possible to appease them; but jealousy is a passion that not only rages, but reckons calmly; it incessantly ferments through the mind, and when it breaks forth, he perishes irretrievably who is its object. Fleischer generalizes this idea: "enmity proceeding from hatred, envy, or jealousy, it is difficult or altogether impossible to withstand, since it puts into operation all means, both secretly and openly, to injure the enemy." But after Prov 6:34., cf. Song 8:8, there is particularly meant the passion of scorned, mortified, deceived love, viz., in the relation of husband and wife. Geneva 159927:4 Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before (b) envy?(b) For the envious are obstinate, and cannot be reconciled. John Gill27:4 Wrath is cruel, and anger is outrageous,.... Or "an inundation" (x); it is like the breaking in of the sea, or a flood of mighty waters, which know no bounds, and there is no stopping them: so cruel and outrageous were the wrath and anger of Simeon and Levi, in destroying the Shechemites; of Pharaoh, in making the Israelites to serve with hard bondage, and ordering their male children to be killed and drowned; and of Herod, in murdering the infants in and about Bethlehem;but who is able to stand before envy? which is secret in a man's heart, and privately contrives and works the ruin of another, and against which there no guarding. All mankind in Adam fell before the envy of Satan; for it was through the envy of the devil that sin and death came into the world, in the Apocrypha: "Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.'' (Wisdom 2:24) Abel could not stand before the envy of Cain; nor Joseph before the envy of his brethren; nor Christ before the envy of the Jews, his bitter enemies; and, where it is, there is confusion and every evil work, Jas 3:14. An envious man is worse than an angry and wrathful man; his wrath and anger may be soon over, or there may be ways and means of appeasing him; but envy continues and abides, and works insensibly. (x) "inundatio", Michaelis, so Montanus, Vatablus, Tigurine version, "exundatio", Junius & Tremellius, Piscator; "inundatio salcans", Schultens. Robert Jamieson, A. R. Fausset and David Brown27:4 envy--or, "jealousy" (compare Margin; Prov 6:34), is more unappeasable than the simpler bad passions. |
|
27:527:5: Լա՛ւ է յայտնութիւն յանդիմանութեան՝ քան զբարեկամութիւն ՚ի ծածուկ[8357]։ [8357] Ոմանք. Լաւ է յանդիմանութիւն յայտնեալ քան զբարեկամութիւն ծածկեալ։ Լաւ է յայտնութիւն յանդիմանութեան քան զբարեկամութիւն ի ծածուկ:5 Բացայայտ յանդիմանութիւնը լաւ է սքօղուած բարեկամութիւնից: 5 Յայտնի յանդիմանութիւնը Ծածուկ սէրէն աղէկ է։ 27:5: Լա՛ւ է յայտնութիւն յանդիմանութեան՝ քան զբարեկամութիւն ՚ի ծածուկ[8357]։ [8357] Ոմանք. Լաւ է յանդիմանութիւն յայտնեալ քան զբարեկամութիւն ծածկեալ։ 5 Բացայայտ յանդիմանութիւնը լաւ է սքօղուած բարեկամութիւնից: 5 Յայտնի յանդիմանութիւնը Ծածուկ սէրէն աղէկ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:527:5 Лучше открытое обличение, нежели скрытая любовь. Open rebuke [is] better than secret love:27:5 טֹ֖ובָה ṭˌôvā טֹוב good תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke מְגֻלָּ֑ה mᵊḡullˈā גלה uncover מֵֽ mˈē מִן from אַהֲבָ֥ה ʔahᵃvˌā אֲהָבָה love מְסֻתָּֽרֶת׃ mᵊsuttˈāreṯ סתר hide 27:5. melior est manifesta correptio quam amor absconditusOpen rebuke is better than hidden love. 5. Better is open rebuke than love that is hidden. 27:5. An open rebuke is better than hidden love. 27:5 Лучше открытое обличение, нежели скрытая любовь. 27:5 טֹ֖ובָה ṭˌôvā טֹוב good תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke מְגֻלָּ֑ה mᵊḡullˈā גלה uncover מֵֽ mˈē מִן from אַהֲבָ֥ה ʔahᵃvˌā אֲהָבָה love מְסֻתָּֽרֶת׃ mᵊsuttˈāreṯ סתר hide 27:5. melior est manifesta correptio quam amor absconditus Open rebuke is better than hidden love. 27:5. An open rebuke is better than hidden love. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17065 Open rebuke is better than secret love. 6 Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.Note, 1. It is good for us to be reproved, and told of our faults, by our friends. If true love in the heart has but zeal and courage enough to show itself in dealing plainly with our friends, and reproving them for what they say and do amiss, this is really better, not only than secret hatred (as Lev. xix. 17), but than secret love, that love to our neighbours which does not show itself in this good fruit, which compliments them in their sins, to the prejudice of their souls. Faithful are the reproofs of a friend, though for the present they are painful as wounds. It is a sign that our friends are faithful indeed if, in love to our souls, they will not suffer sin upon us, nor let us alone in it. The physician's care is to cure the patient's disease, not to please his palate. 2. It is dangerous to be caressed and flattered by an enemy, whose kisses are deceitful We can take no pleasure in them because we can put no confidence in them (Joab's kiss and Judas's were deceitful), and therefore we have need to stand upon our guard, that we be not deluded by them; they are to be deprecated. Some read it: The Lord deliver us from an enemy's kisses, from lying lips, and from a deceitful tongue. Adam Clarke: Commentary on the Bible - 183127:5: Open rebuke is better than secret love - Plutarch gives an account of a man who, aiming a blow at his enemy's life, cut open an imposthume, which by a salutary discharge saved his life, that was sinking under a disease for which a remedy could not be found. Partial friendship covers faults; envy, malice, and revenge, will exhibit, heighten, and even multiply them. The former conceals us from ourselves; the latter shows us the worst part of our character. Thus we are taught the necessity of amendment and correction. In this sense open rebuke is better than secret love. Yet it is a rough medicine, and none can desire it. But the genuine open-hearted friend may be intended, who tells you your faults freely but conceals them from all others; hence the sixth verse: "Faithful are the wounds of a friend."Albert Barnes: Notes on the Bible - 183427:5: Secret love - Better, love that is hidden; i. e., love which never shows itself in this one way of rebuking faults. Rebuke, whether from friend or foe, is better than such love.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:5: Pro 28:23; Lev 19:17; Mat 18:15; Gal 2:14; Ti1 5:20Carl Friedrich Keil and Franz Delitzsch27:5The third pair of proverbs passes over from this special love between husband and wife to that subsisting between friends: 5 Better is open accusation Than secret love. An integral distich; meeאהבה has Munach, and instead of the second Metheg Tarcha, after Thorath Emeth, p. 11. Zckler, with Hitzig, incorrectly: better than love which, from false indulgence, keeps concealed from his neighbour his faults, when he ought to tell him of them. That would require the phrase אהבה מסתּרת, not מסתּרת. Dchsel, in order to accommodate the text to this meaning, remarks: concealed censure is concealed love; but it is much rather the neglected duty of love - love without mutual discipline is weak, faint-hearted, and, if it is not too blind to remark in a friend what is worthy of blame, is altogether too forbearing, and essentially without conscience; but it is not "hidden and concealed love." The meaning of the proverb is different: it is better to be courageously and sternly corrected - on account of some fault committed - by any one, whether he be a foe or a friend, than to be the object of a love which may exist indeed in the heart, but which fails to make itself manifest in outward act. There are men who continually assure us of the reality and depth of their friendship; but when it is necessary for them to prove their love to be self-denying and generous, they are like a torrent which is dry when one expects to drink water from it (Job 6:15). Such "secret" love, or, since the word is not נסתּרת, but מסתּרת, love confined to the heart alone, is like a fire which, when it burns secretly, neither lightens nor warms; and before such a friend, any one who frankly and freely tells the truth has by far the preference, for although he may pain us, yet he does us good; while the former deceives us, for he leaves us in the lurch when it is necessary to love us, not merely in word and with the tongue, but in deed and in truth (1Jn 3:18). Rightly Fleischer: Praestat correptio aperta amicitiae tectae, i.e., nulla re probatae. John Gill27:5 Open rebuke is better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which is done in secret, though in love, as being more effectual; for rebuke among friends should be given privately, according to our Lord's direction, Mt 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his sin, in all the circumstances of it, as the Apostle Paul did to Peter, when he withstood him to the face, because he was to be blamed, Gal 2:11. Now such kind of reproof is better than such love to a person as will not suffer him to tell him of his faults, for fear of grieving him, or losing his friendship; or than such love as does not show itself in deeds, and particularly in faithful reproofs; for so to act is to hate a person, and suffer sin to be upon him, Lev 19:17.John Wesley27:5 Open - When it is needful, in which case, though it put a man to some shame yet it doth him good. Better - More desirable and beneficial. Secret love - Which does not shew itself by friendly actions, and particularly by free and faithful reproof.Robert Jamieson, A. R. Fausset and David Brown27:5 secret love--not manifested in acts is useless; and even, if its exhibition by rebukes wounds us, such love is preferable to the frequent (compare Margin), and hence deceitful, kisses of an enemy. |
|
27:627:6: Լա՛ւ են հարուածք բարեկամի, քան զկամակոր համբոյրս թշնամւոյ[8358]։ [8358] Ոմանք. Լաւ են վէրք բարեկամի քան զկամակար համ՛՛։ [418]Լաւ են հարուածք բարեկամի քան զկամակոր համբոյրս թշնամւոյ:6 Լաւ է բարեկամի ապտակը, քան թշնամու նենգ համբոյրը: 6 Բարեկամին տուած վէրքերը հաւատարիմ են, Բայց թշնամիին համբոյրները առատ են։ 27:6: Լա՛ւ են հարուածք բարեկամի, քան զկամակոր համբոյրս թշնամւոյ[8358]։ [8358] Ոմանք. Լաւ են վէրք բարեկամի քան զկամակար համ՛՛։ 6 Լաւ է բարեկամի ապտակը, քան թշնամու նենգ համբոյրը: 6 Բարեկամին տուած վէրքերը հաւատարիմ են, Բայց թշնամիին համբոյրները առատ են։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:627:6 Искренни укоризны от любящего, и лживы поцелуи ненавидящего. Faithful [are] the wounds of a friend; but the kisses of an enemy [are] deceitful:27:6 נֶ֭אֱמָנִים ˈneʔᵉmānîm אמן be firm פִּצְעֵ֣י piṣʕˈê פֶּצַע bruise אֹוהֵ֑ב ʔôhˈēv אהב love וְ֝ ˈw וְ and נַעְתָּרֹ֗ות naʕtārˈôṯ עתר entreat נְשִׁיקֹ֥ות nᵊšîqˌôṯ נְשִׁיקָה kiss שֹׂונֵֽא׃ śônˈē שׂנא hate 27:6. meliora sunt vulnera diligentis quam fraudulenta odientis osculaBetter are the wounds of a friend, than the deceitful kisses of an enemy. 6. Faithful are the wounds of a friend: but the kisses of an enemy are profuse. 27:6. The wounds of a loved one are better than the deceitful kisses of a hateful one. 27:6 Искренни укоризны от любящего, и лживы поцелуи ненавидящего. 27:6 נֶ֭אֱמָנִים ˈneʔᵉmānîm אמן be firm פִּצְעֵ֣י piṣʕˈê פֶּצַע bruise אֹוהֵ֑ב ʔôhˈēv אהב love וְ֝ ˈw וְ and נַעְתָּרֹ֗ות naʕtārˈôṯ עתר entreat נְשִׁיקֹ֥ות nᵊšîqˌôṯ נְשִׁיקָה kiss שֹׂונֵֽא׃ śônˈē שׂנא hate 27:6. meliora sunt vulnera diligentis quam fraudulenta odientis oscula Better are the wounds of a friend, than the deceitful kisses of an enemy. 27:6. The wounds of a loved one are better than the deceitful kisses of a hateful one. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183427:6: Deceitful - Better, abundant. Very lavish is the enemy of the kisses that cover perfidy, but lavish of them only. His courtesy goes no deeper.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:6: the wounds: Sa2 12:7-15; Job 5:17, Job 5:18; Psa 141:5; Heb 12:10; Rev 3:19the kisses: Pro 10:18, Pro 26:23-26; Sa2 20:9, Sa2 20:10; Mat 26:48-50 deceitful: or, earnest, or, frequent Carl Friedrich Keil and Franz Delitzsch27:66 Faithful are the wounds of a friend, And overloaded [plentiful] the kisses of an enemy. The contrast to נאמנים, true, i.e., honourable and good (with the transference of the character of the person to his act), would be fraudulenta (Jerome), or נהפכות, i.e., false (Ralbag); Ewald seeks this idea from עתר, to stumble, make a false step; (Note: Thus also Schultens in the Animadversiones, which later he fancied was derived from עתר, nidor, from the meaning nidorosa, and thence virulenta.) Hitzig, from עתר = (Arab.) dadhr, whence dâdhir, perfidus, to gain from; but (1) the comparison does not lie near, since usually the Arab. t corresponds to the Heb. שׁ, and the Arab. d to the Heb. ז; (2) the Heb. עתר has already three meanings, and it is not advisable to load it with yet another meaning assumed for this passage, and elsewhere not found. The three meanings are the following: (a) to smoke, Aram. עטר, whence עתר, vapour, Ezek 8:11, according to which the Venet., with Kimchi's and Parchon's Lex., translates: the kisses of an enemy συνωμίχλωνται, i.e., are fog; (b) to sacrifice, to worship, Arab. atar; according to which Aquila: ἱκετικά (as, with Grabe, it is probably to be read for ἑκούσια of the lxx); and agreeably to the Niph., but too artificially, Arama: obtained by entreaties = constrained; (c) to heap up, whence Hiph. העתיר, Ezek 35:13, cf. Jer 33:6, according to which Rashi, Meri, Gesenius, Fleischer, Bertheau, and most explain, cogn. with עשׁר, whose Aram. form is עתר, for עשׁר is properly a heap of goods or treasures. (Note: Vid., regarding this word, Schlottmann in Deutsch.-Morgenl. Zeitschrift, xxiv. 665, 668.) This third meaning gives to the kisses of an enemy a natural adjective: they are too abundant, so much the more plentiful to veil over the hatred, like the kisses by means of which Judas betrayed his Lord, not merely denoted by φιλεῖν, but by καταφιλεῖν, Mt 26:49. This, then, is the contrast, that the strokes inflicted by one who truly loves us, although they tear into our flesh (פּצע, from פּצע, to split, to tear open), yet are faithful (cf. Ps 141:5); on the contrary, the enemy covers over with kisses him to whom he wishes all evil. Thus also נעתרות forms an indirect contrast to נאמנים. Geneva 159927:6 Faithful [are] the wounds of a friend; but the kisses of an enemy [are] (c) deceitful.(c) They are flattering and seem friendly. John Gill27:6 Faithful are the wounds of a friend,.... That is, friendly reproofs; which, though they may be severe, at least thought so, and may grieve and wound, and cause pain and uneasiness for the present, yet, proceeding from a spirit of love, faithfulness, and integrity, and designed for the good of the person reproved, ought to be kindly received; see Ps 141:5;but the kisses of an enemy are deceitful; flow from a deceitful heart, and not to be confided in, as the kisses of Joab and Judas. It may be rather rendered, "are to be deprecated" (y); prayed against, as real evils, hurtful and pernicious; and so the Targum renders it, "are evil". Good is the advice of Isocrates (z), "reckon them faithful, not who praise everything thou sayest or doest, but those that reprove what is amiss.'' (y) "deprecanda", Junius & Tremillius, Piscator, Cocceius, Amama. (z) Ad Nicoclem, p. 38. John Wesley27:6 Wounds - The sharpest reproofs. Kisses - All the outward profession of friendship. |
|
27:727:7: Անձն յագեալ՝ զխորի՛սխ եւ զմեղր արհամարհէ. բայց անձին կարօտելոյր եւ դառն իբրեւ զքաղցր թուի[8359]։ [8359] Բազումք. Բայց անձին կարօտելոյ՝ եւ։ Անձն յագեալ զխորիսխ [419]եւ զմեղր`` արհամարհէ, բայց անձին կարօտելոյ եւ դառն իբրեւ զքաղցր թուի:7 Կուշտ մարդն արհամարհում է խորիսխն ու մեղրը, բայց քաղցածի համար դառն բանն էլ քաղցր է թւում: 7 Կուշտ մարդը խորիսխը կ’արհամարհէ, Բայց անօթի մարդուն լեղի բանն ալ անոյշ կու գայ։ 27:7: Անձն յագեալ՝ զխորի՛սխ եւ զմեղր արհամարհէ. բայց անձին կարօտելոյր եւ դառն իբրեւ զքաղցր թուի[8359]։ [8359] Բազումք. Բայց անձին կարօտելոյ՝ եւ։ 7 Կուշտ մարդն արհամարհում է խորիսխն ու մեղրը, բայց քաղցածի համար դառն բանն էլ քաղցր է թւում: 7 Կուշտ մարդը խորիսխը կ’արհամարհէ, Բայց անօթի մարդուն լեղի բանն ալ անոյշ կու գայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:727:7 Сытая душа попирает и сот, а голодной душе все горькое сладко. The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet:27:7 נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul שְׂ֭בֵעָה ˈśᵊvēʕā שָׂבֵעַ sated תָּב֣וּס tāvˈûs בוס tread down נֹ֑פֶת nˈōfeṯ נֹפֶת honey וְ wᵊ וְ and נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul רְ֝עֵבָ֗ה ˈrʕēvˈā רָעֵב hungry כָּל־ kol- כֹּל whole מַ֥ר mˌar מַר bitter מָתֹֽוק׃ māṯˈôq מָתֹוק sweet 27:7. anima saturata calcabit favum anima esuriens et amarum pro dulce sumetA soul that is full shall tread upon the honeycomb: and a soul that is hungry shall take even bitter for sweet. 7. The full soul loatheth an honeycomb: but to the hungry soul every bitter thing is sweet. 27:7. A sated soul will trample the honeycomb. And a hungry soul will accept even bitter in place of sweet. 27:7 Сытая душа попирает и сот, а голодной душе все горькое сладко. 27:7 נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul שְׂ֭בֵעָה ˈśᵊvēʕā שָׂבֵעַ sated תָּב֣וּס tāvˈûs בוס tread down נֹ֑פֶת nˈōfeṯ נֹפֶת honey וְ wᵊ וְ and נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul רְ֝עֵבָ֗ה ˈrʕēvˈā רָעֵב hungry כָּל־ kol- כֹּל whole מַ֥ר mˌar מַר bitter מָתֹֽוק׃ māṯˈôq מָתֹוק sweet 27:7. anima saturata calcabit favum anima esuriens et amarum pro dulce sumet A soul that is full shall tread upon the honeycomb: and a soul that is hungry shall take even bitter for sweet. 27:7. A sated soul will trample the honeycomb. And a hungry soul will accept even bitter in place of sweet. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-14: Притчи данного отдела не раз повторяют уже ранее высказанные Премудрым мысли, сн. ст. 11: с XXIII:15; ст. 13: с XX:16.Matthew Henry: Concise Commentary on the Whole Bible - 17067 The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.Solomon here, as often in this book, shows that the poor have in some respects the advantage of the rich; for, 1. They have a better relish of their enjoyments than the rich have. Hunger is the best sauce. Coarse fare, with a good appetite to it has a sensible pleasantness in it, which those are strangers to whose hearts are overcharged with surfeiting. Those that fare sumptuously every day nauseate even delicate food, as the Israelites did the quails; whereas those that have no more than their necessary food, though it be such as the full soul would call bitter, to them it is sweet; they eat it with pleasure, digest it, and are refreshed by it. 2. They are more thankful for their enjoyments: The hungry will bless God for bread and water, while those that are full think the greatest dainties and varieties scarcely worth giving thanks for. The virgin Mary seems to refer to this when she says (Luke i. 53), The hungry, who know how to value God's blessings, are filled with good things, but the rich, who despise them, are justly sent empty away. Albert Barnes: Notes on the Bible - 183427:7: The special instance covers the general law, that indulgence in pleasure of any kind brings on satiety and weariness, but self-restraint multiplies the sources of enjoyment.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:7: full: Num 11:4-9, Num 11:18-20, Num 21:5loatheth: Heb. treadeth under foot to: Job 6:7; Luk 15:16, Luk 15:17; Joh 6:9 Carl Friedrich Keil and Franz Delitzsch27:7In Prov 27:7-10 there is also visible a weaving of the external with the internal. First, there are two proverbs, in each of which there is repeated a word terminating with נ. 7 A satisfied soul treadeth honeycomb under foot; And a hungry soul - everything bitter is (to it) sweet. Tit is unnecessary to read תּבוּז (Hitzig); תּבוּס is stronger; "to tread with the feet" is the extreme degree of scornful despite. That satiety and hunger are applicable to the soul, vid., under Prov 10:3. In 7b, the adverb להּ, relative to the nomin. absol., like Prov 28:7, but not Prov 13:18. "Hunger is the best cook," according to a German proverb; the Hebrew proverb is so formed that it is easily transferred to the sphere of the soul. Let the man whom God has richly satisfied with good things guard himself against ingratitude towards the Giver, and against an undervaluing of the gifts received; and if they are spiritual blessings, let him guard himself against self-satisfaction and self-contentment, which is, in truth, the worst poverty, Rev_ 3:17; for life without God is a constant hunger and thirst. There is in worldly things, even the most pleasing, a dissatisfaction felt, and a dissatisfaction awakening disgust; and in spiritual life, a satiety which supposes itself to be full of life, but which is nothing else than the decay of life, than the changing of life into death. John Gill27:7 The full soul loatheth an honeycomb,.... Or "tramples upon" it (a), as the word signifies, and most versions render it, expressive of contempt and abhorrence; and suits will the situation of the honeycomb, which was usually in trees and rocks in Palestine: and so might drop from thence, and be trampled upon by passengers; and especially such as are here described, whose appetites have been sated with dainties, and their stomachs heave at the most delicious food. Jarchi interprets this of one that has no desire after the doctrines of the law; and so the senses of it are not esteemed by him; whereas he that has a desire for it, even the things which come to him with bitterness and labour are sweet to him. But it may be better applied to a self-sufficient man, that is full of himself: of his own wisdom and knowledge in divine things; of his strength, and the power of his free will; of his purity, holiness, goodness, and righteousness; who loathes the Gospel, comparable to the honeycomb for its sweetness; see Prov 16:24; it being disagreeable to his taste, and as insipid as the white of an egg to him; and as being against him, which makes him out an arrant fool, blows a blast on all his goodness and goodliness, strips the creature of his righteousness, and excludes boasting;but to the hungry soul every bitter thing is sweet; that is in want of provision, has an appetite for it; anything, though ever so mean and disrelishing to others, is sweet to such an one; as was barley bread to Artaxerxes king of Persia, and country bread made of bran to Ptolemy Lagus king of Egypt, when in great distress for food (b): Seneca says (c), hunger will make bad bread fine food. And so is the Gospel, and every doctrine of it, to a sensible sinner; that is in want, and knows its wants, and has desires after spiritual things created in it; hungers and thirsts after the word and ordinances; after Christ, the bread of life; after the blessings of grace in him; particularly after the pardon of sin, and justifying righteousness and salvation by him; and after more knowledge of him, and communion with him. Now, though, here is nothing bitter in the Gospel, properly speaking, as in the law; yet, that which is bitter to others, and had been bitter to the above persons, is now sweet, and which are disagreeable to the flesh; as the denial of sinful, civil, and righteous self, which the Gospel teaches; and even that which is the most contemptible to men; as the preaching of the cross, or the doctrine of salvation by a crucified Christ; the doctrines of electing grace, imputed righteousness, the satisfaction of Christ, &c. How sweet are these to the taste of a hungry soul! and even though they are attended with bitter afflictions, the reproaches, revilings, and persecutions of men; as the paschal lamb, a type of Christ, was eaten with bitter herbs. This may also be applied to the hearing of the word; where and when there is plenty of means, men grow weary of the word, sick of it, and surfeit upon it and loath it; or, however, are very curious and nice, and cannot take up with plain preaching, but must have something suited to their palate, dressed up in a very elegant manner: but when the word of the Lord is precious or rare, and where there are few opportunities of hearing it, sensible souls, that have spiritual appetites, are glad of it; and it is sweet unto them, though not so nicely dressed and though brought to them in a homely manner. (a) "calcabit", Pagninus, Montanus; "caleat", Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus; "conculcat", Cocceius; "proculcat", Michaelis, Schultens. (b) "Jejunus stomachus raro vulgaria temnit", Horat. Sermon. l. 2. Sat. 2. (c) Epist. 123. Robert Jamieson, A. R. Fausset and David Brown27:7 The luxury of wealth confers less happiness than the healthy appetite of labor. |
|
27:827:8: Որպէս թռչուն որ թռանի ՚ի բունոյ իւրմէ, նո՛յնպէս եւ մարդ ստրկանայ՝ յորժամ օտարանայ յիւրմէ տեղւոյ[8360]։ [8360] Ոմանք. Որ թռչի ՚ի բունոյ... օտարանայցէ յիւրոց տեղեաց։ Որպէս թռչուն [420]որ թռանի`` ի բունոյ իւրմէ, նոյնպէս եւ մարդ [421]ստրկանայ` յորժամ օտարանայցէ`` յիւրմէ տեղւոյ:8 Իր բոյնը լքած թռչունի նման՝ իր տեղից օտար վայր գնացած մարդն իրեն ստրուկ է զգում: 8 Իր տեղէն թափառական եղող մարդը, Իր բոյնէն թափառական եղող թռչունին պէս է։ 27:8: Որպէս թռչուն որ թռանի ՚ի բունոյ իւրմէ, նո՛յնպէս եւ մարդ ստրկանայ՝ յորժամ օտարանայ յիւրմէ տեղւոյ[8360]։ [8360] Ոմանք. Որ թռչի ՚ի բունոյ... օտարանայցէ յիւրոց տեղեաց։ 8 Իր բոյնը լքած թռչունի նման՝ իր տեղից օտար վայր գնացած մարդն իրեն ստրուկ է զգում: 8 Իր տեղէն թափառական եղող մարդը, Իր բոյնէն թափառական եղող թռչունին պէս է։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:827:8 Как птица, покинувшая гнездо свое, так человек, покинувший место свое. As a bird that wandereth from her nest, so [is] a man that wandereth from his place:27:8 כְּ֭ ˈkᵊ כְּ as צִפֹּור ṣippôr צִפֹּור bird נֹודֶ֣דֶת nôḏˈeḏeṯ נדד flee מִן־ min- מִן from קִנָּ֑הּ qinnˈāh קֵן nest כֵּֽן־ kˈēn- כֵּן thus אִ֝֗ישׁ ˈʔˈîš אִישׁ man נֹודֵ֥ד nôḏˌēḏ נדד flee מִ mi מִן from מְּקֹומֹֽו׃ mmᵊqômˈô מָקֹום place 27:8. sicut avis transmigrans de nido suo sic vir qui relinquit locum suumAs a bird that wandereth from her nest, so is a man that leaveth his place. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place. 27:8. Just like a bird migrating from her nest, so also is a man who abandons his place. 27:8 Как птица, покинувшая гнездо свое, так человек, покинувший место свое. 27:8 כְּ֭ ˈkᵊ כְּ as צִפֹּור ṣippôr צִפֹּור bird נֹודֶ֣דֶת nôḏˈeḏeṯ נדד flee מִן־ min- מִן from קִנָּ֑הּ qinnˈāh קֵן nest כֵּֽן־ kˈēn- כֵּן thus אִ֝֗ישׁ ˈʔˈîš אִישׁ man נֹודֵ֥ד nôḏˌēḏ נדד flee מִ mi מִן from מְּקֹומֹֽו׃ mmᵊqômˈô מָקֹום place 27:8. sicut avis transmigrans de nido suo sic vir qui relinquit locum suum As a bird that wandereth from her nest, so is a man that leaveth his place. 27:8. Just like a bird migrating from her nest, so also is a man who abandons his place. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17068 As a bird that wandereth from her nest, so is a man that wandereth from his place.Note, 1. There are many that do not know when they are well off, but are uneasy with their present condition, and given to change. God, in his providence, has appointed them a place fit for them and has made it comfortable to them; but they affect unsettledness; they love to wander; they are glad of a pretence to go abroad, and do not care for staying long at a place; they needlessly absent themselves from their own work and care, and meddle with that which belongs not to them. 2. Those that thus desert the post assigned to them are like a bird that wanders from her nest. It is an instance of their folly; they are like a silly bird; they are always wavering, like the wandering bird that hops from bough to bough and rests nowhere. It is unsafe; the bird that wanders is exposed; a man's place is his castle; he that quits it makes himself an easy prey to the fowler. When the bird wanders from her nest the eggs and young ones there are neglected. Those that love to be abroad leave their work at home undone. Let every man therefore, in the calling wherein he is called, therein abide, therein abide with God. Adam Clarke: Commentary on the Bible - 183127:8: Is a bird that wandereth from her nest - Leaving her own brood, places of retreat, and feeding-ground behind, and going into strange countries, where she is exposed to every kind of danger. So is the man who leaves his family connections and country, and goes into strange parts to find employment, better his circumstances, make a fortune, etc. I have seen multitudes of such wanderers from their place come to great misery and wretchedness. God's general advice is, "Do good, and dwell in the land; and verily thou shalt be fed."Albert Barnes: Notes on the Bible - 183427:8: Change of place is thought of as in itself an evil. It is not easy for the man to find another home or the bird another nest. The maxim is characteristic of the earlier stages of Hebrew history, before exile and travel had made change of country a more familiar thing. Compare the feeling which made the thought of being "a fugitive and a vagabond" Gen 4:12-13 the most terrible of all punishments.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:8: a bird: Job 39:14-16; Isa 16:2man: Pro 21:16; Gen 4:16, Gen 16:6-8; Sa1 22:5, Sa1 27:1-12; Kg1 19:9; Neh 6:11-13; Jon 1:3, Jon 1:10-17; Co1 7:20; Jde 1:13 Carl Friedrich Keil and Franz Delitzsch27:88 As a bird that wandereth from her nest, So is a man that wandereth from his home. Tit is not a flying out that is meant, from which at any moment a return is possible, but an unwilling taking to flight (lxx 8b: ὅταν ἀποξενωθῇ; Venet.: πλανούμενον ... πλανούμενος); for עוף נודד, Is 16:2, cf. Jer 4:25, birds that have been frightened; and נדד, Prov 21:15., designates the fugitive; cf. נע ונד, Gen 4:14, and above, Prov 26:2, where נוּד designates aimless roving about. Otherwise Fleischer: "warning against unnecessary roaming about, in journeyings and wanderings far from home: as a bird far from its nest is easily wounded, caught, or killed, so, on such excursions, one easily comes to injury and want. One may think of a journey in the East. The Arabs say, in one of their proverbs: âlsafar ḳaṭ'at man âlklyym (= journeying is a part of the pains of hell)." But נדד here is not to be understood in the sense of a libere vagari. Rightly C. B. Michaelis: qui vagatur extorris et exul a loco suo sc. natali vel habitationis ordinariae. This proverb mediately recommends the love of one's fatherland, i.e., "love to the land in which our father has his home; on which our paternal mansion stands; in which we have spent the years of our childhood, so significant a part of one's whole life; from which we have derived our bodily and intellectual nourishment; and in which home we recognise bone of our bone and flesh of our flesh." (Note: Gustave Baur's article "Vaterlandsliebe," in Schmid's Pdagogischer Encyklopdie.) But next it says, that to be in a strange land must be an unhappiness, because a man never feels better than at home, as the bird in its nest. We say: Heimat [home] - this beautiful word becomes the German language, which has also coined the expressive idea of Heimweh [longing for home]; the Heb. uses, to express the idea of home, the word מקומי; and of fatherland, the word ארצי or אדמתי. The Heb. שׁבוּת corresponds (Note: The translators transfer to this place a note from vol. ii. p. 191f. of the author's larger Comm. . den Psalter, to which Delitzsch refers the reader: - "The modern High German adj. elend, middle High German ellende, old High German alilandi, elilendi, or elilenti, is composed of ali and land. The adj. ali occurs only in old High German in composition. In the Gothic it is found as an independent adj., in the sense of alius and ἄλλυς (vid., Ulfilas, Gal 5:10). The primary meaning of elilenti is consequently: of another country, foreign. In glosses and translations it is rendered by the Lat. words peregrinus, exul, advena, also captivus. In these meanings it occurs very frequently. In the old High German translation of Ammonius, Diatessaron, sive Harmoniae in quatuor Evangelica, the word proselytism, occurring in Mt 23:15, is rendered by elilantan. To the adj. the old High German subst. corresponds. This has the meaning exilium, transmigratio, captivitas. The connection in elilenti or elilentes, used adverbially, is rendered by the Lat. peregre. In the middle High German, however, the proper signification of both words greatly predominates. But as, in the old High German, the idea of miser is often at the same time comprehended in the proper signification: he who is miserable through banishment, imprisonment, or through sojourning in a strange land; thus, in several places of the middle High German, this derived idea begins to separate itself from the fundamental conception, so that ellende comes in general to be called miser. In the new High German this derived conception is almost alone maintained. Yet here also, in certain connections, there are found traces of the original idea, e.g., in's Elend schicken, for to banish. Very early also the word came to be used, in a spiritual sense, to denote our present abode, in contrast to paradise or the heavenly kingdom.... Thus, e.g., in one of Luther's hymns, when we pray to the Holy Ghost: Das er vns behte, an vnserm ende, Wenn wir heim farn aus diesem elende." [That He guard us to our end When we go home from this world.] - Rud. von Raumer) to the German Elend, but = Ellend, elilenti, of another land, strange. John Gill27:8 As a bird that wandereth from her nest,.... To seek for food for herself and her young; or that leaves it without returning to it, and so her eggs or her young are exposed, and she herself liable to fall into the hands of birds of prey, or of the fowler, when she would be safe in her nest; as there was a law in Israel in her favour, Deut 22:6; or as one that is forced out and obliged to wander from place to place, Is 16:2;so is a man that wandereth from his place; who, in time of famine and distress, goes into other parts for bread, as Jacob's sons went down into Egypt; and such are they in a spiritual sense who leave all, and follow Christ for food for their souls; or who are forced to flee from place to place, and wander about in deserts and mountains, in dens and caves of the earth, because of the persecution of their enemies; or rather it is to be taken in an ill sense and applied to such who abide not in the calling whereunto they are called; dislike, and are unsatisfied with, their present business of life, and seek new employments, which oftentimes is to the hurt and detriment of themselves and families; and also to such who wander from the way of spiritual understanding, from the place of divine worship, from the word, ordinances, and commandments of the Lord; see Prov 21:16. John Wesley27:8 Wandereth - That flies from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey. So - So is he who through vanity or lightness changes his abode, or his calling.Robert Jamieson, A. R. Fausset and David Brown27:8 Such are not only out of place, but out of duty and in danger. |
|
27:927:9: Իւղո՛վ եւ խնկով եւ գինւով զուարճանայ սիրտ. եւ բեկանի ՚ի տրտմութենէ անձն[8361]։ [8361] Ոմանք. Իւղով եւ գինեաւ եւ խն՛՛։ [422]Իւղով եւ խնկով եւ գինւով զուարճանայ սիրտ, եւ բեկանի ի տրտմութենէ անձն:9 Իւղով, խնկով եւ գինով զուարճանում է սիրտը, եւ հոգին թօթափւում է տրտմութիւնից: 9 Իւղն ու խունկը սիրտը կը զուարճացնեն Եւ սրտմտութենէն հոգին կը խռովի։ 27:9: Իւղո՛վ եւ խնկով եւ գինւով զուարճանայ սիրտ. եւ բեկանի ՚ի տրտմութենէ անձն[8361]։ [8361] Ոմանք. Իւղով եւ գինեաւ եւ խն՛՛։ 9 Իւղով, խնկով եւ գինով զուարճանում է սիրտը, եւ հոգին թօթափւում է տրտմութիւնից: 9 Իւղն ու խունկը սիրտը կը զուարճացնեն Եւ սրտմտութենէն հոգին կը խռովի։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:927:9 Масть и курение радуют сердце; так сладок {всякому} друг сердечным советом своим. Ointment and perfume rejoice the heart: so [doth] the sweetness of a man' s friend by hearty counsel:27:9 שֶׁ֣מֶן šˈemen שֶׁמֶן oil וּ֭ ˈû וְ and קְטֹרֶת qᵊṭōrˌeṯ קְטֹרֶת smoke of sacrifice יְשַׂמַּֽח־ yᵊśammˈaḥ- שׂמח rejoice לֵ֑ב lˈēv לֵב heart וּ û וְ and מֶ֥תֶק mˌeṯeq מָתֵק sweet רֵ֝עֵ֗הוּ ˈrēʕˈēhû רֵעַ fellow מֵֽ mˈē מִן from עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul 27:9. unguento et variis odoribus delectatur cor et bonis amici consiliis anima dulcoraturOintment and perfumes rejoice the heart: and the good counsels of a friend are sweet to the soul. 9. Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend of hearty counsel. 27:9. Ointment and various perfumes delight the heart. And the good advice of a friend is sweet to the soul. 27:9 Масть и курение радуют сердце; так сладок {всякому} друг сердечным советом своим. 27:9 שֶׁ֣מֶן šˈemen שֶׁמֶן oil וּ֭ ˈû וְ and קְטֹרֶת qᵊṭōrˌeṯ קְטֹרֶת smoke of sacrifice יְשַׂמַּֽח־ yᵊśammˈaḥ- שׂמח rejoice לֵ֑ב lˈēv לֵב heart וּ û וְ and מֶ֥תֶק mˌeṯeq מָתֵק sweet רֵ֝עֵ֗הוּ ˈrēʕˈēhû רֵעַ fellow מֵֽ mˈē מִן from עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul 27:9. unguento et variis odoribus delectatur cor et bonis amici consiliis anima dulcoratur Ointment and perfumes rejoice the heart: and the good counsels of a friend are sweet to the soul. 9. Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend of hearty counsel. 27:9. Ointment and various perfumes delight the heart. And the good advice of a friend is sweet to the soul. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17069 Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel. 10 Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.Here is, 1. A charge given to be faithful and constant to our friends, our old friends, to keep up an intimacy with them, and to be ready to do them all the offices that lie in our power. It is good to have a friend, a bosom-friend, whom we can be free with, and with whom we may communicate counsels. It is not necessary that this friend should be a relation, or any way akin to us, though it is happiest when, among those who are so, we find one fit to make a friend of. Peter and Andrew were brethren, so were James and John; yet Solomon frequently distinguishes between a friend and a brother. But it is advisable to choose a friend among our neighbours who live near us, that acquaintance may be kept up and kindnesses the more frequently interchanged. It is good also to have a special respect to those who have been friends to our family: "Thy own friend, especially if he have been thy father's friend, forsake not; fail not both to serve him and to use him, as there is occasion. He is a tried friend; he knows thy affairs; he has a particular concern for thee; therefore be advised by him." It is a duty we owe to our parents, when they are gone, to love their friends and consult with them. Solomon's son undid himself by forsaking the counsel of his father's friends. 2. A good reason given why we should thus value true friendship and be choice of it. (1.) Because of the pleasure of it. There is a great deal of sweetness in conversing and consulting with a cordial friend. It is like ointment and perfume, which are very grateful to the smell, and exhilarate the spirits. It rejoices the heart; the burden of care is made lighter by unbosoming ourselves to our friend, and it is a great satisfaction to us to have his sentiments concerning our affairs. The sweetness of friendship lies not in hearty mirth, and hearty laughter, but in hearty counsel, faithful advice, sincerely given and without flattery, by counsel of the soul (so the word is), counsel which reaches the case, and comes to the heart, counsel about soul-concerns, Ps. lxvi. 16. We should reckon that the most pleasant conversation which is about spiritual things, and promotes the prosperity of the soul. (2.) Because of the profit and advantage of it, especially in a day of calamity. We are here advised not to go into a brother's house, not to expect relief from a kinsman merely for kindred-sake, for the obligation of that commonly goes little further than calling cousin and fails when it comes to the trial of a real kindness, but rather to apply ourselves to our neighbours, who are at hand, and will be ready to help us at an exigence. It is wisdom to oblige them by being neighbourly, and we shall have the benefit of it in distress, by finding them so to us, ch. xviii. 24. Adam Clarke: Commentary on the Bible - 183127:9: Ointment and perfume - Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, etc.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:9: Ointment: Pro 7:17; Jdg 9:9; Psa 45:7, Psa 45:8, Psa 104:15, Psa 133:2; Sol 1:3, Sol 3:6, Sol 4:10; Joh 12:3; Co2 2:15, Co2 2:16so: Pro 15:23, Pro 16:21, Pro 16:23, Pro 16:24; Exo 18:17-24; Sa1 23:16, Sa1 23:17; Ezr 10:2-4; Act 28:15 by hearty counsel: Heb. from the counsel of the soul Proverbs 27:10 Carl Friedrich Keil and Franz Delitzsch27:9The two following proverbs have in common the catchword רע, and treat of the value of friendship: - 9 Oil and frankincense rejoice the heart; And the sweet discourse of a friend from a counselling of soul. Regarding the perfuming with dry aromas, and sprinkling with liquid aromas, as a mark of honour towards guests, and as a means of promoting joyful social fellowship, vid., at Prov 7:16., Prov 21:17. The pred. ישׂמּח comprehends frankincense or oil as the two sides of one and the same thing; the lxx introduces, from Ps 104:15, also wine. It also reads ומתק רעה as one word, וּמתקרעת: καταῤῥήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή, which Hitzig regards as original; for he translates, understanding מעצת after Ps 13:3, "but the soul is torn by cares." But why מתקרעה, this Hithpa. without example, for נקרעה? and now connected with מן in the sense of ὑπό! And what does one gain by this Alexandrian wisdom [of the lxx] - a contrast to 9a which is altogether incongruous? Dderlein's rendering accords far better with 9a: "but the sweetness of a friend surpasses fragrant wood." But although this rendering of the word [עצה] by "fragrant wood" is found in Gesen. Lex., from one edition to another, yet it must be rejected; for the word signifies wood as the contents of trees, the word for aromatic wood must be עצים; and if the poet had not intentionally aimed at dubiety, he ought to have written עצי בשׂם, since נפשׁ, which the exception of Is 3:20, where it is beyond doubt, nowhere means fragrance. If we read עצת and נפשׁ together, then we may suppose that the latter designates the soul, as at Ps 13:3; and the former, counsel (from the verb יעץ). But to what does the suffix of רעהוּ refer? One may almost conjecture that the words originally were וּמתק נפשׁ מעצת רעהוּ, and the sweetness of the soul (i.e., a sweet relish for it, cf. Prov 27:7 and Prov 16:24) consists in the counsel of a friend, according to which Jerome translates: et bonis amici conciliis anima dulcoratur. By this transposition רעהו refers back to נפשׁ; for is nephesh denote a person or a living being, it can be construed ad sensum as masc., e.g., Num 31:28. But the words may remain in the order in which they are transmitted to us. It is possible that רעהוּ is (Bttcher refers to Job 12:4) of the same meaning as הרע (the friend of one = the friend), as כלּו denotes directly the whole; חציו, the half; עתּו, the right time. Recognising this, Cocceius, Umbreit, Stier, and Zckler explain: sweetness, i.e., the sweet encouragement (מתק, in the sense of "sweetness (grace) of the lips," Prov 16:21) of a friend, is better than one's own counsel, than prudence seeking to help oneself, and trusting merely to one's own resources; thus also Rashi: better than what one's own soul advises him. But (1) נפשׁ cannot mean one's own person (oneself) in contrast to another person; and (2) this does not supply a correct antithesis to 9a. Thus מן will not express the preference, but the origin. Accordingly Ewald, e.g., explains: the sweetness of a friend whom one has proceedeth from the counsel of soul, i.e., from such counsel as is drawn from a deep, full soul. But no proof can be brought from the usage of the language that עצת־נפשׁ can be so meant; these words, after the analogy of דעת נפשׁ, Prov 19:2, mean ability to give counsel as a quality of the soul (Prov 8:14; Prov 12:13), i.e., its ability to advise. Accordingly, with Bertheau, we explain ישׂמח־לב as the common predicate for 9a and 9b: ointment and perfume rejoice the heart, and (The Syr., Targ., well: even so) the sweet exhortation of a friend, from a soul capable of rendering counsel; also, this and this, more than that fragrance. This proverb is formed in the same way as Prov 26:9, Prov 26:14. In this explanation רעהו is well referred back to לב: and (more than) the sweet advice of his friend. But not so that רעהו is equivalent to רע הלּב, for one does not thus speak; but the construction is as when we say, in the German language: Nichts thut einem Herzen woler als wenn sein Freund es mitfhlend trstet [nothing does more good to a heart than when a friend sympathizingly comforts it]; or: Zage nicht, tief betrbtes Herz! Dein Freund lebt und wird dir bald sich zeigen [Be not dismayed, deeply-troubled heart! thy friend lives, and will soon show himself to thee]. In such cases the word "Herz" [heart] does not designate a distinct part of the person, but, synecdochically, it denotes the whole person. John Gill27:9 Ointment and perfume rejoice the heart,.... Meaning not the holy anointing oil for sacred use, or the perfume or incense offered on the altar of incense; but common oil or ointment used at entertainments, poured on the heads of the guests; and incense in censing of rooms, which were very delightful, pleased the senses, and so exhilarated the heart;so doth the sweetness of a man's friend by hearty counsel; so the sweet and pleasant words, the wise and cordial counsel of a man's friend, rejoice his heart; he takes it well, he is highly delighted with it; he receives it kindly, and pursues it to advantage: or "by counsel of soul" (c), such as relates to the welfare of the soul here and hereafter; such is the counsel Christ gives, to buy of him gold tried in the fire, white raiment eye salve; and such as the Scriptures give, which, with the saints, are the men of their counsel, as they were David's; and which ministers of the Gospel give, who are therefore like ointment and perfume, "a sweet savour of life unto life": some render the words, and they will bear it, "so the sweetness of a man's friend, more than the counsel of his soul" (d) or than his own; that is, the sweet counsel of a friend is better than his own, and more rejoices his heart, and gives him more pleasure than that does; and this way go the Jewish commentators. (c) "a consilio animae", Montanus; "propter consilium animae", Pagninus, Gejerus, Michaelis. (d) "Magis quam consilium animae, sub. propriae", Vatablus, Baynus; "quam consilium proprium", Junius & Tremellius, Mercerus, Amama. Robert Jamieson, A. R. Fausset and David Brown27:9 rejoice the heart--the organ of perceiving what pleases the senses.sweetness . . . counsel--or, "wise counsel is also pleasing." |
|
27:1027:10: Զբարեկա՛մ քո, եւ զբարեկամ հայրենի մի՛ թողուր. եւ ՚ի տուն եղբօր քոյ մի՛ մտաներ թշուառացեալ։ Լա՛ւ է բարեկամ մերձաւոր, քան եղբայր ՚ի հեռաստանէ բնակեալ[8362]։ [8362] Ոմանք. Զեղբայր ՚ի հեռաստանի բնա՛՛։ Զբարեկամ քո եւ զբարեկամ հայրենի մի՛ թողուր. եւ ի տուն եղբօր քո մի՛ մտաներ [423]թշուառացեալ. լաւ է բարեկամ մերձաւոր քան զեղբայր ի հեռաստանէ բնակեալ:10 Քո բարեկամին, ինչպէս նաեւ հօրդ բարեկամին, մի՛ լքիր, եւ թշուառացած մի՛ մտնիր եղբօրդ տունը. մօտիկ բարեկամը լաւ է հեռու տեղ բնակուող եղբօրից: 10 Քու բարեկամդ ու քու հօրդ բարեկամը մի՛ թողուր Եւ քու նեղութեանդ ատենը քու եղբօրդ տունը մի՛ երթար։Մօտ դրացին հեռու եղող եղբօրմէն աղէկ է։ 27:10: Զբարեկա՛մ քո, եւ զբարեկամ հայրենի մի՛ թողուր. եւ ՚ի տուն եղբօր քոյ մի՛ մտաներ թշուառացեալ։ Լա՛ւ է բարեկամ մերձաւոր, քան եղբայր ՚ի հեռաստանէ բնակեալ[8362]։ [8362] Ոմանք. Զեղբայր ՚ի հեռաստանի բնա՛՛։ 10 Քո բարեկամին, ինչպէս նաեւ հօրդ բարեկամին, մի՛ լքիր, եւ թշուառացած մի՛ մտնիր եղբօրդ տունը. մօտիկ բարեկամը լաւ է հեռու տեղ բնակուող եղբօրից: 10 Քու բարեկամդ ու քու հօրդ բարեկամը մի՛ թողուր Եւ քու նեղութեանդ ատենը քու եղբօրդ տունը մի՛ երթար։Մօտ դրացին հեռու եղող եղբօրմէն աղէկ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1027:10 Не покидай друга твоего и друга отца твоего, и в дом брата твоего не ходи в день несчастья твоего: лучше сосед вблизи, нежели брат вдали. Thine own friend, and thy father' s friend, forsake not; neither go into thy brother' s house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off:27:10 רֵֽעֲךָ֙ rˈēʕᵃḵā רֵעַ fellow וְו *wᵊ וְ and רֵ֪עַרעה *rˈēₐʕ רֵעַ fellow אָבִ֡יךָ ʔāvˈîḵā אָב father אַֽל־ ʔˈal- אַל not תַּעֲזֹ֗ב taʕᵃzˈōv עזב leave וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house אָחִ֗יךָ ʔāḥˈîḵā אָח brother אַל־ ʔal- אַל not תָּ֭בֹוא ˈtāvô בוא come בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֵידֶ֑ךָ ʔêḏˈeḵā אֵיד calamity טֹ֥וב ṭˌôv טֹוב good שָׁכֵ֥ן šāḵˌēn שָׁכֵן inhabitant קָ֝רֹ֗וב ˈqārˈôv קָרֹוב near מֵ mē מִן from אָ֥ח ʔˌāḥ אָח brother רָחֹֽוק׃ rāḥˈôq רָחֹוק remote 27:10. amicum tuum et amicum patris tui ne dimiseris et domum fratris tui ne ingrediaris in die adflictionis tuae melior est vicinus iuxta quam frater proculThy own friend, and thy father's friend, forsake not: and go not into thy brother's house in the day of thy affliction. Better is a neighbour that is near than a brother afar off. 10. Thine own friend, and thy father’s friend, forsake not; and go not to thy brother’s house in the day of thy calamity: better is a neighbour that is near than a brother far off. 27:10. Do not dismiss your friend or your father’s friend. And do not enter your brother’s house in the day of your affliction. A close neighbor is better than a distant brother. 27:10 Не покидай друга твоего и друга отца твоего, и в дом брата твоего не ходи в день несчастья твоего: лучше сосед вблизи, нежели брат вдали. 27:10 רֵֽעֲךָ֙ rˈēʕᵃḵā רֵעַ fellow אָבִ֡יךָ ʔāvˈîḵā אָב father אַֽל־ ʔˈal- אַל not תַּעֲזֹ֗ב taʕᵃzˈōv עזב leave וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house אָחִ֗יךָ ʔāḥˈîḵā אָח brother אַל־ ʔal- אַל not תָּ֭בֹוא ˈtāvô בוא come בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֵידֶ֑ךָ ʔêḏˈeḵā אֵיד calamity טֹ֥וב ṭˌôv טֹוב good שָׁכֵ֥ן šāḵˌēn שָׁכֵן inhabitant קָ֝רֹ֗וב ˈqārˈôv קָרֹוב near מֵ mē מִן from אָ֥ח ʔˌāḥ אָח brother רָחֹֽוק׃ rāḥˈôq רָחֹוק remote 27:10. amicum tuum et amicum patris tui ne dimiseris et domum fratris tui ne ingrediaris in die adflictionis tuae melior est vicinus iuxta quam frater procul Thy own friend, and thy father's friend, forsake not: and go not into thy brother's house in the day of thy affliction. Better is a neighbour that is near than a brother afar off. 10. Thine own friend, and thy father’s friend, forsake not; and go not to thy brother’s house in the day of thy calamity: better is a neighbour that is near than a brother far off. 27:10. Do not dismiss your friend or your father’s friend. And do not enter your brother’s house in the day of your affliction. A close neighbor is better than a distant brother. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:10: Thine own friend - A well and long tried friend is invaluable. Him that has been a friend to thy family never forget, and never neglect. And, in the time of adversity, rather apply to such a one, than go to thy nearest relative, who keeps himself at a distance.Albert Barnes: Notes on the Bible - 183427:10: "Better is a neighbor" who is really "near" in heart and spirit, than a brother who though closer by blood, is "far off" in feeling.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:10: own: Sa2 19:24, Sa2 19:28, Sa2 21:7; Kg1 12:6-8; Ch2 24:22; Isa 41:8-10; Jer 2:5neither: Pro 19:7; Job 6:21-23; Oba 1:12-14 better: Pro 17:17, Pro 18:24; Luk 10:30-37; Act 23:12, Act 23:23-35 Proverbs 27:11 Carl Friedrich Keil and Franz Delitzsch27:10Another proverb, consisting of three lines, in commendation of friendship: Thine own friend and the friend of thy father forsake not, And into thy brother's house go not in the day of thy misfortune - Better is a near neighbour than a far-off brother. In our editions רעך is incorrectly appointed with Pasek after it, so that the accent is Asla Legarmeh; the Pasek is, after the example of older editions, with Norzi, to be cancelled, so that only the conjunctive Asla remains; "thine own and the friend of thy father" denotes the family friend, like some family heirloom, descending from father to son. Such an old tried friend one must certainly not give up. The Kerı̂ changes the second ורעה into ורע, but ורעה (which, after the Masora in st. constr., retains its segol, Ewald, 211e) is also admissible, for a form of comparison (Hitzig) this רעה is not, but the fuller form of the abbreviated רע, from רעה, to take care of, to tend, to pasture - an infinitive formation (= רעי) like the Arab. cogn. râ'in a participial. Such a proved friend one ought certainly not to give up, and in the time of heavy trial (vid., regarding איד, Prov 1:26) one should go to him and not to a brother's house - it is by this supposed that, as Prov 18:24 says, there is a degree of friendship (cf. Prov 17:17) which in regard to attachment stands above that of mere fraternal relationship, and it is true; blood-relationship, viewed in itself, stands as a relationship of affection on natural grounds below friendship, which is a relationship of life on moral grounds. But does blood-relationship exclude friendship of soul? cannot my brother be at the same time my heart-friend? and is not friendship all the firmer when it has at the same time its roots in the spirit and in natural grounds? The poet seems to have said this, for in 10c, probably a popular saying (cf. "Besser Nachbar an der Wand als Bruder ber Land" [Better a neighbour by one's side than a brother abroad]), he gives to his advice a foundation, and at the same time a limitation which modifies its ruggedness. But Dchsel places (like Schultens) in קרוב and רחוק meanings which the words do not contain, for he interprets them of inward nearness and remoteness; and Zckler reads between the lines, for he remarks, a "near neighbour" is one who is near to the oppressed to counsel and help them, and a "distant brother" is one who with an unamiable disposition remains far from the oppressed. The state of the matter is simple. If one has a tried friend in neighbourly nearness, so in the time of distress, when he needs consolation and help, he must go to this friend, and not first to the house of a brother dwelling at a distance, for the former certainly does for us what the latter probably may and probably may not do for us. Geneva 159927:10 Thy own friend, and thy father's friend, forsake not; neither go into thy brother's (d) house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off.(d) Do not trust any worldly help in the day of your trouble. John Gill27:10 Thine own friend, and thy father's friend forsake not,.... Who have been long tried and proved, and found faithful; these should be kept to and valued, and not new ones sought; which to do is oftentimes of bad consequence. Solomon valued his father's friend Hiram, and kept up friendship with him; but Rehoboam his son forsook the counsel of the old men his father's friends and counsellors, and followed the young mien his new friends, and thereby lost ten tribes at once. Jarchi interprets this of God, the friend of Israel and of their fathers, who is not to be forsaken, and is a friend that loves at all times; and to forsake him is to forsake the fountain of living waters;neither go into thy brother's house in the day of thy calamity; poverty and distress, to tell him thy case, expecting sympathy relief, and succour from him; but rather go to thy friend and father's friend, who sticks closer than a brother; see Prov 18:24; for better is a neighbour that is near than a brother far off: a neighbour that is a fast and faithful friend, and who is not only near as to place but as to affections is more serviceable and, useful to a man in time of distress than a brother though near in blood, yet as far off in place, so much more in affection, and from whom a man can promise nothing, and little is to be expected. The phrase in the preceding clause signifies a cloudy day, and such a day of distress through poverty is; in which sense it is used by Latin (e) writers, when a man is alone, and former friends care not to come nigh him. (e) "Tempora si fuerunt nubila, solus eris", Ovid. Trist. 1. Eleg. 8. John Wesley27:10 Neither go - For comfort and relief, so as to forsake thy friend for him. A neighbour - The friend, who hath shewed himself to be a good neighbour. Near - In affection.Robert Jamieson, A. R. Fausset and David Brown27:10 Adhere to tried friends. The ties of blood may be less reliable than those of genuine friendship. |
|
27:1127:11: Իմաստո՛ւն լեր որդեակ՝ զի ուրա՛խ լիցի սիրտ քո. եւ դարձո՛ ՚ի քէն զբանս նախատանաց[8363]։ [8363] Ոմանք. Ուրախ եղիցի սիրտ քո. եւ ՚ի բաց դարձո՛ ՚ի քէն զբանս թշնամանաց։ Իմաստուն լեր, որդեակ, [424]զի ուրախ լիցի սիրտ քո, եւ դարձո ի քէն զբանս նախատանաց:11 Իմաստո՛ւն եղիր, որդեա՛կ, որ քո սիրտն ուրախ լինի, քեզնից հեռո՛ւ վանիր նախատինքի խօսքերը: 11 Որդեա՛կ իմ, իմաստուն եղի՛ր ու սիրտս ուրախացո՛ւր, Որպէս զի զիս անարգողին պատասխան տամ։ 27:11: Իմաստո՛ւն լեր որդեակ՝ զի ուրա՛խ լիցի սիրտ քո. եւ դարձո՛ ՚ի քէն զբանս նախատանաց[8363]։ [8363] Ոմանք. Ուրախ եղիցի սիրտ քո. եւ ՚ի բաց դարձո՛ ՚ի քէն զբանս թշնամանաց։ 11 Իմաստո՛ւն եղիր, որդեա՛կ, որ քո սիրտն ուրախ լինի, քեզնից հեռո՛ւ վանիր նախատինքի խօսքերը: 11 Որդեա՛կ իմ, իմաստուն եղի՛ր ու սիրտս ուրախացո՛ւր, Որպէս զի զիս անարգողին պատասխան տամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1127:11 Будь мудр, сын мой, и радуй сердце мое; и я буду иметь, что отвечать злословящему меня. My son, be wise, and make my heart glad, that I may answer him that reproacheth me:27:11 חֲכַ֣ם ḥᵃḵˈam חכם be wise בְּ֭נִי ˈbᵊnî בֵּן son וְ wᵊ וְ and שַׂמַּ֣ח śammˈaḥ שׂמח rejoice לִבִּ֑י libbˈî לֵב heart וְ wᵊ וְ and אָשִׁ֖יבָה ʔāšˌîvā שׁוב return חֹרְפִ֣י ḥōrᵊfˈî חרף reproach דָבָֽר׃ ḏāvˈār דָּבָר word 27:11. stude sapientiae fili mi et laetifica cor meum ut possim exprobranti respondere sermonemStudy wisdom, my son, and make my heart joyful, that thou mayst give an answer to him that reproacheth. 11. My son, be wise, and make my heart glad, that I may answer him that reproacheth me. 27:11. My son, study wisdom, and rejoice my heart, so that you may be able to respond to the one who reproaches. 27:11 Будь мудр, сын мой, и радуй сердце мое; и я буду иметь, что отвечать злословящему меня. 27:11 חֲכַ֣ם ḥᵃḵˈam חכם be wise בְּ֭נִי ˈbᵊnî בֵּן son וְ wᵊ וְ and שַׂמַּ֣ח śammˈaḥ שׂמח rejoice לִבִּ֑י libbˈî לֵב heart וְ wᵊ וְ and אָשִׁ֖יבָה ʔāšˌîvā שׁוב return חֹרְפִ֣י ḥōrᵊfˈî חרף reproach דָבָֽר׃ ḏāvˈār דָּבָר word 27:11. stude sapientiae fili mi et laetifica cor meum ut possim exprobranti respondere sermonem Study wisdom, my son, and make my heart joyful, that thou mayst give an answer to him that reproacheth. 27:11. My son, study wisdom, and rejoice my heart, so that you may be able to respond to the one who reproaches. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170611 My son, be wise, and make my heart glad, that I may answer him that reproacheth me.Children are here exhorted to be wise and good, 1. That they may be a comfort to their parents and may make their hearts glad, even when the evil days come, and so recompense them for their care, ch. xxiii. 15. 2. That they may be a credit to them: "That I may answer him that reproaches me with having been over-strict and severe in bringing up my children, and having taken a wrong method with them in restraining them from the liberties which other young people take. My son, be wise, and then it will appear, in the effect, that I went the wisest way to work with my children." Those that have been blessed with a religious education should in every thing conduct themselves so as to be a credit to their education and to silence those who say, A young saint, an old devil; and to prove the contrary, A young saint, an old angel. Albert Barnes: Notes on the Bible - 183427:11: The voice of the teacher to his true disciple. He pleads with him that the uprightness of the scholar will be the truest answer to all attacks on the character or teaching of the master.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:11: be wise: Pro 10:1, Pro 15:20, Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Ecc 2:18-21; Plm 1:7, Plm 1:19, Plm 1:20; Jo2 1:4that I: Psa 119:42, Psa 127:4, Psa 127:5 Proverbs 27:12 Carl Friedrich Keil and Franz Delitzsch27:11This proverb has, in common with the preceding tristich, the form of an address: Become wise, my son, and make my heart rejoice, That I may give an answer to my accusers. Better than "be wise" (Luther), we translate "become wise" (lxx σοφὸς γίνου); for he who is addressed might indeed be wise, though not at present so, so that his father is made to listen to such deeply wounding words as these, "Cursed be he who begat, and who educated this man" (Malbim). The cohortative clause 11b (cf. Ps 119:42) has the force of a clause with a purpose (Gesen. 128:1): ut habeam quod iis qui me convicientur regerere possim; it does not occur anywhere in the Hezekiah collection except here. John Gill27:11 My son, be wise, and make my heart glad,.... That is, show thyself to be a wise man by thy words and actions; endeavour to get a good share of wisdom and knowledge, and make a good use of it, and that will rejoice my heart; as nothing more gladdens the heart of a parent than the wisdom and prudent behaviour of his son; see Prov 10:1;that I may answer him that reproacheth me; with begetting a foolish son, or a wicked man; or making him such by ill examples; or through neglect of education; or by using too much severity in it. John Wesley27:11 Reproacheth - For being the father of a wicked son.Robert Jamieson, A. R. Fausset and David Brown27:11 The wisdom of children both reflects credit on parents and contributes to their aid in difficulties. |
|
27:1227:12: Խորագէտն ՚ի գա՛լ չարեաց ղօղեաց. եւ անզգամք ընդ առաջ երթեալ ՚ի տո՛յժս անկցին։ Խորագէտն ի գալ չարեաց ղօղեաց, եւ անզգամք ընդ առաջ երթեալ ի տոյժս անկցին:12 Խորագէտը տեսնում է գալիք չարիքը եւ խոյս է տալիս, բայց անզգամներն ընդառաջ են գնում եւ տուժում: 12 Խորագէտը չարիք կը տեսնէ ու կը զգուշանայ, Բայց միամիտները յառաջ կ’անցնին ու վնաս կը կրեն։ 27:12: Խորագէտն ՚ի գա՛լ չարեաց ղօղեաց. եւ անզգամք ընդ առաջ երթեալ ՚ի տո՛յժս անկցին։ 12 Խորագէտը տեսնում է գալիք չարիքը եւ խոյս է տալիս, բայց անզգամներն ընդառաջ են գնում եւ տուժում: 12 Խորագէտը չարիք կը տեսնէ ու կը զգուշանայ, Բայց միամիտները յառաջ կ’անցնին ու վնաս կը կրեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1227:12 Благоразумный видит беду и укрывается; а неопытные идут вперед {и} наказываются. A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished:27:12 עָר֤וּם ʕārˈûm עָרוּם shrewd רָאָ֣ה rāʔˈā ראה see רָעָ֣ה rāʕˈā רָעָה evil נִסְתָּ֑ר nistˈār סתר hide פְּ֝תָאיִ֗ם ˈpᵊṯāyˈim פֶּתִי young man עָבְר֥וּ ʕāvᵊrˌû עבר pass נֶעֱנָֽשׁוּ׃ neʕᵉnˈāšû ענשׁ fine 27:12. astutus videns malum absconditus est parvuli transeuntes sustinuere dispendiaThe prudent man seeing evil hideth himself: little ones passing on have suffered losses. 12. A prudent man seeth the evil, hideth himself: the simple pass on, suffer for it. 27:12. The discerning man, seeing evil, hides himself. The little ones, continuing on, sustain losses. 27:12 Благоразумный видит беду и укрывается; а неопытные идут вперед {и} наказываются. 27:12 עָר֤וּם ʕārˈûm עָרוּם shrewd רָאָ֣ה rāʔˈā ראה see רָעָ֣ה rāʕˈā רָעָה evil נִסְתָּ֑ר nistˈār סתר hide פְּ֝תָאיִ֗ם ˈpᵊṯāyˈim פֶּתִי young man עָבְר֥וּ ʕāvᵊrˌû עבר pass נֶעֱנָֽשׁוּ׃ neʕᵉnˈāšû ענשׁ fine 27:12. astutus videns malum absconditus est parvuli transeuntes sustinuere dispendia The prudent man seeing evil hideth himself: little ones passing on have suffered losses. 27:12. The discerning man, seeing evil, hides himself. The little ones, continuing on, sustain losses. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170612 A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.This we had before, ch. xxii. 3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer. vi. 17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter. Adam Clarke: Commentary on the Bible - 183127:12: A prudent man foreseeth the evil - The very same as Pro 22:3.Albert Barnes: Notes on the Bible - 183427:12: Compare the marginal reference.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:12: Pro 18:10, Pro 22:3; Exo 9:20, Exo 9:21; Psa 57:1-3; Isa 26:20, Isa 26:21; Mat 3:7; Heb 6:18; Heb 11:7; Pe2 3:7, Pe2 3:10-14Proverbs 27:13 Carl Friedrich Keil and Franz Delitzsch27:12ערום appears to lean on חכם. The prudent man seeth the misfortune, hideth himself; The simple pass on, suffer injury. = Prov 22:3, where וּפתיים for פּתאים, ונסתּר for נסתּר, and ונענשׁוּ for נענשׁוּ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, 349a, calls it a "Steinschrift" an inscription on a stone. The perfects united in pairs with, and yet more without, Vav, express the coincidence (Note: The second Munach is at Prov 22:3, as well as here, according to the rule Prov 18:4 of the Accentuationssystem, the transformation of the Dechi, and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi, so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Prov 22:3, but not here at Prov 27:12. Here, at least, ערום would be better with Rebia, to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach, the first, according as it is greater or less than the second, retains either Legarmeh (e.g., Ps 1:5; Ps 86:12; Ps 88:14; Ps 109:14) or Rebia (Prov 12:2, Ps 25:2; Ps 69:9; Ps 146:5).) as to time. Geneva 159927:12 (e) A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.(e) See Prov 22:3 John Gill27:12 A prudent man foreseeth the evil,.... See Gill on Prov 22:3; or "seeth the evil" (f); the evil of sin, as it is contrary to the nature, will, and law and abominable in his sight; and not only the evil of gross actions of sin, but of indwelling lust; and such an one, who is wise to that which is good, sees the sad work sin has made in the world, and in himself; how it has defaced the image of God in man, stripped him of his righteousness, and defiled all the powers and faculties of his soul; upon which sight of it he is filled with shame, reflects upon himself for his past conduct, loathes sin, and himself for it, repents of it, confesses and forsakes it: he likewise sees the evil of punishment for sin, the just demerit of it, the curse of the law, the wrath of God, the second and eternal death, a separation from God, a sense and feeling of divine vengeance, anguish, and distress intolerable, and that for ever;and hideth himself; not in secret places, that he may not be seen by the Lord; nor in his own works of righteousness, to secure him from the wrath of God: nor is it to he understood of his hiding himself from sinners and their company, and so escaping the pollutions of the world; but of his betaking himself to Christ, who is the city of refuge, the stronghold, the rock, in the clefts of which the people of God hide themselves; even in his wounds, or in him as a suffering crucified Saviour, and who is the hiding place from the wind, and covert from the storm of divine wrath; such are redemption by him, his sacrifice and satisfaction, his blood and righteousness, and intercession; see Is 32:2; also See Gill on Prov 22:3; but the simple pass on, and are punished; such who are thoughtless and foolish, have no sight nor sense of sin and danger, go on in their sinful course of life without any care or concern, without any fear or dread, till their feet stumble on the dark mountains of eternity; and they fall into the bottomless pit of perdition, from whence there is no recovery. (f) "videns", V. L. Tigurine version, Piscator; "vidit", Pagninus, Montanus; "videt", Mercerus, Cocceius, Gejerus, Schultens. Robert Jamieson, A. R. Fausset and David Brown27:12 (Compare Prov 20:16; Prov 22:3). |
|
27:1327:13: Զե՛րծ ՚ի նմանէ զհանդերձս նորա, զի անց թշնամանագիրն. քանզի նա զայլոյն ապականէր[8364]։ [8364] Ոմանք. Զայլոցն ապականէ։ Զերծ [425]ի նմանէ զհանդերձս նորա, զի [426]անց թշնամանագիրն. քանզի նա զայլոյն ապականէր:13 Հագից հանի՛ր հանդերձանքը նրա, ով չափից անց է թշնամանք տածում, որովհետեւ նա ուրիշին էլ է ապականում: 13 Օտարականի մը երաշխաւոր եղողին զգեստը ա՛ռԵւ օտար կնոջ համար երաշխաւոր եղողէն գրաւ ա՛ռ։ 27:13: Զե՛րծ ՚ի նմանէ զհանդերձս նորա, զի անց թշնամանագիրն. քանզի նա զայլոյն ապականէր[8364]։ [8364] Ոմանք. Զայլոցն ապականէ։ 13 Հագից հանի՛ր հանդերձանքը նրա, ով չափից անց է թշնամանք տածում, որովհետեւ նա ուրիշին էլ է ապականում: 13 Օտարականի մը երաշխաւոր եղողին զգեստը ա՛ռԵւ օտար կնոջ համար երաշխաւոր եղողէն գրաւ ա՛ռ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1327:13 Возьми у него платье его, потому что он поручился за чужого, и за стороннего возьми от него залог. Take his garment that is surety for a stranger, and take a pledge of him for a strange woman:27:13 קַח־ qaḥ- לקח take בִּ֭גְדֹו ˈbiḡᵊḏô בֶּגֶד garment כִּי־ kî- כִּי that עָ֣רַב ʕˈārav ערב stand bail זָ֑ר zˈār זָר strange וּ û וְ and בְעַ֖ד vᵊʕˌaḏ בַּעַד distance נָכְרִיָּ֣ה noḵriyyˈā נָכְרִי foreign חַבְלֵֽהוּ׃ ḥavlˈēhû חבל take a pledge 27:13. tolle vestimentum eius qui spopondit pro extraneo et pro alienis auferto pignusTake away his garment that hath been surety for a stranger: and take from him a pledge for strangers. 13. Take his garment that is surety for a stranger; and hold him in pledge for a strange woman. 27:13. Take away the garment of him who has vouched for an outsider. And take a pledge from him on behalf of foreigners. 27:13 Возьми у него платье его, потому что он поручился за чужого, и за стороннего возьми от него залог. 27:13 קַח־ qaḥ- לקח take בִּ֭גְדֹו ˈbiḡᵊḏô בֶּגֶד garment כִּי־ kî- כִּי that עָ֣רַב ʕˈārav ערב stand bail זָ֑ר zˈār זָר strange וּ û וְ and בְעַ֖ד vᵊʕˌaḏ בַּעַד distance נָכְרִיָּ֣ה noḵriyyˈā נָכְרִי foreign חַבְלֵֽהוּ׃ ḥavlˈēhû חבל take a pledge 27:13. tolle vestimentum eius qui spopondit pro extraneo et pro alienis auferto pignus Take away his garment that hath been surety for a stranger: and take from him a pledge for strangers. 27:13. Take away the garment of him who has vouched for an outsider. And take a pledge from him on behalf of foreigners. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170613 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.This also we had before, ch. xx. 16. 1. It shows who those are that are hastening to poverty, those that have so little consideration as to be bound for every body that will ask them and those that are given to women. Such as these will take up money as far as ever their credit will go, but they will certainly cheat their creditors at last, nay, they are cheating them all along. An honest man may be made a beggar, but he is not honest that makes himself one. 2. It advises us to be so discreet in ordering our affairs as not to lend money to those who are manifestly wasting their estates, unless they give very good security for it. Foolish lending is injustice to our families. He does not say, "Get another to be bound with him," for he that makes himself a common voucher will have those to be his security who are as insolvent as himself; therefore take his garment. Adam Clarke: Commentary on the Bible - 183127:13: Take his garment - The same as Pro 20:16.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:13: Pro 6:1-4, Pro 20:16, Pro 22:26, Pro 22:27; Exo 22:26Proverbs 27:14 Carl Friedrich Keil and Franz Delitzsch27:13ערום alliterates with ערב. Take from him the garment, for he hath become surety for another, And for the sake of a strange matter put him under bonds. = Prov 20:16, vid., there. נכריּה we interpret neut. (lxx τὰ ἀλλότρια; Jerome, pro alienis), although certainly the case occurs that one becomes surety for a strange woman (Aquila, Theodotion, περὶ ξένης), by whose enticements and flatteries he is taken, and who afterwards leaves him in the lurch with the debts for which he had become security, to show her costly favour to another. John Gill27:13 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. See Gill on Prov 20:16, where the same proverb is, and is expressed in the same words as here. |
|
27:1427:14: Որ գովէ զբարեկամ ընդ առաւօտս բարձր ձայնիւ՝ քան զանիծանօղն ո՛չ ինչ առաւել համարեսցի։ Որ գովէ զբարեկամ [427]ընդ առաւօտս բարձր ձայնիւ` [428]քան զանիծանողն ոչ ինչ առաւել համարեսցի:14 Ով առաւօտ կանուխ բարձր ձայնով գովում է բարեկամին, նա աւելի լաւ չէ, քան նրան անիծողը: 14 Եթէ մէկը առտու կանուխ ելլէ ու իր դրացին բարձր ձայնով օրհնէ, Ասիկա անոր անէծք կը սեպուի։ 27:14: Որ գովէ զբարեկամ ընդ առաւօտս բարձր ձայնիւ՝ քան զանիծանօղն ո՛չ ինչ առաւել համարեսցի։ 14 Ով առաւօտ կանուխ բարձր ձայնով գովում է բարեկամին, նա աւելի լաւ չէ, քան նրան անիծողը: 14 Եթէ մէկը առտու կանուխ ելլէ ու իր դրացին բարձր ձայնով օրհնէ, Ասիկա անոր անէծք կը սեպուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1427:14 Кто громко хвалит друга своего с раннего утра, того сочтут за злословящего. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him:27:14 מְבָ֘רֵ֤ךְ mᵊvˈārˈēḵ ברך bless רֵעֵ֨הוּ׀ rēʕˌēhû רֵעַ fellow בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound גָּ֭דֹול ˈgāḏôl גָּדֹול great בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning הַשְׁכֵּ֑ים haškˈêm שׁכם rise early קְ֝לָלָ֗ה ˈqlālˈā קְלָלָה curse תֵּחָ֥שֶׁב tēḥˌāšev חשׁב account לֹֽו׃ lˈô לְ to 27:14. qui benedicit proximo suo voce grandi de nocte consurgens maledicenti similis eritHe that blesseth his neighbour with a loud voice, rising in the night, shall be like to him that curseth. 14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. 27:14. Whoever blesses his neighbor with a grand voice, rising in the night, shall be like one who curses. 27:14 Кто громко хвалит друга своего с раннего утра, того сочтут за злословящего. 27:14 מְבָ֘רֵ֤ךְ mᵊvˈārˈēḵ ברך bless רֵעֵ֨הוּ׀ rēʕˌēhû רֵעַ fellow בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound גָּ֭דֹול ˈgāḏôl גָּדֹול great בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning הַשְׁכֵּ֑ים haškˈêm שׁכם rise early קְ֝לָלָ֗ה ˈqlālˈā קְלָלָה curse תֵּחָ֥שֶׁב tēḥˌāšev חשׁב account לֹֽו׃ lˈô לְ to 27:14. qui benedicit proximo suo voce grandi de nocte consurgens maledicenti similis erit He that blesseth his neighbour with a loud voice, rising in the night, shall be like to him that curseth. 14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. 27:14. Whoever blesses his neighbor with a grand voice, rising in the night, shall be like one who curses. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170614 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.Note, 1. It is a great folly to be extravagant in praising even the best of our friends and benefactors. It is our duty to give every one his due praise, to applaud those who excel in knowledge, virtue, and usefulness, and to acknowledge the kindnesses we have received with thankfulness; but to do this with a loud voice, rising early in the morning, to be always harping on this string, in all companies, even to our friend's face, or so as that he may be sure to hear it, to do it studiously, as we do that which we rise early to, to magnify the merits of our friend above measure and with hyperboles, is fulsome, and nauseous, and savours of hypocrisy and design. Praising men for what they have done is only to get more out of them; and every body concludes the parasite hopes to be well paid for his panegyric or epistle dedicatory. We must not give that praise to our friend which is due to God only, as some think is intimated in rising early to do it; for in the morning God is to be praised. We must not make too much haste to praise men (so some understand it), not cry up men too soon for their abilities and performances, but let them first be proved; lest they be lifted up with pride, and laid to sleep in idleness. 2. It is a greater folly to be fond of being ourselves extravagantly praised. A wise man rather counts it a curse, and a reflection upon him, not only designed to pick his pocket, but which may really turn to his prejudice. Modest praises (as a great man observes) invite such as are present to add to the commendation, but immodest immoderate praises tempt them to detract rather, and to censure one that they hear over-commended. And, besides, over-praising a man makes him the object of envy; every man puts in for a share of reputation, and therefore reckons himself injured if another monopolize it or have more given him than his share. And the greatest danger of all is that it is a temptation to pride; men are apt to think of themselves above what is meet when others speak of them above what is meet. See how careful blessed Paul was not to be over-valued, 2 Cor. xii. 6. Adam Clarke: Commentary on the Bible - 183127:14: He that blesseth his friend - He who makes loud and public protestations of acknowledgments to his friend for favors received, subjects his sincerity to suspicion; and remember the Italian proverb elsewhere quoted: - "He who praises you more than he was wont to do, has either deceived you, or is about to do it." Extravagant public professions are little to be regarded.Albert Barnes: Notes on the Bible - 183427:14: The picture of the ostentatious flatterer going at daybreak to pour out blessings on his patron. For any good that he does, for any thanks he gets, he might as well utter curses.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:14: He that: Sa2 15:2-7, Sa2 16:16-19, Sa2 17:7-13; Kg1 22:6, Kg1 22:13; Jer 28:2-4; Act 12:22, Act 12:23Proverbs 27:15 Carl Friedrich Keil and Franz Delitzsch27:14This proverb, passing over the three immediately intervening, connects itself with Prov 27:9 and Prov 27:10. It is directed against cringing, noisy complimenting: He who blesseth his neighbour with a loud voice, rising early in the morning, Tit is reckoned as a curse to him. The first line is intentionally very heavy, in order to portray the empressement of the maker of compliments: he calls out to another his good wishes with a loud voice, so as to make the impression of deep veneration, of deeply felt thankfulness, but in reality to gain favour thereby, and to commend himself to greater acts of kindness; he sets himself to meet him, having risen up (השׁכּים, adverbial inf. abs.; cf. Jer 44:4 with Jer 25:4) early in the morning, to offer his captatio benevolentiae as speedily as possible; but this salutation of good wishes, the affected zeal in presenting which is a sign of a selfish, calculating, servile soul, is reckoned to him as קללה, viz., before God and every one who can judge correctly of human nature, also before him who is complimented in so ostentatious and troublesome a manner, the true design of which is thus seen. Others understand the proverb after the example of Berachoth 14a, that one ought to salute no one till he has said his morning's prayer, because honour is due before all to God (the Book of Wisdom, 10:28); and others after Erachin 16a, according to which one is meant who was invited as a guest of a generous lord, and was liberally entertained, and who now on the public streets blesses him, i.e., praises him for his nobility of mind - such blessing is a curse to him whom it concerns, because this trumpeting of his praise brings upon him a troublesome, importunate crowd. But plainly the particularity of 'בּקול וגו lays the chief emphasis on the servility manifested; and one calls to mind the case of the clients besieging the doors of their patrons, those clientes matutini, each of whom sought to be the first in the salutatio of his distinguished wealthy patron. Geneva 159927:14 He that blesseth his friend with a loud voice, rising (f) early in the morning, it shall be counted a curse to him.(f) Hastily and without cause. John Gill27:14 He that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it;rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God; Tit shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Acts 12:22. John Wesley27:14 Blesseth - That praises him to his face. A loud voice - That both he, and others, may be sure to take notice of it. Rising early - To shew his great forwardness. A curse - His friend will value this kind of blessing no more than a curse.Robert Jamieson, A. R. Fausset and David Brown27:14 Excessive zeal in praising raises suspicions of selfishness. |
|
27:1527:15: Կաթիլ հանէ զմարդ ՚ի տանէ իւրմէ յաւուր ձմերայնոյ. նո՛յնպէս եւ կին անզգամ ՚ի տանէ իւրմէ զայր[8365]։ [8365] Ոմանք. Եւ կին անզգամ հանէ ՚ի տա՛՛... զայր իւր։ Կաթիլ հանէ զմարդ ի տանէ իւրմէ յաւուր ձմերայնոյ, նոյնպէս եւ կին անզգամ ի տանէ իւրմէ զայր:15 Ինչպէս կաթոցը ձմեռային օրը մարդուն հանում է իր տնից, այնպէս էլ անզգամ կինն է իր տնից դուրս հանում ամուսնուն: 15 Անձրեւոտ օրուան շարունակ կաթիլն Ու կռուազան կինը իրարու կը նմանին։ 27:15: Կաթիլ հանէ զմարդ ՚ի տանէ իւրմէ յաւուր ձմերայնոյ. նո՛յնպէս եւ կին անզգամ ՚ի տանէ իւրմէ զայր[8365]։ [8365] Ոմանք. Եւ կին անզգամ հանէ ՚ի տա՛՛... զայր իւր։ 15 Ինչպէս կաթոցը ձմեռային օրը մարդուն հանում է իր տնից, այնպէս էլ անզգամ կինն է իր տնից դուրս հանում ամուսնուն: 15 Անձրեւոտ օրուան շարունակ կաթիլն Ու կռուազան կինը իրարու կը նմանին։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1527:15 Непрестанная капель в дождливый день и сварливая жена равны: A continual dropping in a very rainy day and a contentious woman are alike:27:15 דֶּ֣לֶף dˈelef דֶּלֶף roof טֹ֭ורֵד ˈṭôrēḏ טרד drive away בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day סַגְרִ֑יר saḡrˈîr סַגְרִיר heavy rain וְ wᵊ וְ and אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman מִ֝דְיָנִ֗יםמדונים *ˈmiḏyānˈîm מִדְיָן contention נִשְׁתָּוָֽה׃ ništāwˈā שׁוה be like 27:15. tecta perstillantia in die frigoris et litigiosa mulier conparanturRoofs dropping through in a cold day, and a contentious woman are alike. 15. A continual dropping in a very rainy day and a contentious woman are alike: 27:15. A roof leaking on a cold day, and an argumentative woman, are comparable. 27:15 Непрестанная капель в дождливый день и сварливая жена равны: 27:15 דֶּ֣לֶף dˈelef דֶּלֶף roof טֹ֭ורֵד ˈṭôrēḏ טרד drive away בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day סַגְרִ֑יר saḡrˈîr סַגְרִיר heavy rain וְ wᵊ וְ and אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman נִשְׁתָּוָֽה׃ ništāwˈā שׁוה be like 27:15. tecta perstillantia in die frigoris et litigiosa mulier conparantur Roofs dropping through in a cold day, and a contentious woman are alike. 27:15. A roof leaking on a cold day, and an argumentative woman, are comparable. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191415-16: Сравнение ст. 15: для сварливой жены встречалось уже выше XIX:13, а ст. 16: усиливает мысль новым сравнением.Matthew Henry: Concise Commentary on the Whole Bible - 170615 A continual dropping in a very rainy day and a contentious woman are alike. 16 Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.Here, as before, Solomon laments the case of him that has a peevish passionate wife, that is continually chiding, and making herself and all about her uneasy. 1. It is a grievance that there is no avoiding, for it is like a continual dropping in a very rainy day. The contentions of a neighbour may be like a sharp shower, troublesome for the time, yet, while it lasts, one may take shelter; but the contentions of a wife are like a constant soaking rain, for which there is no remedy but patience See ch. xix. 13. 2. It is a grievance that there is no concealing. A wise man would hide it if he could, for the sake both of his own and his wife's reputation, but he cannot, any more than he can conceal the noise of the wind when it blows or the smell of a strong perfume. Those that are froward and brawling will proclaim their own shame, even when their friends, in kindness to them, would cover it. Adam Clarke: Commentary on the Bible - 183127:15: A continual dropping - See Pro 19:13.Albert Barnes: Notes on the Bible - 183427:15: Continual dropping - Here, as in the marginal reference, the flat, earthen roof of Eastern houses, always liable to cracks and leakage, supplies the groundwork of the similitude.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:15: A continual: Pro 19:13, Pro 21:9, Pro 21:19, Pro 25:24; Job 14:19Proverbs 27:16 Carl Friedrich Keil and Franz Delitzsch27:15This proverb passes from the complimentarius to its opposite, a shrewish wife: A continual dropping in a rainy day And a contentious woman are alike. Thus we have already translated (vol. i. p. 9), where, when treating of the manifold forms of parabolic proverbs, we began with this least poetic, but at the same time remarked that Prov 27:15 and Prov 27:16 are connected, forming a tetrastich, which is certainly the case according to the text here lying before us. In Prov 27:15, Prov 19:13 is expanded into a distich, and made a complete verse. Regarding דּלף טורד, vid., the explanation there given. The noun סגריר, which the Syr. translates by magyaa', but the Targumist retains, because it is in common use in the post-bibl. Heb. (Bereschith rabba, c. 1) and the Jewish Aramaic, signifies violent rain, after the Jewish interpreters, because then the people remain shut up in their houses; more correctly, perhaps, from the unbroken continuousness and thickness (cf. the Arab. insajara, to go behind each other in close column) with which the rain pours down. Regarding מדונים, Kerı̂ מדינים, vid., Prov 6:14; the genit. connection of 'אושׁת מ we have already at Prov 21:9. The form נשׁתּוה is doubtful. If accented, with Lwenstein and others, as Milra, then we would have a Nithkatal before us, as at Num 1:47, or a Hothkatal - a passive form of the Kal, the existence of which, however, is not fully established. Rather this word is to be regarded as נשׁתּוּה (Nithpa. as Deut 21:8; Ezek 23:48) without the dagesh, and lengthened; the form of the word נשׁתּוה, as found in the Cod. Jaman., aims at this. But the form נשׁתּוה is better established, e.g., by Cod. 1294, as Milel. Kimchi, Michlol 131a (cf. Ewald, 132c), regards it as a form without the dagesh, made up the Niph. and Hithpa., leaving the penultima toning unexplained. Bertheau regards it as a voluntative: let us compare (as נשׁתּעה, Is 41:23); but as he himself says, the reflexive form does not accord with this sense. Hitzig has adopted the right explanation (cf. Olshausen, 275, and Bttcher, 1072, who, however, registers it at random as an Ephraimitism). נשׁתּוה is a Niphal, with a transposition of consonants for נשׁותה, since נשׁותה passes over into נשׁתּוה. Such is now the genus in the arrangement; the Milra form would be as masc. syntactically inaccurate. "The finite following the subjects is regulated by the gender and number of that which is next before it, as at 2Kings 3:22; 2Kings 20:20; Ps 55:6; Job 19:15" (Hitzig). John Gill27:15 A continual dropping in a very rainy day,.... That is, through the roof of a house which is not well covered, or which lets in rain by one means or another; so that in a thorough rainy day it keeps continually dropping, to the great annoyance of those within, and which is very uncomfortable to them: it is observed (g) that rain is called by the name in the text, because a man is shut up under a roof falls; and continuing long he is shut up within doors and cannot come out;and a contentious woman are alike; troublesome and uncomfortable; as in a rainy day, a man cannot go abroad with any pleasure, and if the rain is continually dropping upon him in his house he cannot sit there with any comfort; and so a contentious woman, that is always scolding and brawling, a man has no comfort at home; and if he goes abroad he is jeered and laughed at on her account by others; and perhaps she the more severely falls upon him when he returns for having been abroad; see Prov 19:13. (g) David de Pomis, Lexic. fol. 107. 3. Robert Jamieson, A. R. Fausset and David Brown27:15 (Compare Prov 19:13).very . . . day--literally, "a day of showers." |
|
27:1627:16: Խի՛ստ հողմ է հիւսւսի. բայց անուամբ աջոյ կոչի։ Խիստ հողմ է հիւսիսի, բայց անուամբ աջոյ կոչի:16 Խստաշունչ է հիւսիսային քամին, բայց յաջողութեան նշան է համարւում: 16 Զանիկա պահողը հովը կը պահէ Եւ աջ ձեռքին մէջ պահուած իւղը զինք կը յայտնէ։ 27:16: Խի՛ստ հողմ է հիւսւսի. բայց անուամբ աջոյ կոչի։ 16 Խստաշունչ է հիւսիսային քամին, բայց յաջողութեան նշան է համարւում: 16 Զանիկա պահողը հովը կը պահէ Եւ աջ ձեռքին մէջ պահուած իւղը զինք կը յայտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1627:16 кто хочет скрыть ее, тот хочет скрыть ветер и масть в правой руке своей, дающую знать о себе. Whosoever hideth her hideth the wind, and the ointment of his right hand, [which] bewrayeth:27:16 צֹפְנֶ֥יהָ ṣōfᵊnˌeʸhā צפן hide צָֽפַן־ ṣˈāfan- צפן hide ר֑וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil יְמִינֹ֣ו yᵊmînˈô יָמִין right-hand side יִקְרָֽא׃ yiqrˈā קרא encounter 27:16. qui retinet eam quasi qui ventum teneat et oleum dexterae suae vocabitHe that retaineth her, is as he that would hold the wind, and shall call the oil of his right hand. 16. He that would restrain her restraineth the wind, and his right hand encountereth oil. 27:16. He who would restrain her, he is like one who would grasp the wind, or who would gather together oil with his right hand. 27:16 кто хочет скрыть ее, тот хочет скрыть ветер и масть в правой руке своей, дающую знать о себе. 27:16 צֹפְנֶ֥יהָ ṣōfᵊnˌeʸhā צפן hide צָֽפַן־ ṣˈāfan- צפן hide ר֑וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil יְמִינֹ֣ו yᵊmînˈô יָמִין right-hand side יִקְרָֽא׃ yiqrˈā קרא encounter 27:16. qui retinet eam quasi qui ventum teneat et oleum dexterae suae vocabit He that retaineth her, is as he that would hold the wind, and shall call the oil of his right hand. 27:16. He who would restrain her, he is like one who would grasp the wind, or who would gather together oil with his right hand. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:16: Whosoever hideth her hideth the wind - You may as well attempt to repress the blowing of the wind, as the tongue of a scold; and to conceal this unfortunate propensity of a wife is as impossible as to hush the storm, and prevent its sound from being heard.The ointment of his right hand - You can no more conceal such a woman's conduct, than you can the smell of the aromatic oil with which your hand has been anointed. The Hebrew is very obscure, and is variously translated. Coverdale thus: "He that refrayneth her, refrayneth the wynde; and holdith oyle fast in his honde." That is, he attempts to do what is impossible to be done. Albert Barnes: Notes on the Bible - 183427:16: The point is the impossibility of concealment or restraint. A person cannot hide the wind, or clasp it in his hands. If he takes an unguent in his right hand, the odor betrays him, or it slips out. So, in like manner, the "contentious woman" is one whose faults it is impossible either to hide or check. The difficulty of the proverb led to a different reading, adopted by the versions, "The north wind is rough, and yet it is called propitious"; it clears off the clouds and brings fine weather.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:16: the ointment: Joh 12:3Proverbs 27:17 Carl Friedrich Keil and Franz Delitzsch27:16This verse stands in close connection with the preceding, for it speaks of the contentious woman: He that restraineth her restraineth the wind, And oil meeteth his right hand. The connection of the plur. subject צפניה = quicunque eam cohibet, with a sing. predicate, is not to be disputed (vid., Prov 3:18 and Prov 28:16, Chethı̂b); but can צפן gain from the meaning of preserving, laying up, also the meanings of keeping, of confining, and shutting up? - for these meanings we have כּלא and עצר (cf. צרר, Prov 30:4). In 16b it lies nearer to see in ימינו the object of the clause (oil meeteth his right hand) than the subject (his right hand meeteth oil), for the gender of ימין directs to יד (e.g., Ezek 15:6; cf. 6a, where נאדּרי is as to gender indifferent): it is fem., while on the contrary שׁמן is generally masc. (cf. Song 1:3). There is no reason for regarding ימינו as an adverbial accus. (he meets oil with his right hand), or, with Hitzig, as a second subject (he meets oil, his right hand); the latter, in the order of the words lying before us, is not at all possible. We suppose that יקרא, as at Gen 49:1, is equivalent to יקרה (Ewald, 116c), for the explanation oleum dexterae ejus praeconem agit (Cocceius, Schultens) does not explain, but only darkens: and oleum dexter su legit, i.e., colligit (Fleischer), is based on an untenable use of the word. As one may say of person to person, קרך, occurrit tibi, Num 25:18, so also יקרא (יקרה), of a thing that meets a man or one of his members; and if we compare לקראת and קרי, then for 16b the meaning is possible: oil meets his right hand; the quarrelsome woman is like oil that cannot be held in the hand, which struggles against that which holds it, for it always glides out of the hand. Thus also Luther: "and seeks to hold oil with his hand," as if he read יקמץ. In fact, this word was more commonly used as the expression of untenableness than the colourless and singular word יקרא, which, besides, is so ambiguous, that none of the old translators has thought on any other קרא than that which signifies "to call," "to name." The Jewish interpreters also adhere to this nearest lying קרא, and, moreover, explain, as the Syr., Targ., Aquila, Symmachus, Jerome, and the Venet., שׁמן ימינו, according to the accentuation as genit. connected, e.g., Rashi: he calls for oil to his right hand, viz., as the means of purification from leprosy, Lev 8:14 [Lev 14:16]; and Aben Ezra: even when he calls for oil to his right hand, i.e., would move them to silence with the precious anointing oil. Perhaps Prov 27:16 was originally an independent proverb as follows: צפני הון צפן רוח ושמן ימינו יקרא He who layeth up riches in store layeth up the wind, And he nameth them the fat of his right hand; i.e., he sees in them that which makes his right hand fat and strong (שׁמן, as at Ps 109:24, opp. Zech 11:17; cf. בּמשׁמנּיו, Is 10:16, and regarding Ἐσμούν, the Phoenician god of health, at Is 59:10), and yet it is only the wind, i.e., something that is worthless and transient, which he stored up (צפן, as at Prov 13:22, and in מצפּניו, Obad. Obad 1:6). הון is used as it frequently occurs in the Book of Proverbs, e.g., Prov 11:4, and the whole proverb expresses by another figure the same as Prov 18:11. The fact that צפון (רוח), Prov 25:23, and as a contrast thereto in the compass ימין (the south), hovered before the poet, may not have been without its influence on the choice of the words and expression here. John Gill27:16 Whosoever hideth her hideth the wind,.... Whoever attempts to stop her brawls and contentions, to repress and restrain them, and hinder her voice being heard in the streets, and endeavours to hide the shame that comes upon herself and family, attempts a thing as impossible as to hide the wind in the palm of a man's hand, or to stop it from blowing; for as that, by being restrained or pent up by any methods that can be used, makes the greater noise, so, by all the means that are used to still a contentious woman, she is but the more noisy and clamorous, and becomes more shameful and infamous;and the ointment of his right hand, which bewrayeth itself: or "will call" or "calls" (h), and says, in effect, Here am I; for the smell of it, which cannot be hid when held in a man's hand, betrays it; and the faster he holds it, and the more he presses and squeezes it, and the more it is heated hereby, the more it diffuses its savour, and is known to be where it is; and so all attempts to stop the mouth of a brawling woman does but cause her to brawl the louder. (h) "clamabit", Pagninus, Montanus, Munster, Vatablus, Mercerus; "vocabit", Baynus; "clamat", Piscator, Michaelis; "praeconem agit", Schultens. John Wesley27:16 Hideth - Attempts to smother her passion. Right - hand - Which being the great instrument of action, by its much stirring, diffuses the savour of it.Robert Jamieson, A. R. Fausset and David Brown27:16 hideth--or, "restrains" (that is, tries to do it); is as fruitless an effort, as that of holding the wind.the ointment of his right hand--the organ of power (Ps 17:7; Ps 18:35). His right hand endeavors to repress perfume, but vainly. Some prefer: "His right hand comes on oil," that is, "cannot take hold." Such a woman cannot be tamed. |
|
27:1727:17: Երկաթ զերկաթ խարտէ. եւ այր գրգռէ զերեսս ընկերի[8366]։ [8366] Ոմանք. Երկաթ զերկաթ սրէ... ընկերի իւրոյ։ Երկաթ զերկաթ [429]խարտէ, եւ այր [430]գրգռէ զերեսս ընկերի:17 Երկաթը երկաթ է խարտում, մարդն էլ՝ ընկերոջ երեսը: 17 Երկաթը երկաթով կը սրուի Ու մարդը իր բարեկամին երեսը կը սրէ։ 27:17: Երկաթ զերկաթ խարտէ. եւ այր գրգռէ զերեսս ընկերի[8366]։ [8366] Ոմանք. Երկաթ զերկաթ սրէ... ընկերի իւրոյ։ 17 Երկաթը երկաթ է խարտում, մարդն էլ՝ ընկերոջ երեսը: 17 Երկաթը երկաթով կը սրուի Ու մարդը իր բարեկամին երեսը կը սրէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1727:17 Железо железо острит, и человек изощряет взгляд друга своего. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend:27:17 בַּרְזֶ֣ל barzˈel בַּרְזֶל iron בְּ bᵊ בְּ in בַרְזֶ֣ל varzˈel בַּרְזֶל iron יָ֑חַד yˈāḥaḏ יַחַד gathering וְ֝ ˈw וְ and אִ֗ישׁ ʔˈîš אִישׁ man יַ֣חַד yˈaḥaḏ יַחַד gathering פְּנֵֽי־ pᵊnˈê- פָּנֶה face רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow 27:17. ferrum ferro acuitur et homo exacuit faciem amici suiIron sharpeneth iron, so a man sharpeneth the countenance of his friend. 17. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. 27:17. Iron sharpens iron, and a man sharpens the countenance of his friend. 27:17 Железо железо острит, и человек изощряет взгляд друга своего. 27:17 בַּרְזֶ֣ל barzˈel בַּרְזֶל iron בְּ bᵊ בְּ in בַרְזֶ֣ל varzˈel בַּרְזֶל iron יָ֑חַד yˈāḥaḏ יַחַד gathering וְ֝ ˈw וְ and אִ֗ישׁ ʔˈîš אִישׁ man יַ֣חַד yˈaḥaḏ יַחַד gathering פְּנֵֽי־ pᵊnˈê- פָּנֶה face רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow 27:17. ferrum ferro acuitur et homo exacuit faciem amici sui Iron sharpeneth iron, so a man sharpeneth the countenance of his friend. 27:17. Iron sharpens iron, and a man sharpens the countenance of his friend. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191417-22: Изречение ст. 18: имеет широкий смысл но ближе всего может обозначать проницательность и энергию во взаимных отношениях друзей (ср. Евр. X:24). В ст. 18-19: взаимные отношения людей рисуются с новой стороны. Ст. 20: имеет то же сравнение, какое и ранее (XV:11) было употреблено, но оно имеет здесь более частный смысл, означая страстность, особенно алчность человеческого сердца (ср. Сир XIV:9). Равным образом сравнение ст. 21: встречалось уже в XVII:3. Ст. 22: представляет полушуточное выражение той мысли, что глупость обычно как бы срастается с самим существом человека, имевшего несчастие подпасть ее влиянию.Matthew Henry: Concise Commentary on the Whole Bible - 170617 Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.This intimates both the pleasure and the advantage of conversation. One man is nobody; nor will poring upon a book in a corner accomplish a man as the reading and studying of men will. Wise and profitable discourse sharpens men's wits; and those that have ever so much knowledge may by conference have something added to them. It sharpens men's looks, and, by cheering the spirits, puts a briskness and liveliness into the countenance, and gives a man such an air as shows he is pleased himself and makes him pleasing to those about him. Good men's graces are sharpened by converse with those that are good, and bad men's lusts and passions are sharpened by converse with those that are bad, as iron is sharpened by its like, especially by the file. Men are filed, made smooth, and bright, and fit for business (who were rough, and dull, and inactive), by conversation. This is designed, 1. To recommend to us this expedient for sharpening ourselves, but with a caution to take heed whom we choose to converse with, because the influence upon us is so great either for the better or for the worse. 2. To direct us what we must have in our eye in conversation, namely to improve both others and ourselves, not to pass away time or banter one another, but to provoke one another to love and to good works and so to make one another wiser and better. Adam Clarke: Commentary on the Bible - 183127:17: Iron sharpeneth iron - As hard iron, viz., steel, will bring a knife to a better edge when it is properly whetted against it: so one friend may be the means of exciting another to reflect, dive deeply into, and illustrate a subject, without which whetting or excitement, this had never taken place. Had Horace seen this proverb in the Septuagint translation when he wrote to the Pisos?Ergo fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Hor. Ars. Poet., ver. 304. "But let me sharpen others, as the hone Gives edge to razors, though itself have none." Francis. Albert Barnes: Notes on the Bible - 183427:17: The proverb expresses the gain of mutual counsel as found in clear, well-defined thoughts. Two minds, thus acting on each other, become more acute. This is better than to see in "sharpening" the idea of provoking, and the point of the maxim in the fact that the quarrels of those who have been friends are bitter in proportion to their pRev_ious intimacy.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:17: Iron: Sa1 13:20, Sa1 13:21so: Pro 27:9; Jos 1:18, Jos 2:24; Sa1 11:9, Sa1 11:10, Sa1 23:16; Sa2 10:11, Sa2 10:12; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; Th1 3:3; Ti2 1:8, Ti2 1:12, Ti2 2:3, Ti2 2:9-13; Heb 10:24; Jam 1:2; Pe1 4:12, Pe1 4:13 Proverbs 27:18 Carl Friedrich Keil and Franz Delitzsch27:17This proverb expresses the influence arising from the intercourse of man with man: Iron is sharpened by iron, And a man may sharpen the appearance of another. When the Masora reads יחד, Ewald remarks, it interprets the word as denoting "at the same time," and the further meaning of the proverb must then accord therewith. Accordingly he translates: "iron together with iron! and one together with the face of another!" But then the prep. ב or עם is wanting after the second יחד - for יחד is, in spite of Ewald, 217h, never a prep. - and the "face," 17b, would be a perplexing superfluity. Hitzig already replies, but without doing homage to the traditional text-punctuation, that such a violence to the use of language, and such a darkening of the thought, is not at all to be accepted. He suggests four ways of interpreting יחד: (1) the adverb יחד, united, properly (taken accusat.) union; (2) יחד, Ps 86:11, imper. of the Piel יחד, unite; (3) יחדּ, Job 3:6, jussive of the Kal חדה, gaudeat; and (4) as Kimchi, in Michlol 126a, jussive of the Kal חדה (= חדד) acuere, after the form תחז, Mic 4:11. ויּחץ, Gen 32:8, etc. in p. יחד, after the form אחז, Job 23:9. ויּחל, 4Kings 1:2 (= ויּחלא, 2Chron 16:12). If we take יחד with בּרזל, then it is priori to be supposed that in יחד the idea of sharpening lies; in the Arab. iron is simply called hadyda = חדוּד, that which is sharpened, sharp; and a current Arab. proverb says: alḥadyd balḥadyd yuflah = ferrum ferro diffinditur (vid., Freytag under the word falah). But is the traditional text-punctuation thus understood to be rightly maintained? It may be easily changed in conformity with the meaning, but not so that with Bttcher we read יחד and יחד, the fut. Kal of חדד: "iron sharpeneth itself on iron, and a man sharpeneth himself over against his neighbour" - for פני after a verb to be understood actively, has to be regarded as the object - but since יחד is changed into יחד (fut. Hiph. of חדד), and יחד into יחד or יחד (fut. Hiph. of חדד, after the form אחל, incipiam, Deut 2:25, or אחל, profanabo, Ezek 39:7; Num 30:3). The passive rendering of the idea 17a and the active of 17b thus more distinctly appear, and the unsuitable jussive forms are set aside: ferrum ferro exacuitur, et homo exacuit faciem amici sui (Jerome, Targ., the Venet.). But that is not necessary. As ויּעל may be the fut. of the Hiph. (he brought up) as well as of the Kal (he went up), so יחד may be regarded as fut. Kal, and יחד as fut. Hiph. Fleischer prefers to render יחד also as Hiph.: aciem exhibet, like יעשׁיר, divitias acquirit, and the like; but the jussive is not favourable to this supposition of an intransitive (inwardly transitive) Hiph. It may indeed be said that the two jussives appear to be used, according to poetic licence, with the force of indicatives (cf. under Prov 12:26), but the repetition opposes it. Thus we explain: iron is sharpened [gewetzt, Luther uses this appropriate word] by iron (ב of the means, not of the object, which was rather to be expected in 17b after Prov 20:30), and a man whets פני, the appearance, the deportment, the nature, and manner of the conduct of his neighbour. The proverb requires that the intercourse of man with man operate in the way of sharpening the manner and forming the habits and character; that one help another to culture and polish of manner, rub off his ruggedness, round his corners, as one has to make use of iron when he sharpens iron and seeks to make it bright. The jussive form is the oratorical form of the expression of that which is done, but also of that which is to be done. Geneva 159927:17 Iron sharpeneth iron; so a (g) man sharpeneth the countenance of his friend.(g) One hasty man provokes another to anger. John Gill27:17 Iron sharpeneth iron,.... A sword or knife made of iron is sharpened by it; so butchers sharpen their knives;so a man sharpeneth the countenance of his friend; by conversation with him; thus learned men sharpen one another's minds, and excite each other to learned studies; Christians sharpen one another's graces, or stir up each other to the exercise of them, and the gifts which are bestowed on them, and to love and to good works. So Jarchi and Gersom understand it of the sharpening of men's minds to the learning of doctrine; but Aben Ezra, takes it in an ill sense, that as iron strikes iron and sharpens it, so a wrathful man irritates and provokes wrath in another. Some render the words, "as iron delighteth in iron, so a man rejoiceth the countenance of his friend", (i): by his company and conversation. (i) "laetatur", a "laetari; ferrum in ferro laetatur, et virum laetificant ora socii ejus", Gussetius, p. 242. "ferrum ferro hiluratur, et vir exhilarat vultum sodalis sui", Schultens. John Wesley27:17 Iron - Iron tools are made sharp and fit for use, by rubbing them against the file, or some other iron. The countenance - The company or conversation of his friend.Robert Jamieson, A. R. Fausset and David Brown27:17 a man sharpeneth . . . friend--that is, conversation promotes intelligence, which the face exhibits. |
|
27:1827:18: Որ տնկէ՛ թզենի՝ կերիցէ՛ զպտուղ նորա, եւ որ պահէ զտէր իւր՝ պատուեսցի[8367]։ [8367] ՚Ի լուս՛՛. Եւ որ պատուէ զտէր իւր պահեսցէ զնա. համաձայն ոմանց ՚ի բնաբ՛՛։ Որ [431]տնկէ թզենի` կերիցէ զպտուղ նորա, եւ որ պահէ զտէր իւր` պատուեսցի:18 Թզենի տնկողը պիտի ուտի նրա պտուղը, իր տիրոջը պահողը պիտի պատիւ գտնի: 18 Թզենիին հոգ տանողը անոր պտուղը կ’ուտէ Եւ իր տէրը պահպանողը պատիւ կը գտնէ։ 27:18: Որ տնկէ՛ թզենի՝ կերիցէ՛ զպտուղ նորա, եւ որ պահէ զտէր իւր՝ պատուեսցի[8367]։ [8367] ՚Ի լուս՛՛. Եւ որ պատուէ զտէր իւր պահեսցէ զնա. համաձայն ոմանց ՚ի բնաբ՛՛։ 18 Թզենի տնկողը պիտի ուտի նրա պտուղը, իր տիրոջը պահողը պիտի պատիւ գտնի: 18 Թզենիին հոգ տանողը անոր պտուղը կ’ուտէ Եւ իր տէրը պահպանողը պատիւ կը գտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1827:18 Кто стережет смоковницу, тот будет есть плоды ее; и кто бережет господина своего, тот будет в чести. Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured:27:18 נֹצֵ֣ר nōṣˈēr נצר watch תְּ֭אֵנָה ˈtᵊʔēnā תְּאֵנָה fig יֹאכַ֣ל yōḵˈal אכל eat פִּרְיָ֑הּ piryˈāh פְּרִי fruit וְ wᵊ וְ and שֹׁמֵ֖ר šōmˌēr שׁמר keep אֲדֹנָ֣יו ʔᵃḏōnˈāʸw אָדֹון lord יְכֻבָּֽד׃ yᵊḵubbˈāḏ כבד be heavy 27:18. qui servat ficum comedet fructus eius et qui custos est domini sui glorificabiturHe that keepeth the fig tree, shall eat the fruit thereof: and he that is the keeper of his master, shall be glorified. 18. Whoso keepeth the fig tree shall eat the fruit thereof; and he that waiteth on his master shall be honoured. 27:18. Whoever maintains the fig tree shall eat its fruit. And whoever is the keeper of his master shall be glorified. 27:18 Кто стережет смоковницу, тот будет есть плоды ее; и кто бережет господина своего, тот будет в чести. 27:18 נֹצֵ֣ר nōṣˈēr נצר watch תְּ֭אֵנָה ˈtᵊʔēnā תְּאֵנָה fig יֹאכַ֣ל yōḵˈal אכל eat פִּרְיָ֑הּ piryˈāh פְּרִי fruit וְ wᵊ וְ and שֹׁמֵ֖ר šōmˌēr שׁמר keep אֲדֹנָ֣יו ʔᵃḏōnˈāʸw אָדֹון lord יְכֻבָּֽד׃ yᵊḵubbˈāḏ כבד be heavy 27:18. qui servat ficum comedet fructus eius et qui custos est domini sui glorificabitur He that keepeth the fig tree, shall eat the fruit thereof: and he that is the keeper of his master, shall be glorified. 18. Whoso keepeth the fig tree shall eat the fruit thereof; and he that waiteth on his master shall be honoured. 27:18. Whoever maintains the fig tree shall eat its fruit. And whoever is the keeper of his master shall be glorified. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170618 Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured.This is designed to encourage diligence, faithfulness, and constancy, even in mean employments. Though the calling be laborious and despicable, yet those who keep to it will find there is something to be got by it. 1. Let not a poor gardener, who keeps the fig-tree, be discouraged; though it require constant care and attendance to nurse up fig-trees, and, when they have grown to maturity, to keep them in good order, and gather the figs in their season, yet he shall be paid for his pains: He shall eat the fruit of it, 1 Cor. ix. 7. 2. Nay, let not a poor servant think himself incapable of thriving and being preferred; for if he be diligent in waiting on his master, observant of him and obedient to him, if he keep his master (so the word is), if he do all he can for the securing of his person and reputation and take care that his estate be not wasted or damaged, such a one shall be honoured, shall not only get a good word, but be preferred and rewarded. God is a Master who has engaged to put an honour on those that serve him faithfully, John xii. 26. Albert Barnes: Notes on the Bible - 183427:18: Waiteth - literally, "keepeth," "observeth." As the fig tree requires constant care but yields abundant crops, so the ministrations of a faithful servant will not be without their due reward. Compare Ti2 2:6.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:18: keepeth: Sol 8:12; Co1 9:7, Co1 9:13so: Pro 17:2, Pro 22:29; Gen 24:2, Gen 24:3, Gen 39:2-5, Gen 39:22, Gen 39:23; Exo 24:13; Kg2 3:11; Kg2 5:2, Kg2 5:3, Kg2 5:25, Kg2 5:27; Mar 10:43; Act 10:7; Col 3:22 shall be: Sa1 2:30; Psa 123:2; Mat 24:25, Mat 24:46, Mat 25:21, Mat 25:22; Luk 12:37, Luk 12:43, Luk 12:44; Joh 12:26; Pe1 2:18, Pe1 2:21 Proverbs 27:19 Carl Friedrich Keil and Franz Delitzsch27:18The following three proverbs are connected with 17 in their similarity of form: - 18 Whosoever watcheth the fig-tree will enjoy its fruit; And he that hath regard to his master attaineth to honour. The first member is, as in Prov 27:17, only the means of contemplating the second; as faithful care of the tree has fruit for a reward, so faithful regard for one's master, honour; נצר is used as at Is 27:3, שׁמר as at Hos 4:10, etc. - the proverb is valid in the case of any kind of master up to the Lord of lords. The fig-tree presented itself, as Heidenheim remarks, as an appropriate figure; because in the course of several years' training it brings forth its fruit, which the language of the Mishna distinguishes as פגין, unripe, בוחל, half ripe, and צמל, fully ripe. To fruit in the first line corresponds honour in the second, which the faithful and attentive servant attains unto first on the part of his master, and then also from society in general. John Gill27:18 Whoso keepeth the fig tree shall eat the fruit thereof,.... That takes care of a fig tree, either his own or another's, planted in his garden or vineyard; see Lk 13:6; who cultivates it, digs about and dungs it, and prunes it, and does everything necessary to it; when it brings forth fruit, and that is ripe and fit to eat, he eats of it, as it is but just he should; see 1Cor 9:7;so he that waiteth on his master; or "that keeps his master" (k), his person from danger, and his goods faithfully committed to his trust; or "that observes his master" (l), that looks to his hand, observes his motions, directions, and commands; shall be honoured; as Joseph was in Potiphar's house, and elsewhere; and as all those are who observe the commandments of God, and are the servants of Christ; see 1Kings 2:30. (k) "qui custodit", Pagninus, Mercerus, Gejerus; "custodiens", Montanus; "qui custos est domini sui", V. L. (l) "Observat", Tigurine version, Junius & Tremellius, Piscator, Michaelis; "observans", Cocceius, Schultens. John Wesley27:18 So he - That serves him faithfully, prudently, and diligently.Robert Jamieson, A. R. Fausset and David Brown27:18 Diligence secures a reward, even for the humble servant. |
|
27:1927:19: Որպէս ո՛չ են նման երեսք երեսաց, նոյնպէս եւ ո՛չ սիրտք մարդկան սրտից նմա՛ն են[8368]։ [8368] Ոմանք. Նոյնպէս եւ ո՛չ են նմա սիրտք սրտից։ [432]Որպէս ոչ են նման երեսք երեսաց, նոյնպէս եւ ոչ սիրտք մարդկան սրտից նման են:19 Ինչպէս մարդկանց դէմքերը նման չեն իրար, այնպէս էլ նման չեն նրանց սրտերը: 19 Ինչպէս ջուրը՝ երեսը երեսին, Նոյնպէս սիրտը մարդը մարդուն կը ցուցնէ։ 27:19: Որպէս ո՛չ են նման երեսք երեսաց, նոյնպէս եւ ո՛չ սիրտք մարդկան սրտից նմա՛ն են[8368]։ [8368] Ոմանք. Նոյնպէս եւ ո՛չ են նմա սիրտք սրտից։ 19 Ինչպէս մարդկանց դէմքերը նման չեն իրար, այնպէս էլ նման չեն նրանց սրտերը: 19 Ինչպէս ջուրը՝ երեսը երեսին, Նոյնպէս սիրտը մարդը մարդուն կը ցուցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:1927:19 Как в воде лицо к лицу, так сердце человека к человеку. As in water face [answereth] to face, so the heart of man to man:27:19 כַּ֭ ˈka כְּ as † הַ the מַּיִם mmayˌim מַיִם water הַ ha הַ the פָּנִ֣ים ppānˈîm פָּנֶה face לַ la לְ to † הַ the פָּנִ֑ים ppānˈîm פָּנֶה face כֵּ֤ן kˈēn כֵּן thus לֵֽב־ lˈēv- לֵב heart הָ֝ ˈhā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind לָ lā לְ to † הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 27:19. quomodo in aquis resplendent vultus prospicientium sic corda hominum manifesta sunt prudentibusAs the faces of them that look therein, shine in the water, so the hearts of men are laid open to the wise. 19. As in water face to face, so the heart of man to man. 27:19. In the manner of faces looking into shining water, so are the hearts of men made manifest to the prudent. 27:19 Как в воде лицо к лицу, так сердце человека к человеку. 27:19 כַּ֭ ˈka כְּ as † הַ the מַּיִם mmayˌim מַיִם water הַ ha הַ the פָּנִ֣ים ppānˈîm פָּנֶה face לַ la לְ to † הַ the פָּנִ֑ים ppānˈîm פָּנֶה face כֵּ֤ן kˈēn כֵּן thus לֵֽב־ lˈēv- לֵב heart הָ֝ ˈhā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind לָ lā לְ to † הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 27:19. quomodo in aquis resplendent vultus prospicientium sic corda hominum manifesta sunt prudentibus As the faces of them that look therein, shine in the water, so the hearts of men are laid open to the wise. 27:19. In the manner of faces looking into shining water, so are the hearts of men made manifest to the prudent. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170619 As in water face answereth to face, so the heart of man to man.This shows us that there is a way, 1. Of knowing ourselves. As the water is a looking-glass in which we may see our faces by reflection, so there are mirrors by which the heart of a man is discovered to a man, that is, to himself. Let a man examine his own conscience, his thoughts, affections, and intentions. Let him behold his natural face in the glass of the divine law (Jam. i. 23), and he may discern what kind of man he is and what is his true character, which it will be of great use to every man rightly to know. 2. Of knowing one another by ourselves; for, as there is a similitude between the face of a man and the reflection of it in the water, so there is between one man's heart and another's for God has fashioned men's hearts alike; and in many cases we may judge of others by ourselves, which is one of the foundations on which that rule is built of doing to others as we would be done by, Exod. xxiii. 9. Nihil est unum uni tam simile, tam par, quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt omnium--No one thing is so like another as man is to man. No person is so like himself as each person is to all besides. Cic. de Legib. lib. 1. One corrupt heart is like another, and so is one sanctified heart, for the former bears the same image of the earthy, the latter the same image of the heavenly. Adam Clarke: Commentary on the Bible - 183127:19: As in water face answereth to face - All men's hearts are pretty nearly alike; water is not more like to water, than one heart is to another. Or, as a man sees his face perfectly reflected by the water, when looking into it; so the wise and penetrating man sees generally what is in the heart of another by considering the general tenor of his words and actions."Surely, if each man saw another's heart There would be no commerce;All would disperse,And live apart." Hebert. Albert Barnes: Notes on the Bible - 183427:19: As we see our own face when we look on the mirror-like surface of the water, so in every heart of man we may see our own likeness. In spite of all diversities we come upon the common human nature in which we all alike share. Others see in the reference to the reflection in the water the thought that we judge of others by ourselves, find them faithful or the Rev_erse, as we ourselves are.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:19: in: Jam 1:22-25so: Gen 6:5; Psa 33:15; Mar 7:21 Proverbs 27:20 Carl Friedrich Keil and Franz Delitzsch27:1919 As it is with water, face correspondeth to face, So also the heart of man to man. Thus the traditional text is to be translated; for on the supposition that כּמּים must be used for כּבמּים, yet it might not be translated: as in waters face corresponds to face (Jerome: quomodo in aquis resplendent vultus respicientium), because כּ (instar) is always only a prep. and never conj. subordinating to itself a whole sentence (vid., under Ps 38:14). But whether כּמּים, "like water," may be an abridgment of a sentence: "like as it is with water," is a question, and the translation of the lxx (Syr., Targ., Arab.), ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, κ.τ.λ., appears, according to Bttcher's ingenious conjecture, to have supposed כאשר במים, from which the lxx derived כּאין דּמים, sicut non pares. The thought is beautiful: as in the water-mirror each one beholds his own face (Luther: der Scheme = the shadow), so out of the heart of another each sees his own heart, i.e., he finds in another the dispositions and feelings of his own heart (Fleischer) - the face finds in water its reflection, and the heart of a man finds in man its echo; men are ὁμοιοπαθεῖς, and it is a fortunate thing that their heart is capable of the same sympathetic feelings, so that one can pour into the heart of another that which fills and moves his own heart, and can there find agreement with it, and a re-echo. The expression with ל is extensive: one corresponds to another, one belongs to another, is adapted to the other, turns to the other, so that the thought may be rendered in manifold ways: the divinely-ordained mutual relationship is always the ground-thought. This is wholly obliterated by Hitzig's conjecture כּמוּם, "what a mole on the face is to the face, that is man's heart to man," i.e., the heart is the dark spot in man, his partie honteuse. But the Scripture nowhere speaks of the human heart after this manner, at least the Book of Proverbs, in which לב frequently means directly the understanding. Far more intelligible and consistent is the conjecture of Mendel Stern, to which Abrahamsohn drew my attention: כּמּים הפּנים לפנים, like water (viz., flowing water), which directs its course always forward, thus (is turned) the heart of man to man. This conjecture removes the syntactic harshness of the first member without changing the letters, and illustrates by a beautiful and excellent figure the natural impulse moving man to man. It appears, however, to us, in view of the lxx, more probable that כּמּים is abbreviated from the original כאשׁר במים (cf. Prov 24:29). Geneva 159927:19 As in water face [answereth] to face, (h) so the heart of man to man.(h) There is no difference between men by nature, only the grace of God makes the difference. John Gill27:19 As in water face answereth to face,.... As water is as a looking glass, in which a man may behold his own face and another's; or as the face in the water answers to the face of a man, and there is a great likeness between them. All things through water appear greater, as Seneca (m) observes, and so more clear and plain;so the heart of man to man; one man's heart may be seen and discerned in some measure by another, as by his countenance; for though, as the poet (n) says, "frontis nulla fides", yet the countenance is often the index of the mind, though not an infallible one; wrath and anger in the breast may be seen in the face, as were in Cain's; thus Jacob saw some resentment at him in the mind of Laban, and judged he had some design of mischief against him by the change of his countenance; also what is in the heart of man is discerned by what comes out of it, by his words, and also by his actions; yea, a man may know in a good measure what is in another man's heart, by what he finds in his own: the word of God is a glass, or medium of vision, and like water, in which a man's face is seen, through which a man sees his own heart; the law is a glass, in which an enlightened person sees not only the perfections of God, the nature of righteousness, but also his sin, and the sinfulness of it; this glass mother magnifies nor multiplies his sins, but sets them in a true light before him, by which he discerns heart sins, and sees and knows the plague of his heart; and the Gospel is a glass, wherein he beholds the glory of Christ, sees and can discern whether Christ is formed in him, and he has the grace of the Spirit of God wrought in his soul, as faith, hope, love, repentance, humility, self-denial, &c. moreover, as the face seen in the water is similar to a man's face, so the hearts of men are alike, not merely in a natural sense, see Ps 33:15; but in a moral and spiritual sense the hearts of unregenerate men are alike, and answer to each other; for they are all equally corrupted, one and depraved; the heart of every man is desperately wicked; the imaginations of the thoughts of the hearts or wicked men, one and all of them, are only evil, and that continually; their affections are inordinately the same, they love and hate the same persons and things; their minds and consciences are all defiled; their understandings are darkened; their wills are averse to that which is good, and bent on that which is evil: and so the hearts of good men are alike; they have all one heart and one way given them; their experiences agree as to the work of grace and conversion; they are all made sensible of sin, the evil of it, and danger by it; they are all brought off of their own righteousness, and are led to Christ to depend on him alone for righteousness, pardon, and eternal life; they are partakers of the same promises in the Gospel, and have the same enemies to grapple with, and the same temptations, trials, and exercises from sin, Satan, and the world; and they have the same things put into their hearts, the laws of God, the doctrines of Christ, and the several graces of the Spirit of Christ; so that there cannot be a greater likeness between a man's face and that seen in the water, than there is between the heart of one saint and another; the hearts of Old and New Testament saints, and of all in all ages and places, answer to one another. The Targum paraphrases it to a sense quite the reverse, "as waters and as faces which are not like one to another, so the hearts of the children of men are not like one to another;'' and to the same sense are the Septuagint, Syriac, and Arabic versions. (m) Nat. Quaest. l. 1. c. 6. (n) Juvenal. Satyr. 2. v. 8. John Wesley27:19 So - So one man resembles another in the corruption of his nature.Robert Jamieson, A. R. Fausset and David Brown27:19 We may see our characters in the developed tempers of others. |
|
27:2027:20: Դժոխք եւ կորուստ՝ անյա՛գ են. նոյնպէս եւ աչք՝ ագա՛հք մարդոյ. պի՛ղծ է առաջի Տեառն որ արձակէ զաչս, եւ անխրատ՝ եւ ցոփ լեզուաւ[8369]։ [8369] Ոմանք. Ագահ մարդկան։ Դժոխք եւ կորուստ անյագ են, նոյնպէս եւ աչք [433]ագահ մարդկան. պիղծ է առաջի Տեառն որ արձակէ զաչս, եւ անխրատք եւ ցոփք լեզուաւ:20 Ինչպէս անյագ են դժոխքն ու կորուստը, այնպէս էլ անյագ են ագահ մարդու աչքերը: Տիրոջ առջեւ պիղծ են յանդուգն աչքերով, խրատ չլսող եւ ցոփ լեզու ունեցող մարդիկ: 20 Դժոխքն ու կորուստը չեն կշտանար, Մարդուն աչքերն ալ չեն կշտանար։ 27:20: Դժոխք եւ կորուստ՝ անյա՛գ են. նոյնպէս եւ աչք՝ ագա՛հք մարդոյ. պի՛ղծ է առաջի Տեառն որ արձակէ զաչս, եւ անխրատ՝ եւ ցոփ լեզուաւ[8369]։ [8369] Ոմանք. Ագահ մարդկան։ 20 Ինչպէս անյագ են դժոխքն ու կորուստը, այնպէս էլ անյագ են ագահ մարդու աչքերը: Տիրոջ առջեւ պիղծ են յանդուգն աչքերով, խրատ չլսող եւ ցոփ լեզու ունեցող մարդիկ: 20 Դժոխքն ու կորուստը չեն կշտանար, Մարդուն աչքերն ալ չեն կշտանար։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2027:20 Преисподняя и Аваддон ненасытимы; так ненасытимы и глаза человеческие. [Мерзость пред Господом дерзко поднимающий глаза, и неразумны невоздержанные языком.] Hell and destruction are never full; so the eyes of man are never satisfied:27:20 שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world וַ֭ו *ˈwa וְ and אֲבַדֹּואבדה *ʔᵃvaddˌô אֲבַדֹּה destruction לֹ֣א lˈō לֹא not תִשְׂבַּ֑עְנָה ṯiśbˈaʕnā שׂבע be sated וְ wᵊ וְ and עֵינֵ֥י ʕênˌê עַיִן eye הָ֝ ˈhā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind לֹ֣א lˈō לֹא not תִשְׂבַּֽעְנָה׃ ṯiśbˈaʕnā שׂבע be sated 27:20. infernus et perditio non replentur similiter et oculi hominum insatiabilesHell and destruction are never filled: so the eyes of men are never satisfied. 20. Sheol and Abaddon are never satisfied; and the eyes of man are never satisfied. 27:20. Hell and perdition are never filled; similarly the eyes of men are insatiable. 27:20 Преисподняя и Аваддон ненасытимы; так ненасытимы и глаза человеческие. [Мерзость пред Господом дерзко поднимающий глаза, и неразумны невоздержанные языком.] 27:20 שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world לֹ֣א lˈō לֹא not תִשְׂבַּ֑עְנָה ṯiśbˈaʕnā שׂבע be sated וְ wᵊ וְ and עֵינֵ֥י ʕênˌê עַיִן eye הָ֝ ˈhā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind לֹ֣א lˈō לֹא not תִשְׂבַּֽעְנָה׃ ṯiśbˈaʕnā שׂבע be sated 27:20. infernus et perditio non replentur similiter et oculi hominum insatiabiles Hell and destruction are never filled: so the eyes of men are never satisfied. 27:20. Hell and perdition are never filled; similarly the eyes of men are insatiable. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170620 Hell and destruction are never full; so the eyes of man are never satisfied.Two things are here said to be insatiable, and they are two things near of kin--death and sin. 1. Death is insatiable. The first death, the second death, both are so. The grave is not clogged with the multitude of dead bodies that are daily thrown into it, but is still an open sepulchre, and cries, Give, give. Hell also has enlarged itself, and still has room for the damned spirits that are committed to that prison. Tophet is deep and large, Isa. xxx. 33. 2. Sin is insatiable: The eyes of man are never satisfied, nor the appetites of the carnal mind towards profit or pleasure. The eye is not satisfied with seeing, nor is he the loves silver satisfied with silver. Men labour for that which surfeits, but satisfies not; nay, it is dissatisfying; but satisfies not; nay, it is dissatisfying; such a perpetual uneasiness have men justly been doomed to ever since our first parents were not satisfied with all the trees of Eden, but they must meddle with the forbidden tree. Those whose eyes are ever toward the Lord in him are satisfied, and shall for ever be so. Adam Clarke: Commentary on the Bible - 183127:20: Hell and destruction are never full - How hideous must the soul of a covetous man be, when God compares it to hell and perdition!The eyes of man are never satisfied - As the grave can never be filled up with bodies, nor perdition with souls; so the restless desire, the lust of power, riches, and splendor, is never satisfied. Out of this ever unsatisfied desire spring all the changing fashions, the varied amusements, and the endless modes of getting money, prevalent in every age, and in every country. Albert Barnes: Notes on the Bible - 183427:20: Hades, the world of the dead, and Destruction (Death, the destroying power, personified) have been at all times and in all countries thought of as all-devouring, insatiable (compare the marginal reference). Yet one thing is equally so, the lust of the eye, the restless craving which grows with what it feeds on Ecc 1:8.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:20: Hell: Pro 30:15, Pro 30:16; Hab 2:5never: Heb. not so: Pro 23:5; Ecc 1:8, Ecc 2:10, Ecc 2:11, Ecc 5:10, Ecc 5:11, Ecc 6:7; Jer 22:17; Jo1 2:16 Proverbs 27:21 Carl Friedrich Keil and Franz Delitzsch27:20The following proverb has, in common with the preceding, the catchword האדם, and the emphatic repetition of the same expression: 20 The under-world and hell are not satisfied, And the eyes of man are not satisfied. A Kerı̂ ואבדון is here erroneously noted by Lwenstein, Stuart, and others. The Kerı̂ to ואבדּה is here ואבדּו, which secures the right utterance of the ending, and is altogether wanting (Note: In Gesen. Lex. this אבדה stands to the present day under אבדה.) in many MSS (e.g., Cod. Jaman). The stripping off of the ן from the ending ון is common in the names of persons and places (e.g., שׁלמה, lxx Σολομών and שׁלה); we write at pleasure either ow or oh (e.g., מגדּו), Olsh. 215g. אבדּה (אבדּו) of the nature of a proper name, is already found in its full form אבדּון at Prov 15:11, along with שׁאול; the two synonyms are, as was there shown, not wholly alike in the idea they present, as the underworld and realm of death, but are related to each other almost the same as Hades and Gehenna; אבדון is what is called (Note: Vid., Frankel, Zu dem Targum der Propheten (1872), p. 25.) in the Jonathan-Targum בּית אבדּנא, the place of destruction, i.e., of the second death (מותא תנינא). The proverb places Hades and Hell on the one side, and the eyes of man on the other, on the same line in respect of their insatiableness. To this Fleischer adds the remark: cf. the Arab. al'ayn l'a taml'aha all'a altrab, nothing fills the eyes of man but at last the dust of the grave - a strikingly beautiful expression! If the dust of the grave fills the open eyes, then they are full - fearful irony! The eye is the instrument of seeing, and consequently in so far as it always looks out after and farther, it is the instrument and the representation of human covetousness. The eye is filled, is satisfied, is equivalent to: human covetousness is appeased. But first "the desire of the eye," 1Jn 2:16, is meant in the proper sense. The eyes of men are not satisfied in looking and contemplating that which is attractive and new, and no command is more difficult to be fulfilled than that in Is 33:15, "...that shutteth his eyes from seeing evil." There is therefore no more inexhaustible means, impiae sepculationis, than the desire of the eyes. John Gill27:20 Hell and destruction are never full,.... The grave, as the word used often signifies; and which may be called "destruction", because bodies laid in it are soon corrupted and destroyed; and though bodies are cast into it and devoured by it, it is ready for more; it is one of the four things which never have enough. The place where Gog is said to be buried is called Hamongog, the multitude of Gog, Ezek 39:11; and by the Septuagint there Polyandrion, which is the name the Greeks give to a burying place, because many men are buried there; and with the Latins the dead are called Plures (o), the many, or the more; and yet the grave is never satisfied with them, Prov 30:16. Or hell, the place of everlasting damnation and destruction, is meant, which has received multitudes of souls already, and where there is room for more, nor will it be full until the last day;so the eyes of man are never satisfied; as not the eyes of his body with seeing corporeal objects, but still are desirous of seeing more, and indeed everything that is to be seen, and are never glutted, Eccles 1:8; so neither the eyes of the carnal mind, or the lusts of it, which are insatiable things, let the objects of them be what they will; as in an ambitious man, a covetous person, or an unclean one. (o) Plauti Trinum, Act. 2. Sc. 2. v. 14. John Wesley27:20 Hell - The grave devours all the bodies which are put into it, and is always ready to receive and devour more. The eyes - The desires, which discover themselves by the eyes.Robert Jamieson, A. R. Fausset and David Brown27:20 Men's cupidity is as insatiable as the grave. |
|
27:2127:21: Փո՛րձ արծաթոյ եւ ոսկւոյ ՚ի բովս. եւ այր՝ փորձի ՚ի բերանոյ գովչաց իւրոց։ Սիրտ անօրինի խնդրէ զչարիս. եւ սիրտ ուղիղ՝ խնդրէ զգիտութիւն[8370]։ [8370] Ոմանք. Եւ սիրտ ուղիղ քննէ զգի՛՛։ Փորձ արծաթոյ եւ ոսկւոյ ի բովս, եւ այր փորձի ի բերանոյ գովչաց իւրոց:21 Արծաթն ու ոսկին փորձում է հալոցը, իսկ մարդուն՝ նրան գովաբանողների բերանը: Անօրէնի սիրտը չարիքներ է որոնում, ուղիղ սիրտը փնտռում է գիտութիւն: 21 Ինչպէս հալոցը՝ արծաթը եւ քուրան ոսկին կը փորձէ, Այնպէս ալ մարդը զինք գովող բերանը թող փորձէ։ 27:21: Փո՛րձ արծաթոյ եւ ոսկւոյ ՚ի բովս. եւ այր՝ փորձի ՚ի բերանոյ գովչաց իւրոց։ Սիրտ անօրինի խնդրէ զչարիս. եւ սիրտ ուղիղ՝ խնդրէ զգիտութիւն[8370]։ [8370] Ոմանք. Եւ սիրտ ուղիղ քննէ զգի՛՛։ 21 Արծաթն ու ոսկին փորձում է հալոցը, իսկ մարդուն՝ նրան գովաբանողների բերանը: Անօրէնի սիրտը չարիքներ է որոնում, ուղիղ սիրտը փնտռում է գիտութիւն: 21 Ինչպէս հալոցը՝ արծաթը եւ քուրան ոսկին կը փորձէ, Այնպէս ալ մարդը զինք գովող բերանը թող փորձէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2127:21 Что плавильня для серебра, горнило для золота, то для человека уста, которые хвалят его. [Сердце беззаконника ищет зла, сердце же правое ищет знания.] As the fining pot for silver, and the furnace for gold; so [is] a man to his praise:27:21 מַצְרֵ֣ף maṣrˈēf מַצְרֵף melting pot לַ֭ ˈla לְ to † הַ the כֶּסֶף kkesˌef כֶּסֶף silver וְ wᵊ וְ and כ֣וּר ḵˈûr כּוּר furnace לַ la לְ to † הַ the זָּהָ֑ב zzāhˈāv זָהָב gold וְ֝ ˈw וְ and אִ֗ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to פִ֣י fˈî פֶּה mouth מַהֲלָלֹֽו׃ mahᵃlālˈô מַהֲלָל fame 27:21. quomodo probatur in conflatorio argentum et in fornace aurum sic probatur homo ore laudantisAs silver is tried in the fining-pot, and gold in the furnace: so a man is tried by the mouth of him that praiseth. The heart of the wicked seeketh after evils, but the righteous heart seeketh after knowledge. 21. The fining pot is for silver, and the furnace for gold, and a man is by his praise. 27:21. In the manner of silver being tested in the refinery, and gold in the furnace, so also is a man tested by the mouth of one who praises. The heart of the iniquitous inquires after evils, but the heart of the righteous inquires after knowledge. 27:21 Что плавильня для серебра, горнило для золота, то для человека уста, которые хвалят его. [Сердце беззаконника ищет зла, сердце же правое ищет знания.] 27:21 מַצְרֵ֣ף maṣrˈēf מַצְרֵף melting pot לַ֭ ˈla לְ to † הַ the כֶּסֶף kkesˌef כֶּסֶף silver וְ wᵊ וְ and כ֣וּר ḵˈûr כּוּר furnace לַ la לְ to † הַ the זָּהָ֑ב zzāhˈāv זָהָב gold וְ֝ ˈw וְ and אִ֗ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to פִ֣י fˈî פֶּה mouth מַהֲלָלֹֽו׃ mahᵃlālˈô מַהֲלָל fame 27:21. quomodo probatur in conflatorio argentum et in fornace aurum sic probatur homo ore laudantis As silver is tried in the fining-pot, and gold in the furnace: so a man is tried by the mouth of him that praiseth. The heart of the wicked seeketh after evils, but the righteous heart seeketh after knowledge. 27:21. In the manner of silver being tested in the refinery, and gold in the furnace, so also is a man tested by the mouth of one who praises. The heart of the iniquitous inquires after evils, but the heart of the righteous inquires after knowledge. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170621 As the fining pot for silver, and the furnace for gold; so is a man to his praise.This gives us a touchstone by which we may try ourselves. Silver and gold are tried by putting them into the furnace and fining-pot; so is man tried by praising him. Let him be extolled and preferred, and then he will show himself what he is. 1. If a man be made, by the applause that is given him, proud, conceited, and scornful,--if he take the glory to himself which he should transmit to God, as Herod did,--if, the more he is praised, the more careless he is of what he says and does,--if he lie in bed till noon because his name is up, thereby it will appear that he is a vain foolish man, and a man who, though he be praised, has nothing in him truly praise-worthy. 2. If, on the contrary, a man is made by his praise more thankful to God, more respectful to his friends, more watchful against every thing that may blemish his reputation, more diligent to improve himself, and do good to others, that he may answer the expectations of his friends from him, by this it will appear that he is a wise and good man. He has a good temper of mind who knows how to pass by evil report and good report, and is still the same, 2 Cor. vi. 8. Adam Clarke: Commentary on the Bible - 183127:21: As the fining pot for silver - As silver and gold are tried by the art of the refiner, so is a man's heart by the praise he receives. If he feel it not, he deserves it; if he be puffed up by it, he is worthless.Albert Barnes: Notes on the Bible - 183427:21: So is ... - Better, So let a man be to his praise, let him purify it from all the alloy of flattery and baseness with which it is too probably mixed up.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:21: the fining: Pro 17:3; Psa 12:6, Psa 66:10; Zac 13:9; Mal 3:3; Pe1 1:7, Pe1 4:12so: Sa1 18:7, Sa1 18:8, Sa1 18:15, Sa1 18:16, Sa1 18:30; Sa2 14:25, Sa2 15:6-12 Proverbs 27:22 Carl Friedrich Keil and Franz Delitzsch27:21There follow here two proverbs which have in common with each other the figures of the crucible and the mortar: 21 The crucible for silver and the furnace for gold, And a man according to the measure of his praise; i.e., silver and gold one values according to the result of the smelting crucible and the smelting furnace; but a man, according to the measure of public opinion, which presupposes that which is said in Prov 12:8, "according to the measure of his wisdom is a man praised." מהלל is not a ῥῆμα μέσον like our Leumund [renown], but it is a graduated idea which denotes fame down to evil Lob [fame], which is only Lob [praise] per antiphrasin. Ewald otherwise: "according to the measure of his glorying;" or Hitzig better: "according to the measure with which he praises himself," with the remark: "מהלל is not the act, the glorifying of self, but the object of the glorying (cf. מבטח, מדון), i.e., that in which he places his glory." Bttcher something further: "one recognises him by that which he is generally wont to praise in himself and others, persons and things." Thus the proverb is to be understood; but in connection with Prov 12:8 it seems to us more probable that המלל is thought of as going forth from others, and not as from himself. In line first, Prov 17:3 is repeated; the second line there is conformable to the first, according to which it should be here said that the praise of a man is for him what the crucible and the furnace is for metal. The lxx, Syr., Targ., Jerome, and the Venet. read לפי מהללו, and thereby obtain more concinnity. Luther accordingly translates: A man is tried by the mouth of his praise, As silver in the crucible and gold in the furnace. Others even think to interpret man as the subject examining, and so they vocalize the words. Thus e.g., Fleischer: Qualis est catinus argento et fornax auro, talis sit homo ori a quo laudatur, so that "mouth of his praise" is equivalent to the man who praises him with his mouth. But where, as here, the language relates to relative worth, the supposition for לפי, that it denotes, as at Prov 12:8, pro ratione, is tenable. And that the mouth of him who praises is a smelting crucible for him who is praised, or that the praised shall be a crucible for the mouth of him who praises, would be a wonderful comparison. The lxx has here also an additional distich which has no place in the Heb. text. Geneva 159927:21 [As] the refining pot for silver, and the furnace for gold; so [is] a man to his (i) praise.(i) That is, he is either known to be ambitious and glorious, or humble and modest. John Gill27:21 As the fining pot for silver, and the furnace for gold,.... For the trying, proving, and purifying these metals; see Prov 17:3;so is a man to his praise; or "according to the mouth of his praise" (p); if his own mouth praises him, as in Prov 27:2;, he is known to be what he is, a foolish and vainglorious person: or "so a man is proved by the mouth of him that praises him", as the Vulgate Latin version; or "of them that praise him", as the Septuagint, Syriac, and Arabic versions; and so the Targum: the meaning is, either a man is known by the persons that praise him, according to what their characters are; if he is praised by good and virtuous men, he may be thought to be so himself; and if by wicked men, he may be concluded to be so likewise; see Prov 28:4; or he is known by the effect that praise has upon him; if it swells him with pride, and makes him haughty, conceited, and overbearing, he will appear to be a weak and foolish man; but if he continues modest and humble, and studious and diligent to answer his character, thankful to God for what he has, and to whom he gives all the glory, he will approve himself a wise and good man. (p) "ad os laudis suae", Gejerus. John Wesley27:21 To his praise - Or, according to his praise. So a man is tried by praise.Robert Jamieson, A. R. Fausset and David Brown27:21 Praise tests character.a man to his praise--according to his praise, as he bears it. Thus vain men seek it, weak men are inflated by it, wise men disregard it, &c. |
|
27:2227:22: Եթէ հարկանես զանզգամ ՚ի մէջ ատենի եւ անարգես զնա. սակայն ո՛չ մերժես զանզգամութիւն ՚ի նմանէ[8371]։ [8371] Ոմանք. Եթէ տանջես զանզգամն ՚ի մէջ ա՛՛։ [434]Սիրտ անօրինի խնդրէ զչարիս, եւ սիրտ ուղիղ խնդրէ զգիտութիւն: Եթէ հարկանես զանզգամն ի մէջ ատենի եւ անարգես զնա``, սակայն ոչ մերժես զանզգամութիւնն ի նմանէ:22 Անզգամին կարող ես ծեծ տալ եւ անարգել ատեանում, բայց նրա անզգամութիւնը չես հեռացնի նրանից: 22 Յիմարը ցորենի հետ անկանի մէջ հաւանով ծեծես ալ, Անոր յիմարութիւնը անկէ չ’երթար։ 27:22: Եթէ հարկանես զանզգամ ՚ի մէջ ատենի եւ անարգես զնա. սակայն ո՛չ մերժես զանզգամութիւն ՚ի նմանէ[8371]։ [8371] Ոմանք. Եթէ տանջես զանզգամն ՚ի մէջ ա՛՛։ 22 Անզգամին կարող ես ծեծ տալ եւ անարգել ատեանում, բայց նրա անզգամութիւնը չես հեռացնի նրանից: 22 Յիմարը ցորենի հետ անկանի մէջ հաւանով ծեծես ալ, Անոր յիմարութիւնը անկէ չ’երթար։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2227:22 Толк{и} глупого в ступе пестом вместе с зерном, не отделится от него глупость его. Though thou shouldest bray a fool in a mortar among wheat with a pestle, [yet] will not his foolishness depart from him:27:22 אִ֥ם ʔˌim אִם if תִּכְתֹּֽושׁ־ tiḵtˈôš- כתשׁ pound אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱוִ֨יל׀ ʔᵉwˌîl אֱוִיל foolish בַּֽ bˈa בְּ in † הַ the מַּכְתֵּ֡שׁ mmaḵtˈēš מַכְתֵּשׁ grinder בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ֭ ˈhā הַ the רִיפֹות rîfôṯ רִיפֹות [uncertain] בַּֽ bˈa בְּ in † הַ the עֱלִ֑י ʕᵉlˈî עֱלִי pestle לֹא־ lō- לֹא not תָס֥וּר ṯāsˌûr סור turn aside מֵ֝ ˈmē מִן from עָלָ֗יו ʕālˈāʸw עַל upon אִוַּלְתֹּֽו׃ פ ʔiwwaltˈô . f אִוֶּלֶת foolishness 27:22. si contuderis stultum in pila quasi tisanas feriente desuper pilo non auferetur ab eo stultitia eiusThough thou shouldst bray a fool in the mortar, as when a pestle striketh upon sodden barley, his folly would not be taken from him. 22. Though thou shouldest bray a fool in a mortar with a pestle among bruised corn, yet will not his foolishness depart from him. 27:22. Even if you were to crush the foolish with a mortar, as when a pestle strikes over pearled barley, his foolishness would not be taken from him. 27:22 Толк{и} глупого в ступе пестом вместе с зерном, не отделится от него глупость его. 27:22 אִ֥ם ʔˌim אִם if תִּכְתֹּֽושׁ־ tiḵtˈôš- כתשׁ pound אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱוִ֨יל׀ ʔᵉwˌîl אֱוִיל foolish בַּֽ bˈa בְּ in † הַ the מַּכְתֵּ֡שׁ mmaḵtˈēš מַכְתֵּשׁ grinder בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ֭ ˈhā הַ the רִיפֹות rîfôṯ רִיפֹות [uncertain] בַּֽ bˈa בְּ in † הַ the עֱלִ֑י ʕᵉlˈî עֱלִי pestle לֹא־ lō- לֹא not תָס֥וּר ṯāsˌûr סור turn aside מֵ֝ ˈmē מִן from עָלָ֗יו ʕālˈāʸw עַל upon אִוַּלְתֹּֽו׃ פ ʔiwwaltˈô . f אִוֶּלֶת foolishness 27:22. si contuderis stultum in pila quasi tisanas feriente desuper pilo non auferetur ab eo stultitia eius Though thou shouldst bray a fool in the mortar, as when a pestle striketh upon sodden barley, his folly would not be taken from him. 22. Though thou shouldest bray a fool in a mortar with a pestle among bruised corn, yet will not his foolishness depart from him. 27:22. Even if you were to crush the foolish with a mortar, as when a pestle strikes over pearled barley, his foolishness would not be taken from him. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170622 Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.Solomon had said (ch. xxii. 15), The foolishness which is bound in the heart of a child may be driven out by the rod of correction, for then the mind is to be moulded, the vicious habits not having taken root; but here he shows that, if it be not done then, it will be next to impossible to do it afterwards; if the disease be inveterate, there is a danger of its being incurable. Can the Ethiopian change his skin? Observe, 1. Some are so bad that rough and severe methods must be used with them, after gentle means have been tried in vain; they must be brayed in a mortar. God will take this way with them by his judgments; the magistrates must take this way with them by the rigour of the law. Force must be used with those that will not be ruled by reason, and love, and their own interest. 2. Some are so incorrigibly bad that even those rough and severe methods do not answer the end, their foolishness will not depart from them, so fully are their hearts set in them to do evil; they are often under the rod and yet not humbled, in the furnace and yet not refined, but, like Ahaz, trespass yet more (2 Chron. xxviii. 22); and what remains then but that they should be rejected as reprobate silver? Adam Clarke: Commentary on the Bible - 183127:22: Though thou shouldest bray a fool - Leaving all other conjectures, of which commentators are full, I would propose, that this is a metaphor taken from pounding metallic ores in very large mortars, such as are still common in the East, in order that, when subjected to the action of the fire, the metal may be the more easily separated from the ore. However you may try, by precept or example, or both, to instruct a stupid man, your labor is lost; his foolishness cannot be separated from him. You may purge metals of all their dross; but you cannot purge the fool of his folly.Albert Barnes: Notes on the Bible - 183427:22: Bray - To pound wheat in a mortar with a pestle, in order to free the wheat from its husks and impurities, is to go through a far more elaborate process than threshing. But the folly of the fool is not thus to be got rid of. It sticks to him to the last; all discipline, teaching, experience seem to be wasted on him.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:22: Pro 23:35; Exo 12:30, Exo 14:5, Exo 15:9; Ch2 28:22, Ch2 28:23; Isa 1:5; Jer 5:3; Jer 44:15, Jer 44:16; Rev 16:10, Rev 16:11Proverbs 27:23 Carl Friedrich Keil and Franz Delitzsch27:2222 Though thou bruise a fool in a mortar among grit with a pestle, Yet would not his folly depart from him. According to the best accredited accentuations, אם־תּכתּושׁ has Illuj. and בּמּכתּשׁ has Pazer, not Rebia, which would separate more than the Dechi, and disturb the sequence of the thoughts. The first line is long; the chief disjunctive in the sphere of the Athnach is Dechi of 'הר, this disjoins more than the Pazer of 'בּם, and this again more than the Legarmeh of את־האויל. The ה of הרפות does not belong to the stem of the word (Hitzig), but is the article; רפות (from רוּף, to shake, to break; according to Schultens, from רפת, to crumble, to cut in pieces, after the form קיטור, which is improbable) are bruised grains of corn (peeled grain, grit), here they receive this name in the act of being bruised; rightly Aquila and Theodotion, ἐν μέσῳ ἐμπτισσομένων (grains of corn in the act of being pounded or bruised), and the Venet. μέσον τῶν πτισανῶν. (Note: The lxx translates ἐν μέσῳ συνεδρίου, and has thereby misled the Syr., and mediately the Targum.) In בּעלי (thus to be written after Michlol 43b, not בּעלי, as Heidenheim writes it without any authority) also the article is contained. מכתשׁ is the vessel, and the ב of בעלי is Beth instrumenti; עלי (of lifting up for the purpose of bruising) is the club, pestle (Luther: stempffel = pounder); in the Mishna, Beza i. 5, this word denotes a pounder for the cutting out of flesh. The proverb interprets itself: folly has become to the fool as a second nature, and he is not to be delivered from it by the sternest discipline, the severest means that may be tried; it is not indeed his substance (Hitzig), but an inalienable accident of his substance. John Gill27:22 Though thou shouldest bray a fool in a mortar among wheat with a pestle,.... As the manna was, Num 11:8; and as wheat beat and bruised in a mortar, or ground in a mill, retains its own nature; so, let a wicked man be used ever so roughly or severely, by words, admonitions, reproofs, and counsels; or by deeds, by corrections and punishment, by hard words or blows, whether publicly or privately; in the midst of the congregation, as the Targum and Syriac version; or of the sanhedrim and council, as the Septuagint and Arabic versions;yet will not his foolishness depart from him; his inbred depravity and natural malignity and folly will not remove, nor will he leave his course of sinning he has been accustomed to; he is stricken in vain, he will revolt more and more, Is 1:5. Anaxarchus the philosopher was ordered by the tyrant Nicocreon to be pounded to death in a stone mortar with iron pestles (q), and which he endured with great patience. (q) Laert. in Vit. Anaxarch. l. 9. p. 668. Robert Jamieson, A. R. Fausset and David Brown27:22 The obstinate wickedness of such is incurable by the heaviest inflictions. |
|
27:2327:23: Խելամտութեամբ խելամուտ լիցես անձանց խաշանց քոց. եւ հաստատեսցես զսիրտ քո ՚ի վերայ երամակաց քոց[8372]. [8372] Ոմանք. Խելամտութեամբ ծանիր զանձինս խաշանց քոց, եւ հաստատեա՛ զսի՛՛։ Խելամտութեամբ խելամուտ լիցիս [435]անձանց խաշանց քոց, եւ հաստատեսցես զսիրտ քո ի վերայ երամակաց քոց:23 Խելամտօրէն հոգատա՛ր եղիր քո հօտերի անասունների նկատմամբ, սրտացա՛ւ եղիր քո երամակների համար, 23 Քու ոչխարներուդ վիճակը աղէ՛կ գիտցիր Եւ քու հօտերուդ աղէ՛կ նայէ 27:23: Խելամտութեամբ խելամուտ լիցես անձանց խաշանց քոց. եւ հաստատեսցես զսիրտ քո ՚ի վերայ երամակաց քոց[8372]. [8372] Ոմանք. Խելամտութեամբ ծանիր զանձինս խաշանց քոց, եւ հաստատեա՛ զսի՛՛։ 23 Խելամտօրէն հոգատա՛ր եղիր քո հօտերի անասունների նկատմամբ, սրտացա՛ւ եղիր քո երամակների համար, 23 Քու ոչխարներուդ վիճակը աղէ՛կ գիտցիր Եւ քու հօտերուդ աղէ՛կ նայէ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2327:23 Хорошо наблюдай за скотом твоим, имей попечение о стадах; Be thou diligent to know the state of thy flocks, [and] look well to thy herds:27:23 יָדֹ֣עַ yāḏˈōₐʕ ידע know תֵּ֭דַע ˈtēḏaʕ ידע know פְּנֵ֣י pᵊnˈê פָּנֶה face צֹאנֶ֑ךָ ṣōnˈeḵā צֹאן cattle שִׁ֥ית šˌîṯ שׁית put לִ֝בְּךָ֗ ˈlibbᵊḵˈā לֵב heart לַ la לְ to עֲדָרִֽים׃ ʕᵃḏārˈîm עֵדֶר flock 27:23. diligenter agnosce vultum pecoris tui tuosque greges consideraBe diligent to know the countenance of thy cattle, and consider thy own flocks: 23. Be thou diligent to know the state of thy flocks, look well to thy herds: 27:23. Be diligent to know the countenance of your cattle, and consider your own flocks, 27:23 Хорошо наблюдай за скотом твоим, имей попечение о стадах; 27:23 יָדֹ֣עַ yāḏˈōₐʕ ידע know תֵּ֭דַע ˈtēḏaʕ ידע know פְּנֵ֣י pᵊnˈê פָּנֶה face צֹאנֶ֑ךָ ṣōnˈeḵā צֹאן cattle שִׁ֥ית šˌîṯ שׁית put לִ֝בְּךָ֗ ˈlibbᵊḵˈā לֵב heart לַ la לְ to עֲדָרִֽים׃ ʕᵃḏārˈîm עֵדֶר flock 27:23. diligenter agnosce vultum pecoris tui tuosque greges considera Be diligent to know the countenance of thy cattle, and consider thy own flocks: 27:23. Be diligent to know the countenance of your cattle, and consider your own flocks, ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191423-27: В заключительных словах главы даются советы прилежать двум главным родам занятий древних евреев - скотоводству (ст. 23, 24) и земледелию (ст. 25), а вместе ввиду текучести и изменяемости богатства (ст. 24), советуется простота и умеренность пищи и образа жизни (ст. 27).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Reward of Prudence.23 Be thou diligent to know the state of thy flocks, and look well to thy herds. 24 For riches are not for ever: and doth the crown endure to every generation? 25 The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered. 26 The lambs are for thy clothing, and the goats are the price of the field. 27 And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens. Here is, I. A command given us to be diligent in our callings. It is directed to husbandmen and shepherds, and those that deal in cattle, but it is to be extended to all other lawful callings; whatever our business is, within doors or without, we must apply our minds to it. This command intimates, 1. That we ought to have some business to do in this world and not to live in idleness. 2. We ought rightly and fully to understand our business, and know what we have to do, and not meddle with that which we do not understand. 3. We ought to have an eye to it ourselves, and not turn over all the care of it to others. We should, with our own eyes, inspect the state of our flocks, it is the master's eye that makes them fat. 4. We must be discreet and considerate in the management of our business, know the state of things, and look well to them, that nothing may be lost, no opportunity let slip, but every thing done in proper time and order, and so as to turn to the best advantage. 5. We must be diligent and take pains; not only sit down and contrive, but be up and doing: "Set thy heart to thy herds, as one in care; lay thy hands, lay thy bones, to thy business." II. The reasons to enforce this command. Consider, 1. The uncertainty of worldly wealth (v. 24): Riches are not for ever. (1.) Other riches are not so durable as these are: "Look well to thy flocks and herds, thy estate in the country and the stock upon that, for these are staple commodities, which, in a succession, will be for ever, whereas riches in trade and merchandise will not be so; the crown itself may perhaps not be so sure to thy family as thy flocks and herds." (2.) Even these riches will go to decay if they be not well looked after. If a man had an abbey (as we say), and were slothful and wasteful, he might make an end of it. Even the crown and the revenues of it, if care be not taken, will suffer damage, nor will it continue to every generation without very good management. Though David had the crown entailed on his family, yet he looked well to his flocks, 1 Chron. xxvii. 29, 31. 2. The bounty and liberality of nature, or rather of the God of nature, and his providence (v. 25): The hay appears. In taking care of the flocks and herds, (1.) "There needs no great labour, no ploughing or sowing; the food for them is the spontaneous product of the ground; thou hast nothing to do but to turn them into it in the summer, when the grass shows itself, and to gather the herbs of the mountains for them against winter. God has done his part; thou art ungrateful to him, and unjustly refusest to serve his providence, if thou dost not do thine." (2.) "There is an opportunity to be observed and improved, a time when the hay appears; but, if thou let slip that time, thy flocks and herds will fare the worse for it. As for ourselves, so for our cattle, we ought, with the ant, to provide meat in summer." 3. The profit of good husbandry in a family: "Keep thy sheep, and thy sheep will help to keep thee; thou shalt have food for thy children and servants, goats' milk enough (v. 27); and enough is as good as a feast. Thou shalt have raiment likewise: the lambs' wool shall be for thy clothing. Thou shalt have money to pay thy rent; the goats thou shalt have to sell shall be the price of thy field;" nay, as some understand it, "Thou shalt become a purchaser, and buy land to leave to thy children," (v. 26). Note, (1.) If we have food and raiment, and wherewithal to give every body his own, we have enough, and ought to be not only content, but thankful. (2.) Masters of families must provide not only for themselves, but for their families, and see that their servants have a fitting maintenance. (3.) Plain food and plain clothing, if they be but competent, are all we should aim at. "Reckon thyself well done to if thou be clothed with home-spun cloth with the fleece of thy own lambs, and fed with goats' milk; let that serve for thy food which serves for the food of thy household and the maintenance of thy maidens. Be not desirous of dainties, far-fetched and dear-bought." (4.) This should encourage us to be careful and industrious about our business, that that will bring in a sufficient maintenance for our families; we shall eat the labour of our hands. Adam Clarke: Commentary on the Bible - 183127:23: The state of thy flocks - The directions to the end of the chapter refer chiefly to pastoral and agricultural affairs. Do not trust thy flocks to the shepherd merely; number them thyself; look into their condition; see how they are tended; and when, and with what, and in what proportion, they are fed.Albert Barnes: Notes on the Bible - 183427:23The state - literally, face. The verse is an illustration of Joh 10:3, Joh 10:14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:23: diligent: Gen 31:38-40, Gen 33:13; Sa1 17:28; Ch1 27:29-31; Ch2 26:10; Eze 34:22-24, Eze 34:31; Joh 21:15-17; Pe1 5:2look well: Heb. set thy heart, Pro 24:32 *marg. Exo 7:23; Deu 32:46 Proverbs 27:24 Carl Friedrich Keil and Franz Delitzsch27:23An exhortation to rural industry, and particularly to the careful tending of cattle for breeding, forms the conclusion of the foregoing series of proverbs, in which we cannot always discern an intentional grouping. It is one of the Mashal-odes spoken of vol. i. p. 12. It consists of 11 = 4 + 7 lines. 23 Give heed to the look of thy small cattle, Be considerate about the herds. 24 For prosperity continues not for ever; And does the diadem continue from generation to generation? 25 (But) the hay is gone, and the after-growth appears, And the grass of the mountains is gathered: 26 Lambs serve to clothe thee, And goats are the price of a field. 27 And there is plenty of goats' milk for thy nourishment, And for the nourishment of thy house, And subsistence for thy maidens. The beginning directs to the fut., as is not common in these proverbs, vid., Prov 26:26. With ידע, to take knowledge, which is strengthened by the inf. intensivus, is interchanged שׁית לב, which means at Prov 24:32 to consider well, but here, to be careful regarding anything. צאן is the small or little cattle, thus sheep and goats. Whether לעדרים (here and at Is 17:2) contains the article is questionable (Gesen. 35. 2 A), and, since the herds are called העדרים, is not probable; thus: direct thy attention to the herds, that is, to this, that thou hast herds. פּני is the external side in general; here, the appearance which the sheep present; thus their condition as seen externally. In Prov 27:24 I formerly regarded נזר as a synonym of גּז, to be understood of the produce of wool, or, with Hitzig, of the shearing of the meadow, and thus the produce of the meadow. But this interpretation of the word is untenable, and Prov 27:25 provides for Prov 27:24, thus understood, no natural continuation of thought. That חסן signifies a store, fulness of possessions, property, and abundance, has already been shown under Prov 15:6; but נזר is always the mark of royal, and generally of princely dignity, and here denotes, per meton. signi pro re signata, that dignity itself. With the negative expression in 24a the interrogative in 24b is interchanged as at Job 40:9, with the implied negative answer; ואם, of an oath ("and truly not," as at Is 62:8), presents the same thought, but with a passionate colouring here unnecessary. Rightly Fleischer: "ready money, moveable property, and on the other hand the highest positions of honour, are far more easily torn away from a man, and secure to him far less of quiet prosperity, than husbandry, viewed particularly with respect to the rearing of cattle." In other words: the possession of treasures and of a lofty place of power and of honour has not in itself the security of everlasting duration; but rural economy, and particularly the rearing of cattle, gives security for food and clothing. The Chethı̂b לדור דור is found, e.g., at Ex 3:15; the Kerı̂ לדּור ודור substitutes the more usual form. If Prov 27:25 was an independent whole (Hitzig: grass vanishes and fresh green appears, etc.), then the meaning here and onward would be that in the sphere of husbandry it is otherwise than is said in Prov 27:24 : there that which is consumed renews itself, and there is an enlarging circulation. But this contrast to Prov 27:24 must be expressed and formed unambiguously. The connection is rather this, that Prov 27:23 commends the rearing of cattle, Prov 27:24 confirms it, and 25ff. discuss what real advantages, not dependent on the accidents of public and social life, it brings. I rejoice to agree with Fleischer in the opinion that the perfects of Prov 27:25 form a complex hypothetical antecedent to Prov 27:26 : Quum evanuerit gramen (sc. vetus) et apparuerint herbae recentes et collecta fuerint pabula montium, agni vestitui tuo (inservient) et pretium agri (sc. a te emendi) erunt hirci, i.e., then wilt thou nourish thy herds of sheep and goats with the grass on thy fields, and with the dried gathered hay; and these will yield for thee, partly immediately and partly by the money derived therefrom (viz., from the valuable goats not needed for the flocks), all that is needful for thy life. He also remarks, under גּלה, that it means to make a place void, empty (viz., to quit the place, vacuer la forteresse); hence to leave one's fatherland or home, to wander abroad; thus, rhetorically and poetically of things and possessions: to disappear. חציר (from חצר, to be green) is hay, and דּשׁא the after-growing second crop (after-grass); thus a meadow capable of being mowed a second time is though of. עשּׂבות הרים (with Dag. dirimens, as e.g., ענּבי Deut 32:32) are the herbage of the mountains. The time when one proceeds to sheep-shearing, Prov 27:25 cannot intend to designate; it sets before us an interesting rural harvest scene, where, after a plentiful ingathering of hay, one sees the meadows again overspread with new grass (Ewald); but with us the shearing of sheep takes place in the month of May, when the warm season of the year is just at hand. The poet means in general to say, that when the hay is mown and now the herbage is grown up, and also the fodder from the mountains (Ps 106:20) has been gathered home, when thus the barns are filled with plenty, the husbandman is guaranteed against the future on all sides by his stock of cattle. חלב (from חלב, Arab. halyb, with halab) is the usual metaplastic connecting form of חלב, milk. דּי (from דּי, like חי from חי), generally connected with the genitive of the person or thing, for which anything is sufficient (e.g., Prov 25:16, דּיּך, to which Fleischer compares Arab. hasbuha, tassuha kifayuha), has here the genitive of the thing of which, or in which, one has enough. The complex subject-conception is limited by Rebia, and the governing דּי has the subordinated disjunctive Legarmeh. עזּים is a word of two genders (epicoenum), Gesen. 107, 1d. In וחיּים the influence of the ל still continues; one does not need to supply it meanwhile, since all that maintains and nourishes life can be called חיים (vita = victus), e.g., Prov 3:22. The lxx translates בּיתך by σῶν θεραπόντων, and omits (as also the Syr., but not the Syro-Hexap.) the last line as now superfluous; but that the maids attending to the cattle - by whom we particularly think of milkers - are especially mentioned, intentionally presents the figure of a well-ordered household, full of varied life and activity (Job 40:29). John Gill27:23 Be thou diligent to know the state of flocks,.... In what condition they are; what health they enjoy; how fat and fruitful they be; what pasturage they have; and that they want nothing fitting for them that can be had and is necessary; and also the number of them. The calling of the shepherd is here particularly mentioned, because valiant, honourable, innocent, and useful; but the same diligence is to be used in all other callings and business men are employed in, that they may provide for themselves and their families. It is in the original text, "the face of thy flocks" (r); perhaps the allusion is to the exact and distinct knowledge some very diligent careful shepherds might have, so as to know each sheep in their flocks distinctly; see Jn 10:3; The Septuagint version renders it, the souls of thy flock, as if it was an instruction to spiritual pastors or shepherds, who have the care of the souls of men: and certain it is, that if it is the duty of shepherds in common to be diligent in looking after their sheep, and doing everything the duty of their office requires; then it must become the indispensable duty of pastors of churches to take heed to the flock of God committed to them, and to look into their state and condition, and provide for them, and feed them with knowledge and understanding, Acts 20:28;and look well to thy herds; or, "put thy heart" (s) to them: show a cordial regard for them, and take a hearty care of them, that they have everything needful for them; and which is for the owner's good as well as theirs. (r) "faciem pecoris tui", Tigurine version, Mercerus, Cocceius, Michaelis, Schultens; "vultum", V. L. Pagninus; "facies", Montanus. (s) "pone cor tuum", Pagninus, Montanus; "adverte cor", Cocceius; "adverte animum tuum", Michaelis; "apponere cor tuum", Schultens. John Wesley27:23 Flock - Flocks and herds are here put for all possessions, because anciently they were the chief part of a man's riches.Robert Jamieson, A. R. Fausset and David Brown27:23 flocks--constituted the staple of wealth. It is only by care and diligence that the most solid possessions can be perpetuated (Prov 23:5). |
|
27:2427:24: զի ո՛չ յաւիտեան է առն ոյժ, եւ զօրութիւն, եւ իշխանութիւն. եւ ո՛չ տուեալ են նմա ազգաց յազգս[8373]։ [8373] Ոմանք. Վասն զի ո՛չ յաւ՛՛... տուեալ է նմա։ Ուր Ոսկան. ո՛չ յաւիտենական է։ զի ոչ յաւիտեան է առն ոյժ [436]եւ զօրութիւն եւ իշխանութիւն, եւ ոչ տուեալ են նմա ազգաց յազգս:24 որովհետեւ մարդու ուժը, զօրութիւնն ու իշխանութիւնը յաւիտենական չեն, եւ դրանք չեն տրւում սերնդից սերունդ: 24 Վասն զի հարստութիւնը միշտ չի մնար Ու թագը դարէ դար չի տեւեր։ 27:24: զի ո՛չ յաւիտեան է առն ոյժ, եւ զօրութիւն, եւ իշխանութիւն. եւ ո՛չ տուեալ են նմա ազգաց յազգս[8373]։ [8373] Ոմանք. Վասն զի ո՛չ յաւ՛՛... տուեալ է նմա։ Ուր Ոսկան. ո՛չ յաւիտենական է։ 24 որովհետեւ մարդու ուժը, զօրութիւնն ու իշխանութիւնը յաւիտենական չեն, եւ դրանք չեն տրւում սերնդից սերունդ: 24 Վասն զի հարստութիւնը միշտ չի մնար Ու թագը դարէ դար չի տեւեր։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2427:24 потому что {богатство} не навек, да и власть разве из рода в род? For riches [are] not for ever: and doth the crown [endure] to every generation:27:24 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חֹ֑סֶן ḥˈōsen חֹסֶן store וְ wᵊ וְ and אִם־ ʔim- אִם if נֵ֝֗זֶר ˈnˈēzer נֵזֶר consecration לְ lᵊ לְ to דֹ֣ור ḏˈôr דֹּור generation וָ† *wā וְ and דֹֽורדור *ḏˈôr דֹּור generation 27:24. non enim habebis iugiter potestatem sed corona tribuetur in generatione generationumFor thou shalt not always have power: but a crown shall be given to generation and generation. 24. For riches are not for ever; and doth the crown endure unto all generations? 27:24. for you will not always hold this power. But a crown shall be awarded from generation to generation. 27:24 потому что {богатство} не навек, да и власть разве из рода в род? 27:24 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חֹ֑סֶן ḥˈōsen חֹסֶן store וְ wᵊ וְ and אִם־ ʔim- אִם if נֵ֝֗זֶר ˈnˈēzer נֵזֶר consecration לְ lᵊ לְ to דֹ֣ור ḏˈôr דֹּור generation 27:24. non enim habebis iugiter potestatem sed corona tribuetur in generatione generationum For thou shalt not always have power: but a crown shall be given to generation and generation. 27:24. for you will not always hold this power. But a crown shall be awarded from generation to generation. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:24: For riches are not for ever - All other kinds of property are very transitory. Money and the highest civil honors are but for a short season. Flocks and herds, properly attended to, may be multiplied and continued from generation to generation. The crown itself is not naturally so permanent.Albert Barnes: Notes on the Bible - 183427:24Riches - The money which men may steal, or waste, is contrasted with the land of which the owner is not so easily deprived. Nor will the crown (both the "crown of pure gold" worn on the mitre of the high priest, Exo 29:6; Exo 39:30; and the kingly diadem, the symbol of power generally) be transmitted (as flocks and herds had been) "from one generation to another." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:24: For: Pro 23:5; Zep 1:18; Ti1 6:17, Ti1 6:18riches: Heb. strength, Jam 1:10 doth: Sa2 7:16; Psa 89:36; Isa 9:7 every generation: Heb. generation and generation Proverbs 27:25 John Gill27:24 For riches are not for ever,.... A man cannot be assured of the continuance of them; they are uncertain things, here today and gone tomorrow: wherefore, though a man has a considerable share of them, yet should follow one calling or another; particularly husbandry is recommended, or keeping sheep and cattle, which are increasing; by which means his substance will be continued and augmented, which otherwise is not to be depended on, but in a diligent attendance to business;and doth the crown endure to every generation? the royal crown, that is not to be depended upon; a king that wears a crown is not sure he shall always wear it, or that it shall be continued to his family one generation after another. And it is suggested, that it is not even beneath such persons to have a regard to their flocks and herds, and the increase of their riches in this way: the Chinese kings, many of them, formerly employed themselves in husbandry, and set examples of industry and diligence to their subjects (t); King Hezekiah provided himself possessions of flocks and herds in abundance, 2Chron 32:28. (t) Vid. Martin. Hist. Sinica, p. 92, 93, 326. John Wesley27:24 For - What thou dost now possess, will not last always. If a man had the wealth of a kingdom, without care and diligence it would be brought to nothing. |
|
27:2527:25: Խնա՛մ կալ բանջարոյ ՚ի դաշտի, եւ հնձեսցես խոտ, եւ ժողովեա՛ զխոտ դալար. Խնամ կալ բանջարոյ ի դաշտի, եւ հնձեսցես խոտ. եւ ժողովես զխոտ դալար:25 Խնամքո՛վ վարուիր դաշտի կանաչի հետ, որ խոտ հնձես, 25 Կանանչը կը բուսնի, խոտը կ’երեւնայ Եւ լեռներուն խոտերը կը հաւաքեն։ 27:25: Խնա՛մ կալ բանջարոյ ՚ի դաշտի, եւ հնձեսցես խոտ, եւ ժողովեա՛ զխոտ դալար. 25 Խնամքո՛վ վարուիր դաշտի կանաչի հետ, որ խոտ հնձես, 25 Կանանչը կը բուսնի, խոտը կ’երեւնայ Եւ լեռներուն խոտերը կը հաւաքեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2527:25 Прозябает трава, и является зелень, и собирают горные травы. The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered:27:25 גָּלָ֣ה gālˈā גלה uncover חָ֭צִיר ˈḥāṣîr חָצִיר grass וְ wᵊ וְ and נִרְאָה־ nirʔā- ראה see דֶ֑שֶׁא ḏˈeše דֶּשֶׁא young grass וְ֝ ˈw וְ and נֶאֶסְפ֗וּ neʔesᵊfˈû אסף gather עִשְּׂבֹ֥ות ʕiśśᵊvˌôṯ עֵשֶׂב herb הָרִֽים׃ hārˈîm הַר mountain 27:25. aperta sunt prata et apparuerunt herbae virentes et collecta sunt faena de montibusThe meadows are open, and the green herbs have appeared, and the hay is gathered out of the mountains. 25. The hay is carried, and the tender grass sheweth itself, and the herbs of the mountains are gathered in. 27:25. The meadows are open, and the green plants have appeared, and the hay has been collected from the mountains. 27:25 Прозябает трава, и является зелень, и собирают горные травы. 27:25 גָּלָ֣ה gālˈā גלה uncover חָ֭צִיר ˈḥāṣîr חָצִיר grass וְ wᵊ וְ and נִרְאָה־ nirʔā- ראה see דֶ֑שֶׁא ḏˈeše דֶּשֶׁא young grass וְ֝ ˈw וְ and נֶאֶסְפ֗וּ neʔesᵊfˈû אסף gather עִשְּׂבֹ֥ות ʕiśśᵊvˌôṯ עֵשֶׂב herb הָרִֽים׃ hārˈîm הַר mountain 27:25. aperta sunt prata et apparuerunt herbae virentes et collecta sunt faena de montibus The meadows are open, and the green herbs have appeared, and the hay is gathered out of the mountains. 25. The hay is carried, and the tender grass sheweth itself, and the herbs of the mountains are gathered in. 27:25. The meadows are open, and the green plants have appeared, and the hay has been collected from the mountains. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:25: The hay appeareth - Take care that this be timeously mown, carefully dried and safely ricked or housed. And when the tender grass and the proper herbs appear in the mountains in the spring, then send forth the lambs, the young of the flock, that they may get suitable pasturage, without too much impoverishing the home fields; for by the sale of the lambs and goats, the price of the field is paid - all the landlord's demands are discharged. Either a certain number of lambs, goats, and other cattle, was given to the landlord; or so much money as so many lambs, etc., were then worth.Albert Barnes: Notes on the Bible - 183427:25Appeareth - Better, When the grass disappeareth, the "tender grass showeth itself." Stress is laid on the regular succession of the products of the earth. The "grass" ("hay") of the first clause is (compare Psa 37:2; Psa 90:5; Psa 103:15; Kg2 19:26) the proverbial type of what is perishable and fleeting. The verse gives a picture of the pleasantness of the farmer's calling; compared with this what can wealth or rank offer? With this there mingles (compare Pro 27:23) the thought that each stage of that life in its season requires care and watchfulness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:25: hay: Rather, herbage, as chatzir uniformly denotes. Pro 10:5; Psa 104:14Proverbs 27:26 John Gill27:25 The hay appeareth, and the tender grass showeth itself,.... Some think this is mentioned to illustrate the uncertainty of riches, which soon vanish away; as the tender grass shows itself, and is presently cut down and quickly appears hay, and that soon consumed; but rather this contains an argument to take to the pastoral life and calling, since it may be performed with so much ease; for the earth, the valleys and hills, are covered with grass for the cattle; so that there is no further trouble than to drive the flocks into the pastures, and feed them there; or to cut down the grass, and make hay of it, and lay it up against the winter for fodder for them. The first clause, I think, may be rendered, "the hay removes" (u), or is carried off; the grass being fit to cut, is mowed and made hay of, and that is carried off and laid up for the winter: "and the tender grass showeth itself"; springs up after the hay is carried off and so makes a second crop; or, however, becomes good pasture for cattle to feed on;and herbs of the mountains are gathered; for the present use of the cattle; or being made hay of, are laid up for future use; or are gathered for medicine; many of this kind grow on mountains. (u) "migrat", Cocceius; "cum migraverit", Michaelis. John Wesley27:25 The hay - Another encouragement to diligence; God invites thee to it by the plentiful provisions wherewith he has enriched the earth for thy sake. The mountains - Even the most barren parts afford thee their help.Robert Jamieson, A. R. Fausset and David Brown27:25 The fact that providential arrangements furnish the means of competence to those who properly use them is another motive to diligence (compare Ps 65:9-13).The hay appeareth--literally, "Grass appeareth" (Job 40:15; Ps 104:14). |
|
27:2627:26: զի եղիցին քեզ ոչխա՛րք ձորձաբերք. դարմանեա՛ զդաշտս՝ զի եղիցին քեզ գառինք։ զի եղիցին քեզ ոչխարք ձորձաբերք. դարմանեա զդաշտս` զի եղիցին քեզ գառինք:26 դալար խո՛տ հաւաքիր, որ ոչխարներդ գեղմնաբեր լինեն, եւ դաշտերը լա՛ւ պահիր, որ գառներ ունենաս: 26 Գառները քու հագուստիդ համար են Ու նոխազները դաշտերուն գինն են։ 27:26: զի եղիցին քեզ ոչխա՛րք ձորձաբերք. դարմանեա՛ զդաշտս՝ զի եղիցին քեզ գառինք։ 26 դալար խո՛տ հաւաքիր, որ ոչխարներդ գեղմնաբեր լինեն, եւ դաշտերը լա՛ւ պահիր, որ գառներ ունենաս: 26 Գառները քու հագուստիդ համար են Ու նոխազները դաշտերուն գինն են։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2627:26 Овцы на одежду тебе, и козлы на покупку поля. The lambs [are] for thy clothing, and the goats [are] the price of the field:27:26 כְּבָשִׂ֥ים kᵊvāśˌîm כֶּבֶשׂ young ram לִ li לְ to לְבוּשֶׁ֑ךָ lᵊvûšˈeḵā לְבוּשׁ clothing וּ û וְ and מְחִ֥יר mᵊḥˌîr מְחִיר price שָׂ֝דֶ֗ה ˈśāḏˈeh שָׂדֶה open field עַתּוּדִֽים׃ ʕattûḏˈîm עַתּוּד ram 27:26. agni ad vestimentum tuum et hedi agri pretiumLambs are for thy clothing: and kids for the price of the field. 26. The lambs are for thy clothing, and the goats are the price of the field: 27:26. Lambs are for your clothing, and goats are for the price of a field. 27:26 Овцы на одежду тебе, и козлы на покупку поля. 27:26 כְּבָשִׂ֥ים kᵊvāśˌîm כֶּבֶשׂ young ram לִ li לְ to לְבוּשֶׁ֑ךָ lᵊvûšˈeḵā לְבוּשׁ clothing וּ û וְ and מְחִ֥יר mᵊḥˌîr מְחִיר price שָׂ֝דֶ֗ה ˈśāḏˈeh שָׂדֶה open field עַתּוּדִֽים׃ ʕattûḏˈîm עַתּוּד ram 27:26. agni ad vestimentum tuum et hedi agri pretium Lambs are for thy clothing: and kids for the price of the field. 27:26. Lambs are for your clothing, and goats are for the price of a field. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:26: The lambs are for thy clothing - So many fleeces are given in some places as rent to the landlord.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:26: Job 31:20Proverbs 27:27 Geneva 159927:26 The (k) lambs [are] for thy clothing, and the goats [are] the price of the field.(k) This declares the great goodness of God towards man, and the diligence that he requires from him for the preservation of his gifts. John Gill27:26 The lambs are for thy clothing,.... This is another argument, exciting to diligence in the pastoral calling, taken from the profit arising from it: the wool of the lambs, or rather "sheep", as many versions render it; of it cloth is made, and of that garments to be worn, to keep decent, warm, and comfortable; see Job 31:20;and the goats are the price of thy field: these, being brought up and sold, furnish the husbandman with money to purchase more fields to feed his cattle on. The Targum is, "the goats are for negotiation;'' with the price of them a man may purchase any of the necessaries of life for himself and family; these are negotiated, Ezek 27:21; the Syriac version is, "the goats are for thy food"; and so, between both the sheep and goats, man has both food and raiment; though his food is particularly mentioned in Prov 27:27. John Wesley27:26 The price - By the sale whereof thou mayest either pay the rent of the field which thou hirest, or purchase fields or lands. Goats might better be spared and sold than sheep, which brought a more constant profit to the owner. |
|
27:2727:27: Որդեակ՝ յինէ՛ն ուսիր զպատգամս զօրաւորս ՚ի կեանս տա՛ն քոյ եւ ՚ի կեանս բարեկամաց քոց[8374]։[8374] Ոմանք. Եւ ՚ի կեանս բարեկամի քո։ Որդեակ, յինէն ուսիր զպատգամս զօրաւորս ի կեանս տան քո եւ ի կեանս բարեկամաց քոց:27 Որդեա՛կ, սովորի՛ր ինձնից այս զօրաւոր պատգամները քո տան ապրուստի եւ քո բարեկամների ապրուստի համար: 27 Քու կերակուրիդ համար եւ քու տանդ կերակուրին համար Ու քու աղախիններուդ ապրուստին համար Բաւական այծի կաթ պիտի ունենաս։ 27:27: Որդեակ՝ յինէ՛ն ուսիր զպատգամս զօրաւորս ՚ի կեանս տա՛ն քոյ եւ ՚ի կեանս բարեկամաց քոց[8374]։ [8374] Ոմանք. Եւ ՚ի կեանս բարեկամի քո։ 27 Որդեա՛կ, սովորի՛ր ինձնից այս զօրաւոր պատգամները քո տան ապրուստի եւ քո բարեկամների ապրուստի համար: 27 Քու կերակուրիդ համար եւ քու տանդ կերակուրին համար Ու քու աղախիններուդ ապրուստին համար Բաւական այծի կաթ պիտի ունենաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
27:2727:27 И довольно козьего молока в пищу тебе, в пищу домашним твоим и на продовольствие служанкам твоим. And [thou shalt have] goats' milk enough for thy food, for the food of thy household, and [for] the maintenance for thy maidens:27:27 וְ wᵊ וְ and דֵ֤י׀ ḏˈê דַּי sufficiency חֲלֵ֬ב ḥᵃlˈēv חָלָב milk עִזִּ֗ים ʕizzˈîm עֵז goat לְֽ֭ ˈlˈ לְ to לַחְמְךָ laḥmᵊḵˌā לֶחֶם bread לְ lᵊ לְ to לֶ֣חֶם lˈeḥem לֶחֶם bread בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house וְ֝ ˈw וְ and חַיִּ֗ים ḥayyˈîm חַיִּים life לְ lᵊ לְ to נַעֲרֹותֶֽיךָ׃ naʕᵃrôṯˈeʸḵā נַעֲרָה girl 27:27. sufficiat tibi lac caprarum in cibos tuos in necessaria domus tuae et ad victum ancillis tuisLet the milk of the goats be enough for thy food, and for the necessities of thy house, and for maintenance for thy handmaids. 27. And goats’ milk enough for thy food, for the food of thy household; and maintenance for thy maidens. 27:27. Let the milk of goats be sufficient for your food, and for the necessities of your household, and for the provisions of your handmaids. 27:27 И довольно козьего молока в пищу тебе, в пищу домашним твоим и на продовольствие служанкам твоим. 27:27 וְ wᵊ וְ and דֵ֤י׀ ḏˈê דַּי sufficiency חֲלֵ֬ב ḥᵃlˈēv חָלָב milk עִזִּ֗ים ʕizzˈîm עֵז goat לְֽ֭ ˈlˈ לְ to לַחְמְךָ laḥmᵊḵˌā לֶחֶם bread לְ lᵊ לְ to לֶ֣חֶם lˈeḥem לֶחֶם bread בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house וְ֝ ˈw וְ and חַיִּ֗ים ḥayyˈîm חַיִּים life לְ lᵊ לְ to נַעֲרֹותֶֽיךָ׃ naʕᵃrôṯˈeʸḵā נַעֲרָה girl 27:27. sufficiat tibi lac caprarum in cibos tuos in necessaria domus tuae et ad victum ancillis tuis Let the milk of the goats be enough for thy food, and for the necessities of thy house, and for maintenance for thy handmaids. 27. And goats’ milk enough for thy food, for the food of thy household; and maintenance for thy maidens. 27:27. Let the milk of goats be sufficient for your food, and for the necessities of your household, and for the provisions of your handmaids. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183127:27: Goats' milk enough for thy food - ללחמך lelachmecha, "to thy bread;" for they ate the bread and supped the milk to assist mastication, and help deglutition. And it seems that bread, with goats' milk, was the general article of food for the master and his family; and for the servant maids who assisted in the household work, and performed the operations required in the dairy.The reader who wishes to see these maxims detailed and illustrated at large, may consult the writers De Re Rustica, where he will find much curious information. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188027:27: enough: Pro 30:8, Pro 30:9; Mat 6:33maintenance: Heb. life John Gill27:27 And thou shalt have goats' milk enough for thy food,.... The word for "goats", in Prov 27:26, signifies he goats, which were sold to buy fields, pay servants or rent, or purchase the necessaries of life; and this here signifies she goats, which were kept for their milk; and which was daily used for food in some countries, and is still in use for the same purpose in some parts of our kingdoms; and in medicine it has been preferred by some physicians above others, next to the milk of women (w): and the diligent husbandman is promised not only plenty of this his own eating, at least a sufficiency of it, but for his family;for the food of thy household; his wife and children: and for maintenance for thy maidens: or "the lives" (x) of them, on which they should live; for, though menservants might require strong meat yet the maidens might live upon milk; besides, Athenaeus (y) speaks of most delicious cheese made of goats' milk, called "tromilicus". The design of the whole is to show that a man diligent in his business shall have a sufficiency for himself and his family; and, though it may be but the meaner sort of food and clothing he may get, yet, having food and raiment, he should therewith be content. (w) Plin. Nat. Hist. l. 28. c. 9. Vid. Scheuehzer. Physic, Sacr. vol. 5. p. 1016. (x) "vitas", Montanus; "ad vitam", Gejerus; "life" is often put for "bread"; or for that by which life is maintained, both in Greek and Latin writers; so in Hesiod. Opera, l. 1. v. 31, 328. and "vita", in Plaut. Stichus, Act. 3. Sc. 2. v. 9. Trinum, Act. 2. Sc. 4. v. 76. (y) Deipnosoph. l. 14. c. 22. p. 658. see also l. 1. c. 8. p 10. John Wesley27:27 Goat's milk - Or, if thou chusest rather to keep thy goats, the milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet.Robert Jamieson, A. R. Fausset and David Brown27:27 household--literally, "house," the family (Acts 16:15; 1Cor 1:16). |
|
2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact
for technical questions: contact