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tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19140: 1. Надписание. 2-6. Введение к последующему, с размышлениями о необъятности мироздания, о величии и всемогуществе Божием и о значении и непреложности слова Божия. 7-10. Молитва приточника к Богу о сохранении его от крайностей в обладании материальными благами и от соблазнов неверия и нечестия; в связи с предыдущим - наставление (ст. 10), запрещающее злословить раба при его господине. 11-14. Четыре притчи о разных видах нечестия. 15-16. О ненасытимости разных видов. 17. Вставочное суждение о тяжести треха непочтительности к родителям. 18-20. Непонятное в мире физическом и человеческом. 21-23. Нечто трудно переносимое в силу кажущейся неестественности. 24-26. Малое по видимости и вместе великое по значению. 29-31. Аналогии царя в царстве животных. 32-33. Предостережение от высокомерия и гневливостиMatthew Henry: Concise Commentary on the Whole Bible - 1706This and the following chapter are an appendix to Solomon's proverbs; but they are both expressly called prophecies in the first verses of both, by which it appears that the penmen of them, whoever they were, were divinely inspired. This chapter was penned by one that bears the name of "Agur Ben Jakeh." What tribe he was of, or when he lived, we are not told; what he wrote, being indited by the Holy Ghost, is here kept upon record. We have here, I. His confession of faith, ver. 1-6. II. His prayer, ver. 7-9. III. A caution against wronging servants, ver. 10. IV. Four wicked generations, ver. 11-14. V. Four things insatiable (ver. 15, 16), to which is added fair warning to undutiful children, ver. 17. VI. Four things unsearchable, ver. 18-20. VII. Four things intolerable, ver. 21-23. VIII. Four things little and wise, ver. 24-28. IX. Four things stately, ver. 29 to the end.Adam Clarke: Commentary on the Bible - 1831Agur's confession of faith, Pro 30:1-6. His prayer, Pro 30:7-9. Of wicked generations, Pro 30:10-14. Things that are never satisfied, Pro 30:15, Pro 30:16. Of him who despises his parents, Pro 30:17. Three wonderful things, Pro 30:18-20. Three things that disquiet the land, Pro 30:21-23. Four little but very intelligent animals, Pro 30:24-28. Four things that go well, Pro 30:29-31. A man should cease from doing foolishly, and from strife, Pro 30:32, Pro 30:33.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Pro 30:1, Agur's confession of his faith; Pro 30:7, The two points of his prayer; Pro 30:10, The meanest are not to be wronged; Pro 30:11, Four wicked generations; Pro 30:15, Four things insatiable; Pro 30:17, Parents are not to be despised; Pro 30:18, Four things hard to be known; Pro 30:21, Four things intolerable; Pro 30:24, Four things exceeding wise; Pro 30:29, Four things stately; Pro 30:32, Wrath is to be pRev_ented. |
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30:130:1: Զայս ասէ այր ցհաւատացեալս Աստուծոյ. Եթէ լո՛ւռ եղէց՝ զի անմտագոյն եմ քան զամենայն մարդիկ[8271]. [8271] Ոմանք. Աստուծոյ. Լուռ եղէց... քան զամենայն մարդ։ Զայս ասէ այր ցհաւատացեալս Աստուծոյ. Եթէ լուռ եղէց:1 Մարդս Աստծու հաւատացեալներին պիտի ասի այսպէս. «Լաւ է լռեմ, որովհետեւ բոլոր մարդկանցից աւելի անմիտ եմ, 30 Յակէեան Ագուրին խօսքերը՝ Այսինքն պատգամը, որ ան տուաւ, Իթիէլին եւ Ուքալին։ 30:1: Զայս ասէ այր ցհաւատացեալս Աստուծոյ. Եթէ լո՛ւռ եղէց՝ զի անմտագոյն եմ քան զամենայն մարդիկ[8271]. [8271] Ոմանք. Աստուծոյ. Լուռ եղէց... քան զամենայն մարդ։ 1 Մարդս Աստծու հաւատացեալներին պիտի ասի այսպէս. «Լաւ է լռեմ, որովհետեւ բոլոր մարդկանցից աւելի անմիտ եմ, 30 Յակէեան Ագուրին խօսքերը՝ Այսինքն պատգամը, որ ան տուաւ, Իթիէլին եւ Ուքալին։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:130:1 Слова Агура, сына Иакеева. Вдохновенные изречения, {которые} сказал этот человек Ифиилу, Ифиилу и Укалу: [493] The words of Agur the son of Jakeh, [even] the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal:30:1 τοὺς ο the ἐμοὺς εμος mine; my own λόγους λογος word; log υἱέ υιος son φοβήθητι φοβεω afraid; fear καὶ και and; even δεξάμενος δεχομαι accept; take αὐτοὺς αυτος he; him μετανόει μετανοεω reconsider; yield τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the ἀνὴρ ανηρ man; husband τοῖς ο the πιστεύουσιν πιστευω believe; entrust θεῷ θεος God καὶ και and; even παύομαι παυω stop 30:1 דִּבְרֵ֤י׀ divrˈê דָּבָר word אָג֥וּר ʔāḡˌûr אָגוּר Agur בִּן־ bin- בֵּן son יָקֶ֗ה yāqˈeh יָקֶה Jakeh הַ ha הַ the מַּ֫שָּׂ֥א mmˈaśśˌā מַשָּׂא utterance נְאֻ֣ם nᵊʔˈum נְאֻם speech הַ֭ ˈha הַ the גֶּבֶר ggevˌer גֶּבֶר vigorous man לְ lᵊ לְ to אִֽיתִיאֵ֑ל ʔˈîṯîʔˈēl אִיתִיאֵל Ithiel לְ lᵊ לְ to אִ֖יתִיאֵ֣ל ʔˌîṯîʔˈēl אִיתִיאֵל Ithiel וְ wᵊ וְ and אֻכָֽל׃ ʔuḵˈāl אֻכָל [uncertain] 30:1. verba Congregantis filii Vomentis visio quam locutus est vir cum quo est Deus et qui Deo secum morante confortatus aitThe words of Gatherer the son of Vomiter. The vision which the man spoke, with whom God is, and who being strengthened by God, abiding with him, said: 1. The words of Agur the son of Jakeh; the oracle. The man saith unto Ithiel, unto Ithiel and Ucal: 30:1 Слова Агура, сына Иакеева. Вдохновенные изречения, {которые} сказал этот человек Ифиилу, Ифиилу и Укалу: 30:1 τοὺς ο the ἐμοὺς εμος mine; my own λόγους λογος word; log υἱέ υιος son φοβήθητι φοβεω afraid; fear καὶ και and; even δεξάμενος δεχομαι accept; take αὐτοὺς αυτος he; him μετανόει μετανοεω reconsider; yield τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the ἀνὴρ ανηρ man; husband τοῖς ο the πιστεύουσιν πιστευω believe; entrust θεῷ θεος God καὶ και and; even παύομαι παυω stop 30:1 דִּבְרֵ֤י׀ divrˈê דָּבָר word אָג֥וּר ʔāḡˌûr אָגוּר Agur בִּן־ bin- בֵּן son יָקֶ֗ה yāqˈeh יָקֶה Jakeh הַ ha הַ the מַּ֫שָּׂ֥א mmˈaśśˌā מַשָּׂא utterance נְאֻ֣ם nᵊʔˈum נְאֻם speech הַ֭ ˈha הַ the גֶּבֶר ggevˌer גֶּבֶר vigorous man לְ lᵊ לְ to אִֽיתִיאֵ֑ל ʔˈîṯîʔˈēl אִיתִיאֵל Ithiel לְ lᵊ לְ to אִ֖יתִיאֵ֣ל ʔˌîṯîʔˈēl אִיתִיאֵל Ithiel וְ wᵊ וְ and אֻכָֽל׃ ʔuḵˈāl אֻכָל [uncertain] 30:1. verba Congregantis filii Vomentis visio quam locutus est vir cum quo est Deus et qui Deo secum morante confortatus ait ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The words of Gatherer the son of Vomiter. The vision which the man spoke, with whom God is, and who being strengthened by God, abiding with him, said: |
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 - 1903-19141: Смысл и значение данного надписания, как и надписания ст. 1: гл. XXXI, в древности и в новое время понимались неодинаково, в зависимости от того, принималось ли еврейское Agur за собственное имя, имя нарицательное или еще иначе. Таргум признает это слово собственным именем неизвестного царя, Мидраш, напротив, считает таким же аллегорическим именем Соломона, как Когелет или Екклезиаст, тоже и многие раввины, а также блаж. Иероним, видящий в Агуре Соломона, а в Иакее Давида, verba congregantis filii vomentis (Vulg.). LXX же в своем переводе устраняют самую мысль о каком-либо Агуре-царе. Слав.: "сия глаголет муж верующим Богови, и почиваю!". В новое время многие западные толкователи готовы были видеть в Агуре как затем и в Лемуиле, царя или вообще правителя Идумейской области Масса (Быт. XXV:14; 1: Пар. I:30), имея в виду употребленное в обоих случаях - XXX:1: и XXXI:1: - евр. масса; при этом оба эти лица, Агур и Лемуил, почитаются или язычниками или прозелитами иудейства. Со всей точностью и бесспорностью вопрос едва ли может быть решен. Однако более основательно считать оба названия собственными именами каких-то учителей мудрецов, из которых Лемуил был несомненно царем (XXX:1, 4), вероятно, правителем упомянутой Масса. Об Агуре этого прямо не говорится - евр. масса в XXX:1: имеет нарицательное значение: "изречение". Вполне допустимо предположение, что в изречениях Агура (гл. ХXХ) и Лемуила (XXXI:1-9) мы имеем произведение или по крайней мере отзвук интеллектуальной культуры "сынов востока" - арабов, идумеев и др., как и в книге Иова (Иов I:3), но под определяющим и преобразующим влиянием библейско-еврейским, так что ни по содержанию, ни по форме речи оба отдела не разнятся от остальных частей книги. Имя Ифиил встречается, как имя лица, в Неем. XI:7. Как и имя Агура, Ифиил и Укал должны обозначать известных лиц, - быть может, слушателей учеников Агура.Matthew Henry: Concise Commentary on the Whole Bible - 17061 The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, 2 Surely I am more brutish than any man, and have not the understanding of a man. 3 I neither learned wisdom, nor have the knowledge of the holy. 4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell? 5 Every word of God is pure: he is a shield unto them that put their trust in him. 6 Add thou not unto his words, lest he reprove thee, and thou be found a liar.Some make Agur to be not the name of this author, but his character; he was a collector (so it signifies), a gatherer, one that did not compose things himself, but collected the wise sayings and observations of others, made abstracts of the writings of others, which some think is the reason why he says (v. 3), "I have not learned wisdom myself, but have been a scribe, or amanuensis, to other wise and learned men." Note, We must not bury our talent, though it be but one, but, as we have received the gift, so minister the same, if it be but to collect what others have written. But we rather suppose it to be his name, which, no doubt, was well known then, though not mentioned elsewhere in scripture. Ithiel and Ucal are mentioned, either, 1. As the names of his pupils, whom he instructed, or who consulted him as an oracle, having a great opinion of his wisdom and goodness. Probably they wrote from him what he dictated, as Baruch wrote from the mouth of Jeremiah, and by their means it was preserved, as they were ready to attest it to be his, for it was spoken to them; they were two witnesses of it. Or, 2. As the subject of his discourse. Ithiel signifies God with me, the application of Immanuel, God with us. The word calls him God with us; faith appropriates this, and calls him "God with me, who loved me, and gave himself for me, and into union and communion with whom I am admitted." Ucal signifies the Mighty One, for it is upon one that is mighty that help is laid for us. Many good interpreters therefore apply this to the Messiah, for to him all the prophecies bear witness, and why not this then? It is what Agur spoke concerning Ithiel, even concerning Ithiel (that is the name on which the stress is laid) with us, Isa. vii. 14. Three things the prophet here aims at:-- I. To abase himself. Before he makes confession of his faith he makes confession of his folly and the weakness and deficiency of reason, which make it so necessary that we be guided and governed by faith. Before he speaks concerning the Saviour he speaks of himself as needing a Saviour, and as nothing without him; we must go out of ourselves before we go into Jesus Christ. 1. He speaks of himself as wanting a righteousness, and having done foolishly, very foolishly. When he reflects upon himself he owns, Surely I am more brutish than any man. Every man has become brutish, Jer. x. 14. But he that knows his own heart knows so much more evil of himself than he does of any other that he cries out, "Surely I cannot but think that I am more brutish than any man; surely no man has such a corrupt deceitful heart as I have. I have acted as one that has not the understanding of Adam, as one that is wretchedly degenerated from the knowledge and righteousness in which man was at first created; nay, I have not the common sense and reason of a man, else I should not have done as I have done." Agur, when he was applied to by others as wiser than most, acknowledged himself more foolish than any. Whatever high opinion others may have of us, it becomes us to have low thoughts of ourselves. 2. He speaks of himself as wanting a revelation to guide him in the ways of truth and wisdom. He owns (v. 3) "I neither learned wisdom by any power of my own (the depths of it cannot be fathomed by my line and plummet) nor know I the knowledge of the holy ones, the angels, our first parents in innocency, nor of the holy things of God; I can get no insight into them, nor make any judgment of them, further than God is pleased to make them known to me." The natural man, the natural powers, perceive not, nay, they receive not, the things of the Spirit of God. Some suppose Agur to be asked, as Apollo's oracle was of old, Who was the wisest man? The answer is, He that is sensible of his own ignorance, especially in divine things. Hoc tantum scio, me nihil scire--All that I know is that I know nothing. II. To advance Jesus Christ, and the Father in him (v. 4): Who ascended up into heaven, &c. 1. Some understand this of God and of his works, which are both incomparable and unsearchable. He challenges all mankind to give an account of the heavens above, of the winds, the waters, the earth: "Who can pretend to have ascended up to heaven, to take a view of the orbs above, and then to have descended, to give us a description of them? Who can pretend to have had the command of the winds, to have grasped them in his hand and managed them, as God does, or to have bound the waves of the sea with a swaddling band, as God has done? Who has established the ends of the earth, or can describe the strength of its foundations or the extent of its limits? Tell me what is the man's name who can undertake to vie with God or to be of his cabinet-council, or, if he be dead, what is his name to whom he has bequeathed this great secret." 2. Others refer it to Christ, to Ithiel and Ucal, the Son of God, for it is the Son's name, as well as the Father's, that is here enquired after, and a challenge given to any to vie with him. We must now exalt Christ as one revealed; they then magnified him as one concealed, as one they had heard something of but had very dark and defective ideas of. We have heard the fame of him with our ears, but cannot describe him (Job xxviii. 22); certainly it is God that has gathered the wind in his fists and bound the waters as in a garment; but what is his name? It is, I am that I am (Exod. iii. 14), a name to be adored, not to be understood. What is his Son's name, by whom he does all these things? The Old-Testament saints expected the Messiah to be the Son of the Blessed, and he is here spoken of as a person distinct from the Father, but his name as yet secret. Note, The great Redeemer, in the glories of his providence and grace, can neither be paralleled nor found out to perfection. (1.) The glories of the kingdom of his grace are unsearchable and unparalleled; for who besides has ascended into heaven and descended? Who besides is perfectly acquainted with both worlds, and has himself a free correspondence with both, and is therefore fit to settle a correspondence between them, as Mediator, as Jacob's ladder? He was in heaven in the Father's bosom (John i. 1, 18); thence he descended to take our nature upon him; and never was there such condescension. In that nature he again ascended (Eph. iv. 9), to receive the promised glories of his exalted state; and who besides has done this? Rom. x. 6. (2.) The glories of the kingdom of his providence are likewise unsearchable and unparalleled. The same that reconciles heaven and earth was the Creator of both and governs and disposes of all. His government of the three lower elements of air, water, and earth, is here particularized. [1.] The motions of the air are of his directing. Satan pretends to be the prince of the power of the air, but even there Christ has all power; he rebuked the winds and they obeyed him. [2.] The bounds of the water are of his appointing: He binds the waters as in a garment; hitherto they shall come, and no further, Job xxxviii. 9-11. [3.] The foundations of the earth are of his establishing. He founded it at first; he upholds it still. If Christ had not interposed, the foundations of the earth would have sunk under the load of the curse upon the ground, for man's sin. Who and what is the mighty He that does all this? We cannot find out God, nor the Son of God, unto perfection. Oh the depth of that knowledge! III. To assure us of the truth of the word of God, and to recommend it to us, v. 5, 6. Agur's pupils expect to be instructed by him in the things of God. "Alas!" says he, "I cannot undertake to instruct you; go to the word of God; see what he has there revealed of himself, and of his mind and will; you need know no more than what that will teach you, and that you may rely upon as sure and sufficient. Every word of God is pure; there is not the least mixture of falsehood and corruption in it." The words of men are to be heard and read with jealousy and with allowance, but there is not the least ground to suspect any deficiency in the word of God; it is as silver purified seven times (Ps. xii. 6), without the least dross or alloy. Thy word is very pure, Ps. cxix. 140. 1. It is sure, and therefore we must trust to it and venture our souls upon it. God in his word, God in his promise, is a shield, a sure protection, to all those that put themselves under his protection and put their trust in him. The word of God, applied by faith, will make us easy in the midst of the greatest dangers, Ps. xlvi. 1, 2. 2. It is sufficient, and therefore we must not add to it (v. 6): Add thou not unto his words, because they are pure and perfect. This forbids the advancing of any thing, not only in contradiction to the word of God, but in competition with it; though it be under the plausible pretence of explaining it, yet, if it pretend to be of equal authority with it, it is adding to his words, which is not only a reproach to them as insufficient, but opens a door to all manner of errors and corruptions; for, that one absurdity being granted, that the word of any man, or company of men, is to be received with the same faith and veneration as the word of God, a thousand follow. We must be content with what God has thought fit to make known to us of his mind, and not covet to be wise above what is written; for, (1.) God will resent it as a heinous affront: "He will reprove thee, will reckon with thee as a traitor against his crown and dignity, and lay thee under the heavy doom of those that add to his words, or diminish from them," Deut. iv. 2; xii. 32. (2.) We shall run ourselves into endless mistakes: "Thou wilt be found a liar, a corrupter of the word of truth, a broacher of heresies, and guilty of the worst of forgeries, counterfeiting the broad seal of heaven, and pretending a divine mission and inspiration, when it is all a cheat. Men may be thus deceived, but God is not mocked." Adam Clarke: Commentary on the Bible - 183130:1: The words of Agur the son of Jakeh - The words Agur, Jakeh, Ithiel, and Ucal, have been considered by some as proper names: by others, as descriptive characters. With some, Agur is Solomon; and Jakeh, David; and Ithiel and Ural are epithets of Christ.The Vulgate translates, Verba congregantis filii vomentis: visio, quam locutus est sir, cum quo est Deus, et qui Deo secum morante confortatus, ait. "The words of the collector, the son of the vomiter: the vision of the man who has God with him, and who is fortified by God dwelling with him, saith." Coverdale makes the following words a title to the chapter: "The wordes of Agur the sonne of Jake. "The prophecie of a true faithfull man, whom God hath helped; whom God hath comforted and nourished." The whole might be thus translated, keeping near to the letter: - "The words of the epistle of the obedient son." Or, "The words of the collector, the son of Jakeh. The parable which הגבר haggeber, the strong man, the hero, spake unto him who is God with me; to him who is God with me, even the strong God." The visioun that a man spake with whiche is God, and that God with him, wonyng confortid. - Old MS. Bible. From this introduction, from the names here used, and from the style of the book, it appears evident that Solomon was not the author of this chapter; and that it was designed to be distinguished from his work by this very preface, which specifically distinguishes it from the preceding work. Nor can the words in Pro 30:2, Pro 30:3, Pro 30:8, Pro 30:9, be at all applied to Solomon: they suit no part of Solomon's life, nor of his circumstances. We must, therefore, consider it an appendix or supplement to the preceding collection; something in the manner of that part which the men of Hezekiah, king of Judah, had collected. As to mysteries here, many have been found by them who sought for nothing else; but they are all, in my view of the subject, hazarded and precarious. I believe Agur, Jakeh, Ithiel, and Ural, to be the names of persons who did exist, but of whom we know nothing but what is here mentioned. Agur seems to have been a public teacher, and Ithiel and Ucal to have been his scholars; and what he delivers to them was done by prophesy. It was what the prophets generally term משא massa, an Oracle, something immediately delivered by the Holy Spirit for the benefit of man. Albert Barnes: Notes on the Bible - 183430:1: See the introduction to Proverbs. According to the different reading, there noted, the inscription ends with: "the man spake," and the words that follow, are the beginning of the confession, "I have wearied myself after God and have fainted."Spake - The Hebrew word is that commonly used of the utterance of a divine oracle. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:1: Agur: Agur was probably a public teacher, and Ithiel and Ucal, his pupils; and this was the massa, or oracle, which he delivered, not by his own wisdom, but by the Holy Spirit, for the benefit of man; and which, it is probable, was added by "the men of Hezekiah."even: Pro 31:1; Pe2 1:19-21 Carl Friedrich Keil and Franz Delitzsch30:1The title of this first appendix, according to the text lying before us, is: "The words of Agur the son of Jakeh, the utterance." This title of the following collection of proverbs is limited by Olewejored; and המּשּׂא, separated from the author's name by Rebia, is interpreted as a second inscription, standing on one line with דּברי, as particularizing that first. The old synagogue tradition which, on the ground of the general title Prov 1:1, regarded the whole Book of Proverbs as the work of Solomon, interpreted the words, "Agur the son of Jakeh," as an allegorical designation of Solomon, who appropriated the words of the Tôra to the king, Deut 17:17, and again rejected them, for he said: God is with me, and I shall not do it (viz., take many wives, without thereby suffering injury), Schemth rabba, c. 6. The translation of Jerome: Verba congregantis filii Vomentis, is the echo of this Jewish interpretation. One would suppose that if "Agur" were Solomon's name, "Jakeh" must be that of David; but another interpretation in Midrash Mishle renders בן ("son") as the designation of the bearer of a quality, and sees in "Agur" one who girded (אגר = חגר) his loins for wisdom; and in "son of Jakeh" one free from sin (חטא ועון נקי מכל). In the Middle Ages this mode of interpretation, which is historically and linguistically absurd, first began to prevail; for then the view was expressed by several (Aben Ezra, and Meri the Spaniard) that Agur ben Jakeh was a wise man of the time of Solomon. That of Solomon's time, they thence conclude (blind to Prov 25:1) that Solomon collected together these proverbs of the otherwise unknown wise man. In truth, the age of the man must remain undecided; and at all events, the time of Hezekiah is the fixed period from which, where possible, it is to be sought. The name "Agur" means the gathered (Prov 6:8; Prov 10:5), or, after the predominant meaning of the Arab. âjar, the bribed, mercede conductum; also the collector (cf. יקוּשׁ, fowler); or the word might mean, perhaps, industrious in collecting (cf. 'alwaḳ, attached to, and other examples in Mhlau, p. 36). Regarding בּן = binj (usual in בּן־נּוּן), and its relation to the Arab. ibn, vid., Genesis, p. 555. The name Jakeh is more transparent. The noun יקהה, Prov 30:17; Gen 49:10, means the obedient, from the verb יקהּ; but, formed from this verbal stem, the form of the word would be יקהּ (not יקה). The form יקה is the participial adj. from יקה, like יפה from יפה; and the Arab. waḳay, corresponding to this יקה, viii. ittaḳay, to be on one's guard, particularly before God; the usual word fore piety regarded as εὐλάβεια. Mhlau (p. 37) rightly sees in the proper names Eltekeh [Josh 19:44] and Eltekon [Josh 15:59] the secondary verbal stem תּקה, which, like e.g., תּוה (תּאה), תּאב, עתד, has originated from the reflexive, which in these proper names, supposing that אל is subj., means to take under protection; not: to give heed = cavere. All these meanings are closely connected. In all these three forms - יקהּ, יקה, תּקה - the verb is a synonym of שׁמר; so that יקה denotes (Note: According to the Lex. 'Gezer (from the Mesopotamian town of 'Geziret ibn 'Amr), the word wakihon is, in the Mesopotamian language, "the overseer of the house in which is the cross of the Christians;" and accordingly, in Muhammed's letter to the Christians of Negran, after they became subject to him, "a monk shall not be removed from his monastery, nor a presbyter from his presbyterate, (waḳâhtah) wala watah wakahyttah" (this will be the correct phrase), "nor an overseer from his office." The verbal stem waḳ-ah (יקהּ) is, as it appears, Northern Semitic; the South Arabian lexicographer Neshwan ignores it (Wetzstein in Mhlau).) the pious, either as taking care, εὐλαβής, or as keeping, i.e., observing, viz., that which is commanded by God. In consequence of the accentuation, המשּׂא is the second designation of this string of proverbs, and is parallel with דברי. But that is absolutely impossible. משּׂא (from נשׂא, to raise, viz., the voice, to begin to express) denotes the utterance, and according to the usage of the words before us, the divine utterance, the message of God revealed to the prophet and announced by him, for the most part, if not always (vid., at Is 13:1), the message of God as the avenger. Accordingly Jewish interpreters (e.g., Meri and Arama) remark that משׂא designates what follows, as דבר נבוּאיּי, i.e., an utterance of the prophetic spirit. But, on the other hand, what follows begins with the confession of human weakness and short-sightedness; and, moreover, we read proverbs not of a divine but altogether of a human and even of a decaying spiritual stamp, besides distinguished from the Solomonic proverbs by this, that the I of the poet, which remains in the background, here comes to the front. This משׂא of prophetic utterances does not at all harmonize with the following string of proverbs. It does not so harmonize on this account, because one theme does not run through these proverbs which the sing. משׂא requires. It comes to this, that משׂא never occurs by itself in the sense of a divine, a solemn utterance, without having some more clearly defining addition, though it should be only a demonstrative הזּה (Is 14:28). But what author, whether poet or prophet, would give to his work the title of משׂא, which in itself means everything, and thus nothing! And now: the utterance - what can the article at all mean here? This question has remained unanswered by every interpreter. Ewald also sees himself constrained to clothe the naked word; he does it by reading together המשׂא נאם, and translating the "sublime saying which he spoke." But apart from the consideration that Jer 23:31 proves nothing for the use of this use of נאם, the form (הגבר) נאם is supported by 2Kings 23:1 (cf. Prov 30:5 with 2Kings 22:31); and besides, the omission of the אשׁר, and in addition of the relative pronoun (נאמו), would be an inaccuracy not at all to be expected on the brow of this gnomology (vid., Hitzig). If we leave the altogether unsuspected נאם undisturbed, המשׂא will be a nearer definition of the name of the author. The Midrash has a right suspicion, for it takes together Hamassa and Agur ben Jakeh, and explains: of Agur the son of Jakeh, who took upon himself the yoke of the most blessed. The Graecus Venetus comes nearer what is correct, for it translates: λόγοι Ἀγούρου υἱέως Ἰακέως τοῦ Μασάου. We connect Prov 31:1, where למוּאל מלך, "Lemuel (the) king," is a linguistic impossibility, and thus, according to the accentuation lying before us, מלך משּׂא also are to be connected together; thus it appears that משׂא must be the name of a country and a people. It was Hitzig who first made this Columbus-egg to stand. But this is the case only so far as he recognised in למואל מלך משׂא a Lemuel, the king of Massa, and recognised this Massa also in Prov 30:1 (vid., his dissertation: Das Knigreich Massa [the kingdom of Massa], in Zeller's Theolog. Jahrbb. 1844, and his Comm.), viz., the Israelitish Massa named in Gen 25:14 (= 1Chron 1:30) along with Dumah and Tema. But he proceeds in a hair-splitting way, and with ingenious hypothesis, without any valid foundation. That this Dumah is the Dumat el-jendel (cf. under Is 21:11) lying in the north of Nejed, near the southern frontiers of Syria, the name and the founding of which is referred by the Arabians to Dm the son of Ishmael, must be regarded as possible, and consequently Massa is certainly to be sought in Northern Arabia. But if, on the ground of 1Chron 4:42., he finds there a Simeonitic kingdom, and finds its origin in this, that the tribe of Simeon originally belonging to the ten tribes, and thus coming from the north settled in the south of Judah, and from thence in the days of Hezekiah, fleeing before the Assyrians, were driven farther and farther in a south-east direction towards Northern Arabia; on the contrary, it has been shown by Graf (The Tribe of Simeon, a contribution to the history of Israel, 1866) that Simeon never settled in the north of the Holy Land, and according to existing evidences extended their settlement from Negeb partly into the Idumean highlands, but not into the highlands of North Arabia. Hitzig thinks that there are found traces of the Massa of Agur and Lemuel in the Jewish town (Note: Cf. Blau's Arab. im sechsten Jahrh. in the Deutsch. Morgl. Zeits. xxxiii. 590, and also p. 573 of the same, regarding a family of proselytes among the Jews in Taima.) of טילמאס, of Benjamin of Tudela, lying three days' journey from Chebar, and in the proper name (Arab.) Malsā (smooth), which is given to a rock between Tema and Wady el-Kora (vid., Kosegarten's Chestom. p. 143); but how notched his ingenuity here is need scarcely be shown. By means of more cautious combinations Mhlau has placed the residence of Agur and Lemuel in the Hauran mountain range, near which there is a Dumah, likewise a Tm; and in the name of the town Mismje, lying in the Lej, is probably found the Mishma which is named along with Massa, Gen 25:14; and from this that is related in 1Chron 5:9., 1Chron 5:18-22, of warlike expeditions on the part of the tribes lying on the east of the Jordan against the Hagarenes and their allies Jetur, Nephish, and Nodab, (Note: Mhlau combines Nodab with Nudbe to the south-east of Bosra; Blau (Deut. Morg. Zeit. xxv. 566), with the Ναβδαῖοι of Eupolemos named along with the Ναβατοῖοι. The Kams has Nadab as the name of a tribe.) Tit is with certainty concluded that in the Hauran, and in the wilderness which stretches behind the Euphrates towards it, Israelitish tribes have had their abode, whose territory had been early seized by the trans-Jordanic tribes, and was held "until the captivity," 1Chron 5:22, i.e., till the Assyrian deportation. This designation of time is almost as unfavourable to Mhlau's theory of a Massa in the Hauran, inhabited by Israelitish tribes from the other side, as the expression "to Mount Seir" (1Chron 4:42) is to Hitzig's North Arabian Massa inhabited by Simeonites. We must leave it undecided whether Dumah and Tm, which the Toledoth of Ismael name in the neighbourhood of Massa, are the east Hauran districts now existing; or as Blau (Deut. Morgl. Zeit. xxv. 539), with Hitzig, supposes, North Arabian districts (cf. Genesis. p. 377, 4th ed.). (Note: Dozy (Israeliten in Mecca, p. 89f.) connects Massa with Mansh, a pretended old name of Mecca.) "Be it as it may, the contents and the language of this difficult piece almost necessarily point to a region bordering on the Syro-Arabian waste. Ziegler's view (Neue Uebers. der Denksprche Salomo's, 1791, p. 29), that Lemuel was probably an emir of an Arabian tribe in the east of Jordan, and that a wise Hebrew translated those proverbs of the emir into Hebrew, is certainly untenable, but does not depart so far from the end as may appear at the first glance" (Mhlau). (Note: These German quotations with the name of Mhlau are taken from the additions to his book, which he placed at my disposal.) If the text-punctuation lying before us rests on the false supposition that Massa, Prov 30:1; Prov 31:1, is a generic name, and not a proper name, then certainly the question arises whether משׂא should not be used instead of משּׂא, much more משׂא, which is suggested as possible in the article "Sprche," in Herzog's Encycl. xiv. 694. Were משׁא, Gen 10:30, the region Μεσήνη, on the northern border of the Persian Gulf, in which Apamea lay, then it might be said in favour of this, that as the histories of Muhammed and of Benjamin of Tudela prove the existence of an old Jewish occupation of North Arabia, but without anything being heard of a משּׂא, the Talmud bears testimony (Note: Vid., Neubauer's Le Gographie du Talmud, pp. 325, 329, 382.) to a Jewish occupation of Mesene, and particularly of Apamea; and by the mother of Lemuel, the king of Mesha, one may think (Note: Derenbourg's Essai sur l'Hist. et la Gog. de la Palestine, i. p. 224.) of Helena, celebrated in Jewish writings, queen of Adiabene, the mother of Monabaz and Izates. But the identity of the Mesha of the catalogue of nations with Μεσήνη is uncertain, and the Jewish population of that place dates at least from the time of the Sassanides to the period of the Babylonian exile. We therefore hold by the Ishmaelite Massa, whether North Arabian or Hauranian; but we by no means subscribe Mhlau's non possumus non negare, Agurum et Lemulem proseytos e paganis, non Israelitas fuisse. The religion of the tribes descended from Abraham, so far as it had not degenerated, was not to be regarded as idolatrous. It was the religion which exists to the present day among the great Ishmaelite tribes of the Syrian desert as the true tradition of their fathers under the name of Dn Ibrhm (Abraham's religion); which, as from Wetzstein, we have noted in the Commentary on Job (p. 387 and elsewhere), continues along with Mosaism among the nomadic tribes of the wilderness; which shortly before the appearance of Christianity in the country beyond the Jordan, produced doctrines coming into contact with the teachings of the gospel; which at that very time, according to historic evidences (e.g., Mjsin's chronicles of the Ka'be), was dominant even in the towns of Higz; and in the second century after Christ, was for the first time during the repeated migration of the South Arabians again oppressed by Greek idolatry, and was confined to the wilderness; which gave the mightiest impulse to the rise of Islam, and furnished its best component part; and which towards the end of the last century, in the country of Neged, pressed to a reform of Islam, and had as a result the Wahabite doctrine. If we except Prov 30:5., the proverbs of Agur and Lemuel contain nothing which may not be conceived from a non-Israelitish standpoint on which the author of the Book of Job placed himself. Even Job 30:5. is not there (cf. Job 6:10; Job 23:12) without parallels. When one compares Deut 4:2; Deut 13:1, and 2Kings 22:31 = Ps 18:31 (from which Prov 30:5 of the proverbs of Agur is derived, with the change of יהוה into אלוהּ), Agur certainly appears as one intimately acquainted with the revealed religion of Israel, and with their literature. But must we take the two Massites therefore, with Hitzig, Mhlau, and Zckler, as born Israelites? Since the Bible history knows no Israelitish king outside of the Holy Land, we regard it as more probable that King Lemuel and his countryman Agur were Ishmaelites who had raised themselves above the religion of Abraham, and recognised the religion of Israel as its completion. If we now return to the words of Prov 30:1, Hitzig makes Agur Lemuel's brother, for he vocalizes אגוּר בּן־יקההּ משּׂא, i.e., Agur the son of her whom Massa obeys. Ripa and Bjrck of Sweden, and Stuart of America, adopt this view. But supposing that יקהּ is connected with the accusative of him who is obeyed, בן, as the representative of such an attributive clause, as of its virtual genitive, is elsewhere without example; and besides, it is unadvisable to explain away the proper name יקה, which speaks for itself. There are two other possibilities of comprehending המּשּׁא, without the change, or with the change of a single letter. Wetzstein, on Prov 31:1, has said regarding Mhlau's translation "King of Massa:" "I would more cautiously translate, 'King of the Massans,' since this interpretation is unobjectionable; while, on the contrary, this is not terra Massa, nor urbs Massa. It is true that the inhabitants of Massa were not pure nomads, after 30 and 31, but probably, like the other tribes of Israel, they were half nomads, who possessed no great land as exclusive property, and whose chief place did not perhaps bear their name. The latter may then have been as rare in ancient times as it is in the present day. Neither the Sammar, the Harb, the Muntefik, nor other half nomads whom I know in the southern parts of the Syrian desert, have any place which bears their name. So also, it appears, the people of Uz (עוץ), which we were constrained to think of as a dominant, firmly-settled race, since it had so great a husbandman as Job, possessed no קרית עוּץ. Only in certain cases, where a tribe resided for many centuries in and around a place, does the name of this tribe appear to have remained attached to it. Thus from גוּף דּוּמה, 'the low-country of the Dumahns,' or קרית דּוּמה, 'the city of Dumahns,' as also from קרית תּימא, 'the city of the Temans,' gradually there arose (probably not till the decline and fall of this tribe) a city of Dumah, a haven of Midian, and the like, so that the primary meaning of the name came to be lost." It is clear that, from the existence of an Ishmaelite tribe משּׂא, there does not necessarily follow a similar name given to a region. The conj. ממּשּׂא, for המשּׂא (vid., Herzog's Encycl. xiv. 702), has this against it, that although it is good Heb., it directly leads to this conclusion (e.g., 2Kings 23:20, 2Kings 23:29, cf. 3Kings 17:1). Less objectionable is Bunsen's and Bttcher's המּשּׂאי. But perhaps המשׂא may also have the same signification; far rather at least this than that which Malbim, after השּׂר המשּׂא, 1Chron 15:27, introduced with the lxx ἄρχων τῶν ᾠδῶν: "We ought then to compare 2Kings 23:24, דודו בּית לחם, a connection in which, after the analogy of such Arabic connections as ḳaysu'aylana, Kais of the tribe of 'Ailn (Ibn Coteiba, 13 and 83), or Ma'nu Ṭayyin, Ma'n of the tribe of Tay, i.e., Ma'n belonging to this tribe, as distinguished from other men and families of this name (Schol. Hamasae 144. 3), בית לחם is thought of as genit" (Note: In 'העם וגו, Jer 8:5, 'ירושׁ is though of as genit., although it may be also nom., after the scheme of apposition instead of annexion. That it is genit., cf. Philippi's St. Const. pp. 192-195.) (Mhlau). That בית לחם (instead of בּית הלּחמי) is easily changed, with Thenius and Wellhausen, after 1Chron 11:26, into מבּית לחם, and in itself it is not altogether homogeneous, because without the article. Yet it may be supposed that instead of משׂא, on account of the appelat. of the proper name (the lifting up, elatio), the word המשׂא might be also employed. And since בן־יקה, along with אגור, forms, as it were, one compositum, and does not at all destroy (Note: We say, in Arab., without any anomaly, e.g., Alı̂ju-bnu-Muḥammadin Tajjin, i.e., the Ali son of Muhammed, of the tribe (from the tribe) of Tay; cf. Josh 3:11; Is 28:1; Is 63:11; and Deut 3:13.) the regulating force of אגור, the expression is certainly, after the Arabic usus loq., to be thus explained: The words of Agur the son of Jakeh, of the tribe (the country) of Massa. The second line of this verse, as it is punctuated, is to be rendered: The saying of the man to Ithel, to Ithel and Uchal, not Ukkal; for, since Athias and van der Hooght, the incorrect form ואכּל has become current. J. H. Michaelis has the right form of the word ואכל. Thus, with כ raphatum, it is to be read after the Masora, for it adds to this word the remark לית וחסר, and counts it among the forty-eight words sometimes written defectively without ו (vid., this list in the Masora finalis, 27b, Col); and since it only remarks the absence of the letter lengthening the word where no dagesh follows the vocal, it thus supposes that the כ has no dagesh, as it is also found in Codd. (also Jaman.) written with the Raphe. לאיתיאל is doubly accentuated; the Tarcha represents the Metheg, after the rule Thorath Emeth, p. 11. The ל after נאם is, in the sense of the punctuation, the same dat. as in לאדני, Ps 110:1, and has an apparent right in him who asks כּי תדע in the 4th verse. Ithel and Uchal must be, after an old opinion, sons, or disciples, or contemporaries, of Agur. Thus, e.g., Gesenius, in his Lex. under איתיאל, where as yet his reference to Neh 11:7 is wanting. איתיאל is rendered by Jefet and other Karaites, "there is a God" = איתי אל; but it is perhaps equivalent to אתּי אל, "God is with me;" as for אתּי rof sa ";e, the form איתי is also found. אכל (אכל) nowhere occurs as a proper name; but in the region of proper names, everything, or almost everything, is possible. (Note: Vid., Wetzstein's Inschriften aus den Trachonen und dem Haurangebirge (1864), p. 336f.) Ewald sees in 1b-14 a dialogue: in Prov 30:2-4 the הגּבר, i.e., as the word appears to him, the rich, haughty mocker, who has worn out his life, speaks; and in Prov 30:5-14 the "Mitmirgott" [= God with me], or, more fully, "Mitmirgott-sobinichstark" [= God with me, so am I strong], i.e., the pious, humble man answers. "The whole," he remarks, "is nothing but poetical; and it is poetical also that this discourse of mockery is called an elevated strain." But (1) גּבר is a harmless word; and in נאם הגּבר, Num 24:3, Num 24:15; 2Kings 23:1, it is a solemn, earnest one; (2) a proper name, consisting of two clauses connected by Vav, no matter whether it be an actual or a symbolical name, is not capable of being authenticated; Ewald, 274b, recognises in 'גּדּלתּי וגו, 1Chron 25:4, the naming, not of one son of Heman, but of two; and (3) it would be a very forced, inferior poetry if the poet placed one half of the name in one line, and then, as if constrained to take a new breath, gave the other half of it in a second line. But, on the other hand, that איתיאל and אכל are the names of two different persons, to whom the address of the man is directed, is attested by the, in this case aimless, anadiplosis, the here unpoetical parallelism with reservation. The repetition, as Fleischer remarks, of the name Ithel, which may rank with Uchal, as the son or disciple of Agur, has probably its reason only as this, that one placed a second more extended phrase simply along with the shorter. The case is different; but Fleischer's supposition, that the poet himself cannot have thus written, is correct. We must not strike out either of the two לאיתיאל; but the supposed proper names must be changed as to their vocalization into a declaratory clause. A principal argument lies in Prov 30:2, beginning with כּי: this כי supposes a clause which it established; for, with right, Mhlau maintains that כי, in the affirmative sense, which, by means of aposiopesis, proceeds from the confirmative, may open the conclusion and enter as confirmatory into the middle of the discourse (e.g., Is 32:13), but cannot stand abruptly at the commencement of a discourse (cf. under Is 15:1 and Is 7:9). But if we now ask how it is to be vocalized, there comes at the same time into the sphere of investigation the striking phrase נאם הגּבר. This phrase all the Greek interpreters attest by their rendering, τάδε λέγει ὁ ἀνήρ (Venet. φησὶν ἀνήρ); besides, this is to be brought forward from the wilderness of the old attempts at a translation, that the feeling of the translators strives against the recognition in ואכל of a second personal name: the Peshito omits it; the Targ. translates it, after the Midrash, by ואוּכל (I may do it); as Theodotion, καὶ δυνήσομαι, which is probably also meant by the καὶ συνήσομαι (from συνείναι, to be acquainted with) of the Venet.; the lxx with καὶ παύομαι; and Aquila, καὶ τέλεσον (both from the verb כלה). As an objection to נאם הגבר is this, that it is so bald without being followed, as at Num 24:3, Num 24:15; 2Kings 23:1, with the attributive description of the man. Luther was determined thereby to translate: discourse of the man Leithiel.... And why could not לאיתיאל be a proper-name connection like שׁאלתּיאל (שׁלתּיאל)? Interpreted in the sense of "I am troubled concerning God," is might be a symbolical name of the φιλόσοφος, as of one who strives after the knowledge of divine things with all his strength. But (1) לאה, with the accus. obj., is not established, and one is rather inclined to think of a name such as כּליתיאל, after Ps 84:3; (2) moreover, לאיתיאל cannot be at one time a personal name, and at another time a declarative sentence - one must both times transform it into לאיתי אל; but אל has to be taken as a vocative, not as accus., as is done by J. D. Michaelis, Hitzig, Bunsen, Zckler, and others, thus: I have wearied myself, O God!... The nakedness of הגבר is accordingly not covered by the first Leithiel. Mhlau, in his work, seeks to introduce המשׂא changed into ממשׂא: "The man from Massa," and prefers to interpret הגבר generically: (Note: Thus, viz., that הגבר denotes, not the man as he ought to be, but the man as he usually is (the article, as the Arabic grammarians say, "not for the exhaustion of the characteristic marks of the genus," but for the expression of "the quality mhje of the genus").) "proverb (confession) of the man (i.e., the man must confess): I have wearied myself, O God!..." Nothing else in reality remains. The article may also be retrospective: the man just now named, whose "words" are announced, viz., Agur. But why was not the expression נאם אגור then used? Because it is not poetical to say: "the (previously named) man." On the other hand, what follows applies so that one may understand, under הגבר, any man you choose. There are certainly among men more than too many who inquire not after God (Ps 14:2.). But there are also not wanting those who feel sorrowfully the distance between them and God. Agur introduces such a man as speaking, for he generalizes his own experience. Ps 36:2 (vid., under this passage) shows that a proper name does not necessarily follow נאם. With נאם הגבר Agur then introduces what the man has to confess - viz. a man earnestly devoted to God; for with נאם the ideas of that which comes from the heart and the solemnly earnest are connected. If Agur so far generalizes his own experience, the passionate anadiplosis does not disturb this. After long contemplation of the man, he must finally confess: I have troubled myself, O God! I have troubled myself, O God!... That the trouble was directed toward God is perhaps denoted by the alliteration of לאיתי with אל. But what now, further? ואכל is read as ואכל, ואכל, ואכל, ואכל, ואכל, and it has also been read as ואכל. The reading ואכל no one advocates; this that follows says the direct contrary, et potui (pollui). Geiger (Urschrift, p. 61) supports the reading ואכל, for he renders it interrogatively: "I wearied myself in vain about God, I wearied myself in vain about God; why should I be able to do it?" But since one may twist any affirmative clause in this way, and from a yes make a no, one should only, in cases of extreme necessity, consent to such a question in the absence of an interrogative word. Bttcher's לאיתי אל, I have wearied myself out in vain, is not Hebrew. But at any rate the expression might be אל־אכל, if only the Vav did not stand between the words! If one might transpose the letters, then we might gain ולא אכל, according to which the lxx translates: οὐ δυνήσομαι. At all events, this despairing as to the consequence of further trouble, "I shall be able to do nothing (shall bring it to nothing)," would be better than ואכל (and I shall withdraw - become faint), for which, besides, ואכלה should be used (cf. Prov 22:8 with Job 33:21). One expects, after לאיתי, the expression of that which is the consequence of earnest and long-continued endeavour. Accordingly Hitzig reads ואכל, and I have become dull - suitable to the sense, but unsatisfactory on this account, because כּלל, in the sense of the Arab. kall, hebescere, is foreign to the Heb. usus loq. Thus ואכל will be a fut. consec. of כלה. J. D. Michaelis, and finally Bttcher, read it as fut. consec. Piel ואכל or ואכל (vid., regarding this form in pause under Prov 25:9), "and I have made an end;" but it is not appropriate to the inquirer here complaining, when dissatisfaction with his results had determined him to abandon his research, and let himself be no more troubled. We therefore prefer to read with Dahler, and, finally, with Mhlau and Zckler, ואכל, and I have withdrawn. The form understood by Hitzig as a pausal form is, in the unchangeableness of its vocals, as accordant with rule as those of יחד, Prov 27:17, which lengthen the a of their first syllables in pause. And if Hitzig objects that too much is said, for one of such meditation does not depart, we answer, that if the inquiry of the man who speaks here has completed itself by the longing of his spirit and his soul (Ps 84:3; Ps 143:7), he might also say of himself, in person, כליתי or ואכל. An inquiry proceeding not merely from intellectual, but, before all, from practical necessity, is meant - the doubled לאיתי means that he applied thereto the whole strength of his inner and his outer man; and ואכל, that he nevertheless did not reach his end, but wearied himself in vain. By this explanation which we give to 1a, no change of its accents is required; but 1b has to be written: נאם הגּבר לאיתי אל לאיתי אל ואכל (Note: The Munach is the transformation of Mugrash, and this sequence of accents - Tarcha, Munach, Silluk - remains the same, whether we regard אל as the accusative or as the vocative.) Geneva 159930:1 The words of (a) Agur the son of Jakeh, [even] the prophecy: the man spoke to Ithiel, even to (b) Ithiel and Ucal,(a) Who was an excellent man in virtue and knowledge in the time of Solomon. (b) Who were Agur's scholars or friends. John Gill30:1 The words of Agur the son of Jakeh,.... Here begins, according to Aben Ezra, the fourth part of this book; though, according to others, it is the fifth; See Gill on Prov 22:17; Who this Agur was is a matter of doubt; some of the Jewish writers, as Jarchi and Gersom, and likewise some Christian writers (f), take him to be Solomon himself, who calls himself Agur, which is said to signify "a gatherer"; and so the Vulgate Latin version renders it, "the words of the gatherer, the son of the vomiter"; just as he calls himself Koheleth, or "the caller", or "preacher", Eccles 1:1. The reason given of this name is, because he gathered wisdom and the law (g); or, as Jarchi, he gathered wisdom, and vomited it; that is, delivered it out to others; so he did, he sought after and attained to more wisdom than any before him, for he was wiser than all men; and it may be added, that he "gathered" silver and gold, and the treasure of kings, and increased in riches more than any before him, Eccles 1:13. But then all this does not agree with the person whose words these are; for he speaks of himself as being very ignorant, and as not having learned wisdom, Prov 30:2; and desires neither poverty nor riches, Prov 30:8; besides, the word "Agur" signifies not "a gatherer", but "gathered", as Hillerus (h) renders it; and so Cocceius, who thinks also that Solomon is meant, yet not for the above reasons, but translates the clause thus, "the words of the recollected son of the obedient"; as if it described Solomon the son of David, the obedient one, the man after God's own heart, when he was restored by repentance; but it seems better, with Aben Ezra, to understand this of some very good, knowing, and worthy man, who lived in those times, either before the times of Solomon, or in the same, whose pithy sayings and sentences he had a great regard for, and joined them to his own; or who lived in the times of Hezekiah, or before, whose proverbs were collected by his men, and added to those of Solomon's they had copied in the preceding chapters; see Prov 25:1;even the prophecy; or "burden" (i), as many of the prophecies are called; it designs something received from the Lord, taken up and carried to others; so Balaam is said to "take up his parable", Num 23:7. Here it does not design a prediction of future events, unless it can be thought that there is in the following words a prophecy of the Messiah; but an instruction, a declaration of things useful and profitable; so preaching in the New Testament is called prophesying often, 1Cor 14:1. This is a part of the word of God, of the prophecy which came not by the will of man, but by the inspiration of God, 2Pet 1:19; which prophecy the man spake, this excellent good man Agur, who was divinely inspired; see Num 24:3; unto Ithiel, even unto Ithiel and Ucal; who were either the children of Agur, whom he instructed in the knowledge of divine things; or they were, as Aben Ezra, either his companions with whom he conversed about sacred things, or his disciples who inquired of him about these things, and learned them of him. Some think (k) these are titles of God himself, to whom Agur directs his speech, and acknowledges his ignorance of the divine Being, whom he might justly call Ithiel and Ucal, that is, "God with me", and "the mighty One"; and certain it is that Agur does direct a prayer to God, Prov 30:7; And some read these words themselves as a prayer, "let God be with me, and one shall prevail" (l), that is, over all mine enemies; for, if God is on the side of his people, who shall be against them? or, "I shall be able" to do all things through the Lord's strength, Rom 8:31; But I rather think the words should be read, as Jarchi observes, "concerning Ithiel and Ucal" (m); that is, concerning the Messiah, to whom these names agree. Ithiel, or "God with me", is very similar to a phrase used by Christ himself in the days of his flesh, Jn 8:29. God was with him as the eternal Word, and his only begotten Son, from all eternity, which denotes his co-existence, nearness of union, equality of nature, and distinction of persons; he was with him as Mediator before the world began, in the council of peace, which was between them both; in the covenant of grace made with him, in which all things were agreed upon respecting the salvation of his people; he was with him in the beginning of time down to his incarnation; he was with him in the creation of all things, in the sustentation of them; in the works of providence, and in the government of the church; he was with him during his state of humiliation; in his infancy, to protect him from the malice of Herod; he was with him when disputing with the doctors in the temple, to direct him; he was with him at his baptism, transfiguration, and other times; he was with him throughout his public ministry, from the beginning to the end of it; he did good and healed all manner of diseases, and wrought amazing miracles, God being with him, Jn 3:2, Acts 10:38; and he was with him in his sufferings and at his death; and so he is with him in his exalted state; he raised him from the dead, set him at his own right hand, and ever attends to his prevalent intercession; and will be with him in raising the dead and judging the world. "Ucal", which has the signification of being able, strong, mighty, and powerful, agrees with Christ, who is the mighty God the most mighty, the Almighty; and which appears by the works he did before his incarnation, as the creation of all things out of nothing, the preservation of all things, and the several wonderful events in which he was; concerned, as the confusion of languages, the burning of Sodom and Gomorrah, the conducting the children of Israel through the wilderness, with others; also what he did when here on earth, the mighty works and miracles done by him, and especially the great work of man's redemption, and also the raising of himself from the dead: moreover, what he now does and will do for his people show him to be the mighty One; taking the care of all the churches and providing for them; supplying all the wants of his people, bearing all their burdens, supporting them under all their temptations, and delivering them out of them; strengthening them for his service, protecting them from their enemies, keeping them from falling, raising their dead bodies, and bringing all the sons of God to glory: or if the word should be rendered, as it may, "eaten" or "consumed" (n), it is true of Christ, whose zeal ate him up, Ps 69:9; and who is the antitype of the sacrifice consumed by fire. (f) De Dieu, Cocceius, Teelman. Specimen. Explicat. Parabot. p. 378. (g) Jelammedenu apud Buxtorf. Lex. Rab. col. 26. (h) Onomastic. Sacr. p. 39. (i) "onus", Mercerus; "prophetia gravis", Tigurine version. (k) Jermin in loc. (l) See Trapp in loc. (m) So Junius & Tremellius, Aamama, Calovius, Cartwright. (n) Vid. Teelman. Specimen. Expliicat. Parabol. p. 391. John Wesley30:1 Jakeh - Who lived either in Solomon's time, or rather afterwards, and was famous in his generation for wisdom and piety. The prophecy - The prophetical instruction; for as the prophets were public preachers as well as foretellers of things to come, so their sermons, no less than their predictions, are commonly called their prophecies. And Ucal - Two friends and co - temporaries of Agur, who desired his instructions.Robert Jamieson, A. R. Fausset and David Brown30:1 (Pro. 30:1-33)This is the title of this chapter (see Introduction). the prophecy--literally, "the burden" (compare Is 13:1; Zech 9:1), used for any divine instruction; not necessarily a prediction, which was only a kind of prophecy (1Chron 15:27, "a song"). Prophets were inspired men, who spoke for God to man, or for man to God (Gen 20:7; Ex 7:14-16). Such, also, were the New Testament prophets. In a general sense, Gad, Nathan, and others were such, who were divine teachers, though we do not learn that they ever predicted. the man spake--literally, "the saying of the man"; an expression used to denote any solemn and important announcement (compare 2Kings 23:1; Ps 36:1; Ps 110:1; Is 1:24, &c.). Ithiel and Ucal were perhaps pupils. |
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30:230:2: եւ իմաստութիւն մարդոյ ո՛չ գոյ յիս։ զի անմտագոյն եմ քան զամենայն մարդիկ, եւ իմաստութիւն մարդոյ ոչ գոյ յիս:2 եւ իմ մէջ մարդկային իմաստութիւն չկայ: 2 Արդարեւ ես ամէն մարդէ թանձրամիտ եմ Ու մարդկային խոհեմութիւն չունիմ։ 30:2: եւ իմաստութիւն մարդոյ ո՛չ գոյ յիս։ 2 եւ իմ մէջ մարդկային իմաստութիւն չկայ: 2 Արդարեւ ես ամէն մարդէ թանձրամիտ եմ Ու մարդկային խոհեմութիւն չունիմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:230:2 подлинно, я более невежда, нежели кто-либо из людей, и разума человеческого нет у меня, Surely I [am] more brutish than [any] man, and have not the understanding of a man:30:2 ἀφρονέστατος αφρων senseless γάρ γαρ for εἰμι ειμι be πάντων πας all; every ἀνθρώπων ανθρωπος person; human καὶ και and; even φρόνησις φρονησις prudence; insight ἀνθρώπων ανθρωπος person; human οὐκ ου not ἔστιν ειμι be ἐν εν in ἐμοί εμοι me 30:2 כִּ֤י kˈî כִּי that בַ֣עַר vˈaʕar בַּעַר stupid אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מֵ mē מִן from אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בִינַ֖ת vînˌaṯ בִּינָה understanding אָדָ֣ם ʔāḏˈām אָדָם human, mankind לִֽי׃ lˈî לְ to 30:2. stultissimus sum virorum et sapientia hominum non est mecumI am the most foolish of men, and the wisdom of men is not with me. 2. Surely I am more brutish than any man, and have not the understanding of a man: 30:2 подлинно, я более невежда, нежели кто-либо из людей, и разума человеческого нет у меня, 30:2 ἀφρονέστατος αφρων senseless γάρ γαρ for εἰμι ειμι be πάντων πας all; every ἀνθρώπων ανθρωπος person; human καὶ και and; even φρόνησις φρονησις prudence; insight ἀνθρώπων ανθρωπος person; human οὐκ ου not ἔστιν ειμι be ἐν εν in ἐμοί εμοι me 30:2 כִּ֤י kˈî כִּי that בַ֣עַר vˈaʕar בַּעַר stupid אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מֵ mē מִן from אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בִינַ֖ת vînˌaṯ בִּינָה understanding אָדָ֣ם ʔāḏˈām אָדָם human, mankind לִֽי׃ lˈî לְ to 30:2. stultissimus sum virorum et sapientia hominum non est mecum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I am the most foolish of men, and the wisdom of men is not with me. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142-4: Во главу угла своего приточного учения, Агур полагает решительное признание совершенней ограниченности разумения и познаний (ст. 2-3) его собственных, а конечно, и вообще людей, - признание, полное истинно религиозного смирения (ср. Пс. LXXII:22), а вместе свойственное истинной философии (припомнить можно Сократовское: "я знаю только то, что ничего не знаю"). Вопросы ст. 4, подобно вопросам речи Иеговы в книге Иова (гл. XXXVIII), суть ораторский, поэтический образ выражения той мысли, что никто из людей не в состоянии проникнуть в тайны миротворческой и Миропромыслительной деятельности Божией: человек - совершенный невежда в разумении чудес природы; явления атмосферы, дождя, снега, ветра, облаков составляют лишь предмет изумления для человека, образуя собственную, недосягаемую для смертного, область владычества Творца. Тем не менее, конечно, может сам собой узнать о существе самого Творца, или - особенно в ветхозаветные времена - Сына Его (сказанное в Притч. VIII:22: сл. о миротворческой деятельности Ипостасной Премудрости Божией - Сына Божия видимо составляло скорее неясное предощущение бытия и деятельности Сына Божия, чем определенное понятие о Нем, что сделалось возможным лишь в Новом Завете).Adam Clarke: Commentary on the Bible - 183130:2: Surely I am more brutish - These words can in no sense, nor by any mode of speech, be true of Solomon: for while he was the wisest of men, he could not have said that he was more brutish than any man, and had not the understanding of a man. It is saying nothing to the purpose, to say he was so independently of the Divine teaching. Had he put this in, even by innuendo, it might be legitimate: but he does not; nor is it by fair implication to be understood. Solomon is not supposed to have written the Proverbs after he fell from God. Then indeed he might have said he had been more brutish than any man. But Agur might have used these words with strict propriety, for aught we know; for it is very probable that he was a rustic, without education, and without any human help, as was the prophet Amos; and that all that he knew now was by the inspiration of the Almighty, independently of which he was rustic and uneducated.Albert Barnes: Notes on the Bible - 183430:2: A confession of ignorance, with which compare the saying of Socrates that he was wise only so far as he knew that he knew nothing, or that of Asaph Psa 73:22.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:2: I am: Job 42:3-6; Psa 73:22; Isa 6:5; Rom 11:25; Co1 3:18, Co1 8:2; Jam 1:5brutish: Pro 5:12; Psa 92:6; Jer 10:14; Pe2 2:12-16 Carl Friedrich Keil and Franz Delitzsch30:2The כי now following confirms the fruitlessness of the long zealous search: 2 For I am without reason for a man, And a man's understanding I have not. 3 And I have not learned wisdom, That I may possess the knowledge of the All-Holy. He who cannot come to any fixed state of consecration, inasmuch as he is always driven more and more back from the goal he aims at, thereby brings guilt upon himself as a sinner so great, that every other man stands above him, and he is deep under them all. So here Agur finds the reason why in divine things he has failed to attain unto satisfying intelligence, not in the ignorance and inability common to all men - he appears to himself as not a man at all, but as an irrational beast, and he misses in himself the understanding which a man properly might have and ought to have. The מן of מאישׁ is not the partitive, like Is 44:11, not the usual comparative: than any one (Bttcher), which ought to be expressed by מכּל־אישׁ, but it is the negative, as Is 52:14; Fleischer: rudior ego sum quam ut homo appeller, or: brutus ego, hominis non similis. Regarding בּער, vid., under Prov 12:1. (Note: According to the Arab. בעיר is not a beast as grazing, but as dropping stercus (ba'r, camel's or sheep's droppings); to the R. בר, Mhlau rightly gives the meanings of separating, whence are derived the meanings of grazing as well as of removing (cleansing) (cf. Pers. thak karadn, to make clean = to make clean house, tabula rasa).) Prov 30:3 now says that he went into no school of wisdom, and for that reason in his wrestling after knowledge could attain to nothing, because the necessary conditions to this were wanting to him. But then the question arises: Why this complaint? He must first go to school in order to obtain, according to the word "To him who hath is given," that for which he strove. Thus למדתּי refers to learning in the midst of wrestling; but למד, spiritually understood, signifies the acquiring of a kennens [knowledge] or knnens [knowledge = ability]: he has not brought it out from the deep point of his condition of knowledge to make wisdom his own, so that he cannot adjudge to himself knowledge of the all-holy God (for this knowledge is the kernel and the star of true wisdom). If we read 3b לא אדע, this would be synchronistic, nesciebam, with למדתי standing on the same line. On the contrary, the positive אדע subordinates itself to ולא־למדתי, as the Arab. fâa' lama, in the sense of (ita) ut scirem scientiam Sanctissimi, thus of a conclusion, like Lam 1:19, a clause expressive of the intention, Ewald, 347a. קדשׁים is, as at Prov 9:10, the name of God in a superlative sense, like the Arab. el-kuddûs. Geneva 159930:2 Surely I [am] more (c) senseless than [any] man, and have not the understanding of a man.(c) In this he declares his great humility who would not attribute any wisdom to himself but all to God. John Gill30:2 Surely I am more brutish than any man,.... "Every man is become brutish in his knowledge"; man in his original state was a knowing creature but sinning lost his knowledge, and "became like the beasts that perish"; hence we read of the "brutish among the people": but Agur thought himself not only brutish among the rest, but more brutish than any. So Plato (o) says of some souls living on earth, that they are of a brutish nature; see Jer 10:14. Or I think the words may be rendered, "a brute am I rather than a man" (p); have more of the brute than of the man, especially in the sight and presence of God; a very beast before him, or in comparison of other wise, holy, and good men; or with respect to the knowledge of spiritual, divine, and heavenly things, Ps 73:22; or "a brute was I from the time", or "ever since I was a man" (q); as soon as be was born, being born in sin, and like a wild ass's colt, Job 11:12;and have not the understanding of a man; or "of Adam" (r); who was made after the image of God, which consisted in knowledge as well as holiness; who knew much of God, his nature, perfections, and persons; of the creatures, and the works of his hands and of all things in nature; but affecting more knowledge than he should lost in a great measure what he had, and brought his posterity in and left them in a state of blindness and ignorance, one of whose sons Agur was: or his meaning is, that he had not the understanding, as not of Adam in innocence, and of prophets and other eminent men of God, so not of ordinary men of those who had, he least share of the knowledge of divine things. Aben Ezra, who takes Ithiel and Ucal to be scholars or companions of Agur, supposes, that they asked him questions concerning the divine Being, nature, and perfections, to which he answers in this strain; showing his insufficiency to give them any instruction or satisfaction in such matters, or to discourse on such sublime subjects: or rather his view was to show the blindness and ignorance of human nature with respect to divine things he was about to treat of; and particularly to observe, that the knowledge of a Saviour, and salvation by him, were not from nature, and attainable by that; and that a man must first know himself, his own folly and ignorance, before he can have any true knowledge of Ithiel and Ucal, the mighty Saviour and Redeemer; of the need of him, and of interest in him. Some think his view is to prove that his words, his prophecy, or what he was about to say, or did say, must be owing entirely to divine inspiration; since he was of himself; and without a divine revelation, so very blind, dark, and ignorant; it could not be owing to any natural sagacity of his, who was more brutish than any; nor to any acquired knowledge, or the instruction of men, since he had none, as follows; and so with which the words begin, may be rendered "for" or "because" (s), as it usually is, "for I am more brutish, than any man", &c. (o) De Leg. l. 10. p, 959. (p) "bardus sum prae viro", Mercerus; "brutus ego prae viro", Cocceius, Schultens. (q) "Nam brutus sum ex quo vir sum", Junius & Tremellius, so Cartwright. (r) "Nec est mihi intelligentia Adami", Cartwright. (s) "nam", Junius & Tremellius; "quia", Pagninus, Montanus; "quoniam", Michaelis. John Wesley30:2 Surely - This he utters from a modest and humble apprehension of his own ignorance.Robert Jamieson, A. R. Fausset and David Brown30:2 brutish--stupid, a strong term to denote his lowly self-estimation; or he may speak of such as his natural condition, as contrasted with God's all-seeing comprehensive knowledge and almighty power. The questions of this clause emphatically deny the attributes mentioned to be those of any creature, thus impressively strengthening the implied reference of the former to God (compare Deut 30:12-14; Is 40:12; Eph 4:8). |
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30:330:3: Աստուած ուսոյց ինձ իմաստութիւն. եւ գիտութեան սրբոց խելամո՛ւտ եղէ, եւ ճանաչե՛մ զսրբութիւնս[8272]։ [8272] Ոմանք. Եւ գիտութեան սրբոյ խելա՛՛... եւ ճանաչեմ զսրբութիւն։ [471]Աստուած ուսոյց ինձ իմաստութիւն, եւ`` գիտութեան սրբոց խելամուտ եղէ, [472]եւ ճանաչեմ զսրբութիւնս:3 Աստուած իմաստութիւն սովորեցրեց ինձ, եւ ես խելամուտ եղայ սրբերի գիտութեանը եւ ճանաչեցի սրբութիւնները. 3 Իմաստութիւն չսորվեցայ Ու Ամենասուրբին* գիտութիւնը չեմ գիտեր։ 30:3: Աստուած ուսոյց ինձ իմաստութիւն. եւ գիտութեան սրբոց խելամո՛ւտ եղէ, եւ ճանաչե՛մ զսրբութիւնս[8272]։ [8272] Ոմանք. Եւ գիտութեան սրբոյ խելա՛՛... եւ ճանաչեմ զսրբութիւն։ 3 Աստուած իմաստութիւն սովորեցրեց ինձ, եւ ես խելամուտ եղայ սրբերի գիտութեանը եւ ճանաչեցի սրբութիւնները. 3 Իմաստութիւն չսորվեցայ Ու Ամենասուրբին* գիտութիւնը չեմ գիտեր։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:330:3 и не научился я мудрости, и познания святых не имею. I neither learned wisdom, nor have the knowledge of the holy:30:3 θεὸς θεος God δεδίδαχέν διδασκω teach με με me σοφίαν σοφια wisdom καὶ και and; even γνῶσιν γνωσις knowledge; knowing ἁγίων αγιος holy ἔγνωκα γινωσκω know 30:3 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not לָמַ֥דְתִּי lāmˌaḏtî למד learn חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy אֵדָֽע׃ ʔēḏˈāʕ ידע know 30:3. non didici sapientiam et non novi sanctorum scientiamI have not learned wisdom, and have not known the science of saints. 3. And I have not learned wisdom, neither have I the knowledge of the Holy One. 30:3 и не научился я мудрости, и познания святых не имею. 30:3 θεὸς θεος God δεδίδαχέν διδασκω teach με με me σοφίαν σοφια wisdom καὶ και and; even γνῶσιν γνωσις knowledge; knowing ἁγίων αγιος holy ἔγνωκα γινωσκω know 30:3 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not לָמַ֥דְתִּי lāmˌaḏtî למד learn חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy אֵדָֽע׃ ʔēḏˈāʕ ידע know 30:3. non didici sapientiam et non novi sanctorum scientiam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I have not learned wisdom, and have not known the science of saints. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:3: I neither learned wisdom - I have never been a scholar in any of those schools of the wise men, nor have the knowledge of the holy, קדשים kedoshim, of the saints or holy persons.The Septuagint give this a different turn: yeov dedidace me sofian, kai gnwsin agiwn egnwka; "God hath taught me wisdom, and the knowledge of the saints I have known." This may refer to the patriarchs, prophets, or holy men, that lived before the days of Solomon. That is, the translators might have had these in view. Albert Barnes: Notes on the Bible - 183430:3: He found, when he looked within, that all his learning was as nothing. He had heard of God only "by the hearing of the ear" Job 42:5, and now he discovered how little that availed.The holy - The Holy One. Compare Pro 9:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:3: neither: Amo 7:14, Amo 7:15; Mat 16:17nor: Job 11:7-9; Mat 11:27; Joh 17:3; Rom 11:33; Eph 3:18, Eph 3:19 have: Heb. know the holy: Isa 6:3, Isa 6:10, Isa 30:11, Isa 57:15; Rev 3:7, Rev 4:8 John Gill30:3 I neither learned wisdom,.... Natural wisdom or philosophy, so as to understand the nature of things, and reason about them in a philosophical manner; or political wisdom, so as to know how to govern states, and manage the affairs of kingdoms; or in a lower sphere to transact the affairs of life to any peculiar advantage; he had not a polite or liberal education: or spiritual and evangelical wisdom; that is, not of himself through the mere strength and force of his genius and natural capacity, or of others; he was not the son of a prophet, nor brought up in the schools of the prophets; he did not learn it, nor was he taught it by men; for this is not acquired by human teaching; it is what comes from above, from heaven, and by the revelation of God;nor have the knowledge of the holy; or "holies" (s); either of holy persons, such knowledge as holy men of God had; or of the holy angels, not of their nature, capacities, influence and operations; nor such as they have: or rather of the holy Persons in the Trinity, Father, Son and Spirit; their nature modes of subsisting, perfections, purposes, and the like; at least not a full and comprehensive one: or of holy things, of the holy Scriptures, and the holy doctrines of them; however, not what is perfect and complete. It may be rendered, "but I have the knowledge of the holy" (t), though he had not the advantage of human literature, nor had ever been under the instructions of men on one account or another, and therefore what he knew, or was about to discourse of, was from God. Some understand this verse and Prov 30:2 of Ithiel, or Christ (u), as in the esteem of men, 1Cor 1:23. (s) "sanctorum", V. L. Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus, Cocceius, Schultens. (t) "ad cognitionem sanctorum novi", Michaelis; "expers sum humanarnm artium, et divinarum guarus sum", Vatablus in Gejerus. (u) Teelman. Specimen. Explicat. Parabol. p. 391. John Wesley30:3 I neither learned - I have not been taught in the schools of wisdom. Of the holy - Of the holy prophets. I have not such Divine inspirations as prophets strictly so called have received. |
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30:430:4: Ո՞վ ել յերկինս՝ եւ էջ. ո՞վ ժողովեաց զհողմս ՚ի գոգ իւր. ո՞վ ամփոփեաց զջուրս ՚ի ձորձս իւր. ո՞վ կալաւ զծագս երկրի։ Զի՞նչ անուն է նորա. կամ զի՞նչ անուն որդւոյ նորա. զի գիտասցես[8273] [8273] Ոմանք. Կալաւ զամենայն ծագս երկ՛՛։ Օրինակ մի. Կամ զինչ անուն որդւոց նորա։ Զի գիտասցեն։ (5) Ամենայն բանք Աստուծոյ ընտիրք. եւ պաշտպան լինի ինքն երկիւղածաց։ Ո՞վ ել յերկինս` եւ էջ. ո՞վ ժողովեաց զհողմս ի գոգ իւր. ո՞վ ամփոփեաց զջուրս ի ձորձս իւր. ո՞վ կալաւ զծագս երկրի. զի՞նչ անուն է նորա, կամ զի՞նչ անուն որդւոյ նորա, [473]զի գիտասցես թէ:4 ո՞վ ելաւ երկինք եւ իջաւ, ո՞վ հաւաքեց հողմերը իր գոգի մէջ, ո՞վ ամփոփեց ջրերը իր հանդերձանքի մէջ, ո՞վ հաստատեց երկրի ծագերը: Ի՞նչ է նրա անունը, կամ՝ ի՞նչ է նրա որդու անունը: 4 Ո՞վ երկինք ելաւ ու իջաւ։Ո՞վ հովը իր ձեռքերուն մէջ հաւաքեց։Ո՞վ ջուրերը իր հանդերձին մէջ ամփոփեց։Ո՞վ երկրի բոլոր ծայրերը հաստատեց։Ի՞նչ է անոր անունը ու անոր որդիին անունը. Եթէ գիտես՝ ըսէ՛։ 30:4: Ո՞վ ել յերկինս՝ եւ էջ. ո՞վ ժողովեաց զհողմս ՚ի գոգ իւր. ո՞վ ամփոփեաց զջուրս ՚ի ձորձս իւր. ո՞վ կալաւ զծագս երկրի։ Զի՞նչ անուն է նորա. կամ զի՞նչ անուն որդւոյ նորա. զի գիտասցես[8273] [8273] Ոմանք. Կալաւ զամենայն ծագս երկ՛՛։ Օրինակ մի. Կամ զինչ անուն որդւոց նորա։ Զի գիտասցեն։ (5) Ամենայն բանք Աստուծոյ ընտիրք. եւ պաշտպան լինի ինքն երկիւղածաց։ 4 ո՞վ ելաւ երկինք եւ իջաւ, ո՞վ հաւաքեց հողմերը իր գոգի մէջ, ո՞վ ամփոփեց ջրերը իր հանդերձանքի մէջ, ո՞վ հաստատեց երկրի ծագերը: Ի՞նչ է նրա անունը, կամ՝ ի՞նչ է նրա որդու անունը: 4 Ո՞վ երկինք ելաւ ու իջաւ։Ո՞վ հովը իր ձեռքերուն մէջ հաւաքեց։Ո՞վ ջուրերը իր հանդերձին մէջ ամփոփեց։Ո՞վ երկրի բոլոր ծայրերը հաստատեց։Ի՞նչ է անոր անունը ու անոր որդիին անունը. Եթէ գիտես՝ ըսէ՛։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:430:4 Кто восходил на небо и нисходил? кто собрал ветер в пригоршни свои? кто завязал воду в одежду? кто поставил все пределы земли? какое имя ему? и какое имя сыну его? знаешь ли? Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] his name, and what [is] his son' s name, if thou canst tell:30:4 τίς τις.1 who?; what? ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even κατέβη καταβαινω step down; descend τίς τις.1 who?; what? συνήγαγεν συναγω gather ἀνέμους ανεμος gale ἐν εν in κόλπῳ κολπος bosom; bay τίς τις.1 who?; what? συνέστρεψεν συστρεφω wind up; collect ὕδωρ υδωρ water ἐν εν in ἱματίῳ ιματιον clothing; clothes τίς τις.1 who?; what? ἐκράτησεν κρατεω seize; retain πάντων πας all; every τῶν ο the ἄκρων ακρον top; tip τῆς ο the γῆς γη earth; land τί τις.1 who?; what? ὄνομα ονομα name; notable αὐτῷ αυτος he; him ἢ η or; than τί τις.1 who?; what? ὄνομα ονομα name; notable τοῖς ο the τέκνοις τεκνον child αὐτοῦ αυτος he; him ἵνα ινα so; that γνῷς γινωσκω know 30:4 מִ֤י mˈî מִי who עָלָֽה־ ʕālˈā- עלה ascend שָׁמַ֨יִם׀ šāmˌayim שָׁמַיִם heavens וַ wa וְ and יֵּרַ֡ד yyērˈaḏ ירד descend מִ֤י mˈî מִי who אָֽסַף־ ʔˈāsaf- אסף gather ר֨וּחַ׀ rˌûₐḥ רוּחַ wind בְּ bᵊ בְּ in חָפְנָ֡יו ḥofnˈāʸw חֹפֶן hollow מִ֤י mˈî מִי who צָֽרַר־ ṣˈārar- צרר wrap, be narrow מַ֨יִם׀ mˌayim מַיִם water בַּ ba בְּ in † הַ the שִּׂמְלָ֗ה śśimlˈā שִׂמְלָה mantle מִ֭י ˈmî מִי who הֵקִ֣ים hēqˈîm קום arise כָּל־ kol- כֹּל whole אַפְסֵי־ ʔafsê- אֶפֶס end אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מַה־ mah- מָה what שְּׁמֹ֥ו ššᵊmˌô שֵׁם name וּ û וְ and מַֽה־ mˈah- מָה what שֶּׁם־ ššem- שֵׁם name בְּ֝נֹ֗ו ˈbᵊnˈô בֵּן son כִּ֣י kˈî כִּי that תֵדָֽע׃ ṯēḏˈāʕ ידע know 30:4. quis ascendit in caelum atque descendit quis continuit spiritum manibus suis quis conligavit aquas quasi in vestimento quis suscitavit omnes terminos terrae quod nomen eius et quod nomen filii eius si nostiWho hath ascended up into heaven, and descended? who hath held the wind in his hands? who hath bound up the waters together as in a garment? who hath raised up all the borders of the earth? what is his name, and what is the name of his son, if thou knowest? 4. Who hath ascended up into heaven, and descended? who hath gathered the wind in his fists? who hath bound the waters in his garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou knowest? 30:4 Кто восходил на небо и нисходил? кто собрал ветер в пригоршни свои? кто завязал воду в одежду? кто поставил все пределы земли? какое имя ему? и какое имя сыну его? знаешь ли? 30:4 τίς τις.1 who?; what? ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even κατέβη καταβαινω step down; descend τίς τις.1 who?; what? συνήγαγεν συναγω gather ἀνέμους ανεμος gale ἐν εν in κόλπῳ κολπος bosom; bay τίς τις.1 who?; what? συνέστρεψεν συστρεφω wind up; collect ὕδωρ υδωρ water ἐν εν in ἱματίῳ ιματιον clothing; clothes τίς τις.1 who?; what? ἐκράτησεν κρατεω seize; retain πάντων πας all; every τῶν ο the ἄκρων ακρον top; tip τῆς ο the γῆς γη earth; land τί τις.1 who?; what? ὄνομα ονομα name; notable αὐτῷ αυτος he; him ἢ η or; than τί τις.1 who?; what? ὄνομα ονομα name; notable τοῖς ο the τέκνοις τεκνον child αὐτοῦ αυτος he; him ἵνα ινα so; that γνῷς γινωσκω know 30:4 מִ֤י mˈî מִי who עָלָֽה־ ʕālˈā- עלה ascend שָׁמַ֨יִם׀ šāmˌayim שָׁמַיִם heavens וַ wa וְ and יֵּרַ֡ד yyērˈaḏ ירד descend מִ֤י mˈî מִי who אָֽסַף־ ʔˈāsaf- אסף gather ר֨וּחַ׀ rˌûₐḥ רוּחַ wind בְּ bᵊ בְּ in חָפְנָ֡יו ḥofnˈāʸw חֹפֶן hollow מִ֤י mˈî מִי who צָֽרַר־ ṣˈārar- צרר wrap, be narrow מַ֨יִם׀ mˌayim מַיִם water בַּ ba בְּ in † הַ the שִּׂמְלָ֗ה śśimlˈā שִׂמְלָה mantle מִ֭י ˈmî מִי who הֵקִ֣ים hēqˈîm קום arise כָּל־ kol- כֹּל whole אַפְסֵי־ ʔafsê- אֶפֶס end אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מַה־ mah- מָה what שְּׁמֹ֥ו ššᵊmˌô שֵׁם name וּ û וְ and מַֽה־ mˈah- מָה what שֶּׁם־ ššem- שֵׁם name בְּ֝נֹ֗ו ˈbᵊnˈô בֵּן son כִּ֣י kˈî כִּי that תֵדָֽע׃ ṯēḏˈāʕ ידע know 30:4. quis ascendit in caelum atque descendit quis continuit spiritum manibus suis quis conligavit aquas quasi in vestimento quis suscitavit omnes terminos terrae quod nomen eius et quod nomen filii eius si nosti ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Who hath ascended up into heaven, and descended? who hath held the wind in his hands? who hath bound up the waters together as in a garment? who hath raised up all the borders of the earth? what is his name, and what is the name of his son, if thou knowest? |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:4: Who hath ascended up into heaven, or descended? - Calmet paraphrases this passage thus: "Who hath descended, etc. In order to show the truth of what he was about to say, he observes: I have not the science of the saints; for how could I have acquired it? Who is he who could attain to that? Who has ascended to heaven to learn that science, and who has descended in order to publish it? Is the science of salvation one of those things that can be apprehended only by study? Is it not a pure gift of the goodness of God? Moses, after having shown to the people the will of God, said to them: 'This commandment which I command thee this day is not hidden from thee; neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?' Deu 30:11, Deu 30:12. The person whose words we are here examining speaks a knowledge more sublime than that contained in the simple laws of the Lord, common to all the people of Israel. He speaks of the sublime science of the designs of God, of his ways, and of his secrets; and in this sense he affirms he has no knowledge."Who hath gathered the wind in his fists? - It is as difficult for a mortal man to acquire this Divine science by his own reason and strength, as to collect the winds in his fists. And who can command the spirit of prophecy, so that he can have it whensoever he pleases? What is his name? - Show me the nature of this Supreme Being. Point out his eternity, omniscience, omnipresence, omnipotence; comprehend and describe him, if thou canst. What is his son's name - Some copies of the Septuagint have η τι ονομα τοις τικνοιο αυτου; "Or the name of his sons;" meaning, I suppose, the holy angels, called his saints or holy ones, Pro 30:3. The Arabic has, What is his name? and what is the name of his father? him who begat him. But the Chaldee, the Syriac, and the Vulgate, read as the Hebrew. Many are of opinion that Agur refers here to the first and second persons of the everblessed Trinity. It may be so; but who would venture to rest the proof of that most glorious doctrine upon such a text, to say nothing of the obscure author? The doctrine is true, sublimely true; but many doctrines have suffered in controversy, by improper texts being urged in their favor. Every lover of God and truth should be very choice in his selections, when he comes forward in behalf of the more mysterious doctrines of the Bible. Quote nothing that is not clear: advance nothing that does not tell. When we are obliged to spend a world of critical labor, in order to establish the sense of a text which we intend to allege in favor of the doctrine we wish to support, we may rest assured that we are going the wrong way to work. Those who indiscriminately amass every text of Scripture they think bears upon the subject they defend, give their adversaries great advantage against them. I see many a sacred doctrine suffering through the bad judgment of its friends every day. The Godhead of Christ, salvation by faith, the great atoning sacrifice, and other essential doctrines of this class, are all suffering in this way. My heart says, with deep concern, Non tali auxilio, nec defensoribus istis, Tempus eget. When truth is assailed by all kinds of weapons, handled by the most powerful foes, injudicious defenders may be ranked among its enemies. To such we may innocently say, "Keep your cabins; you do assist the storm." Albert Barnes: Notes on the Bible - 183430:4: Man is to be humbled to the dust by the thought of the glory of God as seen in the visible creation.Who hath ascended up into heaven, or descended? - The thought is obviously that of the all-embracing Providence of God, taking in at once the greatest and the least, the highest and the lowest. The mysteries of the winds and of the waters baffle men's researches. What is his son's name - The primary thought is that man knows so little of the divine nature that he cannot tell whether he may transfer to it the human relationships with which he is familiar, or must rest in the thought of a unity indivisible and incommunicable. If there is such an Only-begotten of the Father (compare Pro 8:30), then His nature, until Rev_ealed, must be as incomprehensible by us as that of the Father Himself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:4: Who hath ascended: Deu 30:12; Joh 3:13; Rom 10:6; Eph 4:9, Eph 4:10who hath gathered: Job 38:4-41; Psa. 104:2-35; isa 40:12-31, Isa 53:8 what is his name: Exo 3:13-15, Exo 6:3, Exo 34:5-7; Deu 28:58 and what: Gen 32:29; Jdg 13:18; Psa 2:7; Isa 7:14, Isa 9:6; Jer 23:6; Mat 1:21-23; Mat 11:27; Luk 10:22 Carl Friedrich Keil and Franz Delitzsch30:44 Who hath ascended to the heavens and descended? Who hath grasped the wind in his fists? Who hath bound up the waters in a garment? Who hath set right all the ends of the earth? What is his name, and what his son's name, if thou knowest? The first question here, 'מי וגו, is limited by Pazer; עלה־שׁמים has Metheg in the third syllable before the tone. The second question is at least shut off by Pazer, but, contrary to the rule, that Pazer does not repeat itself in a verse; Cod. Erfurt. 2, and several older editions, have for בחפניו more correctly בחפניו with Rebia. So much for the interpunction. חפנים are properly not the two fists, for the fist - that is, the hand gathered into a ball, pugnus - is called אגרף; while, on the contrary, חפן (in all the three dialects) denotes the palm of the hand, vola (vid., Lev 16:12); yet here the hands are represented after they have seized the thing as shut, and thus certainly as fists. The dual points to the dualism of the streams of air produced by the disturbance of the equilibrium; he who rules this movement has, as it were, the north or east wind in one first, and the south or west wind in the other, to let it forth according to his pleasure from this prison (Is 24:22). The third question is explained by Job 26:8; the שׂמלה (from שׂמל, comprehendere) is a figure of the clouds which contain the upper waters, as Job 38:37, the bottles of heaven. "All the ends of the earth" are as at five other places, e.g., Ps 22:28, the most distant, most remote parts of the earth; the setting up of all these most remote boundaries (margines) of the earth is equivalent to the making fast and forming the limits to which the earth extends (Ps 74:17), the determining of the compass of the earth and the form of its figures. כּי תדע is in symphony with Job 38:5, cf. Job 38:18. The question is here formed as it is there, when Jahve brings home to the consciousness of Job human weakness and ignorance. But there are here two possible significations of the fourfold question. Either it aims at the answer: No man, but a Being highly exalted above all creatures, so that the question מה־שּׁמו [what his name?] refers to the name of this Being. Or the question is primarily meant of men: What man has the ability? - if there is one, then name him! In both cases מי עלה is not meant, after Prov 24:28, in the modal sense, quis ascenderit, but as the following ויּרד requires, in the nearest indicative sense, quis ascendit. But the choice between these two possible interpretations is very difficult. The first question is historical: Who has gone to heaven and (as a consequence, then) come down from it again? It lies nearest thus to interpret it according to the consecutio temporum. By this interpretation, and this representation of the going up before the descending again, the interrogator does not appear to think of God, but in contrast to himself, to whom the divine is transcendent, of some other man of whom the contrary is true. Is there at all, he asks, a man who can comprehend and penetrate by his power and his knowledge the heavens and the earth, the air and the water, i.e., the nature and the inner condition of the visible and invisible world, the quantity and extent of the elements, and the like? Name to me this man, if thou knowest one, by his name, and designate him to me exactly by his family - I would turn to him to learn from him what I have hitherto striven in vain to find. But there is not such an one. Thus: as I fell myself limited in my knowledge, so there is not at all any man who can claim limitless knnen and kennen ability and knowledge. Thus casually Aben Ezra explains, and also Rashi, Arama, and others, but without holding fast to this in its purity; for in the interpretation of the question, "Who hath ascended?" the reference to Moses is mixed up with it, after the Midrash and Sohar (Parasha, ויקהל, to Ex 35:1), to pass by other obscurities and difficulties introduced. Among the moderns, this explanation, according to which all aims at the answer, "there is no man to whom this appertains," has no exponent worth naming. And, indeed, as favourable as is the quis ascendit in coelos ac rursus descendit, so unfavourable is the quis constituit omnes terminos terrae, for this question appears not as implying that it asks after the man who has accomplished this; but the thought, according to all appearance, underlies it, that such an one must be a being without an equal, after whose name inquiry is made. One will then have to judge עלה and וירד after Gen 28:12; the ascending and descending are compared to our German "auf und neider" up and down, for which we do not use the phrase "nieder und auf," and is the expression of free, expanded, unrestrained presence in both regions; perhaps, since וירד is historical, as Ps 18:10, the speaker has the traditional origin of the creation in mind, according to which the earth arose into being earlier than the starry heavens above. Thus the four questions refer (as e.g., also Is 40:12) to Him who has done and who does all that, to Him who is not Himself to be comprehended as His works are, and as He shows Himself in the greatness and wonderfulness of these, must be exalted above them all, and mysterious. If the inhabitant of the earth looks up to the blue heavens streaming in the golden sunlight, or sown with the stars of night; if he considers the interchange of the seasons, and feels the sudden rising of the wind; if he sees the upper waters clothed in fleecy clouds, and yet held fast within them floating over him; if he lets his eye sweep the horizon all around him to the ends of the earth, built up upon nothing in the open world-space (Job 26:7): the conclusion comes to him that he has before him in the whole the work of an everywhere present Being, of an all-wise omnipotent Worker - it is the Being whom he has just named as אל, the absolute Power, and as the קדשׁים, exalted above all created beings, with their troubles and limitations; but this knowledge gained vi causalitatis, vi eminentiae, and vi negationis, does not satisfy yet his spirit, and does not bring him so near to this Being as is to him a personal necessity, so that if he can in some measure answer the fourfold מי, yet there always presses upon him the question מה־שׁמו, what is his name, i.e., the name which dissolves the secret of this Being above all beings, and unfolds the mystery of the wonder above all wonders. That this Being must be a person the fourfold מי presupposes; but the question, "What is his name?" expresses the longing to know the name of this supernatural personality, not any kind of name which is given to him by men, but the name which covers him, which is the appropriate personal immediate expression of his being. The further question, "And what the name of his son?" denotes, according to Hitzig, that the inquirer strives after an adequate knowledge, such as one may have of a human being. But he would not have ventured this question if he did not suppose that God was not a monas unity who was without manifoldness in Himself. The lxx translates: ἣ τί ὄνομα τοῖς τέκνοις αὐτοῦ (בּנו), perhaps not without the influence of the old synagogue reference testified to in the Midrash and Sohar of בנו to Israel, God's first-born; but this interpretation is opposed to the spirit of this חידה (intricate speech, enigma). Also in general the interrogator cannot seek to know what man stands in this relation of a son to the Creator of all things, for that would be an ethical question which does not accord with this metaphysical one. Geier has combined this ומה־שׁם־בנו with viii.; and that the interrogator, if he meant the חכמה, ought to have used the phrase ומה־שׁם־בּתּו, says nothing against this, for also in אמון, Prov 8:30, whether it means foster-child or artifex, workmaster, the feminine determination disappears. Not Ewald alone finds here the idea of the Logos, as the first-born Son of God, revealing itself, on which at a later time the Palestinian doctrine of מימרא דיהוה imprinted itself in Alexandria; (Note: Vid., Apologetik (1869), p. 432ff.) but also J. D. Michaelis felt himself constrained to recognise here the N.T. doctrine of the Son of God announcing itself from afar. And why might not this be possible? The Rig-Veda contains two similar questions, x. 81, 4: "Which was the primeval forest, or what the tree from which one framed the heavens and the earth? Surely, ye wise men, ye ought in your souls to make inquiry whereon he stood when he raised the wind!" And i. 164, 4: "Who has seen the first-born? Where was the life, the blood, the soul of the world? Who came thither to ask this from any one who knew it?" (Note: Cited by Lyra in Beweis des Glaubens Jahrg. 1869, p. 230. The second of these passages is thus translated by Wilson (Rig-Veda-Sanhit, London, 1854, vol. ii. p. 127): "Who has seen the primeval (being) at the time of his being born? What is that endowed with substance which the unsubstantial sustains? From earth are the breath and blood, but where is the soul? Who may repair to the sage to ask this?") Jewish interpreters also interpret בנו of the causa media of the creation of the world. Arama, in his work עקדת יצחק, sect. xvi., suggests that by בנו we are to understand the primordial element, as the Sankhya-philosophy understands by the first-born there in the Rig, the Prakṛiti, i.e., the primeval material. R. Levi b. Gerson (Ralbag) comes nearer to the truth when he explains בנו as meaning the cause caused by the supreme cause, in other words: the principium principaiatum of the creation of the world. We say: the inquirer meant the demiurgic might which went forth from God, and which waited on the Son of God as a servant in the creation of the world; the same might which in chap. 8 is called Wisdom, and is described as God's beloved Son. But with the name after which inquiry is made, the relation is as with the "more excellent name than the angels," Heb 1:4. (Note: The Comm. there remarks: It is the heavenly whole name of the highly exalted One, the שׁם המפורשׁ, nomen explicitum, which here on this side has entered into no human heart, and can be uttered by no human tongue, the ὄνομα ὁ οὑδεὶς οῖδεν εἰ μὴ ὁ αὐτός, Rev_ 19:12.) Tit is manifestly not the name בן, since the inquiry is made after the name of the בן; but the same is the case also with the name חכמה, or, since this does not harmonize, according to its grammatical gender, with the form of the question, the name דבר (מימר); but it is the name which belongs to the first and only-begotten Son of God, not merely according to creative analogies, but according to His true being. The inquirer would know God, the creator of the world, and His Son, the mediator in the creation of the world, according to their natures. If thou knowest, says he, turning himself to man, his equal, what the essential names of both are, tell them to me! But who can name them! The nature of the Godhead is hidden, as from the inquirer, so from every one else. On this side of eternity it is beyond the reach of human knowledge. The solemn confession introduced by נאם is now closed. Ewald sees herein the discourse of a sceptical mocker at religion; and Elster, the discourse of a meditating doubter; in Prov 30:5, and on, the answer ought then to follow, which is given to one thus speaking: his withdrawal from the standpoint of faith in the revelation of God, and the challenge to subordinate his own speculative thinking to the authority of the word of God. But this interpretation of the statement depends on the symbolical rendering of the supposed personal names איתיאל and אכל, and, besides, the dialogue is indicated by nothing; the beginning of the answer ought to have been marked, like the beginning of that to which it is a reply. The confession, 1b-4, is not that of a man who does not find himself in the right condition, but such as one who is thirsting after God must renounce: the thought of a man does not penetrate to the essence of God (Job 11:7-9); even the ways of God remain inscrutable to man (Sir. 18:3; Rom 11:33); the Godhead remains, for our thought, in immeasurable height and depth; and though a relative knowledge of God is possible, yet the dogmatic thesis, Deum quidem cognoscimus, sed non comprehendimus, i.e., non perfecte cognoscimus quia est infinitus, (Note: Vid., Luthardt's Kimpendium der Dogmatik, 27.) even over against the positive revelation, remains unchanged. Thus nothing is wanting to make Prov 30:1-4 a complete whole; and what follows does not belong to that section as an organic part of it. Geneva 159930:4 Who hath ascended into (d) heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] his name, and what [is] his son's name, if thou canst tell?(d) Meaning, to know the secrets of God, as though he would say, "None". John Gill30:4 Who hath ascended up into heaven, or descended?.... That has been thither to fetch knowledge of God and divine things, and has returned to communicate it. Enoch was taken up to heaven before this time: and Elijah, as is very probable, after; but neither of them returned again, to inform mortals what was to be seen, known, and enjoyed there: since, the Apostle Paul was caught up into the third heaven, and came back again; but then the things he heard were such as it was not lawful for a man to utter: and indeed, since the coming of Christ there is no need of any further revelation to be made nor of any such expedition, in order to obtain it, Rom 10:6. And, properly speaking, there never was any besides him, whose names are Ithiel and Ucal, that ever did this: he lay in the bosom of the Father, and was privy to his whole mind and will; he descended from heaven to earth not by local motion, but, by assumption of nature; and when he had made known his Father's will, and done his work, he ascended far above all heavens, and received gifts for men; to fill his churches and ministers with them, in order to communicate and improve spiritual and divine knowledge; and therefore, with great propriety and pertinence, he applies these words to himself, Jn 3:13;who hath gathered the wind in his fists? not any mere creature; not any man or set of men; it is not in the power of any, either men or angels, to restrain or let loose the winds at pleasure; nor has Satan, though called the prince of the power of the air, that is, of the devils in the air, any such command of them; none but he that made them can command them to blow, or be still; even he who brings them out of his treasures, and his own son, whom the wind and seas obeyed; see Ps 135:7; The Heathens (w) themselves are so sensible of this, that the power of the winds only belongs to God, that they have framed a deity they call Aeolus; whom the supreme Being has made a kind of steward or store keeper of the winds, and given him a power to still or raise them as he pleases (x); who hath bound the waters in a garment? either the waters above, which are bound in the thick clouds as in a garment which hold them from pouring out; or the waters of the sea, which are as easily managed by the Lord as an infant by its parent, and is wrapped about with a swaddling band, Job 26:8. But can any creature do this? none but the mighty God; and his almighty Son the Ithiel and Ucal, who clothes the heavens with blackness, and makes sackcloth their covering: even he who is the Redeemer of this people, and has the tongue of the learned, to speak a word in season to them Is 50:2; who hath established all the ends of the earth? fixed the boundaries of the several parts of the world, Europe, Asia, Africa, and America, and the several countries in them? settled the foundations of the earth, and secured the banks and borders of it from the raging of the sea? None but these next mentioned; see Job 38:4; what is his name, and what is his son's name, if thou canst tell? if thou surest it is a mere man that does all these things tell his name; or, if he be dead, say what is the name of his son or of any of his family; so Jarchi and others interpret it: or rather, since it is the Lord alone and his own proper Son, to whom these things can he ascribed say what is his name; that is, his nature and perfections which are incomprehensible and ineffable; otherwise he is known by his name Jehovah and especially as his name is proclaimed in Christ and manifested by him and in his Gospel: and seeing he has a son of the same nature with him, and possessed of the same perfections, co-essential, and co-existent, and every way equal to him, and a distinct person from him, say what is his nature and perfections also; declare his generation and the manner of it; his divine filiation, and in what class it is; things which are out of the reach of human capacity, and not to be expressed by the tongue of men and angels; see Mt 11:27. Otherwise, though his name for a while was a secret, and he was only called the seed of the woman and of Abraham, Gen 3:15; yet he had many names given him under the Old Testament; as Shiloh, Immanuel, the Wonderful, Counsellor, the mighty God, the everlasting Father, and Prince of peace; the Lord our righteousness, and the Man, the Branch: and under the New Testament, Jesus the Saviour, Christ the Anointed; the Head of the church, the Judge of the world; the Word of God, and King of kings, and Lord of lords. This Scripture is a proof of Christ's being the eternal Son of God; of his equality with his divine Father as such, their name and nature being alike ineffable; of his co-existence with his Father as such; and of his omnipresence and omnipotence, expressed by the phrases here used of ascending, &c. and of his distinct personality from the Father; the same question being distinctly put of him as of the Father. Some render the last clause, "dost thou know?" (y) thou dost not know God and his Son, their being and perfections are not to be known by the light of nature, only by revelation, and but imperfectly. (w) , &c. Homer. Odyss. 10. v. 21, 22. "Aeole, namque tibi divum pater atque hominum rex, et mulcere dedit fluctus, et tollere vento", Virgil Aeneid. l. v. 69, 70. (x) See a Sermon of mine, called "Christ the Saviour from the Tempest", p. 17, 18. (y) "ad nosti?" Noldius, p. 393. No. 1337. John Wesley30:4 Who - What mere man? None at all. Ascended - To learn the mind of God who dwells there. Descended - To teach men below what he had learned above. No man can fully know and teach us these things unless he hath been in heaven, and sent down from thence to the earth for that end. In his fists - To hold them in, or let them out at his pleasure? And none but he who made and governs all creatures, can know and teach these things. The waters - Those above the clouds, and those below, the sea which God keeps as it were within doors, and the water which he shuts up in the bowels of the earth. The earth - The whole earth from one end to another, which God upholdeth in the air, by the word of his power. If - If thou thinkest there be any man who can do these things, produce his name; or if he be dead, the name of any of his posterity. |
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30:530:5: թէ ամենայն բանք Աստուծոյ ընտրեալք են, եւ վերակացո՛ւ է նա երկիւղածաց իւրոց։ ամենայն`` բանք Աստուծոյ ընտրեալք են, եւ վերակացու է նա երկիւղածաց իւրոց:5 Իմացի՛ր, որ Աստծու բոլոր գործերն էլ ընտրեալ են, եւ նա ինքն է իրենից երկիւղ կրողների վերակացուն: 5 Աստուծոյ բոլոր խօսքերը մաքուր են։Անիկա իրեն ապաւինողներուն ասպար է։ 30:5: թէ ամենայն բանք Աստուծոյ ընտրեալք են, եւ վերակացո՛ւ է նա երկիւղածաց իւրոց։ 5 Իմացի՛ր, որ Աստծու բոլոր գործերն էլ ընտրեալ են, եւ նա ինքն է իրենից երկիւղ կրողների վերակացուն: 5 Աստուծոյ բոլոր խօսքերը մաքուր են։Անիկա իրեն ապաւինողներուն ասպար է։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:530:5 Всякое слово Бога чисто; Он щит уповающим на Него. Every word of God [is] pure: he [is] a shield unto them that put their trust in him:30:5 πάντες πας all; every λόγοι λογος word; log θεοῦ θεος God πεπυρωμένοι πυροω fire; refine ὑπερασπίζει υπερασπιζω though; while αὐτὸς αυτος he; him τῶν ο the εὐλαβουμένων ευλαβεομαι conscientious αὐτόν αυτος he; him 30:5 כָּל־ kol- כֹּל whole אִמְרַ֣ת ʔimrˈaṯ אִמְרָה word אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god צְרוּפָ֑ה ṣᵊrûfˈā צרף melt מָגֵ֥ן māḡˌēn מָגֵן shield ה֝֗וּא ˈhˈû הוּא he לַֽ lˈa לְ to † הַ the חֹסִ֥ים ḥōsˌîm חסה seek refuge בֹּֽו׃ bˈô בְּ in 30:5. omnis sermo Dei ignitus clypeus est sperantibus in seEvery word of God is fire tried: he is a buckler to them that hope in him. 5. Every word of God is tried: he is a shield unto them that trust in him. 30:5 Всякое слово Бога чисто; Он щит уповающим на Него. 30:5 πάντες πας all; every λόγοι λογος word; log θεοῦ θεος God πεπυρωμένοι πυροω fire; refine ὑπερασπίζει υπερασπιζω though; while αὐτὸς αυτος he; him τῶν ο the εὐλαβουμένων ευλαβεομαι conscientious αὐτόν αυτος he; him 30:5 כָּל־ kol- כֹּל whole אִמְרַ֣ת ʔimrˈaṯ אִמְרָה word אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god צְרוּפָ֑ה ṣᵊrûfˈā צרף melt מָגֵ֥ן māḡˌēn מָגֵן shield ה֝֗וּא ˈhˈû הוּא he לַֽ lˈa לְ to † הַ the חֹסִ֥ים ḥōsˌîm חסה seek refuge בֹּֽו׃ bˈô בְּ in 30:5. omnis sermo Dei ignitus clypeus est sperantibus in se ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Every word of God is fire tried: he is a buckler to them that hope in him. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-6: Вместо бесплодных и небезопасных умствований о внутренней жизни Божества и о недоступных человеческому разумению тайнах творения, человек должен тщательно и свято хранить откровенное слово Божие, возвещающее человеку все нужное для его блага и спасения. Слово Бога чисто (ст. 5, сн. Пс. XI:7; XVII:31), т. е. очищено и свободно от примесей человеческих умствований; и таким оно должно оставаться: человек не должен ничего ни прибавлять к нему, ни убавлять от него (ст. 6, сн. Втор. IV:2; ср. Апок. ХХII:18-19), потому что то и другое было бы искажением для святыни слова Божия, а повинный в искажении его оказался бы лжецом. Связь между ст. 4: с одной стороны и 5-6: с другой, таким образом, характеризуется переходом от природы к откровению, от сомнения и скепсиса к положительной вере и уверенности в истине.Adam Clarke: Commentary on the Bible - 183130:5: Every word of God is pure - כל אמרת אלוה צרופה col imrath eloah tseruphah, "Every oracle of God is purified." A metaphor taken from the purifying of metals. Every thing that God has pronounced, every inspiration which the prophets have received, is pure, without mixture of error, without dross. Whatever trials it may be exposed to, it is always like gold: it bears the fire, and comes out with the same lustre, the same purity, and the same weight.He is a shield unto them - And this oracle among the rest. "He is the defense of all them that put their trust in him." לכל lechol, to all, is added here by nineteen of Kennicott's and De Rossi's MSS.; for instead of לחסים lachosim, to the trusters, they read לכל החוסים lechol hachosim, "to Every One of them that trust." Where the preposition and adjective are not only added, but the noun is written more full, and more emphatic: but a translation cannot well express it without paraphrase. Albert Barnes: Notes on the Bible - 183430:5: Out of this consciousness of the impotence of all man's efforts after the knowledge of God rises the sense of the preciousness of every living word that God has Himself Rev_ealed, whether through "the Law and the prophets" or through "wise men and scribes."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:5: word: Psa 12:6, Psa 18:30, Psa 19:8, Psa 119:140; Rom 7:12; Jam 3:17pure: Heb. purified, Gen 15:1; Psa 84:11, Psa 91:2, Psa 115:9-11, Psa 144:2 Carl Friedrich Keil and Franz Delitzsch30:55 Every word of Eloah is pure; A shield is He for those who hide themselves in Him. 6 Add thou not to His words, Lest He convict thee and thou becomest a liar. Although the tetrastich is an independent proverb, yet it is connected to the foregoing Neûm [utterance, Prov 30:1]. The more limited a man is in his knowledge of God - viz. in that which presents itself to him lumine naturae, - so much the more thankful must he be that God has revealed Himself in history, and so much the more firmly has he to hold fast by the pure word of the divine revelation. In the dependent relation of Prov 30:5 to Ps 18:31 (2Kings 22:31), and of Prov 30:6 to Deut 4:2, there is no doubt the self-testimony of God given to Israel, and recorded in the book of the Tôra, is here meant. כּל־אמרת is to be judged after πᾶσα γραφή, Ti2 3:16, not: every declaration of God, wherever promulgated, but: every declaration within the revelation lying before us. The primary passage Ps 18:31 has not כל here, but, instead of it, לכל החסים, and instead of אמרת אלוהּ it has יהוה 'אם; his change of the name of Jahve is also not favourable to the opinion that Prov 30:5. is a part of the Neûm, viz., that it is the answer thereto. The proverb in this contains traces of the Book of Job, with which in many respects that Neûm harmonizes; in the Book of Job, אלוהּ (with שׁדּי) is the prevailing name of God; whereas in the Book of Proverbs it occurs only in the passage before us. Mhlau, p. 41, notes it as an Arabism. צרף (Arab. ṣaraf, to turn, to change) is the usual word for the changing process of smelting; צרוּף signifies solid, pure, i.e., purified by separating: God's word is, without exception, like pure, massive gold. Regarding חסה, to hide oneself, vid., under Ps 2:12;: God is a shield for those who make Him, as revealed in His word, their refuge. The part. חסה occurs, according to the Masora, three times written defectively, - Prov 14:32; 2Kings 22:31; Neh 1:7; in the passage before us it is to be written לחוסים; the proverbs of Agur and Lemuel have frequently the plena scriptio of the part. act. Kal, as well as of the fut. Kal, common to the Book of Job (vid., Mhlau, p. 65). In 6a, after Aben Ezra's Moznajim 2b (11b of Heidenheim's edition), and Zachoth 53a (cf. Lipmann's ed.), and other witnesses (vid., Norzi), t sp (the ף with dagesh) is to be written, - the Cod. Jaman. and others defect. without ו, - not tôsf; for, since תּוסף (Ex 10:28) is yet further abbreviated in this way, it necessarily loses (Note: That both Shevas in tôsp are quiesc., vid., Kimchi, Michlol 155 a b, who is finally decided as to this. That the word should be read tôspe'al is the opinion of Chagg in הנוח 'ס (regarding the quiesc. letters), p. 6 of the Ed. by Dukes-Ewald.) the aspiration of the tenuis, as in ילדתּ (= ילדת). The words of God are the announcements of His holy will, measured by His wisdom; they are then to be accepted as they are, and to be recognised and obeyed. He who adds anything to them, either by an overstraining of them or by repressing them, will not escape the righteous judgment of God: God will convict him of falsifying His word (הוכיח, Ps 50:21; only here with ב of the obj.), and expose him as a liar - viz. by the dispensations which unmask the falsifier as such, and make manifest the falsehood of his doctrines as dangerous to souls and destructive to society. An example of this is found in the kingdom of Israel, in the destruction of which the curse of the human institution of its state religion, set up by Jeroboam, had no little share. Also the Jewish traditional law, although in itself necessary for the carrying over of the law into the praxis of private and public life, falls under the Deuteron. prohibition - which the poet here repeats - so far as it claimed for itself the same divine authority as that of the written law, and so far as it hindered obedience to the law - by the straining-at-a-gnat policy - and was hostile to piety. Or, to adduce an example of an addition more dogmatic than legal, what a fearful impulse was given to fleshly security by that overstraining of the promises in Gen 17, which were connected with circumcision by the tradition, "the circumcised come not into hell," or by the overstraining of the prerogative attributed by Paul, Rom 9:4., to his people according to the Scriptures, in the principle, "All Israelites have a part in the future world!" Regarding the accentuation of the perf. consec. after פּן, vid., at Ps 28:1. The penultima accent is always in pausa (cf. Prov 30:9 and Prov 30:10). John Gill30:5 Every word of God is pure,.... The whole word of God. "All Scripture", given by inspiration of God, to which Agur directs, as giving the best account of God, of his name, nature, and perfections; of his Son, person, offices, and grace; being pure, very pure, "purified" (z) like silver, purified in a furnace of earth. The whole of Scripture is pure, free from all falsehood and error; coming from the God of truth, who cannot lie, and therefore called "the Scriptures of truth": every promise is pure as well as precious, made without dissimulation, faithfully performed, and all yea and amen in Christ; every doctrine is pure, free from the mixtures and inventions of men; the sincere milk of the word; consistent and all of a piece, not yea and nay; and tending to promote purity of heart and life; wholesome words, and doctrines according to godliness; see Ps 12:6;he is a shield unto them that put their trust in him; not the word, but God, whose the word is; and which represents him as a proper object of trust, both with respect to things temporal and spiritual, at all times; and as a shield to protect such, by his power and grace, from all their enemies, sin, Satan, and the world, and also from all errors and false doctrines; see Ps 3:3. (z) "purgatus", Pagninus, Montanus, Tigurine version, Gejerus; "purgatissimus", Junius & Tremellius; Heb. "conflatus", Piscator, Mercerus, Cocceius, Schultens. John Wesley30:5 Pure - You must not expect the full knowledge of Divine mysteries from me, nor from any man, but from the word of God.Robert Jamieson, A. R. Fausset and David Brown30:5 (Compare Ps 12:6; Ps 119:140). |
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30:630:6: Մի՛ յաւելուցուս ՚ի բանս նորա՝ զի մի՛ յանդիմանեսցէ զքեզ, եւ սո՛ւտ լինիցիս[8274]։ [8274] Ոմանք. Մի՛ յաւելուր ՚ի բանս։ Մի՛ յաւելուցուս ի բանս նորա, զի մի՛ յանդիմանեսցէ զքեզ, եւ սուտ լինիցիս:6 Ոչինչ մի՛ աւելացրու նրա խօսքերին, որ քեզ չյանդիմանի, եւ դու ստախօս չերեւաս»: 6 Դուն անոր խօսքերուն վրայ բան մի՛ աւելցներ, Որպէս զի քեզ չյանդիմանէ ու դուն ստախօս երեւնաս։ 30:6: Մի՛ յաւելուցուս ՚ի բանս նորա՝ զի մի՛ յանդիմանեսցէ զքեզ, եւ սո՛ւտ լինիցիս[8274]։ [8274] Ոմանք. Մի՛ յաւելուր ՚ի բանս։ 6 Ոչինչ մի՛ աւելացրու նրա խօսքերին, որ քեզ չյանդիմանի, եւ դու ստախօս չերեւաս»: 6 Դուն անոր խօսքերուն վրայ բան մի՛ աւելցներ, Որպէս զի քեզ չյանդիմանէ ու դուն ստախօս երեւնաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:630:6 Не прибавляй к словам Его, чтобы Он не обличил тебя, и ты не оказался лжецом. Add thou not unto his words, lest he reprove thee, and thou be found a liar:30:6 μὴ μη not προσθῇς προσθεω the λόγοις λογος word; log αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not ἐλέγξῃ ελεγχω convict; question σε σε.1 you καὶ και and; even ψευδὴς ψευδης false γένῃ γινομαι happen; become 30:6 אַל־ ʔal- אַל not תֹּ֥וסְףְּ tˌôsp יסף add עַל־ ʕal- עַל upon דְּבָרָ֑יו dᵊvārˈāʸw דָּבָר word פֶּן־ pen- פֶּן lest יֹוכִ֖יחַ yôḵˌîₐḥ יכח reprove בְּךָ֣ bᵊḵˈā בְּ in וְ wᵊ וְ and נִכְזָֽבְתָּ׃ פ niḵzˈāvᵊttā . f כזב lie 30:6. ne addas quicquam verbis illius et arguaris inveniarisque mendaxAdd not any thing to his words, lest thou be reproved and found a liar: 6. Add thou not unto his words, lest he reprove thee, and thou be found a liar. 30:6 Не прибавляй к словам Его, чтобы Он не обличил тебя, и ты не оказался лжецом. 30:6 μὴ μη not προσθῇς προσθεω the λόγοις λογος word; log αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not ἐλέγξῃ ελεγχω convict; question σε σε.1 you καὶ και and; even ψευδὴς ψευδης false γένῃ γινομαι happen; become 30:6 אַל־ ʔal- אַל not תֹּ֥וסְףְּ tˌôsp יסף add עַל־ ʕal- עַל upon דְּבָרָ֑יו dᵊvārˈāʸw דָּבָר word פֶּן־ pen- פֶּן lest יֹוכִ֖יחַ yôḵˌîₐḥ יכח reprove בְּךָ֣ bᵊḵˈā בְּ in וְ wᵊ וְ and נִכְזָֽבְתָּ׃ פ niḵzˈāvᵊttā . f כזב lie 30:6. ne addas quicquam verbis illius et arguaris inveniarisque mendax ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Add not any thing to his words, lest thou be reproved and found a liar: |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:6: Add not thou unto his words - You can no more increase their value by any addition, than you can that of gold by adding any other metal to it. Take care that you do not any thing that this word forbids, nor leave undone any thing that it commands: for this is adding and diminishing in Scripture phrase.Lest he reprove thee - Lest he try thy word by fire, as his has been tried; and it appear that, far from abiding the test, the fire shows thine to be reprobate silver; and so thou be found a falsifier of God's word, and a liar. How amply has this been fulfilled in the case of the Romish Church! It has added all the gross stuff in the Apocrypha, besides innumerable legends and traditions, to the word of God! They have been tried by the refiner's fire. And this Church has been reproved, and found to be a liar, in attempting to filiate on the most holy God spurious writings discreditable to his nature. Albert Barnes: Notes on the Bible - 183430:6: Men are not to mingle Rev_ealed truth with their own imaginations and traditions. In speculating on the unseen, the risk of error is indefinitely great, and that error God reproves by manifesting its falsehoods.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:6-8Proverbs 30:26 John Gill30:6 Add thou not unto his words,.... To the words of God; as the Jews did, by joining their oral law, or the traditions of the elders, to the written word, and preferring them before it; and as the Papists, by making their unwritten traditions, and the sense and determinations of their church, equal to the Scriptures; and as all enthusiasts do, who set up their pretended dreams, visions, revelations, and prophecies, upon a foot with the word of God, or as superior to it; whereas that is, and that only, the rule and standard of faith and practice, and is a sufficient and perfect one; see Deut 4:2;lest he reprove thee; that is, God; either by words or by blows, by threatenings and denunciations of his wrath and displeasure; or by chastisements and corrections for such daring pride, blasphemy, and wickedness; those who add to his words, he threatens to add plagues unto them, Rev_ 22:18; and thou be found a liar; a forger, speaker, and spreader of doctrinal lies, such doctrines as are contrary to the word of truth; not being built on that, but upon human inventions, and additions to it. Robert Jamieson, A. R. Fausset and David Brown30:6 Add . . . words--implying that his sole reliance was on God's all-sufficient teaching.reprove thee--or, "convict thee"--and so the falsehood will appear. |
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30:730:7: Երկո՛ւս ինչս խնդրեմ ՚ի քէն, մի՛ հաներ յինէն զշնորհս մինչչեւ՛ մեռեալ իցեմ[8275]։ [8275] Ոսկան յաւելու. Խնդրեմ ՚ի քէն Տէր։ Երկուս ինչս խնդրեմ ի քէն. մի՛ [474]հաներ յինէն զշնորհս մինչչեւ մեռեալ իցեմ:7 Երկու բան եմ խնդրում քեզանից. մինչեւ մեռնելս ինձ չզրկես քո շնորհներից: 7 Քեզմէ երկու բան կը խնդրեմ։Մեռնելէս առաջ զանոնք մի՛ մերժեր։ 30:7: Երկո՛ւս ինչս խնդրեմ ՚ի քէն, մի՛ հաներ յինէն զշնորհս մինչչեւ՛ մեռեալ իցեմ[8275]։ [8275] Ոսկան յաւելու. Խնդրեմ ՚ի քէն Տէր։ 7 Երկու բան եմ խնդրում քեզանից. մինչեւ մեռնելս ինձ չզրկես քո շնորհներից: 7 Քեզմէ երկու բան կը խնդրեմ։Մեռնելէս առաջ զանոնք մի՛ մերժեր։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:730:7 Двух вещей я прошу у Тебя, не откажи мне, прежде нежели я умру: Two [things] have I required of thee; deny me [them] not before I die:30:7 δύο δυο two αἰτοῦμαι αιτεω ask παρὰ παρα from; by σοῦ σου of you; your μὴ μη not ἀφέλῃς αφαιρεω take away μου μου of me; mine χάριν χαρις grace; regards πρὸ προ before; ahead of τοῦ ο the ἀποθανεῖν αποθνησκω die με με me 30:7 שְׁ֭תַּיִם ˈštayim שְׁנַיִם two שָׁאַ֣לְתִּי šāʔˈaltî שׁאל ask מֵ mē מִן from אִתָּ֑ךְ ʔittˈāḵ אֵת together with אַל־ ʔal- אַל not תִּמְנַ֥ע timnˌaʕ מנע withhold מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning אָמֽוּת׃ ʔāmˈûṯ מות die 30:7. duo rogavi te ne deneges mihi antequam moriarTwo things I have asked of thee, deny them not to me before I die. 7. Two things have I asked of thee; deny me not before I die: 30:7 Двух вещей я прошу у Тебя, не откажи мне, прежде нежели я умру: 30:7 δύο δυο two αἰτοῦμαι αιτεω ask παρὰ παρα from; by σοῦ σου of you; your μὴ μη not ἀφέλῃς αφαιρεω take away μου μου of me; mine χάριν χαρις grace; regards πρὸ προ before; ahead of τοῦ ο the ἀποθανεῖν αποθνησκω die με με me 30:7 שְׁ֭תַּיִם ˈštayim שְׁנַיִם two שָׁאַ֣לְתִּי šāʔˈaltî שׁאל ask מֵ mē מִן from אִתָּ֑ךְ ʔittˈāḵ אֵת together with אַל־ ʔal- אַל not תִּמְנַ֥ע timnˌaʕ מנע withhold מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning אָמֽוּת׃ ʔāmˈûṯ מות die 30:7. duo rogavi te ne deneges mihi antequam moriar ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Two things I have asked of thee, deny them not to me before I die. |
jfb▾ 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 - 1903-19147-9: В своеобразной числовой форме (ср. Притч. VI:16) притчи обращающийся к Богу с молитвой приточник указывает две главных причины греха богохульства и богоотступничества: это, во-первых, всякого рода суета и ничтожество и в особенности ложь разного рода, и, во-вторых, соблазны крайней нищеты и чрезмерного богатства (ст. 8), взамен чего Агур просит у Бога даровать ему умеренный достаток насущного хлеба (ср. Мф. VI:11). Что действительно излишнее богатство и крайняя бедность могут располагать человека к тем религиозно-нравственным проступкам, о которых говорится в ст. 9: рассматриваемой главы, это утверждается и другими библейскими местами, по которым излишнее пресыщение благами мира легко приводит к забвению Бога - так, например, было не раз с целым народом Божиим (Втор. VIII:12-14; XXXII:15: сл.); в свою очередь и крайняя нужда озлобляет людей вызывая их на злословие, ропот и даже на богохульство (Ис. VIII:21).Matthew Henry: Concise Commentary on the Whole Bible - 17067 Two things have I required of thee; deny me them not before I die: 8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: 9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.After Agur's confession and creed, here follows his litany, where we may observe, I. The preface to his prayer: Two things have I required (that is, requested) of thee, O God! Before we go to pray it is good to consider what we need, and what the things are which we have to ask of God.--What does our case require? What do our hearts desire? What would we that God should do for us?--that we may not have to seek for our petition and request when we should be presenting it. He begs, Deny me not before I die. In praying, we should think of dying, and pray accordingly. "Lord, give me pardon, and peace, and grace, before I die, before I go hence and be no more; for, if I be not renewed and sanctified before I die, the work will not be done after; if I do not prevail in prayer before I die, prayers afterwards will not prevail, no, not Lord, Lord. There is none of this wisdom or working in the grave. Deny me not thy grace, for, if thou do, I die, I perish; if thou be silent to me, I am like those that go down to the pit, Ps. xxviii. 1. Deny me not before I die; as long as I continue in the land of the living, let me continue under the conduct of thy grace and good providence." II. The prayer itself. The two things he requires are grace sufficient and food convenient. 1. Grace sufficient for his soul: "Remove from me vanity and lies; deliver me from sin, from all corrupt principles, practices, and affections, from error and mistake, which are at the bottom of all sin, from the love of the world and the things of it, which are all vanity and a lie." Some understand it as a prayer for the pardon of sin, for, when God forgives sin, he removes it, he takes it away. Or, rather, it is a prayer of the same import with that, Lead us not into temptation. Nothing is more mischievous to us than sin, and therefore there is nothing which we should more earnestly pray against than that we may do no evil. 2. Food convenient for his body. Having prayed for the operations of divine grace, he here begs the favours of the divine Providence, but such as may tend to the good and not to the prejudice of the soul. (1.) He prays that of God's free gift he might receive a competent portion of the good things of this life: "Feed me with the bread of my allowance, such bread as thou thinkest fit to allow me." As to all the gifts of the divine Providence, we must refer ourselves to the divine wisdom. Or, "the bread that is fit for me, as a man, a master of a family, that which is agreeable to my rank and condition in the world." For as is the man so is his competency. Our Saviour seems to refer to this when he teaches us to pray, Give us this day our daily bread, as this seems to refer to Jacob's vow, in which he wished for no more than bread to eat and raiment to put on. Food convenient for us is what we ought to be content with, though we have not dainties, varieties, and superfluities--what is for necessity, though we have not for delight and ornament; and it is what we may in faith pray for and depend upon God for. (2.) He prays that he may be kept from every condition of life that would be a temptation to him. [1.] He prays against the extremes of abundance and want: Give me neither poverty nor riches. He does not hereby prescribe to God, nor pretend to teach him what condition he shall allot to him, nor does he pray against poverty or riches absolutely, as in themselves evil, for either of them, by the grace of God, may be sanctified and be a means of good to us; but, First, He hereby intends to express the value which wise and good men have for a middle state of life, and, with submission to the will of God, desires that that might be his state, neither great honour nor great contempt. We must learn how to manage both (as St. Paul, Phil. iv. 12), but rather wish to be always between both. Optimus pecuniæ modus qui nec in paupertatem cedit nec procul à paupertate discedit--The best condition is that which neither implies poverty nor yet recedes far from it. Seneca. Secondly, He hereby intimates a holy jealousy he had of himself, that he could not keep his ground against the temptations either of an afflicted or a prosperous condition. Others may preserve their integrity in either, but he is afraid of both, and therefore grace teaches him to pray against riches as much as nature against poverty; but the will of the Lord be done. [2.] He gives a pious reason for his prayer, v. 9. He does not say, "Lest I be rich, and cumbered with care, and envied by my neighbours, and eaten up with a multitude of servants, or, lest I be poor and trampled on, and forced to work hard and fare hard;" but, "Lest I be rich and sin, or poor and sin." Sin is that which a good man is afraid of in every condition and under every event; witness Nehemiah (ch. vi. 13), that I should be afraid, and do so, and sin. First, He dreads the temptations of a prosperous condition, and therefore even deprecates that: Lest I be full and deny thee (as Jeshurun, who waxed fat and kicked, and forsook God who made him, Deut. xxxii. 15), and say, as Pharaoh in his pride, Who is the Lord, that I should obey his voice? Prosperity makes people proud and forgetful of God, as if they had no need of him and were therefore under no obligation to him. What can the Almighty do for them? Job xxii. 17. And therefore they will do nothing for him. Even good men are afraid of the worst sins, so deceitful do they think their own hearts to be; and they know that the greatest gains of the world will not balance the least guilt. Secondly, He dreads the temptations of a poor condition, and for that reason, and no other, deprecates that: Lest I be poor and steal. Poverty is a strong temptation to dishonesty, and such as many are overcome by, and they are ready to think it will be their excuse; but it will not bear them out at God's bar any more than at men's to say, "I stole because I was poor;" yet, if a man steal for the satisfying of his soul when he is hungry, it is a case of compassion (ch. vi. 30) and what even those that have some principles of honesty in them may be drawn to. But observe why Agur dreads this, not because he should endanger himself by it, "Lest I steal, and be hanged for it, whipped or put in the stocks, or sold for a bondman," as among the Jews poor thieves were, who had not wherewithal to make restitution; but lest he should dishonour God by it: "Lest I should steal, and take the name of my God in vain, that is, discredit my profession of religion by practices disagreeable to it." Or, "Lest I steal, and, when I am charged with it, forswear myself." He therefore dreads one sin, because it would draw on another, for the way of sin is downhill. Observe, He calls God his God, and therefore he is afraid of doing any thing to offend him because of the relation he stands in to him. Adam Clarke: Commentary on the Bible - 183130:7: Two things have I required of thee - These two petitions are mentioned in the next verse; and he wishes to have them answered before he should die. That is, he wishes the answer now, that he may live the rest of his life in the state he describes.Albert Barnes: Notes on the Bible - 183430:7: Two things - The limitation of man's desires follows naturally upon his consciousness of the limits of his knowledge.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:7: have: Kg1 3:5-9; Kg2 2:9; Psa 27:4; Luk 10:42deny me them not: Heb. withhold them not from me, Psa 21:2 Carl Friedrich Keil and Franz Delitzsch30:7In what now follows, the key-note struck in Prov 30:1 is continued. There follows a prayer to be kept in the truth, and to be preserved in the middle state, between poverty and riches. It is a Mashal-ode, vid., vol. i. p. 12. By the first prayer, "vanity and lies keep far from me," it is connected with the warning of Prov 30:6. 7 Two things I entreat from Thee, Refuse them not to me before I die. 8 Vanity and lies keep far away from me Poverty and riches give me not: Cause me to eat the bread which is allotted to me, 9 Lest in satiety I deny, And say: Who is Jahve? And lest, in becoming poor, I steal, And profane the name of my God. We begin with the settlement and explanation of the traditional punctuation. A monosyllable like שׁוא receives, if Legarmeh, always Mehuppach Legarmeh, while, on the contrary, the poly-syllable אשׂבּע has Asla Legarmeh. אל־תּתּן־לי, with double Makkeph and with Gaja in the third syllable before the tone (after the Metheg-Setzung, 28), is Ben-Asher's; whereas Ben-Naphtali prefers the punctuation אל־תּתּן לי (vid., Baer's Genesis, p. 79, note 3). Also פּן־אשׂבּע has (cf. פּן־ישׁתּה, Prov 31:5) Makkeph, and on the antepenultima Gaja (vid., Thorath Emeth, p. 32). The perf. consec. וכחשׁתּי has on the ult. the disjunctive Zinnor (Sarka), which always stands over the final letter; but that the ult. is also to be accented, is shown by the counter-tone Metheg, which is to be given to the first syllable. Also ואמרתּי has in correct Codd., e.g., Cod. 1294, the correct ultima toning of a perf. consec.; Kimchi in the Michlol 6b, as well as Aben Ezra in both of his Grammars, quotes only וגנבתּי ותפשׂתּי as toned on the penult. That וגנבתּי cannot be otherwise toned on account of the pausal accent, has been already remarked under 6b; the word, besides, belongs to the סף''פתתין בא, i.e., to those which preserve their Pathach unlengthened by one of the greater disjunctives; the Athnach has certainly in the three so-called metrical books only the disjunctive form of the Zakeph of the prose books. So much as to the form of the text. As to its artistic form, this prayer presents itself to us as the first of the numerical proverbs, under the "Words" of Agur, who delighted in this form of proverb. The numerical proverb is a brief discourse, having a didactic end complete in itself, which by means of numerals gives prominence to that which it seeks to bring forward. There are two kinds of these. The more simple form places in the first place only one numeral, which is the sum of that which is to be brought forth separately: the numerical proverb of one cipher; to this class belong, keeping out of view the above prayer, which if it did not commence a series of numerical proverbs does not deserve this technical name on account of the low ciphers: Prov 30:24-28, with the cipher 4; Sir. 25:1 and 2, with the cipher 3. Similar to the above prayer are Job 13:20., Is 51:19; but these are not numerical proverbs, for they are not proverbs. The more artistic kind of numerical proverb has two ciphers: the two-ciphered numerical proverb we call the sharpened (pointed) proverb. Of such two-ciphered numerical proverbs the "words" of Agur contain four, and the whole Book of Proverbs, reckoning Prov 6:16-19, five - this ascending numerical character belongs to the popular saying, 4Kings 9:32; Job 33:29; Is 16:6, and is found bearing the stamp of the artistic distich outside of the Book of Proverbs, Ps 62:12; Job 33:14; Job 40:5; Job 5:19, and particularly Amos 1:3-2:6. According to this scheme, the introduction of Agur's prayer should be: אחת שׁאלתּי מאתּך וּשׁתּים אל־תּמנע ממּנּי בּטרם אמוּת and it could take this form, for the prayer expresses two requests, but dwells exclusively on the second. A twofold request he presents to God, these two things he wishes to be assured of on this side of death; for of these he stands in need, so as to be able when he dies to look back on the life he has spent, without the reproaches of an accusing conscience. The first thing he asks is that God would keep far from him vanity and lying words. שׁוא (= שׁוא, from שׁוא = שׁאה, to be waste, after the form מות) is either that which is confused, worthless, untrue, which comes to us from without (e.g., Job 31:5), or dissoluteness, hollowness, untruthfulness of disposition (e.g., Ps 26:4); it is not to be decided whether the suppliant is influenced by the conception thus from within or from without, since דבר־כּזב [a word of falsehood] may be said by himself as well as to him, a falsehood can intrude itself upon him. It is almost more probable that by שׁוא he thought of the misleading power of God-estranged, idolatrous thought and action; and by דבר־כזב, of lying words, with which he might be brought into sympathy, and by which he might ruin himself and others. The second petition is that God would give him neither poverty (ראשׁ, vid., Prov 10:4) nor riches, but grant him for his sustenance only the bread of the portion destined for him. The Hiph. הטריף (from טרף, to grind, viz., the bread with the teeth) means to give (Note: The Venet. translates, according to Villoison, θέρψον με; but the MS has, according to Gebhardt, θρέψον.) anything, as טרף, with which, 31:15, נתן חק is parallel: to present a fixed piece, a definite portion of sustenance. חק, Gen 47:22, the portion assigned as nourishment; cf. Job 23:14 חקּי, the decree determined regarding me. Accordingly, חקּי לחם does not mean the bread appropriately measured out for me (like ἄρτος ἐπιούσιος, that which is required for οὐσία, subsistence), but the bread appropriate for me, determined for me according to the divine plan. Fleischer compares (Arab.) ratab and marsaum, which both in a similar way designate a fixed sustentation portion. And why does he wish to be neither poor nor rich? Because in both extremes lie moral dangers: in riches, the temptation to deny God (which 'כּחשׁ בּה signifies, in the later Heb. כּפר בּעקּר, to deny the fundamental truth; cf. (Arab.) kafar, unbelieving), whom one flowing in superabundance forgets, and of whom one in his self-indulgence desires to know nothing (Job 21:14-16; Job 22:16.); in poverty, the temptation is to steal and to blaspheme the name of God, viz., by murmuring and disputing, or even by words of blasphemy; for one who is in despair directs the outbreaks of his anger against God (Is 8:21), and curses Him as the cause of His misfortune (Rev_ 16:11, Rev_ 16:21). The question of godless haughtiness, מי יהוח, the lxx improperly change into מי יראה, τίς με ὁρᾶ. Regarding נורשׁ, to grow poor, or rather, since only the fut. Niph. occurs in this sense, regarding יוּרשׁ, vid., at Prov 20:13. That the author here, by blaspheming (grasping at) the name of God, especially thinks on that which the Tôra calls "cursing (קלּל) God," and particularly "blaspheming the name of the Lord," Lev 24:15-16, is to be concluded from the two following proverbs, which begin with the catchword קלל: Geneva 159930:7 Two (e) [things] have I required of thee; deny [them] not to me before I die:(e) He makes this request to God. John Gill30:7 Two things have I required of thee,.... Or, "have asked of thee (a), O God"; as may be supplied, for the words are addressed to him. The following is a prayer made unto him, which contains the two requests here referred to; his requests are not many, his words are few; he did not make long prayers, or expect to be heard for much speaking;deny me them not before I die; not that he thought he was near his end; nor is it his sense that he desired some time or other, at least before he died, that he might have these two requests granted him after mentioned; for what are poverty and riches, or convenient food, to a man just dying? but his meaning is, that he might be thus favoured as long as he lived; that all the while he was in the world, he might be kept from sin, and be free from anxious worldly thoughts and cares, having a moderate competency of good things: faith in prayer will have no denial; a wrestling Jacob will not let the angel go without a blessing; importunity in prayer gets much from the hands of God; "the effectual fervent prayer of the righteous man availeth much", Jas 5:16. (a) "postulavi a te", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus; "peto ab te", Junius & Tremellius, Piscator; "petii a te", Cocceius, Michaelis, Schultens. Robert Jamieson, A. R. Fausset and David Brown30:7 A prayer for exemption from wickedness, and the extremes of poverty and riches, the two things mentioned. Contentment is implied as desired. |
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30:830:8: Զբան զուր եւ սուտ՝ հեռի՛ արա յինէն։ Մեծութիւն եւ տնանկութիւն մի՛ տար ինձ. այլ կշռեա՛ ինձ զարժանն բաւականութեամբ[8276]։ [8276] Ոմանք. Զմեծութիւն եւ զաղքատութիւն։ զբան զուր եւ սուտ` հեռի արա յինէն. մեծութիւն եւ տնանկութիւն մի՛ տար ինձ, այլ կշռեա ինձ զարժանն բաւականութեամբ:8 Զուր եւ սուտ խօսքը հեռո՛ւ վանիր ինձանից: Հարստութիւն եւ աղքատութիւն մի՛ տուր ինձ, այլ ինձ համար կշռի՛ր արժանին, որ բաւական է: 8 Ունայնութիւնը եւ սուտ խօսքը ինձմէ հեռացո՛ւր, Ինծի աղքատութիւն կամ հարստութիւն մի՛ տար։Իմ սովորական հացո՛վս զիս կերակրէ, 30:8: Զբան զուր եւ սուտ՝ հեռի՛ արա յինէն։ Մեծութիւն եւ տնանկութիւն մի՛ տար ինձ. այլ կշռեա՛ ինձ զարժանն բաւականութեամբ[8276]։ [8276] Ոմանք. Զմեծութիւն եւ զաղքատութիւն։ 8 Զուր եւ սուտ խօսքը հեռո՛ւ վանիր ինձանից: Հարստութիւն եւ աղքատութիւն մի՛ տուր ինձ, այլ ինձ համար կշռի՛ր արժանին, որ բաւական է: 8 Ունայնութիւնը եւ սուտ խօսքը ինձմէ հեռացո՛ւր, Ինծի աղքատութիւն կամ հարստութիւն մի՛ տար։Իմ սովորական հացո՛վս զիս կերակրէ, zohrab-1805▾ eastern-1994▾ western am▾ |
30:830:8 суету и ложь удали от меня, нищеты и богатства не давай мне, питай меня насущным хлебом, Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:30:8 μάταιον ματαιος superficial λόγον λογος word; log καὶ και and; even ψευδῆ ψευδης false μακράν μακραν far away μου μου of me; mine ποίησον ποιεω do; make πλοῦτον πλουτος wealth; richness δὲ δε though; while καὶ και and; even πενίαν πενια not μοι μοι me δῷς διδωμι give; deposit σύνταξον συντασσω coordinate; arrange δέ δε though; while μοι μοι me τὰ ο the δέοντα δει is necessary; have to καὶ και and; even τὰ ο the αὐτάρκη αυταρκης self-sufficient 30:8 שָׁ֤וְא׀ šˈāwᵊ שָׁוְא vanity וּֽ ˈû וְ and דְבַר־ ḏᵊvar- דָּבָר word כָּזָ֡ב kāzˈāv כָּזָב lie הַרְחֵ֬ק harḥˈēq רחק be far מִמֶּ֗נִּי mimmˈennî מִן from רֵ֣אשׁ rˈēš רֵישׁ poverty וָ֭ ˈwā וְ and עֹשֶׁר ʕōšˌer עֹשֶׁר riches אַל־ ʔal- אַל not תִּֽתֶּן־ tˈitten- נתן give לִ֑י lˈî לְ to הַ֝טְרִיפֵ֗נִי ˈhaṭrîfˈēnî טרף tear לֶ֣חֶם lˈeḥem לֶחֶם bread חֻקִּֽי׃ ḥuqqˈî חֹק portion 30:8. vanitatem et verba mendacia longe fac a me mendicitatem et divitias ne dederis mihi tribue tantum victui meo necessariaRemove far from me vanity, and lying words. Give me neither beggary, nor riches: give me only the necessaries of life: 8. Remove far from me vanity and lies: give me neither poverty nor riches; feed me with the food that is needful for me: 30:8 суету и ложь удали от меня, нищеты и богатства не давай мне, питай меня насущным хлебом, 30:8 μάταιον ματαιος superficial λόγον λογος word; log καὶ και and; even ψευδῆ ψευδης false μακράν μακραν far away μου μου of me; mine ποίησον ποιεω do; make πλοῦτον πλουτος wealth; richness δὲ δε though; while καὶ και and; even πενίαν πενια not μοι μοι me δῷς διδωμι give; deposit σύνταξον συντασσω coordinate; arrange δέ δε though; while μοι μοι me τὰ ο the δέοντα δει is necessary; have to καὶ και and; even τὰ ο the αὐτάρκη αυταρκης self-sufficient 30:8 שָׁ֤וְא׀ šˈāwᵊ שָׁוְא vanity וּֽ ˈû וְ and דְבַר־ ḏᵊvar- דָּבָר word כָּזָ֡ב kāzˈāv כָּזָב lie הַרְחֵ֬ק harḥˈēq רחק be far מִמֶּ֗נִּי mimmˈennî מִן from רֵ֣אשׁ rˈēš רֵישׁ poverty וָ֭ ˈwā וְ and עֹשֶׁר ʕōšˌer עֹשֶׁר riches אַל־ ʔal- אַל not תִּֽתֶּן־ tˈitten- נתן give לִ֑י lˈî לְ to הַ֝טְרִיפֵ֗נִי ˈhaṭrîfˈēnî טרף tear לֶ֣חֶם lˈeḥem לֶחֶם bread חֻקִּֽי׃ ḥuqqˈî חֹק portion 30:8. vanitatem et verba mendacia longe fac a me mendicitatem et divitias ne dederis mihi tribue tantum victui meo necessaria ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Remove far from me vanity, and lying words. Give me neither beggary, nor riches: give me only the necessaries of life: |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:8: Remove far from me vanity and lies -1. שוא shav, all false shows, all false appearances of happiness, every vain expectation. Let me not set my heart on any thing that is not solid, true, durable, and eternal. 2. Lies, דבר כזב debar cazab, all words of deception, empty pretensions, false promises, uncertain dependences, and words that Fail; promises which, when they become due, are like bad bills; they are dishonored because they are found to be forged, or the drawer insolvent. From the import of the original, I am satisfied that Agur prays against idolatry, false religion, and false worship of every kind. שוא shau is used for an idol, a false god. Jer 18:15 : "My people have forsaken me; they have burnt incense to Vanity;" לשוא lashshav, "to an Idol." Psa 31:6 : "I have hated them that regard lying Vanities;" הבלי שוא habley shave, "vain Idols." See also Hos 12:11; Jon 2:8. And כזב cazab, a thing that fails or deceives, may well apply to the vain pretensions, false promises, and deceptive religious rites of idolatry. So Jer 15:18 : "Wilt thou be unto me as a liar," כמו אכזב kemo achzob, like the false, failing promises of the false gods; "and as waters that fail;" לא נאמנו lo neemanu, that are not faithful; not like the true God, whose promises never fail. According to this view of the subject, Agur prays, 1. That he may be preserved from idolatry. 2. That he may put no confidence in any words but those pure words of God that never fail them that trust in him. Give me neither poverty nor riches - Here are three requests: 1. Give me not poverty. The reason is added: Lest, being poor, I shall get into a covetous spirit, and, impelled by want, distrust my Maker, and take my neighbour's property; and, in order to excuse, hide, or vindicate my conduct, I take the name of my God in vain; תפשתי taphasti, "I catch at the name of God." Or, by swearing falsely, endeavor to make myself pass for innocent. Forswere the name of my God - Old MS. Bible. Coverdale, "deny or apostatize from him." 2. Give me not riches. For which petition he gives a reason also: Lest I be full, and addict myself to luxurious living, pamper the flesh and starve the soul, and so deny thee, the Fountain of goodness; and, if called on to resort to first principles, I say, Who is Jehovah! Why should I acknowledge, why should I serve him? And thus cast aside all religion, and all moral obligation. 3. The third request is, Feed me with food convenient for me, הטריפני לחם חקי hatripheni leechem chukki; the meaning of which is, "give me as prey my statute allowance of bread," i.e., my daily bread, a sufficient portion for each day. There is an allusion made to hunting: "Direct so by thy good providence, that I may each day find sufficient portion to subsist on, as a hunter in the forest prays that he may have good speed." It is the province of a preacher to show the importance and utility of such a prayer, and dilate the circumstances, and expand the reasons, after the commentator has shown the literal sense. Albert Barnes: Notes on the Bible - 183430:8: The order of the two requests is significant. The wise man's prayer is first and chiefly, "truth in the inward parts," the removal of all forms of falsehood, hollowness, hypocrisy.Neither poverty ... - The evil of the opposite extremes of social life is that in different ways they lead men to a false standard of duty, and so to that forgetfulness of God which passes into an absolute denial. Food convenient for me - literally, "give me for food the bread of my appointed portion." The prayer foreshadows that which we have been taught by the Divine Wisdom: "Give us, day by day, our daily bread." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:8: Remove: Pro 21:6, Pro 22:8, Pro 23:5; Psa 62:9, Psa 62:10, Psa 119:29, Psa 119:37; Ecc 1:2; Isa 5:18, Isa 59:4; Joh 2:8; Act 14:15feed: Gen 28:20, Gen 48:15, Gen 48:16; Exo 16:15, Exo 16:18, Exo 16:21, Exo 16:22, Exo 16:29, Exo 16:35; Mat 6:11, Mat 6:33; Luk 11:3; Ti1 6:6-8 convenient for me: Heb. of my allowance, Kg2 25:30; Jer 37:21, Jer 52:34 John Gill30:8 Remove far from me vanity and lies,.... This is the "first" request, to be preserved from sin, in general; which is a vain, lying, and deceitful thing; promising pleasure, profit, liberty, and impunity, which it does not give. Agur desires to have vain thoughts removed out of his mind, vain words from his mouth, and vain actions from his life and conversation; to have his eyes turned from beholding vanity, and his feet from walking in it; and his affections taken off from the vain things of the world, the lusts, pleasures, profits, and honours of it; as well as to be kept from all errors and false doctrines, which are lies in hypocrisy; with which men that lie in wait to deceive would, if it were possible, deceive the very elect: Agur conscious of his own weakness, and proneness to evil, desires the Lord would not lead him into temptation, but deliver him from all evil, doctrinal and practical. Some understand this of the forgiveness of sin; which is sometimes expressed by a putting or removing it away, 2Kings 7:13, Ps 103:12;give me neither poverty nor riches; this is the "second" request, not to be extremely poor nor too rich; but to be in a middle state between both, neither rich nor poor; which Horace (b) calls the golden mean, and which Agur wisely judged to be the happiest state; most free from care, least liable to temptation, and the best situation to serve the Lord in: a like wish was made by Theognis (c), I neither love to be rich, "nor desire it; but to live on a little, having no evil;'' so Martial (d). Both riches and poverty are of God; men are rich or poor, as the Lord pleases; he suffers poverty in some, and gives riches to others: Agur deprecates both, as having their separate, peculiar, snares and temptations; though no doubt this request was made with submission to the will of God; and not as considering either of them as evils in themselves, but as they might be attended with bad consequences, and what is next mentioned being more eligible; feed me with food convenient for me; not merely what was agreeable to his palate, suitable to his constitution, and sufficient for nature; nor for him personally, but for his family also; and what was proper and suitable to the condition and circumstances in which he was, and to the rank and quality he held, whether in a more private or in a more public capacity. Some render it, "the food of my allowance" (e); what is allotted and appointed for me It seems to be the same which Job calls his "necessary food", and Christ "our daily bread": it takes in both food and raiment, which having, men should be contented with; see Job 23:12. The allusion seems to be to the stated measure of food allowed to servants by the day, or rather by the month, called "demensum", and which was but small and scanty (f); yet with this Agur could be content. (b) Camin. l. 2. Ode 10. v. 5. (c) Sententiae, v. 1151, 1152. (d) "Nunquam divitias deos rogavi, contentus modicis, meoque laetus; paupertas, veniam dabis, recede", Epigr. l. 4. Ep. 65. (e) "panem statuti mei", Montanus; "demensi mei", Tigurine version, Junius & Tremellius, Piscator, Mercerus, Cocceius, Michaelis, Schultens. (f) Vid. Juvenal. Sat. 14. v. 126. & Not. in ibid. John Wesley30:8 Vanity - All vanity of heart and life; a vain conversation, or a love of the vain things of this world. Lies - All falsehood and deceit in my words and carriage. Convenient - Moderate and suitable both to my natural necessities, and to that condition of life in which thou hast put me.Robert Jamieson, A. R. Fausset and David Brown30:8 vanity--all sorts of sinful acts (Job 11:11; Is 5:18). |
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30:930:9: Զի մի՛ մեծացայց՝ եւ ստեցից. եւ ասիցեմ, թէ ո՞վ տեսանիցէ զիս. կամ աղքատացայց եւ գողացայց, եւ երդուայց յանուն Աստուծոյ իմոյ[8277]։ [8277] Ոմանք. Թէ ո՞ տեսանէ զիս... յանուն Տեառն Աստուծոյ իմոյ։ զի [475]մի՛ մեծացայց եւ ստեցից, եւ ասիցեմ, թէ` Ո՞վ տեսանիցէ զիս. կամ`` աղքատացայց եւ գողացայց. եւ երդուայց յանուն Աստուծոյ իմոյ:9 Չլինի թէ հարստանամ եւ ուրանամ քեզ ու ասեմ. «Ո՞վ է ինձ տեսնում». կամ աղքատանամ ու բան գողանամ եւ երդում ուտեմ իմ Աստծու անունով: 9 Որպէս զի չըլլայ թէ կշտանամ եւ քեզ ուրանամ Ու «Տէրը ո՞վ է», ըսեմ։Եւ չըլլայ թէ աղքատանամ ու գողութիւն ընեմ Եւ իմ Աստուծոյս անունը պարապ տեղ բերանս առնեմ։ 30:9: Զի մի՛ մեծացայց՝ եւ ստեցից. եւ ասիցեմ, թէ ո՞վ տեսանիցէ զիս. կամ աղքատացայց եւ գողացայց, եւ երդուայց յանուն Աստուծոյ իմոյ[8277]։ [8277] Ոմանք. Թէ ո՞ տեսանէ զիս... յանուն Տեառն Աստուծոյ իմոյ։ 9 Չլինի թէ հարստանամ եւ ուրանամ քեզ ու ասեմ. «Ո՞վ է ինձ տեսնում». կամ աղքատանամ ու բան գողանամ եւ երդում ուտեմ իմ Աստծու անունով: 9 Որպէս զի չըլլայ թէ կշտանամ եւ քեզ ուրանամ Ու «Տէրը ո՞վ է», ըսեմ։Եւ չըլլայ թէ աղքատանամ ու գողութիւն ընեմ Եւ իմ Աստուծոյս անունը պարապ տեղ բերանս առնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:930:9 дабы, пресытившись, я не отрекся {Тебя} и не сказал: > и чтобы, обеднев, не стал красть и употреблять имя Бога моего всуе. Lest I be full, and deny [thee], and say, Who [is] the LORD? or lest I be poor, and steal, and take the name of my God:30:9 ἵνα ινα so; that μὴ μη not πλησθεὶς πληθω fill; fulfill ψευδὴς ψευδης false γένωμαι γινομαι happen; become καὶ και and; even εἴπω επω say; speak τίς τις.1 who?; what? με με me ὁρᾷ οραω view; see ἢ η or; than πενηθεὶς πενεω steal καὶ και and; even ὀμόσω ομνυω swear τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God 30:9 פֶּ֥ן pˌen פֶּן lest אֶשְׂבַּ֨ע׀ ʔeśbˌaʕ שׂבע be sated וְ wᵊ וְ and כִחַשְׁתִּי֮ ḵiḥaštˈî כחשׁ grow lean וְ wᵊ וְ and אָמַ֗רְתִּי ʔāmˈartî אמר say מִ֥י mˌî מִי who יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH וּ û וְ and פֶֽן־ fˈen- פֶּן lest אִוָּרֵ֥שׁ ʔiwwārˌēš ירשׁ trample down וְ wᵊ וְ and גָנַ֑בְתִּי ḡānˈavtî גנב steal וְ֝ ˈw וְ and תָפַ֗שְׂתִּי ṯāfˈaśtî תפשׂ seize שֵׁ֣ם šˈēm שֵׁם name אֱלֹהָֽי׃ פ ʔᵉlōhˈāy . f אֱלֹהִים god(s) 30:9. ne forte saturatus inliciar ad negandum et dicam quis est Dominus et egestate conpulsus furer et peierem nomen Dei meiLest perhaps being filled, I should be tempted to deny, and say: Who is the Lord? or being compelled by poverty, I should steal, and forswear the name of my God. 9. Lest I be full, and deny , and say, Who is the LORD? or lest I be poor, and steal, and use profanely the name of my God. 30:9 дабы, пресытившись, я не отрекся {Тебя} и не сказал: <<кто Господь?>> и чтобы, обеднев, не стал красть и употреблять имя Бога моего всуе. 30:9 ἵνα ινα so; that μὴ μη not πλησθεὶς πληθω fill; fulfill ψευδὴς ψευδης false γένωμαι γινομαι happen; become καὶ και and; even εἴπω επω say; speak τίς τις.1 who?; what? με με me ὁρᾷ οραω view; see ἢ η or; than πενηθεὶς πενεω steal καὶ και and; even ὀμόσω ομνυω swear τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God 30:9 פֶּ֥ן pˌen פֶּן lest אֶשְׂבַּ֨ע׀ ʔeśbˌaʕ שׂבע be sated וְ wᵊ וְ and כִחַשְׁתִּי֮ ḵiḥaštˈî כחשׁ grow lean וְ wᵊ וְ and אָמַ֗רְתִּי ʔāmˈartî אמר say מִ֥י mˌî מִי who יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH וּ û וְ and פֶֽן־ fˈen- פֶּן lest אִוָּרֵ֥שׁ ʔiwwārˌēš ירשׁ trample down וְ wᵊ וְ and גָנַ֑בְתִּי ḡānˈavtî גנב steal וְ֝ ˈw וְ and תָפַ֗שְׂתִּי ṯāfˈaśtî תפשׂ seize שֵׁ֣ם šˈēm שֵׁם name אֱלֹהָֽי׃ פ ʔᵉlōhˈāy . f אֱלֹהִים god(s) 30:9. ne forte saturatus inliciar ad negandum et dicam quis est Dominus et egestate conpulsus furer et peierem nomen Dei mei ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Lest perhaps being filled, I should be tempted to deny, and say: Who is the Lord? or being compelled by poverty, I should steal, and forswear the name of my God. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:9: The special dangers of the two extremes. Wealth tempts to pride, unbelief, and a scorn like that of Pharaoh Exo 5:2; poverty to, dishonesty, and then to perjury, or to the hypocritical profession of religion which is practically identical with it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:9: I be full: Deu 6:10-12, Deu 8:10-14, Deu 31:20, Deu 32:15; Neh 9:25, Neh 9:26; Job 31:24-28; Jer 2:31; Eze 16:14, Eze 16:15, Eze 16:49, Eze 16:50; Dan 4:17, Dan 4:30; Hos 13:6; Act 12:22, Act 12:23deny thee: Heb. belie thee Who: Exo 5:2; Ch2 32:15-17 or: Pro 6:30, Pro 6:31; Psa 125:3 and take the name: Pro 29:24; Exo 20:7; Lev 5:1; Mat 26:72, Mat 26:74 Proverbs 30:10 Geneva 159930:9 Lest I be full, and deny [thee], and say, (f) Who [is] the LORD? or lest I be poor, and steal, and take the name of my God [in vain].(f) Meaning, that they who put their trust in their riches forget God and that by too much wealth men have an opportunity to the same. John Gill30:9 Lest I be full, and deny thee,.... This is the dangerous consequence of riches, and the temptation they expose men unto; who, being full of the things of this world, are tempted to deny the Lord; not his being and perfections directly, but chiefly his providence; to deny that what they have, they have received of him, but attribute it to their own care, diligence, and industry; and now think they can live without him, without any dependence on his providence, having a large affluence of the things of life: yea, they may be said to deny him, when they forget the bounties of his providence; are not thankful to him for them; that flatter themselves with a continuance of them, without any regard to him, as if he had no concern in the affairs of life; see Deut 32:15;and say, Who is the Lord? as Pharaoh did, Ex 5:2. I am not obliged to him; I can live without him, I have enough of my own; or lest I be poor, and steal, and take the name of my God in vain; this is the snare that attends poverty; men, for want of food and raiment, are tempted to steal from their neighbours, which is a sin against the law of God, the eighth command; and then to cover the theft, when an oath is offered to purge them from the charge and suspicion of it, they take it, and so are guilty of false swearing, or taking the name of God not only in vain, but falsely, and so become guilty of the breach of the third command. Agur, a good man, is desirous he might not be exposed to temptations to such evils, and especially which so affected the honour and glory of God. John Wesley30:9 Deny thee - By trusting to riches, which is a denial of God, and by unthankfulness for, and abuse of his mercies. Who is the Lord - That I should serve him. Lest I take - Use false oaths either to vindicate myself when I am suspected, or to gratify others, as poor men frequently do.Robert Jamieson, A. R. Fausset and David Brown30:9 be full . . . deny--that is, puffed up by the pride of prosperity.take the name . . . vain--This is not (Hebrew) the form (compare Ex 20:7), but "take" rather denotes laying violent hold on any thing; that is, lest I assail God's name or attributes, as justice, mercy, &c., which the poor are tempted to do. |
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30:1030:10: Մի՛ մատներ զծառայ ՚ի ձեռս տեառն իւրոյ. զի մի՛ երբէք անիծանիցէ զքեզ՝ եւ ապականիցիս։ Մի՛ [476]մատներ զծառայ ի ձեռս տեառն իւրոյ``, զի մի՛ երբեք անիծանիցէ զքեզ` եւ [477]ապականիցիս:10 Մի՛ մատնիր ծառային իր տիրոջ ձեռքը, որ երբեք քեզ չանիծի, եւ դու ապականուած չմնաս: 10 Ծառան իր տիրոջ առջեւ մի՛ յանդիմաներ, Որպէս զի քեզ չանիծէ եւ դուն յանցաւոր ըլլաս։ 30:10: Մի՛ մատներ զծառայ ՚ի ձեռս տեառն իւրոյ. զի մի՛ երբէք անիծանիցէ զքեզ՝ եւ ապականիցիս։ 10 Մի՛ մատնիր ծառային իր տիրոջ ձեռքը, որ երբեք քեզ չանիծի, եւ դու ապականուած չմնաս: 10 Ծառան իր տիրոջ առջեւ մի՛ յանդիմաներ, Որպէս զի քեզ չանիծէ եւ դուն յանցաւոր ըլլաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1030:10 Не злословь раба пред господином его, чтобы он не проклял тебя, и ты не остался виноватым. Accuse not a servant unto his master, lest he curse thee, and thou be found guilty:30:10 μὴ μη not παραδῷς παραδιδωμι betray; give over οἰκέτην οικετης domestic εἰς εις into; for χεῖρας χειρ hand δεσπότου δεσποτης master μήποτε μηποτε lest; unless καταράσηταί καταραομαι curse σε σε.1 you καὶ και and; even ἀφανισθῇς αφανιζω obscure; hide 30:10 אַל־ ʔal- אַל not תַּלְשֵׁ֣ן talšˈēn לשׁן slander עֶ֭בֶד ˈʕeveḏ עֶבֶד servant אֶל־ ʔel- אֶל to אֲדֹנָ֑יואדנו *ʔᵃḏōnˈāʸw אָדֹון lord פֶּֽן־ pˈen- פֶּן lest יְקַלֶּלְךָ֥ yᵊqallelᵊḵˌā קלל be slight וְ wᵊ וְ and אָשָֽׁמְתָּ׃ ʔāšˈāmᵊttā אשׁם do wrong 30:10. ne accuses servum ad dominum suum ne forte maledicat tibi et corruasAccuse not a servant to his master, lest he curse thee, and thou fall. 10. Slander not a servant unto his master, lest he curse thee, and thou be held guilty. 30:10 Не злословь раба пред господином его, чтобы он не проклял тебя, и ты не остался виноватым. 30:10 μὴ μη not παραδῷς παραδιδωμι betray; give over οἰκέτην οικετης domestic εἰς εις into; for χεῖρας χειρ hand δεσπότου δεσποτης master μήποτε μηποτε lest; unless καταράσηταί καταραομαι curse σε σε.1 you καὶ και and; even ἀφανισθῇς αφανιζω obscure; hide 30:10 אַל־ ʔal- אַל not תַּלְשֵׁ֣ן talšˈēn לשׁן slander עֶ֭בֶד ˈʕeveḏ עֶבֶד servant אֶל־ ʔel- אֶל to פֶּֽן־ pˈen- פֶּן lest יְקַלֶּלְךָ֥ yᵊqallelᵊḵˌā קלל be slight וְ wᵊ וְ and אָשָֽׁמְתָּ׃ ʔāšˈāmᵊttā אשׁם do wrong 30:10. ne accuses servum ad dominum suum ne forte maledicat tibi et corruas ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Accuse not a servant to his master, lest he curse thee, and thou fall. |
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 - 1903-191410: Вне связи с предыдущим и последующим запрещается принимать участие в спорах господина и раба, чтобы отягчение вины последнего не имело неприятных последствий для лица, вмешавшегося в их взаимные отношения.Matthew Henry: Concise Commentary on the Whole Bible - 170610 Accuse not a servant unto his master, lest he curse thee, and thou be found guilty. 11 There is a generation that curseth their father, and doth not bless their mother. 12 There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. 13 There is a generation, O how lofty are their eyes! and their eyelids are lifted up. 14 There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men.Here is, I. A caution not to abuse other people's servants any more than our own, nor to make mischief between them and their masters, for it is an ill office, invidious, and what will make a man odious, v. 10. Consider, 1. It is an injury to the servant, whose poor condition makes him an object of pity, and therefore it is barbarous to add affliction to him that is afflicted: Hurt not a servant with thy tongue (so the margin reads it); for it argues a sordid disposition to smite any body secretly with the scourge of the tongue, especially a servant, who is not a match for us, and whom we should rather protect, if his master be severe with him, than exasperate him more. 2. "It will perhaps be an injury to thyself. If a servant be thus provoked, perhaps he will curse thee, will accuse thee and bring thee into trouble, or give thee an ill word and blemish thy reputation, or appeal to God against thee, and imprecate his wrath upon thee, who is the patron and protector of oppressed innocency." II. An account, upon occasion of this caution, of some wicked generations of men, that are justly abominable to all that are virtuous and good. 1. Such as are abusive to their parents, give them bad language and wish them ill, call them bad names and actually injure them. There is a generation of such; young men of that black character commonly herd together, and irritate one another against their parents. A generation of vipers those are who curse their natural parents, or their magistrates, or their ministers, because they cannot endure the yoke; and those are near of kin to them who, though they have not yet arrived at such a pitch of wickedness as to curse their parents, yet do not bless them, cannot give them a good word, and will not pray for them. 2. Such as are conceited of themselves, and, under a show and pretence of sanctity, hide from others, and perhaps from themselves too, abundance of reigning wickedness in secret (v. 12); they are pure in their own eyes, as if they were in all respects such as they should be. They have a very good opinion of themselves and their own character, that they are not only righteous, but rich and increased with goods (Rev. iii. 17), and yet are not cleansed from their filthiness, the filthiness of their hearts, which they pretend to be the best part of them. They are, it may be, swept and garnished, but they are not washed, nor sanctified; as the Pharisees that within were full of all uncleanness, Matt. xxiii. 25, 26. 3. Such as are haughty and scornful to those about them, v. 13. He speaks of them with amazement at their intolerable pride and insolence: "Oh how lofty are their eyes! With what disdain do they look upon their neighbours, as not worthy to be set with the dogs of their flock! What a distance do they expect every body should keep; and, when they look upon themselves, how do they strut and vaunt like the peacock, thinking they make themselves illustrious when really they make themselves ridiculous!" There is a generation of such, on whom he that resists the proud will pour contempt. 4. Such as are cruel to the poor and barbarous to all that lie at their mercy (v. 14); their teeth are iron and steel, swords and knives, instruments of cruelty, with which they devour the poor with the greatest pleasure imaginable, and as greedily as hungry men cut their meat and eat it. God has so ordered it that the poor we shall always have with us, that they shall never cease out of the land; but there are those who, because they hate to relieve them, would, if they could, abolish them from the earth, from among men, especially God's poor. Some understand it of those who wound and ruin others by slanders and false accusations, and severe censures of their everlasting state; their tongues, and their teeth too (which are likewise organs of speech), are as swords and knives, Ps. lvii. 4. Adam Clarke: Commentary on the Bible - 183130:10: Accuse not a servant - Do not bring a false accusation against a servant, lest thou be found guilty of the falsehood, and he curse thee for having traduced his character, and in his turn traduce thine. In general, do not meddle with other people's servants.Albert Barnes: Notes on the Bible - 183430:10: Accuse not a servant - The prayer in Pro 30:8 does not shut out, sympathy with those who are less favored. Even the slave has a right to protection against frivolous or needless accusation. Others, however, render the words Make not a slave to accuse his master, i. e., Do not make him discontented with his lot, lest he afterward curse thee for having made it worse than it was.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:10: Accuse not: Heb. Hurt not with thy tongue, Pro 24:23; Deu 23:15; Sa1 22:9, Sa1 22:10, Sa1 24:9, Sa1 26:19, Sa1 30:15; Sa2 16:1-4; Sa2 19:26, Sa2 19:27; Dan 3:8-18, Dan 6:13, Dan 6:24; Rom 14:4lest: Pro 11:26, Pro 24:24, Pro 28:27; Deu 15:9; Ch2 24:22-24 Proverbs 30:11 Carl Friedrich Keil and Franz Delitzsch30:1010 Calumniate not a servant with his master, Lest he curse thee, and thou must atone for it. Incorrectly Ewald: entice not a servant to slander against his master; and Hitzig: "Make not a servant tattle regarding his master." It is true that the Poel לושׁן (to pierce with the tongue, lingu petere) occurs twice in the sense of to calumniate; but that הלשׁין means nothing else, is attested by the post-bibl. Hebrew; the proverb regarding schismatics (בּרכּת המּינים) in the Jewish Schemone-Esre (prayer of the eighteen benedictions) began with ולמלשינים, "and to the calumniators" (delatoribus). Also in the Arab. âlsana signifies pertulit verba alicujus ad alterum, to make a babbler, rapporteur (Fleischer). That the word also here is not to be otherwise interpreted, is to be concluded from אל with the causative rendering. Rightly Symmachus, μὴ διαβάλῃς; Theodotion, μὴ καταλαλήσῃς; and according to the sense also, Jerome, ne accuses; the Venet. μὴ καταμηνύσῃς (give not him); on the contrary, Luther, verrate nicht [betray not], renders הלשׁין with the lxx, Syr. in the sense of the Aram. אשׁלם and the Arab. âslam (tradere, prodere). One should not secretly accuse (Ps 101:5) a servant with his master, and in that lies the character of slander (לשׁון הרע) when one puts suspicion upon him, or exaggerates the actual facts, and generally makes the person suspected - one thereby makes a man, whose lot in itself is not a happy one, at length and perhaps for ever unhappy, and thereby he brings a curse on himself. But it is no matter of indifference to be the object of the curse of a man whom one has unrighteously and unjustly overwhelmed in misery: such a curse is not without its influence, for it does not fruitlessly invoke the righteous retribution of God, and thus one has sorrowfully to atone for the wanton sins of the tongue (veaschāmta, for ve-aschamtá as it is would be without pause). Geneva 159930:10 Accuse not a servant to his master, lest he curse thee, (g) and thou be found guilty.(g) In accusing him without cause. John Gill30:10 Accuse not a servant unto his master,.... Wrongly, rashly, and without any foundation, nor for any trifling thing; unless it be in a case of moment and importance, when his master's business is sadly neglected, or he is injured in his property by him: especially care should be taken not to calumniate a servant, to abuse him with the tongue, as the word (g) signifies; the circumstance he is in should be considered, as a servant; and how severe masters are apt to be towards them, and therefore little matters should be hid from them; and much less should they be aggravated, and least of all should falsehoods be told of them. So Doeg the Edomite accused David to Saul, and the Pharisees accused the disciples of Christ to their Master, 1Kings 22:9; the apostle's advice is good, and agrees with Agur's, Rom 14:4;lest he curse thee, and thou be found guilty; or, "and thou shouldest sin" (h); that is, afterwards; and so the curse come upon thee he has wished for: or the sense is, lest he should curse thee before men, and hurt thy character and reputation; or imprecate a curse from the Lord, which he may suffer to come upon thee for sin. Aben Ezra interprets this of a servant, that flies from Heathen countries to the land of Israel, to be made a proselyte of; who should not be discovered, and returned to his old master. (g) "ne crimineris lingua", Montanus. (h) "et delinquas", Pagninus, Montanus, Mercerus, Gejerus; "q. d. peccabis", Vatablus. John Wesley30:10 Accuse not - Without sufficient cause: for otherwise, in some cases this may be a duty. Curse thee - Desire God to punish thee. Guilty - By God, who is ready to plead the cause of the afflicted.Robert Jamieson, A. R. Fausset and David Brown30:10 Accuse not--Slander not (Ps 10:7).curse . . . guilty--lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear. |
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30:1130:11: Ծնո՛ւնդ չար՝ զհայր իւր անիծանէ, եւ զմայր իւր ո՛չ օրհնէ[8278]։ [8278] Ոմանք. Զհայր իւր անիծանիցէ։ Ծնունդ չար`` զհայր իւր անիծանէ, եւ զմայր իւր ոչ օրհնէ:11 Չար ծնունդն անիծում է իր հօրը եւ իր մօրը չի օրհնում: 11 Կան անձեր, որոնք իրենց հայրը կ’անիծեն Եւ մայրը չեն օրհներ։ 30:11: Ծնո՛ւնդ չար՝ զհայր իւր անիծանէ, եւ զմայր իւր ո՛չ օրհնէ[8278]։ [8278] Ոմանք. Զհայր իւր անիծանիցէ։ 11 Չար ծնունդն անիծում է իր հօրը եւ իր մօրը չի օրհնում: 11 Կան անձեր, որոնք իրենց հայրը կ’անիծեն Եւ մայրը չեն օրհներ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1130:11 Есть род, который проклинает отца своего и не благословляет матери своей. There is a generation [that] curseth their father, and doth not bless their mother:30:11 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly πατέρα πατηρ father καταρᾶται καταραομαι curse τὴν ο the δὲ δε though; while μητέρα μητηρ mother οὐκ ου not εὐλογεῖ ευλογεω commend; acclaim 30:11 דֹּ֭ור ˈdôr דֹּור generation אָבִ֣יו ʔāvˈiʸw אָב father יְקַלֵּ֑ל yᵊqallˈēl קלל be slight וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִ֝מֹּ֗ו ˈʔimmˈô אֵם mother לֹ֣א lˈō לֹא not יְבָרֵֽךְ׃ yᵊvārˈēḵ ברך bless 30:11. generatio quae patri suo maledicit et quae non benedicit matri suaeThere is a generation that curseth their father, and doth not bless their mother. 11. There is a generation that curseth their father, and doth not bless their mother. 30:11 Есть род, который проклинает отца своего и не благословляет матери своей. 30:11 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly πατέρα πατηρ father καταρᾶται καταραομαι curse τὴν ο the δὲ δε though; while μητέρα μητηρ mother οὐκ ου not εὐλογεῖ ευλογεω commend; acclaim 30:11 דֹּ֭ור ˈdôr דֹּור generation אָבִ֣יו ʔāvˈiʸw אָב father יְקַלֵּ֑ל yᵊqallˈēl קלל be slight וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִ֝מֹּ֗ו ˈʔimmˈô אֵם mother לֹ֣א lˈō לֹא not יְבָרֵֽךְ׃ yᵊvārˈēḵ ברך bless 30:11. generatio quae patri suo maledicit et quae non benedicit matri suae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ There is a generation that curseth their father, and doth not bless their mother. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411-14: В этом четверостишии каждый стих служит темой для последующего раскрытия. Так, мысль ст. 11, говорящего о тяжести греха непочтения к родителями (ср. Притч. XX:20; Исх. XXI:17), повторяется с большею силой в ст. 17; мысль ст. 12: о нравственной нечистоте человека, мнящего себя чистым, более конкретно раскрыта ниже в ст. 18-20; о высокомерии не только говорит ст. 13, но и подробнее говорится в ст. 21-23; упоминание в ст. 14: о вносимом насильниками расстройстве нормальной социальной жизни служит как бы поводом для подробного раскрытия мысли о благе общественного и государственного благоустройства - в ст. 24-31.Тогда как в стихах 11, 13, 14: бичуемые приточником пороки названы прямо по имени, в ст. 12: половая распущенность обозначается общим и собственно метафорическим названием - "нечистота", евр. ира, собственно: кал, помет (4: Цар. XVIII:27; Ис. XXXVI:12), всякий экскремент (Ис. XXVIII:8), а затем уже - нравственная распущенность женщин (Ис. IV:4) и мужчин. Adam Clarke: Commentary on the Bible - 183130:11: There is a generation - There are such persons in the world. In this and the three following verses the wise man points out four grand evils that prevailed in his time.The first, Those who not only did not honor, but who evil-treated, their parents. Albert Barnes: Notes on the Bible - 183430:11: As the teacher had uttered what he most desired, so now he tells what he most abhorred; and in true-harmony with the teaching of the Ten Commandments places in the foremost rank those who rise against the Fifth.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:11: a generation: Pro 30:12-14; Mat 3:7; Pe1 2:9that curseth: Pro 30:17, Pro 20:20; Lev 20:9; Deu 21:20, Deu 21:21, Deu 27:16; Mat 15:4-6; Mar 7:10-13 doth: Ti1 5:4, Ti1 5:8 Proverbs 30:12 Carl Friedrich Keil and Franz Delitzsch30:11There now follows a Priamel, (Note: Cf. vol. i. p. 13. The name (from praeambulum) given to a peculiar form of popular gnomic poetry which prevailed in Germany from the 12th (e.g., the Meistersinger or Minstrel Sparvogel) to the 16th century, but was especially cultivated during the 14th and 15th centuries. Its peculiarity consisted in this, that after a series of antecedents or subjects, a briefly-expressed consequent or predicate was introduced as the epigrammatic point applicable to all these antecedents together. Vid., Erschenburg's Denkmlern altdeutscher Dichtkinst, Bremen 1799.) the first line of which is, by יקלל, connected with the יקללך of the preceding distich: 11 A generation that curseth their father, And doth not bless their mother; 12 A generation pure in their own eyes, And yet not washed from their filthiness; 13 A generation - how haughty their eyes, And their eyelids lift themselves up; 14 A generation whose teeth are swords and their jaw teeth knives To devour the poor from the earth and the needy from the midst of men. Ewald translates: O generation! but that would have required the word, 13a, הדּור (Jer 2:31), and one would have expected to have found something mentioned which the generation addressed were to take heed to; but it is not so. But if "O generation!" should be equivalent to "O regarding the generation!" then הוי ought to have introduced the sentence. And if we translate, with Luther: There is a generation, etc., then ישׁ is supplied, which might drop out, but could not be omitted. The lxx inserts after ἔκγονον the word κακόν, and then renders what follows as pred. - a simple expedient, but worthless. The Venet. does not need this expedient, for it renders γενεὰ τὸν πατέρα αὐτοῦ βλασφημέσει; but then the order of the words in 11a would have been דור יקלל אביו; and in 12a, after the manner of a subst. clause, דור טהור בעיניו הוא, one sees distinctly, from Prov 30:13 and Prov 30:14, that what follows דור is to be understood, not as a pred., but as an attributive clause. As little can we interpret Prov 30:14, with Lwenstein, as pred. of the three subj., "it is a generation whose teeth are swords;" that would at least have required the words דור הוא; but Prov 30:14 is not at all a judgment valid for all the three subjects. The Targ. and Jerome translate correctly, as we above; (Note: The Syr. begins 11a as if הוי were to be supplied.) but by this rendering there are four subjects in the preamble, and the whole appears, since the common pred. is wanting, as a mutilated Priamel. Perhaps the author meant to say: it is such a generation that encompasses us; or: such is an abomination to Jahve; for דור is a Gesamtheit = totality, generation of men who are bound together by contemporary existence, or homogeneity, or by both, but always a totality; so that these Prov 30:11-14, might describe quatuor detestabilia genera hominum (C. B. Michaelis), and yet one generatio, which divide among themselves these four vices, of blackest ingratitude, loathsome self-righteousness, arrogant presumption, and unmerciful covetousness. Similar is the description given in the Mishna Sota ix. 14, of the character of the age in which the Messiah appeared. "The appearance of this age," thus it concludes, "is like the appearance of a dog; a son is not ashamed before his father; to whom will we then look for help? To our Father in heaven!" (Note: Cf. also Ali b. Abi Tleb's dark description, beginning with hadha alzman (this age), Zur allg. Char. der arab. Poesie (1870), p. 54f.) The undutifulness of a child is here placed first. To curse one's parents is, after Ex 21:17, cf. Prov 20:10, a crime worthy of death; "not to bless," is here, per litoten, of the same force as קלּל to curse. The second characteristic, Prov 30:12, is wicked blindness as to one's judgment of himself. The lxx coarsely, but not bad: τὴν δ ̓ ἔξοδον αὐτοῦ οὐκ ἀπένιψεν. Of such darkness one says: sordes suas putat olere cinnama. רחץ is not the abbreviated part. (Stuart), as e.g., Ex 3:2, but the finite, as e.g., Hos 1:6. In 13a the attributive clause forms itself, so as to express the astonishing height of arrogance, into an exclamation: a generation, how lofty are their eyes (cf. e.g., Prov 6:17, עינים רמות)! to which, as usual, it is simply added: and his eyelids (palpebrae) lift themselves up; in Lat., the lifting up of the eyebrow as an expression of haughtiness is described by elatum (superbum) supercilium. The fourth characteristic is insatiable covetousness, which does not spare even the poor, and preys upon them, the helpless and the defenceless: they devour them as one eats bread, Ps 14:4. The teeth, as the instruments of eating, are compared to swords and knives, as at Ps 57:4 to spears and arrows. With שׁנּיו there is interchanged, as at Job 29:17; Jon 1:6, מתלּעתיו (not 'מת, as Norzi writes, contrary to Metheg-Setzung, 37, according to which Gaja, with the servant going before, is inadmissible), transposed from מלתּעתיו, Ps 58:7, from לתע, to strike, pierce, bite. The designation of place, מארץ, "from the earth" (which also, in pausa, is not modified into מארץ), and מאדם, "from the midst of men," do not belong to the obj.: those who belong to the earth, to mankind (vid., Ps 10:18), for thus interpreted they would be useless; but to the word of action: from the earth, out from the midst of men away, so that they disappear from thence (Amos 8:4). By means of fine but cobweb combinations, Hitzig finds Amalek in this fourfold proverb. But it is a portrait of the times, like Ps 14:1-7, and certainly without any national stamp. John Gill30:11 There is a generation that curseth their father,.... A sort of men that neither fear God nor regard men; and are so inhuman as to be without natural affections to their parents; have no reverence of them, love to them, nor give them any honour or obedience; so far from it, that they curse their father that begot them; imprecate on him all the evils in life they can think of, and wish him out of the world;and doth not bless their mother; cannot give her a good word, who bore them, and brought them up in the most tender and indulgent manner; yea, so unnatural as to curse her also, for that is intended by this way of speaking; see Prov 30:17. John Wesley30:11 A generation - A sort of men.Robert Jamieson, A. R. Fausset and David Brown30:11 Four kinds of hateful persons--(1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on Prov 30:14; Ps 14:4; Ps 52:2) --are now illustrated; (1) Prov 30:15-16, the insatiability of prodigal children and their fate; (2) Prov 30:17, hypocrisy, or the concealment of real character; (3 and 4) Prov 30:18-20, various examples of pride and oppression. |
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30:1230:12: Ծնունդ չար՝ առ արդարս ունի զանձն իւր. եւ զելս անձին իւրոյ ո՛չ լուացաւ[8279]։ [8279] Ոմանք. Ծնունդ չար արդար համարի զանձն. եւ զելս անձին իւրոյ ո՛չ լուանայ։ [478]ծնունդ չար`` առ արդարս ունի զանձն իւր, եւ [479]զելս անձին իւրոյ`` ոչ լուացաւ:12 Չար ծնունդն իր աչքին արդար է երեւում, բայց նա չի լուացել իր հոգու կեղտը: 12 Կան անձեր, որոնք իրենց աչքին առջեւ մաքուր են, Սակայն իրենց աղտեղութենէն լուացուած չեն։ 30:12: Ծնունդ չար՝ առ արդարս ունի զանձն իւր. եւ զելս անձին իւրոյ ո՛չ լուացաւ[8279]։ [8279] Ոմանք. Ծնունդ չար արդար համարի զանձն. եւ զելս անձին իւրոյ ո՛չ լուանայ։ 12 Չար ծնունդն իր աչքին արդար է երեւում, բայց նա չի լուացել իր հոգու կեղտը: 12 Կան անձեր, որոնք իրենց աչքին առջեւ մաքուր են, Սակայն իրենց աղտեղութենէն լուացուած չեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1230:12 Есть род, который чист в глазах своих, тогда как не омыт от нечистот своих. There is a generation [that are] pure in their own eyes, and [yet] is not washed from their filthiness:30:12 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly δίκαιον δικαιος right; just ἑαυτὸν εαυτου of himself; his own κρίνει κρινω judge; decide τὴν ο the δὲ δε though; while ἔξοδον εξοδος exodus αὐτοῦ αυτος he; him οὐκ ου not ἀπένιψεν απονιπτω wash off 30:12 דֹּ֭ור ˈdôr דֹּור generation טָהֹ֣ור ṭāhˈôr טָהֹר pure בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וּ֝ ˈû וְ and מִ mi מִן from צֹּאָתֹ֗ו ṣṣōʔāṯˈô צֹאָה vomit לֹ֣א lˈō לֹא not רֻחָֽץ׃ ruḥˈāṣ רחץ wash 30:12. generatio quae sibi munda videtur et tamen non est lota a sordibus suisA generation that are pure in their own eyes, and yet are not washed from their filthiness. 12. There is a generation that are pure in their own eyes; and are not washed from their filthiness. 30:12 Есть род, который чист в глазах своих, тогда как не омыт от нечистот своих. 30:12 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly δίκαιον δικαιος right; just ἑαυτὸν εαυτου of himself; his own κρίνει κρινω judge; decide τὴν ο the δὲ δε though; while ἔξοδον εξοδος exodus αὐτοῦ αυτος he; him οὐκ ου not ἀπένιψεν απονιπτω wash off 30:12 דֹּ֭ור ˈdôr דֹּור generation טָהֹ֣ור ṭāhˈôr טָהֹר pure בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וּ֝ ˈû וְ and מִ mi מִן from צֹּאָתֹ֗ו ṣṣōʔāṯˈô צֹאָה vomit לֹ֣א lˈō לֹא not רֻחָֽץ׃ ruḥˈāṣ רחץ wash 30:12. generatio quae sibi munda videtur et tamen non est lota a sordibus suis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A generation that are pure in their own eyes, and yet are not washed from their filthiness. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:12: The second, Those who were self-righteous, supposing themselves pure, and were not so.Albert Barnes: Notes on the Bible - 183430:12: The Pharisee temper (compare the marginal reference).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:12: that are: Pro 21:2; Jdg 17:5, Jdg 17:13; Sa1 15:13, Sa1 15:14; Job 33:9; Psa 36:2; Isa 65:5; Jer 2:22-24, Jer 2:35; Luk 11:39, Luk 11:40, Luk 16:15, Luk 18:11; Ti2 3:5; Tit 1:15, Tit 1:16; Jo1 1:8-10not: Psa 51:2, Psa 51:7; Isa 1:16; Jer 4:14; Eze 36:25; Zac 13:1; Co1 6:11; Tit 3:5; Jo1 1:7; Rev 1:5 Proverbs 30:13 John Gill30:12 There is a generation that are pure in their own eyes,.... Not in the eyes of God, who sees the heart, and all the impurities of it, as well as of life and conversation; nor in the eyes of others, though such may appear outwardly righteous before men; but in their own eyes, in their own conceit and imagination, trusting in themselves that they are righteous: but such have not their eyes opened or enlightened to see the plague of their own hearts, the spirituality of the law of God, the perfection of righteousness that requires; nor the righteousness and holiness of God himself; nor the imperfection and insufficiency of their own; did they, they would not seem pure and righteous to themselves. No man is pure by nature, or through anything done by them; but by the grace of God, and through the blood and righteousness of Christ; and such are far from being pure in their own eyes, or as considered in themselves: but those who are pure neither by nature nor by grace, yet think they are so. There were some such in Agur's time, and such were the Scribes and Pharisees in Christ's time; there were a generation of them; and there are of the same sort in our days, as Papists, Perfectionists, and all self-justiciaries; see Lk 18:9;and yet is not washed from their filthiness; their native, original, and universal pollution by sin they have from their birth, and which is increased by numerous actual transgressions; and from which none are or can be washed but those who are born of water and of the Spirit, or are washed with the washing of regeneration; and are washed from their sins in the blood of the Lamb, whose blood cleanses from all sin; and are arrayed with the fine linen, clean and white, the righteousness of the saints, which is the righteousness of Christ imputed to them: whatsoever is short of these leaves men unwashed from their filthiness, whatever opinion they may have of themselves; see Job 9:30, Jer 2:22. John Wesley30:12 Not washed - Who imagine they are truly religious, when they live in a course of wickedness. |
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30:1330:13: Ծնունդ չար՝ ամբարտաւան աչս ունի. եւ յարտեւանունս իւր հպարտանայ[8280]։ [8280] Ոմանք. Եւ արտեւանամբք իւրովք հպար՛՛։ [480]Ծնունդ չար`` ամբարտաւան աչս ունի, եւ յարտեւանունս իւր հպարտանայ:13 Չար ծնունդն ամբարտաւան աչքեր ունի, եւ գոռոզ են նրա թարթիչները: 13 Մարդ կայ, որուն աչքերը խիստ ամբարտաւան են Ու անոր արտեւանունքները բարձրացած են։ 30:13: Ծնունդ չար՝ ամբարտաւան աչս ունի. եւ յարտեւանունս իւր հպարտանայ[8280]։ [8280] Ոմանք. Եւ արտեւանամբք իւրովք հպար՛՛։ 13 Չար ծնունդն ամբարտաւան աչքեր ունի, եւ գոռոզ են նրա թարթիչները: 13 Մարդ կայ, որուն աչքերը խիստ ամբարտաւան են Ու անոր արտեւանունքները բարձրացած են։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1330:13 Есть род о, как высокомерны глаза его, и как подняты ресницы его! There is a generation, O how lofty are their eyes! and their eyelids are lifted up:30:13 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly ὑψηλοὺς υψηλος high; lofty ὀφθαλμοὺς οφθαλμος eye; sight ἔχει εχω have; hold τοῖς ο the δὲ δε though; while βλεφάροις βλεφαρον he; him ἐπαίρεται επαιρω lift up; rear up 30:13 דֹּ֭ור ˈdôr דֹּור generation מָה־ mā- מָה what רָמ֣וּ rāmˈû רום be high עֵינָ֑יו ʕênˈāʸw עַיִן eye וְ֝ ˈw וְ and עַפְעַפָּ֗יו ʕafʕappˈāʸw עַפְעַפִּים beaming eyes יִנָּשֵֽׂאוּ׃ yinnāśˈēʔû נשׂא lift 30:13. generatio cuius excelsi sunt oculi et palpebrae eius in alta subrectaeA generation, whose eyes are lofty, and their eyelids lifted up on high. 13. There is a generation, Oh how lofty are their eyes! and their eyelids are lifted up. 30:13 Есть род о, как высокомерны глаза его, и как подняты ресницы его! 30:13 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly ὑψηλοὺς υψηλος high; lofty ὀφθαλμοὺς οφθαλμος eye; sight ἔχει εχω have; hold τοῖς ο the δὲ δε though; while βλεφάροις βλεφαρον he; him ἐπαίρεται επαιρω lift up; rear up 30:13 דֹּ֭ור ˈdôr דֹּור generation מָה־ mā- מָה what רָמ֣וּ rāmˈû רום be high עֵינָ֑יו ʕênˈāʸw עַיִן eye וְ֝ ˈw וְ and עַפְעַפָּ֗יו ʕafʕappˈāʸw עַפְעַפִּים beaming eyes יִנָּשֵֽׂאוּ׃ yinnāśˈēʔû נשׂא lift 30:13. generatio cuius excelsi sunt oculi et palpebrae eius in alta subrectae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A generation, whose eyes are lofty, and their eyelids lifted up on high. |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:13: The third, Those who were full of vanity, pride, and insolence.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:13: Pro 6:17, Pro 21:4; Psa 101:5, Psa 131:1; Isa 2:11, Isa 3:16; Eze 28:2-5, Eze 28:9; Dan 11:36, Dan 11:37; Hab 2:4; Th2 2:3, Th2 2:4Proverbs 30:14 John Gill30:13 There is a generation, O how lofty are their eyes! and their eyelids are lifted up. Above others, on whom they look with scorn and contempt; as those do who have more riches than others, and boast of them; they despise their poor neighbours, and disdain to look upon them: and such also who have more knowledge and wisdom than others, or at least think so; they are puffed up in their fleshly minds, and say of the illiterate or less knowing, as the proud Pharisees did, "this people, who knoweth not the law, are cursed": and likewise those who fancy themselves more holy and righteous than others; these, in a scornful manner, say, "stand by thyself, I am holier than thou"; and thank God they are not as other men are, as publicans and sinners; see Prov 19:4. Hence Pliny (i) says, that in the eyebrows there is a part of the mind; those especially show haughtiness; that pride has a receptacle elsewhere, but here it has its seat; it is bred in the heart, but here it comes and here it hangs: wherefore Juvenal (k) calls pride and haughtiness, "grande supercilium"; and proud haughty persons are said to be supercilious.(i) Nat. Hist. 1. 11. c. 37. (k) Satyr. 6. v. 168. |
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30:1430:14: Ծնունդ չար՝ իբրեւ զսուսեր ունի զատամունս իւր. եւ զժանիս իւր իբրեւ զկտրոցս. մաշե՛լ եւ ուտել զխոնարհս երկրի, եւ զտնանկս ՚ի մարդկանէ[8281]։[8281] Ոմանք. Եւ զաղքատս ՚ի մարդկանէ։ [481]Ծնունդ չար`` իբրեւ զսուսեր ունի զատամունս իւր, եւ զժանիս իւր իբրեւ զկտրոցս, մաշել եւ ուտել զխոնարհս երկրի եւ զտնանկս ի մարդկանէ:14 Չար ծննդի ատամները սուսեր են, եւ ժանիքները՝ դանակներ, երկրիս խոնարհներին եւ աղքատ մարդկանց կեղեքելու եւ ուտելու համար: 14 Մարդ կայ, որուն ակռաները սուրերու պէս են Եւ անոր ժանիքները դանակներու պէս են, Աղքատները երկրի վրայէն Ու տնանկները մարդոց մէջէն ուտելու համար։ 30:14: Ծնունդ չար՝ իբրեւ զսուսեր ունի զատամունս իւր. եւ զժանիս իւր իբրեւ զկտրոցս. մաշե՛լ եւ ուտել զխոնարհս երկրի, եւ զտնանկս ՚ի մարդկանէ[8281]։ [8281] Ոմանք. Եւ զաղքատս ՚ի մարդկանէ։ 14 Չար ծննդի ատամները սուսեր են, եւ ժանիքները՝ դանակներ, երկրիս խոնարհներին եւ աղքատ մարդկանց կեղեքելու եւ ուտելու համար: 14 Մարդ կայ, որուն ակռաները սուրերու պէս են Եւ անոր ժանիքները դանակներու պէս են, Աղքատները երկրի վրայէն Ու տնանկները մարդոց մէջէն ուտելու համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1430:14 Есть род, у которого зубы мечи, и челюсти ножи, чтобы пожирать бедных на земле и нищих между людьми. There is a generation, whose teeth [are as] swords, and their jaw teeth [as] knives, to devour the poor from off the earth, and the needy from [among] men:30:14 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly μαχαίρας μαχαιρα short sword τοὺς ο the ὀδόντας οδους tooth ἔχει εχω have; hold καὶ και and; even τὰς ο the μύλας μυλη as such; that ἀναλίσκειν αναλισκω waste; consume καὶ και and; even κατεσθίειν κατεσθιω consume; eat up τοὺς ο the ταπεινοὺς ταπεινος humble ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even τοὺς ο the πένητας πενης poor αὐτῶν αυτος he; him ἐξ εκ from; out of ἀνθρώπων ανθρωπος person; human 30:14 דֹּ֤ור׀ dˈôr דֹּור generation חֲרָבֹ֣ות ḥᵃrāvˈôṯ חֶרֶב dagger שִׁנָּיו֮ šinnāʸw שֵׁן tooth וּֽ ˈû וְ and מַאֲכָלֹ֪ות maʔᵃḵālˈôṯ מַאֲכֶלֶת knife מְֽתַלְּעֹ֫תָ֥יו mᵊˈṯallᵊʕˈōṯˌāʸw מְתַלְּעֹות jaw-bones לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat עֲנִיִּ֣ים ʕᵃniyyˈîm עָנִי humble מֵ mē מִן from אֶ֑רֶץ ʔˈereṣ אֶרֶץ earth וְ֝ ˈw וְ and אֶבְיֹונִ֗ים ʔevyônˈîm אֶבְיֹון poor מֵ mē מִן from אָדָֽם׃ פ ʔāḏˈām . f אָדָם human, mankind 30:14. generatio quae pro dentibus gladios habet et commandit molaribus suis ut comedat inopes de terra et pauperes ex hominibusA generation that for teeth hath swords, and grindeth with their jaw teeth, to devour the needy from off the earth, and the poor from among men. 14. There is a generation whose teeth are swords, and their jaw teeth knives, to devour the poor from off the earth, and the needy from among men. 30:14 Есть род, у которого зубы мечи, и челюсти ножи, чтобы пожирать бедных на земле и нищих между людьми. 30:14 ἔκγονον εκγονος descendant κακὸν κακος bad; ugly μαχαίρας μαχαιρα short sword τοὺς ο the ὀδόντας οδους tooth ἔχει εχω have; hold καὶ και and; even τὰς ο the μύλας μυλη as such; that ἀναλίσκειν αναλισκω waste; consume καὶ και and; even κατεσθίειν κατεσθιω consume; eat up τοὺς ο the ταπεινοὺς ταπεινος humble ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even τοὺς ο the πένητας πενης poor αὐτῶν αυτος he; him ἐξ εκ from; out of ἀνθρώπων ανθρωπος person; human 30:14 דֹּ֤ור׀ dˈôr דֹּור generation חֲרָבֹ֣ות ḥᵃrāvˈôṯ חֶרֶב dagger שִׁנָּיו֮ šinnāʸw שֵׁן tooth וּֽ ˈû וְ and מַאֲכָלֹ֪ות maʔᵃḵālˈôṯ מַאֲכֶלֶת knife מְֽתַלְּעֹ֫תָ֥יו mᵊˈṯallᵊʕˈōṯˌāʸw מְתַלְּעֹות jaw-bones לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat עֲנִיִּ֣ים ʕᵃniyyˈîm עָנִי humble מֵ mē מִן from אֶ֑רֶץ ʔˈereṣ אֶרֶץ earth וְ֝ ˈw וְ and אֶבְיֹונִ֗ים ʔevyônˈîm אֶבְיֹון poor מֵ mē מִן from אָדָֽם׃ פ ʔāḏˈām . f אָדָם human, mankind 30:14. generatio quae pro dentibus gladios habet et commandit molaribus suis ut comedat inopes de terra et pauperes ex hominibus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A generation that for teeth hath swords, and grindeth with their jaw teeth, to devour the needy from off the earth, and the poor from among men. |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:14: The fourth, The greedy, cruel, and oppressive, and, especially, oppressive to the poor.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:14: whose: Pro 12:18; Job 29:17; Psa 3:7, Psa 52:2, Psa 57:4, Psa 58:6; Dan 7:5-7; Rev 9:8to devour: Pro 22:16, Pro 28:3; Psa 10:8, Psa 10:9, Psa 12:5, Psa 14:4; Ecc 4:1; Isa 32:7; Amo 2:7, Amo 4:1, Amo 8:4; Mic 2:1, Mic 2:2, Mic 3:1-5; Hab 3:14; Zep 3:3; Mat 23:14; Jam 5:1-4 Proverbs 30:15 John Gill30:14 There is a generation whose teeth are as swords,.... As sharp as swords; like such the beasts of prey have; cruel, barbarous, and inhuman creatures; see Ps 57:4;and their jaw teeth as knives; exceeding sharp and biting: to devour the poor from off the earth, and the needy from among men: by their tyranny, oppression, and cruelty, to deprive them of the little they have; and even to take away their lives from them, and utterly destroy them; of this disposition are all tyrants and persecutors: such were Rome Pagan, compared to a red dragon in the times of the ten Heathen persecutions; and such is Rome Papal, signified by a beast, like a leopard, bear, and lion; and which has been drunk with the blood of the saints. John Wesley30:14 Devour - Extortioners, and cruel oppressors. |
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30:1530:15: Տզրկի՝ երեք դստերք էին սիրով սիրեցեալք, եւ երեքին սոքա՝ ո՛չ յագեցուցին զնա. եւ չորրորդն ո՛չ լցաւ ասել շատ[8291]։ [8291] Ոմանք. Եւ երեքեան նոքա ո՛չ յա՛՛։ [482]Տզրկի երեք դստերք էին սիրով սիրեցեալք, եւ երեքին սոքա ոչ յագեցուցին զնա, եւ չորրորդն ոչ լցաւ ասել շատ:15 Տզրուկը սրտով սիրած երեք դուստր ունէր, եւ սրանք երեքն էլ չկշտացրին նրան, չորրորդն էլ չկարողացաւ կշտացնել, որպէսզի նա ասէր. «Բաւական է»: 15 Տզրուկը երկու աղջիկ ունի։«Տո՛ւր, տո՛ւր», կ’ըսեն։Այս երեքը չեն կշտանար Ու չորս բան կայ, որոնք «Հերիք է», չեն ըսեր 30:15: Տզրկի՝ երեք դստերք էին սիրով սիրեցեալք, եւ երեքին սոքա՝ ո՛չ յագեցուցին զնա. եւ չորրորդն ո՛չ լցաւ ասել շատ[8291]։ [8291] Ոմանք. Եւ երեքեան նոքա ո՛չ յա՛՛։ 15 Տզրուկը սրտով սիրած երեք դուստր ունէր, եւ սրանք երեքն էլ չկշտացրին նրան, չորրորդն էլ չկարողացաւ կշտացնել, որպէսզի նա ասէր. «Բաւական է»: 15 Տզրուկը երկու աղջիկ ունի։«Տո՛ւր, տո՛ւր», կ’ըսեն։Այս երեքը չեն կշտանար Ու չորս բան կայ, որոնք «Հերիք է», չեն ըսեր zohrab-1805▾ eastern-1994▾ western am▾ |
30:1530:15 У ненасытимости две дочери: > Вот три ненасытимых, и четыре, которые не скажут: > The horseleach hath two daughters, [crying], Give, give. There are three [things that] are never satisfied, [yea], four [things] say not, [It is] enough:30:15 τῇ ο the βδέλλῃ βδελλα three θυγατέρες θυγατηρ daughter ἦσαν ειμι be ἀγαπήσει αγαπαω love ἀγαπώμεναι αγαπαω love καὶ και and; even αἱ ο the τρεῖς τρεις three αὗται ουτος this; he οὐκ ου not ἐνεπίμπλασαν εμπιπλημι fill in; fill up αὐτήν αυτος he; him καὶ και and; even ἡ ο the τετάρτη τεταρτος fourth οὐκ ου not ἠρκέσθη αρκεω enough; content εἰπεῖν επω say; speak ἱκανόν ικανος adequate; sufficient 30:15 לַֽ lˈa לְ to עֲלוּקָ֨ה׀ ʕᵃlûqˌā עֲלוּקָה leech שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two בָנֹות֮ vānôṯ בַּת daughter הַ֤ב׀ hˈav יהב give הַ֥ב hˌav יהב give שָׁלֹ֣ושׁ šālˈôš שָׁלֹשׁ three הֵ֭נָּה ˈhēnnā הֵנָּה they לֹ֣א lˈō לֹא not תִשְׂבַּ֑עְנָה ṯiśbˈaʕnā שׂבע be sated אַ֝רְבַּ֗ע ˈʔarbˈaʕ אַרְבַּע four לֹא־ lō- לֹא not אָ֥מְרוּ ʔˌāmᵊrû אמר say הֹֽון׃ hˈôn הֹון abundance 30:15. sanguisugae duae sunt filiae dicentes adfer adfer tria sunt insaturabilia et quartum quod numquam dicit sufficitThe horseleech hath two daughters that say: Bring, bring. There are three things that never are satisfied, and the fourth never saith: It is enough. 15. The horseleach hath two daughters, , Give, give. There are three things that are never satisfied, , four that say not, Enough: 30:15 У ненасытимости две дочери: <<давай, давай!>> Вот три ненасытимых, и четыре, которые не скажут: <<довольно!>> 30:15 τῇ ο the βδέλλῃ βδελλα three θυγατέρες θυγατηρ daughter ἦσαν ειμι be ἀγαπήσει αγαπαω love ἀγαπώμεναι αγαπαω love καὶ και and; even αἱ ο the τρεῖς τρεις three αὗται ουτος this; he οὐκ ου not ἐνεπίμπλασαν εμπιπλημι fill in; fill up αὐτήν αυτος he; him καὶ και and; even ἡ ο the τετάρτη τεταρτος fourth οὐκ ου not ἠρκέσθη αρκεω enough; content εἰπεῖν επω say; speak ἱκανόν ικανος adequate; sufficient 30:15 לַֽ lˈa לְ to עֲלוּקָ֨ה׀ ʕᵃlûqˌā עֲלוּקָה leech שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two בָנֹות֮ vānôṯ בַּת daughter הַ֤ב׀ hˈav יהב give הַ֥ב hˌav יהב give שָׁלֹ֣ושׁ šālˈôš שָׁלֹשׁ three הֵ֭נָּה ˈhēnnā הֵנָּה they לֹ֣א lˈō לֹא not תִשְׂבַּ֑עְנָה ṯiśbˈaʕnā שׂבע be sated אַ֝רְבַּ֗ע ˈʔarbˈaʕ אַרְבַּע four לֹא־ lō- לֹא not אָ֥מְרוּ ʔˌāmᵊrû אמר say הֹֽון׃ hˈôn הֹון abundance 30:15. sanguisugae duae sunt filiae dicentes adfer adfer tria sunt insaturabilia et quartum quod numquam dicit sufficit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The horseleech hath two daughters that say: Bring, bring. There are three things that never are satisfied, and the fourth never saith: It is enough. |
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 - 1903-191415-16: В этом двустишии на примере никогда ненасытимых: преисподней, утробы бесплодной раскаленной жаждущей земли и огня (ст. 16) - раскрывается мысль о безграничности алчности, ненасытимости. Идея эта символически представлена в имени алука (ст. 15). LXX передают это название словом: βδέλλη, Вульгата - sanguisuga, слав. "пиявица". В этом названии толкователи видят указание на некое женское демоническое существо - привидение (подобное упомянутому в Ис. XXXIV:14: лилит), - одно из тех, которыми народная вера и суеверие евреев (особенно позднейших) и других народов Востока (арабов, индусов, персов) населяла пустыни и области жилищ человеческих; судя по словозначению (алука от алак, локоть), словом алука обозначалось именно высасывающее у людей кровь демоническое чудовище (в роде вампира западных верований), чему соответствует латинское "sanguisuga" и слав.: "пиявица". Не невероятно предположение (Цекклера и др.) о заимствовании как названия алука, так и всего изречения ст. 15-16: из иностранных верований (индийских и др.), следы которых естественнее всего находить среди изречений Агура, как и в книге Иова (см. О. Zökler in Lange Bibelwerk. Diе Sprüche Salomonis. s. s. 211-212. Ср. у А. Глаголева, Ветхозаветное библейское учение об ангелах. Киев 1900. с. 626).Matthew Henry: Concise Commentary on the Whole Bible - 170615 The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough: 16 The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough. 17 The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.He had spoken before of those that devoured the poor (v. 14), and had spoken of them last, as the worst of all the four generations there mentioned; now here he speaks of their insatiableness in doing this. The temper that puts them upon it is made up of cruelty and covetousness. Now those are two daughters of the horse-leech, its genuine offspring, that still cry, "Give, give, give more blood, give more money;" for the bloody are still blood-thirsty; being drunk with blood, they add thirst to their drunkenness, and will seek it yet again. Those also that love silver shall never be satisfied with silver. Thus, while from these two principles they are devouring the poor, they are continually uneasy to themselves, as David's enemies, Ps. lix. 14, 15. Now, for the further illustration of this, I. He specifies four other things which are insatiable, to which those devourers are compared, which say not, It is enough, or It is wealth. Those are never rich that are always coveting. Now these four things that are always craving are, 1. The grave, into which multitudes fall, and yet still more will fall, and it swallows them all up, and returns none, Hell and destruction are never full, ch. xxvii. 20. When it comes to our turn we shall find the grave ready for us, Job xvii. 1. 2. The barren womb, which is impatient of its affliction in being barren, and cries, as Rachel did, Give me children. 3. The parched ground in time of drought (especially in those hot countries), which still soaks in the rain that comes in abundance upon it and in a little time wants more. 4. The fire, which, when it has consumed abundance of fuel, yet still devours all the combustible matter that is thrown into it. So insatiable are the corrupt desires of sinners, and so little satisfaction have they even in the gratification of them. II. He adds a terrible threatening to disobedient children (v. 17), for warning to the first of those four wicked generations, that curse their parents (v. 11), and shows here, 1. Who they are that belong to that generation, not only those that curse their parents in heat and passion, but, (1.) Those that mock at them, though it be but with a scornful eye, looking with disdain upon them because of their bodily infirmities, or looking sour or dogged at them when they instruct or command, impatient at their checks and angry at them. God takes notice with what eye children look upon their parents, and will reckon for the leering look and the casts of the evil eye as well as for the bad language given them. (2.) Those that despise to obey them, that think it a thing below them to be dutiful to their parents, especially to the mother, they scorn to be controlled by her; and thus she that bore them in sorrow in greater sorrow bears their manners. 2. What their doom will be. Those that dishonour their parents shall be set up as monuments of God's vengeance; they shall be hanged in chains, as it were, for the birds of prey to pick out their eyes, those eyes with which they looked so scornfully on their good parents. The dead bodies of malefactors were not to hang all night, but before night the ravens would have picked out their eyes. If men do not punish undutiful children, God will, and will load those with the greatest infamy that conduct themselves haughtily towards their parents. Many who have come to an ignominious end have owned that the wicked courses that brought them to it began in a contempt of their parents' authority. Adam Clarke: Commentary on the Bible - 183130:15: The horseleech hath two daughters, crying, Give, give - "This horseleech," says Calmet, "is Covetousness, and her two daughters are Avarice and Ambition. They never say, It is enough; they are never satisfied; they are never contented."Many explanations have been given of this verse; but as all the versions agree in render ing עלוקה alukah the horseleech or blood-sucker, the general meaning collected has been, "There are persons so excessively covetous and greedy, that they will scarcely let any live but themselves; and when they lay hold of any thing by which they may profit, they never let go their hold till they have extracted the last portion of good from it." Horace has well expressed this disposition, and by the same emblem, applied to a poor poet, who seizes on and extracts all he can from an author of repute, and obliges all to hear him read his wretched verses. Quem vero arripuit, tenet, occiditque legendo, Non missura cutem, nisi plena cruoris, Hirudo. De arte poet., ver. 475. "But if he seize you, then the torture dread; He fastens on you till he reads you dead; And like a leech, voracious of his food, Quits not his cruel hold till gorged with blood." Francis. The word אלוקה alukah, which we here translate horseleech, is read in no other part of the Bible. May it not, like Agur, Jakeh, Ithiel, and Ucal, be a proper name, belonging to some well-known woman of his acquaintance, and well known to the public, who had two daughters notorious for their covetousness and lechery? And at first view the following verse may be thought to confirm this supposition: "There are three things that are never satisfied, yea, four things say not, It is enough." The grave, the barren womb the earth, the fire. What an astonishing simiiarity there is between this and the following institute, taken from the Code of Hindoo Laws, chapter 20, sec. i., p. 203. "A woman is never satisfied with the copulation of man, no more than a fire is satisfied with burning fuel; or the main ocean is with receiving the rivers; or death, with the dying of men and animals." You can no more satisfy these two daughters of Alukah than you can the grave, etc. Some of the rabbins have thought that alukah signifies destiny, or the necessity of dying, which they say has two daughters, Eden and Gehenna, paradise and hell. The former has never enough of righteous souls; the latter, of the wicked. Similar to them is the opinion of Bochart, who thinks alukah means destiny, and the two daughters, the grave and hell; into the first of which the body descends after death, and into the second, the soul. The Septuagint gives it a curious turn, by connecting the fifteenth with the sixteenth verse: Τῃ Βδελλῃ θυγατερες ησαν αγαπησει αγαπωμεναι, και αἱ τρεις αὑται ουκ ενεπιμπλασαν αυτην, και ἡ τεταρτη ουκ ηρκεσθη ειπειν· Ἱκανον; "The horseleech had three well-beloved daughters; and these three were not able to satisfy her desire: and the fourth was not satisfied, so as to say, It is enough." After all, I think my own conjecture the most probable. Alukah is a proper name, and the two daughters were of the description I have mentioned. Albert Barnes: Notes on the Bible - 183430:15: Note the numeration mounting to a climax, the two, the three, the four (Amo 1:3 etc.). The word rendered "horseleach" is found nowhere else, and its etymology is doubtful; but there are good grounds for taking the word in its literal sense, as giving an example, in the natural world, of the insatiable greed of which the next verse gives other instances. Its voracious appetite is here represented, to express its intensity, as two daughters, uttering the same ceaseless cry for more.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:15: The horseleach: Isa 57:3; Eze 16:44-46; Mat 23:32; Joh 8:39, Joh 8:44Give: Isa 56:11, Isa 56:12; Hos 4:18; Mic 7:3; Rom 16:18; Pe2 2:3, Pe2 2:13-15; Jde 1:11, Jde 1:12 There: Pro 30:21, Pro 30:24, Pro 30:29, Pro 6:16; Amo 1:3, Amo 1:6, Amo 1:9, Amo 1:11, Amo 1:13, Amo 2:1, Amo 2:4 It is enough: Heb. Wealth Proverbs 30:16 Carl Friedrich Keil and Franz Delitzsch30:15With the characteristic of insatiableness Prov 30:11-14 closes, and there follows an apophthegma de quatuor insatiabilibus quae ideo comparantur cum sanguisuga (C. B. Michaelis). We translate the text here as it lies before us: 15 The ‛Alûka hath two daughters: Give! Give! Three of these are never satisfied; Four say not: Enough! 16 The under-world and the closing of the womb; The earth is not satisfied with water; And the fire saith not: Enough! We begin with Masoretic externalities. The first ב in הב is Beth minusculum; probably it had accidentally this diminutive form in the original MSS, to which the Midrash (cf. Sepher Taghin ed. Bargs, 1866, p. 47) has added absurd conceits. This first הב has Pasek after it, which in this case is servant to the Olewejored going before, according to the rule Thorath Emeth, p. 24, here, as at Ps 85:9, Mehuppach. The second הב, which of itself alone is the representative of Olewejored, has in Hutter, as in the Cod. Erfurt 2, and Cod. 2 of the Leipzig Public Library, the pausal punctuation הב (cf. קח, 1Kings 21:10), but which is not sufficiently attested. Instead of לא־אמרוּ, 15b, לא אמרוּ, and instead of לא־אמרה f, 16b, לא אמרה are to be written; the Zinnorith removes the Makkeph, according to Thorath Emeth, p. 9, Accentuationssystem, iv. 2. Instead of מים, 16a, only Jablonski, as Mhlau remarks, has מים; but incorrectly, since Athnach, after Olewejored, has no pausal force (vid., Thorath Emeth, p. 37). All that is without any weight as to the import of the words. But the punctuation affords some little service for the setting aside of a view of Rabbenu Tam (vid., Tosaphoth to Aboda zara 17a, and Erubin 19a), which has been lately advocated by Lwenstein. That view is, that ‛Alûka is the name of a wise man, not Solomon's, because the Pesikta does not reckon this among the names of Solomon, nor yet a name of hell, because it is not, in the Gemara, numbered among the names of Gehinnom. Thus לעלוּקה would be a superscription, like לדוד and לשׁלמה, Ps 26:1; Ps 72:1, provided with Asla Legarmeh. But this is not possible, for the Asla Legarmeh, at Ps 26:1 and Ps 72:1, is the transformation of Olewejored, inadmissible on the first word of the verse (Accentuationssystem, xix. 1); but no Olewejored can follow such an Asla Legarmeh, which has the force of an Olewejored, as after this לעלוקה, which the accentuation then does not regard as the author's name given as a superscription. עלוּקה is not the name of a person, and generally not a proper name, but a generic name of certain traditional signification. "One must drink no water" - says the Gemara Aboda zara 12b - "out of a river or pond, nor (immediately) with his mouth, nor by means of his hand; he who, nevertheless, does it, his blood comes on his own head, because of the danger. What danger? סכּנת עלוּקה," i.e., the danger of swallowing a leech. The Aram. also designates a leech by עלוּקא (cf. e.g., Targ. Ps. 12:9: hence the godless walk about like the leech, which sucks the blood of men), and the Arab. by 'alaḳ (n. unit. 'alaḳat), as the word is also rendered here by the Aram. and Arab. translators. Accordingly, all the Greeks render it by βδέλλη; Jerome, by sanguisuga (Rashi, sangsue); also Luther's Eigel is not the Igel erinaceus [hedgehog], but the Egel, i.e., as we now designate it, the Blutegel [leech], or (less correctly) Blutigel. עלוּקה is the fem. of the adj. עלוּק, attached to, which meaning, together with the whole verbal stem, the Arab. has preserved (vid., Mhlau's Mittheilung des Art. 'aluka aus dem Kamus, p. 42). (Note: Nldeke has remarked, with reference to Mhlau's Monographie, that ‛aluḳa, in the sense of tenacious (tenax), is also found in Syr. (Geopon. xiii. 9, xli. 26), and that generally the stem עלק, to cleave, to adhere, is more common in Aram. than one would suppose. But this, however common in Arab., is by no means so in Syr.; and one may affirm that, among other Arabisms found in the Proverbs of Agur, the word ‛Alûka has decidedly an Arab. sound.) But if, now, the ‛Alûka is the leech, (Note: In Sanscrit the leech is called galaukas (masc.) or galaukâ (fem.), i.e., the inhabitant of the water (from gala, water, and ôkas, dwelling). Ewald regards this as a transformation of the Semitic name.) which are then its two daughters, to which is here given the name הב הב, and which at the same time have this cry of desire in their mouths? Grotius and others understand, by the two daughters of the leech, the two branches of its tongue; more correctly: the double-membered overlip of its sucker. C. B. Michaelis thinks that the greedy cry, "Give! Give!" is personified: voces istae concipiuntur ut hirudinis filiae, quas ex se gignat et velut mater sobolem impense diligat. But since this does not satisfy, symbolical interpretations of ‛Aluka have been resorted to. The Talmud, Aboda zara 17a, regards it as a name of hell. In this sense it is used in the language of the Pijut (synagogue poetry). (Note: So says e.g., Salomo ha-Babli, in a Zulath of the first Chanukka-Sabbats (beginning אין צוּר חלף): יקדוּ כּהבהבי עלק, they burn like the flames of hell.) If ‛Alûka is hell, then fancy has the widest room for finding an answer to the question, What are the two daughters? The Talmud supposes that רשׁות (the worldly domination) and מינות (heresy) are meant. The Church-fathers also, understanding by ‛Alûka the power of the devil, expatiated in such interpretations. Of the same character are Calmet's interpretation, that sanguisuga is a figure of the mala cupiditas, and its twin-daughters are avaritia and ambitio. The truth lying in all these is this, that here there must be some kind of symbol. But if the poet meant, by the two daughters of the ‛Alûka, two beings or things which he does not name, then he kept the best of his symbol to himself. And could he use ‛Alûka, this common name for the leech, without further intimation, in any kind of symbolical sense? The most of modern interpreters do nothing to promote the understanding of the word, for they suppose that ‛Alûka, from its nearest signification, denotes a demoniacal spirit of the character of a vampire, like the Dakin of the Indians, which nourish themselves on human flesh; the ghouls of the Arabs and Persians, which inhabit graveyards, and kill and eat men, particularly wanderers in the desert; in regard to which it is to be remarked, that (Arab.) ‛awlaḳ is indeed a name for a demon, and that al‛aluwaḳ, according to the Kamus, is used in the sense of alghwal. Thus Dathe, Dderlein, Ziegler, Umbreit; thus also Hitzig, Ewald, and others. Mhlau, while he concurs in this understanding of the word, and now throwing open the question, Which, then, are the two daughters of the demoness ‛Alûka? finds no answer to it in the proverb itself, and therefore accepts of the view of Ewald, since 15b-16, taken by themselves, form a fully completed whole, that the line 'לעלוקה וגו is the beginning of a numerical proverb, the end of which is wanting. We acknowledge, because of the obscurity - not possibly aimed at by the author himself - in which the two daughters remain, the fragmentary characters of the proverb of the ‛Alûka; Stuart also does this, for he regards it as brought out of a connection in which it was intelligible - but we believe that the line 'שׁלושׁ וגו is an original formal part of this proverb. For the proverb forming, according to Mhlau's judgment, a whole rounded off: שׁלושׁ הנה לא תשׂבענה ארבע לא אמרו הון שׁאול ועצר רחם ארץ לא שׂבעה מים ואשׁ לא אמרה הון contains a mark which makes the original combination of these five lines improbable. Always where the third is exceeded by the fourth, the step from the third to the fourth is taken by the connecting Vav: Prov 30:18, וארבע; Prov 30:21, ותחת ארבע; Prov 30:29, וארבעה. We therefore conclude that 'ארבע לא וגו is the original commencement of independent proverb. This proverb is: Four things say not: Enough! The under-world and the closing of the womb [i.e., unfruitful womb] - The earth is not satisfied with water, And the fire says not: Enough! a tetrastich more acceptable and appropriate than the Arab. proverb (Freytag, Provv. iii. p. 61, No. 347): "three things are not satisfied by three: the womb, and wood by fire, and the earth by rain;" and, on the other hand, it is remarkable to find it thus clothed in the Indian language, (Note: That not only natural productions, but also ideas and literary productions (words, proverbs, knowledge), were conveyed from the Indians to the Semites, and from the Semites to the Indians, on the great highways by sea and land, is a fact abundantly verified. There is not in this, however, any means of determining the situation of Massa.) as given in the Hitopadesa (p. 67 of Lassen's ed.), and in Pantschatantra, i. 153 (ed. of Kosegarten): nâgnis tṛpjati kâshṭhânân nâpagânân mahôdadhih nântakah sarvabhûtânân na punsân vâmalocanâh. Fire is not sated with wood, nor the ocean with the streams, Nor death with all the living, nor the beautiful-eyed with men. As in the proverb of Agur the 4 falls into 2 + 2, so also in this Indian sloka. In both, fire and the realm of death (ântaka is death as the personified "end-maker") correspond; and as there the womb and the earth, so here feminarium cupiditas and the ocean. The parallelizing of ארץ and רחם is after passages such as Ps 139:15; Job 1:21 (cf. also Prov 5:16; Num 24:7; Is 48:1); that of שׁאול and אשׁ is to be judged of (Note: The parallelizing of רחם and שׁאול, Berachoth 15b, is not directly aimed at by the poet.) after passages such as Deut 32:22, Is 56:1-12 :24. That לא אמרו הון repeats itself in לא אמרה הון is now, as we render the proverb independently, much more satisfactory than if it began with 'שׁלושׁ וגו: it rounds itself off, for the end returns into the beginning. Regarding הון, vid., Prov 1:13. From הוּן, to be light, it signifies living lightly; ease, superabundance, in that which renders life light or easy. "Used accusatively, and as an exclamation, it is equivalent to plenty! enough! It is used in the same sense in the North African Arab. brrakat (spreading out, fulness). Wetzstein remarks that in Damascus lahôn i.e., hitherto, is used in the sense of ḥajah, enough; and that, accordingly, we may attempt to explain הון of our Heb. language in the sense of (Arab.) hawn haddah, i.e., here the end of it!" (Mhlau). But what do we now make of the two remaining lines of the proverb of the ‛Alûka? The proverb also in this division of two lines is a fragment. Ewald completes it, for to the one line, of which, according to his view, the fragment consists, he adds two: The bloodsucker has two daughters, "Hither! hither!" Three saying, "Hither, hither, hither the blood, The blood of the wicked child." A proverb of this kind may stand in the O.T. alone: it sounds as if quoted from Grimm's Mhrchen, and is a side-piece to Zappert's altdeutsch. Schlummerliede. Cannot the mutilation of the proverb be rectified in a less violent way without any self-made addition? If this is the case, that in Prov 30:15 and Prov 30:16, which now form one proverb, there are two melted together, only the first of which lies before us in a confused form, then this phenomenon is explained by supposing that the proverb of the ‛Alûka originally stood in this form: The ‛Alûka has two daughters: Give! give! - The under-world and the closing of the womb; There are three that are never satisfied. Thus completed, this tristich presents itself as the original side-piece of the lost tetrastich, beginning with ארבע. One might suppose that if שׁאול and עצר רחם have to be regarded as the daughters of the ‛Alûka, which Hitzig and also Zckler have recognised, then there exists no reason for dividing the one proverb into two. Yet the taking of them as separate is necessary, for this reason, because in the fourth, into which it expands, the ‛Alûka is altogether left out of account. But in the above tristich it is taken into account, as was to be expected, as the mother with her children. This, that sheol (שׁאול is for the most part fem.), and the womb (רחם = רחם, which is fem., Jer 20:17) to which conception is denied, are called, on account of their greediness, the daughters of the ‛Alûka, is to be understood in the same way as when a mountain height is called, Is 5:1, a horn of the son of oil. In the Arab., which is inexhaustibly rich in such figurative names, a man is called "a son of the clay (limi);" a thief, "a son of the night;" a nettle, "the daughter of fire." The under-world and a closed womb have the ‛Alûka nature; they are insatiable, like the leech. It is unnecessary to interpret, as Zckler at last does, ‛Alûka as the name of a female demon, and the לילית, "daughters," as her companions. It may be adduced in favour of this view that לעלוּקה is without the article, after the manner of a proper name. But is it really without the article? Such a doubtful case we had before us at Prov 27:23. As yet only Bttcher, 394, has entered on this difficulty of punctuation. We compare Gen 29:27, בּעבדה; 3Kings 12:32, לעגלים; 1Chron 13:7, בּעגלה; and consequently also Ps 146:7, לעשׁוּקים; thus the assimilating force of the Chateph appears here to have changed the syntactically required ל and בּ into ל and בּ. But also supposing that עלוּקה in לעלוּקה is treated as a proper name, this is explained from the circumstance that the leech is not meant here in the natural history sense of the word, but as embodied greediness, and is made a person, one individual being. Also the symbol of the two daughters is opposed to the mythological character of the ‛Alûka. The imper. הב, from יהב, occurs only here and at Dan 7:17 (= תּן), and in the bibl. Heb. only with the intentional āh, and in inflection forms. The insatiableness of sheol (Prov 27:20) is described by Isa; Is 5:14; and Rachel, Gen 30:1, with her "Give me children," is an example of the greediness of the "closed-up womb" (Gen 20:18). The womb of a childless wife is meant, which, because she would have children, the nuptiae never satisfy; or also of one who, because she does not fear to become pregnant, invites to her many men, and always burns anew with lust. "In Arab. 'aluwaḳ means not only one fast bound to her husband, but, according to Wetzstein, in the whole of Syria and Palestine, the prostitute, as well as the κίναιδοι, are called 'ulak (plur. 'alwak), because they obtrude themselves and hold fast to their victim" (Mhlau). In the third line, the three: the leech, hell, and the shut womb, are summarized: tira sunt quae non satiantur. Thus it is to be translated with Fleischer, not with Mhlau and others, tira haec non satiantur. "These three" is expressed in Heb. by שׁלשׁ־אלּה, Ex 21:11, or אלּה(ה) שׁלשׁת, 2Kings 21:22; הנּה (which, besides, does not signify haec, but illa) is here, taken correctly, the pred., and represents in general the verb of being (Is 51:19), vid., at Prov 6:16. Zckler finds the point of the proverb in the greediness of the unfruitful womb, and is of opinion that the poet purposely somewhat concealed this point, and gave to his proverb thereby the enhanced attraction of the ingenious. But the tetrastich 'אברע וגו shows that hell, which is compared to fire, and the unfruitful womb, to which the parched and thirsty earth is compared, were placed by the poet on one and the same line; it is otherwise with Prov 30:18-20, but where that point is nothing less than concealed. Geneva 159930:15 The horseleach hath two (h) daughters, [crying], Give, give. There are three [things that] are never satisfied, [yea], four [things] say not, [It is] enough:(h) The leach has two forks in her tongue, which here he calls her two daughters, by which she sucks the blood, and is never satisfied: even so, the covetous extortioners are insatiable. John Gill30:15 The horse leech hath two daughters, crying, Give, give,.... Or "the blood sucker" (l); so it began to be called in the times of Pliny (m), to which the last generation of men may well be compared; blood thirsty creatures, that never have enough, and are not satisfied with the flesh of men, nor with their blood; and such particularly the Papists are: and not only this generation of men, but there are three or four things besides, which resemble the horse leech for its insatiableness; for the horse leech has not two daughters only, but more. Some, by her two daughters, understand the two forks of its tongue, which some naturalists say it has; though later ones, and more diligent inquirers into those things, find it has not; but either with its three teeth, or by the compression of its mouth on all sides, sucks the blood, and will not let go until it is filled with it (n): others have proposed the two sorts of leeches as its daughters, the sea leech, and that which is found in fenny and marshy places. But it is best, by its daughters, to understand such that resemble it, and are like unto it; as those that are of like nature and quality, and do the same things as others, are called their children; see Mt 23:31, 1Jn 3:10; and so the number of its daughters, which are always craving and asking for more, and are never satisfied, are not only two, but more, as follows;there are three things; or, "yea, there are three things" that are never satiated: yea, four things say not, It is enough; not two only, but three, and even four, that are quite insatiable and are as follow. The Syriac version renders the whole thus, "the horse leech hath three beloved daughters; three, "I say", they are, which are not satisfied; and the fourth says not, It is enough.'' Some, as Abendana observes, interpret it of hell, by a transposition of the letters; because everyone that perverts his ways descends thither. Bochart (o) interprets it of fate, and so Noldius (p): and Schultens renders the word, the most monstrous of evils; it signifying in the Arabic language, as he observes, anything monstrous and dreadful; such as wood demons, serpents, and dragons, which devour men and beasts. Suidas (q), by the "horse leech", understands sin, whose daughters are fornication, envy, and idolatry, which are never satisfied by evil actions, and the fourth is evil concupiscence. (l) "sanguisugae", V. L. Pagninus, Tigurine version. Mercerus, Gejerus. (m) Nat. Hist. l. 8. c. 10. (n) "Non missura cutem nisi plena cruoris hirudo", Horat. de Arte Poet. fine. (o) Hierozoic. par. 2. l. 5. c. 19. col. 801. (p) Concord. Ebr. Par. p. 467. No. 1425. (q) In voce John Wesley30:15 The horse - leach - An insatiable creature, sucking blood 'till it is ready to burst. Two daughters - The following things resemble the horse - leach in its insatiableness; nothing being more ordinary than to call those persons or things the sons or daughters of those whose examples they imitate. Three - Though he begins with two, yet he proceeds from thence to three, and four, all which are said to be the daughters of the horse - leach.Robert Jamieson, A. R. Fausset and David Brown30:15 horse leech--supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration.There are three . . . yea, four--(Compare Prov 6:16). |
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30:1630:16: Դժոխք՝ եւ կորուստ՝ եւ սէր կանանց՝ եւ տարտարոսն. եւ երկիր՝ ո՛չ յագի ջրով, եւ ջուր եւ հուր՝ ո՛չ երբէք ասեն շատ։ դժոխք եւ կորուստ եւ սէր կանանց եւ տարտարոսն եւ երկիր` ոչ յագի ջրով, եւ ջուր եւ հուր` ոչ երբեք ասեն շատ:16 Գերեզմանն ու մահը, կանանց սէրն ու տարտարոսը, հողը, որ չի յագենում ջրով, ջուրը եւ կրակը երբեք չեն ասում. «Բաւական է»: 16 Գերեզմանը, ամուլ արգանդը, Երկիրը, որ ջրով չի կշտանար Ու կրակը, որ «Հերիք է», չ’ըսեր։ 30:16: Դժոխք՝ եւ կորուստ՝ եւ սէր կանանց՝ եւ տարտարոսն. եւ երկիր՝ ո՛չ յագի ջրով, եւ ջուր եւ հուր՝ ո՛չ երբէք ասեն շատ։ 16 Գերեզմանն ու մահը, կանանց սէրն ու տարտարոսը, հողը, որ չի յագենում ջրով, ջուրը եւ կրակը երբեք չեն ասում. «Բաւական է»: 16 Գերեզմանը, ամուլ արգանդը, Երկիրը, որ ջրով չի կշտանար Ու կրակը, որ «Հերիք է», չ’ըսեր։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1630:16 Преисподняя и утроба бесплодная, земля, которая не насыщается водою, и огонь, который не говорит: > The grave; and the barren womb; the earth [that] is not filled with water; and the fire [that] saith not, [It is] enough:30:16 ᾅδης αδης Hades καὶ και and; even ἔρως ερως woman; wife καὶ και and; even τάρταρος ταρταρος and; even γῆ γη earth; land οὐκ ου not ἐμπιπλαμένη εμπιπλημι fill in; fill up ὕδατος υδωρ water καὶ και and; even ὕδωρ υδωρ water καὶ και and; even πῦρ πυρ fire οὐ ου not μὴ μη not εἴπωσιν επω say; speak ἀρκεῖ αρκεω enough; content 30:16 שְׁאֹול֮ šᵊʔôl שְׁאֹול nether world וְ wᵊ וְ and עֹ֪צֶ֫ר ʕˈōṣˈer עֹצֶר restraint רָ֥חַם rˌāḥam רֶחֶם womb אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth לֹא־ lō- לֹא not שָׂ֣בְעָה śˈāvᵊʕā שׂבע be sated מַּ֑יִם mmˈayim מַיִם water וְ֝ ˈw וְ and אֵ֗שׁ ʔˈēš אֵשׁ fire לֹא־ lō- לֹא not אָ֥מְרָה ʔˌāmᵊrā אמר say הֹֽון׃ hˈôn הֹון abundance 30:16. infernus et os vulvae et terra quae non satiatur aqua ignis vero numquam dicit sufficitHell and the mouth of the womb, and the earth which is not satisfied with water: and the fire never saith: It is enough. 16. The grave; and the barren womb; the earth that is not satisfied with water; and the fire that saith not, Enough. 30:16 Преисподняя и утроба бесплодная, земля, которая не насыщается водою, и огонь, который не говорит: <<довольно!>> 30:16 ᾅδης αδης Hades καὶ και and; even ἔρως ερως woman; wife καὶ και and; even τάρταρος ταρταρος and; even γῆ γη earth; land οὐκ ου not ἐμπιπλαμένη εμπιπλημι fill in; fill up ὕδατος υδωρ water καὶ και and; even ὕδωρ υδωρ water καὶ και and; even πῦρ πυρ fire οὐ ου not μὴ μη not εἴπωσιν επω say; speak ἀρκεῖ αρκεω enough; content 30:16 שְׁאֹול֮ šᵊʔôl שְׁאֹול nether world וְ wᵊ וְ and עֹ֪צֶ֫ר ʕˈōṣˈer עֹצֶר restraint רָ֥חַם rˌāḥam רֶחֶם womb אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth לֹא־ lō- לֹא not שָׂ֣בְעָה śˈāvᵊʕā שׂבע be sated מַּ֑יִם mmˈayim מַיִם water וְ֝ ˈw וְ and אֵ֗שׁ ʔˈēš אֵשׁ fire לֹא־ lō- לֹא not אָ֥מְרָה ʔˌāmᵊrā אמר say הֹֽון׃ hˈôn הֹון abundance 30:16. infernus et os vulvae et terra quae non satiatur aqua ignis vero numquam dicit sufficit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Hell and the mouth of the womb, and the earth which is not satisfied with water: and the fire never saith: It is enough. |
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:16The grave - Hebrew שׁאול she'ô l. The "Hell" or Hades of Pro 27:20, all-consuming yet never full. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:16: Pro 27:20; Hab 2:5Proverbs 30:17 John Gill30:16 The grave,.... Which is the first of the four daughters, or insatiable things, which resemble the horse leech: the grave is the house appointed for all living; it stands ready for them, it is open to receive them when dead; and though such multitudes have been put into it, since death reigned in the world, yet it is not full, it waits for more; nor will its mouth be shut till the last enemy, death, is destroyed; see Prov 27:20; This is an emblem of a covetous man, who enlarges his desire as hell or the grave; and is never satisfied with gold, silver, and increase of substance he has, but is always craving more;and the barren womb; the second daughter, that cries, Give, give, as Rachel, "give me children, or I die", Gen 30:1, barren women are oftentimes impatient for children, as she was; and importunate, as Hannah; and as the Israelitish women were before the coming of the Messiah, each hoping he might be born of them; especially before it was so clearly known that he should be born of a virgin: though it may be rather the barren womb of harlots is here meant, and who are generally barren, and whose lust is insatiable; and this may be an emblem of lust, which is never satisfied; whether it be a lust of riches, or of honour, or of uncleanness, or of sensual pleasures; the earth that is not filled with water; which is dry and parched, and opens and gapes; and though large quantities of rain may fall upon it, which it greedily drinks in; yet is not seen, nor is it filled with it, but it thirsts for more: this may be an emblem of good men, that have received abundance of the grace of God; and though they thirst not after sin, as they before did, and others do; yet thirst after God, more knowledge of him, and communion with him, and for more grace, like the dry and thirsty land, and cannot have enough of it; see Jn 4:13; or rather of wicked men, who drink up iniquity like water, and yet never have their fill of it to their satisfaction. This is the third thing, and the fourth follows: and the fire that saith not, It is enough; but let what fuel will be cast into it, it devours it, and still wants more: by the Egyptians, as Herodotus (r) relates, fire is reckoned an animated beast, which devours all it can lay hold on; and when it is filled with food, it dies with that which is devoured by it. Such is the fire of divine wrath, hell fire, in which sinners are, as thorns and briers; and which is unquenchable, everlasting, burns for ever and ever; the Tophet, ordained of old, deep and large, the pile thereof is fire and much wood, kindled by the breath of the Lord, like a stream of brimstone, Is 30:33. These are the four daughters of the horse leech which resemble that in its insatiableness. Jarchi makes mention of some that interpret the horse leech of "sheol", or the state of the dead; and the two daughters, of paradise and hell; the one says, "Give me the righteous"; and the other says, "Give me the wicked." Aben Ezra applies these four to the four generations before spoken of; the grave, into which are cast the generation of those that curse their father, and die before their time; the barren womb, the generation of those that are not washed from the filthiness of whoredom, and have no children; the earth not filled with water, the proud and haughty, who are humbled by famine; and the fire is that which descends from heaven, to consume the generation that destroy the poor and oppress the needy, as fire came down upon them in the days of Elijah. Jarchi takes notice of a Midrash, which applies these four things to the four monarchies; as it does also all the four things after mentioned. (r) Thalia sive, l. 3. c. 16. |
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30:1730:17: Ա՛կն որ արհամարհէ զհայր, եւ անարգէ զծերութիւն մօր. խլեսցե՛ն զնա ագռաւք ձորոց. եւ գէշ գէ՛շ արասցեն զնա ձագք արծուեաց[8292]։ [8292] Ոմանք. Ակն որ ծաղր առնէ զհայր. եւ ա՛՛... եւ կերիցեն զնա ձագք արծ՛՛։ Ակն որ արհամարհէ զհայր եւ անարգէ [483]զծերութիւն մօր, խլեսցեն զնա ագռաւք ձորոց. եւ գէշ գէշ արասցեն զնա ձագք արծուեաց:17 Այն աչքը, որ արհամարհում է հօրը եւ անարգում է մօր ծերութիւնը, ձորերի ագռաւները պիտի հանեն, եւ արծիւների ձագերը պիտի յօշոտեն այն: 17 Այն աչքը, որ իր հայրը կը ծաղրէ Եւ իր մօրը հնազանդիլը կ’անարգէ, Ձորերուն ագռաւները պիտի փորեն Ու արծիւներուն ձագերը պիտի ուտեն զանիկա։ 30:17: Ա՛կն որ արհամարհէ զհայր, եւ անարգէ զծերութիւն մօր. խլեսցե՛ն զնա ագռաւք ձորոց. եւ գէշ գէ՛շ արասցեն զնա ձագք արծուեաց[8292]։ [8292] Ոմանք. Ակն որ ծաղր առնէ զհայր. եւ ա՛՛... եւ կերիցեն զնա ձագք արծ՛՛։ 17 Այն աչքը, որ արհամարհում է հօրը եւ անարգում է մօր ծերութիւնը, ձորերի ագռաւները պիտի հանեն, եւ արծիւների ձագերը պիտի յօշոտեն այն: 17 Այն աչքը, որ իր հայրը կը ծաղրէ Եւ իր մօրը հնազանդիլը կ’անարգէ, Ձորերուն ագռաւները պիտի փորեն Ու արծիւներուն ձագերը պիտի ուտեն զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1730:17 Глаз, насмехающийся над отцом и пренебрегающий покорностью к матери, выклюют в{о}роны дольные, и сожрут птенцы орлиные! The eye [that] mocketh at [his] father, and despiseth to obey [his] mother, the ravens of the valley shall pick it out, and the young eagles shall eat it:30:17 ὀφθαλμὸν οφθαλμος eye; sight καταγελῶντα καταγελαω ridicule πατρὸς πατηρ father καὶ και and; even ἀτιμάζοντα ατιμαζω dishonor γῆρας γηρας old age μητρός μητηρ mother ἐκκόψαισαν εκκοπτω cut out; cut off αὐτὸν αυτος he; him κόρακες κοραξ raven ἐκ εκ from; out of τῶν ο the φαράγγων φαραγξ gorge καὶ και and; even καταφάγοισαν κατεσθιω consume; eat up αὐτὸν αυτος he; him νεοσσοὶ νεοσσος chick ἀετῶν αετος eagle 30:17 עַ֤יִן׀ ʕˈayin עַיִן eye תִּֽלְעַ֣ג tˈilʕˈaḡ לעג mock לְ lᵊ לְ to אָב֮ ʔāv אָב father וְ wᵊ וְ and תָב֪וּז ṯāvˈûz בוז despise לִֽ lˈi לְ to יקֲּהַ֫ת־ yqqᵃhˈaṯ- יְקָהָה obedience אֵ֥ם ʔˌēm אֵם mother יִקְּר֥וּהָ yiqqᵊrˌûhā נקר bore out עֹרְבֵי־ ʕōrᵊvê- עֹרֵב raven נַ֑חַל nˈaḥal נַחַל wadi וְֽ wᵊˈ וְ and יֹאכְל֥וּהָ yōḵᵊlˌûhā אכל eat בְנֵי־ vᵊnê- בֵּן son נָֽשֶׁר׃ פ nˈāšer . f נֶשֶׁר eagle 30:17. oculum qui subsannat patrem et qui despicit partum matris suae effodiant corvi de torrentibus et comedant illum filii aquilaeThe eye that mocketh at his father, and that despiseth the labour of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it. 17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. 30:17 Глаз, насмехающийся над отцом и пренебрегающий покорностью к матери, выклюют в{о}роны дольные, и сожрут птенцы орлиные! 30:17 ὀφθαλμὸν οφθαλμος eye; sight καταγελῶντα καταγελαω ridicule πατρὸς πατηρ father καὶ και and; even ἀτιμάζοντα ατιμαζω dishonor γῆρας γηρας old age μητρός μητηρ mother ἐκκόψαισαν εκκοπτω cut out; cut off αὐτὸν αυτος he; him κόρακες κοραξ raven ἐκ εκ from; out of τῶν ο the φαράγγων φαραγξ gorge καὶ και and; even καταφάγοισαν κατεσθιω consume; eat up αὐτὸν αυτος he; him νεοσσοὶ νεοσσος chick ἀετῶν αετος eagle 30:17 עַ֤יִן׀ ʕˈayin עַיִן eye תִּֽלְעַ֣ג tˈilʕˈaḡ לעג mock לְ lᵊ לְ to אָב֮ ʔāv אָב father וְ wᵊ וְ and תָב֪וּז ṯāvˈûz בוז despise לִֽ lˈi לְ to יקֲּהַ֫ת־ yqqᵃhˈaṯ- יְקָהָה obedience אֵ֥ם ʔˌēm אֵם mother יִקְּר֥וּהָ yiqqᵊrˌûhā נקר bore out עֹרְבֵי־ ʕōrᵊvê- עֹרֵב raven נַ֑חַל nˈaḥal נַחַל wadi וְֽ wᵊˈ וְ and יֹאכְל֥וּהָ yōḵᵊlˌûhā אכל eat בְנֵי־ vᵊnê- בֵּן son נָֽשֶׁר׃ פ nˈāšer . f נֶשֶׁר eagle 30:17. oculum qui subsannat patrem et qui despicit partum matris suae effodiant corvi de torrentibus et comedant illum filii aquilae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The eye that mocketh at his father, and that despiseth the labour of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417: Сн. XX:20; XXIII:22.Adam Clarke: Commentary on the Bible - 183130:17: The eye that mocketh at his father - This seems to be spoken against those who curse their father, and do not bless their mother, Pro 30:11.The ravens of the valley - Those which frequent the places where dead carcasses and offal are most likely to be found. The raven, the crow, the rook, the daw, the carrion crow, and the Cornish chough, appear to be all of the same genus. Some of them live on pulse and insects; others, the raven in particular, live on carrion. The young eagles shall eat it - The mother eagle shall scoop out such an eye, and carry it to the nest to feed her young. Many of the disobedient to parents have come to an untimely end, and, in the field of battle, where many a profligate has fallen, and upon gibbets, have actually become the prey of ravenous birds. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:17: eye: Pro 30:11, Pro 20:20, Pro 23:22; Gen 9:21-27; Lev 20:9; Deu 21:18-21; Sa2 18:9, Sa2 18:10, Sa2 18:14-17the ravens: Sa1 17:44; Sa2 21:10 valley: or, brook Proverbs 30:18 Carl Friedrich Keil and Franz Delitzsch30:17The proverb of the ‛Alûka is the first of the proverbs founded on the figure of an animal among the "words" of Agur. It is now followed by another of a similar character: 17 An eye that mocketh at his father, And despiseth obedience to his mother: The ravens of the brook shall pluck it out, And the young eagles shall eat it. If "an eye," and not "eyes," are spoken of here, this is accounted for by the consideration that the duality of the organ falls back against the unity of the mental activity and mental expression which it serves (cf. Psychol. p. 234). As haughtiness reveals itself (Prov 30:13) in the action of the eyes, so is the eye also the mirror of humble subordination, and also of malicious scorn which refuses reverence and subjection to father and mother. As in German the verbs [verspotten, spotten, hhnen, hohnsprechen signifying to mock at or scorn may be used with the accus., genit., or dat., so also לעג [to deride] and בּוּז [to despise] may be connected at pleasure with either an accusative object or a dative object. Ben-Chajim, Athias, van der Hooght, and others write תּלעג; Jablonski, Michaelis, Lwenstein, תּלעג, Mhlau, with Norzi, accurately, תּלעג, with Munach, like תּבחר, Ps 65:5; the writing of Ben-Asher (Note: The Gaja has its reason in the Zinnor that follows, and the Munach in the syllable beginning with a moveable Sheva; תּלעג with Scheva quiesc. must, according to rule, receive Mercha, vid., Thorath Emeth, p. 26.) is תּלעג, with Gaja, Chateph, and Munach. The punctuation of ליקהת is more fluctuating. The word לקהת (e.g., Cod. Jaman.) may remain out of view, for the Dag. dirimens in ק stands here as firmly as at Gen 49:10, cf. Ps 45:10. But it is a question whether one has to write ליקּהת with Yod quiesc. (regarding this form of writing, preferred by Ben-Naphtali, the Psalmen-Comm. under Ps 45:10, in both Edd.; Luzzatto's Gramm. 193; Baer's Genesis, p. 84, note 2; and Heidenheim's Pentateuch, with the text-crit. Comm. of Jekuthil ha-Nakdans, under Gen 47:17; Gen 49:10), as it is found in Kimchi, Michlol 45a, and under יקה, and as also Norzi requires, or ליקּהת (as e.g., Cod. Erfurt 1), which appears to be the form adopted by Ben-Asher, for it is attested (Note: Kimchi is here no authority, for he contradicts himself regarding such word-forms. Thus, regarding ויללת, Jer 25:36, in Michlol 87b, and under ילל. The form also wavers between כּיתרון and כּיתרון, Eccles 2:13. The Cod. Jaman. has here the Jod always quiesc.) as such by Jekuthil under Gen 49:10, and also expressly as such by an old Masora-Cod. of the Erfurt Library. Lwenstein translates, "the weakness of the mother." Thus after Rashi, who refers the word to קהה, to draw together, and explains it, Gen 49:10, "collection;" but in the passage before us, understands it of the wrinkles on the countenance of the aged mother. Nachmani (Ramban) goes still further, giving to the word, at Gen 49:10, everywhere the meaning of weakness and frailty. Aben Ezra also, and Gersuni (Ralbag), do not go beyond the meaning of a drawing together; and the lxx, with the Aram., who all translate the word by senectus, have also קהה in the sense of to become dull, infirm (certainly not the Aethiopic leheḳa, to become old, weak through old age). But Kimchi, whom the Venet. and Luther (Note: Jerome translates, et qui despicit partum matris suae. To partus there separates itself to him here the signification expectatio, Gen 49:10, resting on a false combination with קוה. To think of pareo, parui, paritum (Mhlau), was not yet granted to him.) follow, is informed by Abulwald, skilled in the Arab., of a better: יקהה (or יקּהה, cf. נצּרה, Ps 141:3) is the Arab. wakhat, obedience (vid., above יקה under 1a). If now it is said of such a haughty, insolent eye, that the ravens of the brook (cf. 3Kings 17:4) will pluck it out, and the בני־נשׁר eat it, they, the eagle's children, the unchildlike human eye: it is only the description of the fate that is before such an one, to die a violent death, and to become a prey to the fowls of heaven (cf. e.g., Jer 16:3., and Passow's Lex. under κόραξ); and if this threatening is not always thus literally fulfilled, yet one has not on that account to render the future optatively, with Hitzig; this is a false conclusion, from a too literal interpretation, for the threatening is only to be understood after its spirit, viz., that a fearful and a dishonourable end will come to such an one. Instead of יקּרוּה, as Mhlau reads from the Leipzig Cod., יקרוה, with Mercha (Athias and Nissel have it with Tarcha), is to be read, for a word between Olewejored and Athnach must always contain a conjunctive accent (Thorath Emeth, p. 51; Accentuationssystem, xviii. 9). ערבי־נחל is also irregular, and instead of it ערבי־נחל is to be written, for the reason given above under Prov 30:16 (מים). Geneva 159930:17 The eye [that] mocketh at [its] father, and despiseth to obey [its] mother, the ravens (i) of the valley shall pick it out, and the young eagles shall eat it.(i) Which hunt in the valley for carrion. John Gill30:17 The eye that mocketh at his father,.... At his advice, admonitions, and instructions; looks upon him with scorn and disdain, and treats him as a weak, silly, old man: here Agur returns to the first generation he had observed;and despiseth to obey his mother; her orders and commands: or, "the obedience of his mother" (s); her discipline and instruction, having no regard to it. The word is rendered "gathering" in Gen 49:10; and Jarchi interprets it of the gathering of wrinkles in her face: and so the Targum, Arabic, and Syriac versions render it, "the old age of his mother"; despising her as an old foolish woman; see Prov 23:22; in the Ethiopic language, signifies to "grow old", from whence the word here used, by a transposition of letters, may be derived; and Mr. Castell (t) observes, that the royal prophet, among others, seems to have taken this word from the queen of Sheba; the ravens of the valley, shall pick it out, and the young eagles shall eat it; it signifies, that such persons shall come to an untimely end, and an ignominious death; either be drowned in a river, when floating upon it, or cast upon the banks of it, the ravens that frequent such places, and are most cruel and voracious, should feed upon them: or they should be hanged on a tree, or be crucified (u), where birds of prey would light upon them; and particularly pick out their eyes and eat them, as being softest and sweetest to them; therefore first aim at them, and of which birds, and especially ravens, are very fond (w); and is a just retaliation for their scornful and disdainful looks at their parent. This may figuratively design the black devils of hell, the posse of them in the air, who are sometimes compared to the fowls thereof; to whom such unnatural and disobedient children shall become a prey; see Mt 13:4. (s) "obediantiam matris", Pagninus, Montanus, Mercerus, Junius & Tremellius, Piscator, Cocceius, Michaelis; "doctrinam", Vatablus, Tigurine version; "disciplinam", Castalio; "obsequium matris", Schultens. (t) Lexic. col. 1960. (u) "Non pasces in cruce corvos", Horat. Ep. 16. ad Quinctium, v. 48. (w) "Hic prior in cadaveribus oculum petit", Isidor. Origin. l. 12. c. 7. "Effossos oculos vorat corvus", Catullus ad Cominium, Ep. 105. v. 5. John Wesley30:17 The eye - He that scorneth or derideth his parents, tho' it be but with a look or gesture, and much more when he breaks out into opprobrious words and actions.Robert Jamieson, A. R. Fausset and David Brown30:17 The eye--for the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received.the ravens . . . eagles . . . eat--either as dying unnaturally, or being left unburied, or both. |
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30:1830:18: Երե՛ք են՝ զորս անհնա՛ր է ինձ իմանալ, եւ զչորրորդն ո՛չ ճանաչեմ[8293]։ [8293] Ոմանք. Անհնարին է ինձ իմա՛՛։ Երեք են` զորս անհնար է ինձ իմանալ, եւ [484]զչորրորդն ոչ ճանաչեմ:18 Երեք բան կայ, որ ինձ անհնարին է իմանալ, եւ մի չորրորդն էլ, որ չեմ ճանաչում. 18 Այս երեք բաները ինծի զարմանալի կ’երեւնան Եւ չորս բան կայ, որոնք չեմ հասկնար։ 30:18: Երե՛ք են՝ զորս անհնա՛ր է ինձ իմանալ, եւ զչորրորդն ո՛չ ճանաչեմ[8293]։ [8293] Ոմանք. Անհնարին է ինձ իմա՛՛։ 18 Երեք բան կայ, որ ինձ անհնարին է իմանալ, եւ մի չորրորդն էլ, որ չեմ ճանաչում. 18 Այս երեք բաները ինծի զարմանալի կ’երեւնան Եւ չորս բան կայ, որոնք չեմ հասկնար։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1830:18 Три вещи непостижимы для меня, и четырех я не понимаю: There be three [things which] are too wonderful for me, yea, four which I know not:30:18 τρία τρεις three δέ δε though; while ἐστιν ειμι be ἀδύνατά αδυνατος impossible; disabled μοι μοι me νοῆσαι νοεω perceive καὶ και and; even τὸ ο the τέταρτον τεταρτος fourth οὐκ ου not ἐπιγινώσκω επιγινωσκω recognize; find out 30:18 שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three הֵ֭מָּה ˈhēmmā הֵמָּה they נִפְלְא֣וּ niflᵊʔˈû פלא be miraculous מִמֶּ֑נִּי mimmˈennî מִן from וְ֝ו *ˈw וְ and אַרְבָּעָ֗הארבע *ʔarbāʕˈā אַרְבַּע four לֹ֣א lˈō לֹא not יְדַעְתִּֽים׃ yᵊḏaʕtˈîm ידע know 30:18. tria sunt difficilia mihi et quartum penitus ignoroThree things are hard to me, and the fourth I am utterly ignorant of. 18. There be three things which are too wonderful for me, yea, four which I know not: 30:18 Три вещи непостижимы для меня, и четырех я не понимаю: 30:18 τρία τρεις three δέ δε though; while ἐστιν ειμι be ἀδύνατά αδυνατος impossible; disabled μοι μοι me νοῆσαι νοεω perceive καὶ και and; even τὸ ο the τέταρτον τεταρτος fourth οὐκ ου not ἐπιγινώσκω επιγινωσκω recognize; find out 30:18 שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three הֵ֭מָּה ˈhēmmā הֵמָּה they נִפְלְא֣וּ niflᵊʔˈû פלא be miraculous מִמֶּ֑נִּי mimmˈennî מִן from לֹ֣א lˈō לֹא not יְדַעְתִּֽים׃ yᵊḏaʕtˈîm ידע know 30:18. tria sunt difficilia mihi et quartum penitus ignoro ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Three things are hard to me, and the fourth I am utterly ignorant of. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418-20: В этом трехстишии главная его мысль, представляющая раскрытие мысли ст. 12-го, высказана в ст. 20: это - мысль об омерзительности и бесстыдстве прелюбодеяния. Но эта мысль в ст. 18-19: подготовляется четырьмя сравнениями: сравниваются - 1) путь орла на небе; 2) путь змеи на скале; 3) путь корабля среди моря; 4) и путь мужчины к девице. Пункт сравнения всех этих предметов - частью неприметность движения их, главным же образом - их загадочность, непонятность. Первая черта связывает с этими стихами и стих 20-й, примыкающий теснее всего к последнему сравнению ст. 19-го. Евр.. алма, передаваемое у LXX-ти обычно: παρθένος, по коренному значению - puelta nubilis, virgo matara, девица, достигшая половой зрелости (см. Быт. XXIV:43; Исх. II:8; Ис. VII:14; Пс. LXVII:26; Песн. VI:8).Matthew Henry: Concise Commentary on the Whole Bible - 170618 There be three things which are too wonderful for me, yea, four which I know not: 19 The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid. 20 Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness. 21 For three things the earth is disquieted, and for four which it cannot bear: 22 For a servant when he reigneth; and a fool when he is filled with meat; 23 For an odious woman when she is married; and an handmaid that is heir to her mistress.Here is, I. An account of four things that are unsearchable, too wonderful to be fully known. And here, 1. The first three are natural things, and are only designed as comparisons for the illustration of the last. We cannot trace, (1.) An eagle in the air. Which way she has flown cannot be discovered either by the footstep or by the scent, as the way of a beast may upon ground; nor can we account for the wonderful swiftness of her flight, how soon she has gone beyond our ken. (2.) A serpent upon a rock. The way of a serpent in the sand we may find by the track, but not of a serpent upon the hard rock; nor can we describe how a serpent will, without feet, in a little time creep to the top of a rock. (3.) A ship in the midst of the sea. The leviathan indeed makes a path to shine after him, one would think the deep to be hoary (Job xli. 32), but a ship leaves no mark behind it, and sometimes it is so tossed upon the waves that one would wonder how it lives at sea and gains its point. The kingdom of nature is full of wonders, marvellous things which the God of nature does, past finding out. 2. The fourth is a mystery of iniquity, more unaccountable than any of these; it belongs to the depths of Satan, that deceitfulness and that desperate wickedness of the heart which none can know, Jer. xvii. 9. It is twofold:-- (1.) The cursed arts which a vile adulterer has to debauch a maid, and to persuade her to yield to his wicked and abominable lust. This is what a wanton poet wrote a whole book of, long since, De arte amandi--On the art of love. By what pretensions and protestations of love, and all its powerful charms, promises of marriage, assurances of secresy and reward, is many an unwary virgin brought to sell her virtue, and honour, and peace, and soul, and all to a base traitor; for so all sinful lust is in the kingdom of love. The more artfully the temptation is managed the more watchful and resolute ought every pure heart to be against it. (2.) The cursed arts which a vile adulteress has to conceal her wickedness, especially from her husband, from whom she treacherously departs; so close are her intrigues with her lewd companions, and so craftily disguised, that it is as impossible to discover her as to track an eagle in the air. She eats the forbidden fruit, after the similitude of Adam's transgression, and then wipes her mouth, that it may not betray itself, and with a bold and impudent face says, I have done no wickedness. [1.] To the world she denies the fact, and is ready to swear it that she is as chaste and modest as any woman, and never did the wickedness she is suspected of. Those are the works of darkness which are industriously kept from coming to the light. [2.] To her own conscience (if she have any left) she denies the fault, and will not own that that great wickedness is any wickedness at all, but an innocent entertainment. See Hos. xii. 7, 8. Thus multitudes ruin their souls by calling evil good and out-facing their convictions with a self-justification. II. An account of four things that are intolerable, that is, four sorts of persons that are very troublesome to the places where they live and the relations and companies they are in; the earth is disquieted for them, and groans under them as a burden it cannot bear, and they are all much alike:-- 1. A servant when he is advanced, and entrusted with power, who is, of all others, most insolent and imperious; witness Tobiah the servant, the Ammonite, Neh. ii. 10. 2. A fool, a silly, rude, boisterous, vicious man, who when he has grown rich, and is partaking of the pleasures of the table, will disturb all the company with his extravagant talk and the affronts he will put upon those about him. 3. An ill-natured, cross-grained, woman, when she gets a husband, one who, having made herself odious by her pride and sourness, so that one would not have thought any body would ever love her, yet, if at last she be married, that honourable estate makes her more intolerably scornful and spiteful than ever. It is a pity that that which should sweeten the disposition should have a contrary effect. A gracious woman, when she is married, will be yet more obliging. 4. An old maid-servant that has prevailed with her mistress, by humouring her, and, as we say, getting the length of her foot, to leave her what she has, or is as dear to her as if she was to be her heir, such a one likewise will be intolerably proud and malicious, and think all too little that her mistress gives her, and herself wronged if any thing be left from her. Let those therefore whom Providence has advanced to honour from mean beginnings carefully watch against that sin which will most easily beset them, pride and haughtiness, which will in them, of all others, be most insufferable and inexcusable; and let them humble themselves with the remembrance of the rock out of which they were hewn. Albert Barnes: Notes on the Bible - 183430:18: Another enigma. The four things of Pro 30:16 agreed in the common point of insatiableness; the four now mentioned agree in this, that they leave no trace behind them.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:18: too: Job 42:3; Psa 139:6Proverbs 30:19 Carl Friedrich Keil and Franz Delitzsch30:18The following proverb, again a numerical proverb, begins with the eagle, mentioned in the last line of the foregoing: 18 Three things lie beyond me, And four I understand not: 19 The way of the eagle in the heavens, The way of a serpent over a rock, The way of a ship on the high sea, And the way of a man with a maid. 20 Thus is the way of the adulterous woman: She eateth and wipeth her mouth, and saith: I have done no iniquity. נפלאוּ ממּנּי, as relative clause, like 15b (where Aquila, Symmachus, Theodotion rightly: τρία δέ ἐστιν ἃ οὐ πλησθήσεται), is joined to שׁלשׁה המּה. On the other hand, ארבע (τέσσαρα, for with the Kerı̂, conforming to 18a, ארבּעה, τέσσαρας) has to be interpreted as object. accus. The introduction of four things that are not known is in expressions like Job 42:3; cf. Ps 139:6. The turning-point lies in the fourth; to that point the other three expressions gravitate, which have not an object in themselves, but are only as folie to the fourth. The articles wanting after הנּשׁר: they would be only the marks of the gender, and are therefore unnecessary; cf. under Prov 29:2. And while בּשּׁמים, in the heavens, and בלב־ים, in the sea, are the expressions used, עלי צוּר is used for on the rock, because here "on" is not at the same time "in," "within," as the eagle cleaves the air and the ship the waves. For this same reason the expression, "the way of a man בּעלמה," is not to be understood of love unsought, suddenly taking possession of and captivating a man toward this or that maid, so that the principal thought of the proverb may be compared to the saying, "marriages are made in heaven;" but, as in Kidduschin 2b, with reference to this passage, is said coitus via appellatur. The ב refers to copula carnalis. But in what respect did his understanding not reach to this? "Wonderful," thus Hitzig explains as the best interpreter of this opinion elsewhere (cf. Psychol. p. 115) propounded, "appeared to him the flying, and that how a large and thus heavy bird could raise itself so high in the air (Job 39:27); then how, over the smooth rock, which offers no hold, the serpent pushes itself along; finally, how the ship in the trackless waves, which present nothing to the eye as a guide, nevertheless finds its way. These three things have at the same time this in common, that they leave no trace of their pathway behind them. But of the fourth way that cannot be said; for the trace is left on the substrat, which the man דּרך, and it becomes manifest, possibly as pregnancy, keeping out of view that the עלמה may yet be בתולה. That which is wonderful is consequently only the coition itself, its mystical act and its incomprehensible consequences." But does not this interpretation carry in itself its own refutation? To the three wonderful ways which leave no traces behind them, there cannot be compared a fourth, the consequences of which are not only not trackless, but, on the contrary, become manifest as proceeding from the act in an incomprehensible way. The point of comparison is either the wonderfulness of the event or the tracklessness of its consequences. But now "the way of a man בתולה" is altogether inappropriate to designate the wonderful event of the origin of a human being. How altogether differently the Chokma expresses itself on this matter is seen from Job 10:8-12; Eccles 11:5 (cf. Psychol. p. 210). That "way of a man with a maid" denotes only the act of coition, which physiologically differs in nothing from that of the lower animals, and which in itself, in the externality of its accomplishment, the poet cannot possibly call something transcendent. And why did he use the word בעלמה, and not rather בּנקבה [with a female] or בּאשּׁה [id.]? For this reason, because he meant the act of coition, not as a physiological event, but as a historical occurrence, as it takes place particularly in youth as the goal of love, not always reached in the divinely-appointed way. The point of comparison hence is not the secret of conception, but the tracelessness of the carnal intercourse. Now it is also clear why the way of the serpent עלי צור was in his eye: among grass, and still more in sand, the trace of the serpent's path would perhaps be visible, but not on a hard stone, over which it has glided. And it is clear why it is said of the ship בלב־ים [in the heart of the sea]: while the ship is still in sight from the land, one knows the track it follows; but who can in the heart of the sea, i.e., on the high sea, say that here or there a ship has ploughed the water, since the water-furrows have long ago disappeared? Looking to the heavens, one cannot say that an eagle has passed there; to the rock, that a serpent has wound its way over it; to the high sea, that a ship has been steered through it; to the maid, that a man has had carnal intercourse with her. That the fact might appear on nearer investigation, although this will not always guide to a certain conclusion, is not kept in view; only the outward appearance is spoken of, the intentional concealment (Rashi) being in this case added thereto. Sins against the sixth [= seventh] commandment remain concealed from human knowledge, and are distinguished from others by this, that they shun human cognition (as the proverb says: אין אפיטרופוס לעריות, there is for sins of the flesh no ἐπίτροπος) - unchastity can mask itself, the marks of chastity are deceitful, here only the All-seeing Eye (עין ראה כּל, Aboth ii. 1) perceives that which is done. Yet it is not maintained that "the way of a man with a maid" refers exclusively to external intercourse; but altogether on this side the proverb gains ethical significance. Regarding עלמה (from עלם, pubes esse et caeundi cupidus, not from עלם, to conceal, and not, as Schultens derives it, from עלם, signare, to seal) as distinguished from בּתוּלה, vid., under Is 7:14. The mark of maidenhood belongs to עלמה not in the same way as to בתולה (cf. Gen 24:43 with 16), but only the marks of puberty and youth; the wife אשּׁה (viz., אושׁת אישׁ) cannot as such be called עלמה. Ralbag's gloss עלמה שׁהיא בעולה is incorrect, and in Arama's explanation (Akeda, Abschn. 9): the time is not to be determined when the sexual love of the husband to his wife flames out, ought to have been ודרך אישׁ בּאשׁתּו ne. One has therefore to suppose that Prov 30:20 explains what is meant by "the way of a man with a maid" by a strong example (for "the adulterous woman" can mean only an old adulteress), there not inclusive, for the tracklessness of sins of the flesh in their consequences. This 20th verse does not appear to have been an original part of the numerical proverb, but is an appendix thereto (Hitzig). If we assume that כּן points forwards: thus as follows is it with the... (Fleischer), then we should hold this verse as an independent cognate proverb; but where is there a proverb (except Prov 11:19) that begins with כּן? כן, which may mean eodem modo (for one does not say כּן גּם) as well as eo modo, here points backwards in the former sense. Instead of וּמחתה פּיה (not פּיה; for the attraction of that which follows, brought about by the retrogression of the tone of the first word, requires dageshing, Thorath Emeth, p. 30) the lxx has merely ἀπονιψαμένη, i.e., as Immanuel explains: מקנּחה עצמה, abstergens semet ipsam, with Grotius, who to tergens os suum adds the remark: σεμνολογία (honesta elocutio). But eating is just a figure, like the "secret bread," Prov 9:17, and the wiping of the mouth belongs to this figure. This appendix, with its כן, confirms it, that the intention of the four ways refers to the tracklessness of the consequences. John Gill30:18 There be three things which are too wonderful for me,.... Which were above his reach and comprehension; what he could not find out, nor account for, nor sufficiently admire;yea, four things which I know not; the way of them; as follows. John Wesley30:18 Wonderful - The way whereof I cannot trace.Robert Jamieson, A. R. Fausset and David Brown30:18 Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman. |
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30:1930:19: Զհետս արծուոյ թռուցելոյ. եւ զճանապարհս օձի ՚ի վերայ վիմի. եւ զշաւիղս նաւի ընդ ծո՛վ գնացելոյ. եւ զճանապահս առն երիտասարդի[8294]։ [8294] Ոմանք. Առն յերիտասարդութեան իւրում։ զհետս արծուոյ թռուցելոյ, եւ զճանապարհս օձի ի վերայ վիմի, եւ զշաւիղս նաւի ընդ ծով գնացելոյ, եւ զճանապահս առն [485]երիտասարդի:19 թռչող արծուի ուղին՝ օդում, օձի ճամփան՝ ապառաժի վրայ, ծովով անցնող նաւի ծիրը եւ երիտասարդ տղամարդու ճանապարհները: 19 Օդին մէջ՝ արծիւին ճամբան, Ապառաժին վրայ՝ օձին ճամբան, Ծովուն մէջ՝ նաւուն ճամբան Ու աղջկան քով՝ այր մարդուն ճամբան։ 30:19: Զհետս արծուոյ թռուցելոյ. եւ զճանապարհս օձի ՚ի վերայ վիմի. եւ զշաւիղս նաւի ընդ ծո՛վ գնացելոյ. եւ զճանապահս առն երիտասարդի[8294]։ [8294] Ոմանք. Առն յերիտասարդութեան իւրում։ 19 թռչող արծուի ուղին՝ օդում, օձի ճամփան՝ ապառաժի վրայ, ծովով անցնող նաւի ծիրը եւ երիտասարդ տղամարդու ճանապարհները: 19 Օդին մէջ՝ արծիւին ճամբան, Ապառաժին վրայ՝ օձին ճամբան, Ծովուն մէջ՝ նաւուն ճամբան Ու աղջկան քով՝ այր մարդուն ճամբան։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:1930:19 пути орла на небе, пути змея на скале, пути корабля среди моря и пути мужчины к девице. The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid:30:19 ἴχνη ισνος eagle πετομένου πετομαι fly καὶ και and; even ὁδοὺς οδος way; journey ὄφεως οφις serpent ἐπὶ επι in; on πέτρας πετρα.1 cliff; bedrock καὶ και and; even τρίβους τριβος path νηὸς ναυς ship ποντοπορούσης ποντοπορεω and; even ὁδοὺς οδος way; journey ἀνδρὸς ανηρ man; husband ἐν εν in νεότητι νεοτης youth 30:19 דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the נֶּ֨שֶׁר׀ nnˌešer נֶשֶׁר eagle בַּ ba בְּ in † הַ the שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way נָחָ֗שׁ nāḥˈāš נָחָשׁ serpent עֲלֵ֫י ʕᵃlˈê עַל upon צ֥וּר ṣˌûr צוּר rock דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way אֳנִיָּ֥ה ʔᵒniyyˌā אֳנִיָּה ship בְ vᵊ בְּ in לֶב־ lev- לֵב heart יָ֑ם yˈom יָם sea וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way גֶּ֣בֶר gˈever גֶּבֶר vigorous man בְּ bᵊ בְּ in עַלְמָֽה׃ ʕalmˈā עַלְמָה young woman 30:19. viam aquilae in caelo viam colubri super petram viam navis in medio mari et viam viri in adulescentulaThe way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man in youth. 19. The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid. 30:19 пути орла на небе, пути змея на скале, пути корабля среди моря и пути мужчины к девице. 30:19 ἴχνη ισνος eagle πετομένου πετομαι fly καὶ και and; even ὁδοὺς οδος way; journey ὄφεως οφις serpent ἐπὶ επι in; on πέτρας πετρα.1 cliff; bedrock καὶ και and; even τρίβους τριβος path νηὸς ναυς ship ποντοπορούσης ποντοπορεω and; even ὁδοὺς οδος way; journey ἀνδρὸς ανηρ man; husband ἐν εν in νεότητι νεοτης youth 30:19 דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the נֶּ֨שֶׁר׀ nnˌešer נֶשֶׁר eagle בַּ ba בְּ in † הַ the שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way נָחָ֗שׁ nāḥˈāš נָחָשׁ serpent עֲלֵ֫י ʕᵃlˈê עַל upon צ֥וּר ṣˌûr צוּר rock דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way אֳנִיָּ֥ה ʔᵒniyyˌā אֳנִיָּה ship בְ vᵊ בְּ in לֶב־ lev- לֵב heart יָ֑ם yˈom יָם sea וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way גֶּ֣בֶר gˈever גֶּבֶר vigorous man בְּ bᵊ בְּ in עַלְמָֽה׃ ʕalmˈā עַלְמָה young woman 30:19. viam aquilae in caelo viam colubri super petram viam navis in medio mari et viam viri in adulescentula ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man in youth. |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:19: The way of an eagle - I borrow, with thanks, the very sensible note of the Rev. Mr. Holden on this passage."The particle כן ken plainly shows that Pro 30:19 and Pro 30:20 are to be taken in connection; consequently, it is a comparison between the way of an adulterous woman, and the way of the things here described. "The adulterous woman goes about in search of her deluded victim, like as the eagle takes its flight into the air to spy out its prey. She uses every species of blandishment and insinuation to allure and beguile, as the serpent employs its windings and sinuous motions to pass along the rocks; she pursues a course surrounded with danger, as a ship in the midst of the sea is continually exposed to the fury of the tempest, and the hazard of shipwreck; and she tries every means, and exercises all her sagacity, to prevent the discovery of her illicit enjoyments, as a man attempts to conceal his clandestine intercourse with a maid. Such is the conduct of a lewd woman, marked by specious dissimulation and traitorous blandishment; she eateth and wipeth her mouth-she indulges her adulterous lust, yet artfully endeavors to conceal it, and with unblushing countenance asserts her innocence, exclaiming, I have done no wickedness." Chaucer's January and May is an excellent comment on such wiles and protestations. The way of a man with a maid - בעלמה bealmah with or in a maid; but one of De Rossi's MSS. has בעלמיו bealmaiv, in his youth; and with this the Septuagint, ev neothti, the Vulgate, in adolescentia, the Syriac and the Arabic agree; and so also my own MS. Bible: - The weie of a man in his waxing youthe. Dr. Kennicott, in a sermon preached at Onsford, 1765, p. 46, has defended the reading of the versions, corroborating it by two MSS., one in the Harleian, and the other in the Bodleian library, besides that mentioned by De Rossi. See De Rossi's Var. Lect. Certainly the way of a man in his youth contains too many intricacies for human wisdom to explore. He only who searches the heart knows fully its various corrupt principles, and their productions. The common reading may refer to the formation of a child in the womb. But some have understood it of the immaculate conception. See my note on Mat 1:23 (note), where the subject is largely considered. If we take the four things which Agur says were too wonderful for him, in their obvious sense, there is little difficulty in them. 1. The passage which a bird makes through the air; 2. That which is made by a serpent on a rock; and, 3. That made by a ship through the sea, are such as cannot be ascertained: for who can possibly show the track in which either of them has passed? And as to the fourth, if it refer to the suspected incontinence of one reputed a virgin, the signs are so equivocal, as to be absolutely unascertainable. The existence of the hymen has been denied by the ablest anatomists; and the signs of continence or incontinence, except in the most recent cases, are such as neither man nor woman can swear to, even to the present day; and they were certainly not less difficult to Agur and his contemporaries. I shall carry this matter no farther. Albert Barnes: Notes on the Bible - 183430:19The way of a man with a maid - The act of sin leaves no outward mark upon the sinners. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:19: way of an: Job 39:27; Isa 40:31midst: Heb. heart and the: Exo 22:16 Proverbs 30:20 John Gill30:19 The way of an eagle in the air,.... And so of any other bird; but this is mentioned, because it flies swiftest, and soars highest: but the way in which it goes is not known, nor can it be seen with the eye; it cuts the air, and passes through it, but leaves no track behind it which may be pointed to, and it may be said, that is the way the eagle took and flew towards heaven out of sight;the way of a serpent upon a rock; a smooth hard rock; and wonderful it is that it should creep up it without legs; and where it leaves no impression, no footsteps by which it can be traced, as it may in soft and sandy places; the way of a ship in the midst of the sea; it is marvellous that such a vessel should be supported upon the sea; that it should weather the storms and tempests of it; that it should be steered through the trackless ocean to distant countries; and, particularly, though it makes furrows in the waters, and divides the waves; yet these quickly close again, and there is no path to be seen in which it goes; there is no beaten road made by it, nor by the vast numbers which go the same way, which a man can see with his eyes or follow; and the way of a man with a maid; or "to a maid" (x); the many artful ways and methods he uses to get into her company, who is kept recluse; and to convey the sentiments and affections of his heart unto her, to gain her love to him, and obtain her in an honourable way of marriage; or to decoy and deceive her, and draw her into impure and unlawful embraces: it may design the private and secret way of committing fornication with her; which sense seems to be confirmed by Prov 30:20. Some of the ancients, particularly Ambrose (y), interpreted the whole of this verse of Christ: "the way of an eagle in the air", of his ascension to heaven, with men his prey, taken out of the jaws of the enemy; and which is such as is beyond the comprehension of men, that one of so great majesty should vouchsafe to come down from heaven, or ascend thither: "the way of a serpent upon a rock" he understands of the temptations of Satan, the old serpent, with which he attacked Christ, the Rock; but could imprint no footsteps of his malice and wickedness on him; could find nothing in him to work upon, nor leave any sign behind him, as upon Adam: "the way of a ship in the midst of the sea" he interprets of the church; which though distressed with storms and tempests of persecution and false doctrine, yet cannot suffer shipwreck, Christ being in it: and the last clause he renders as the Vulgate Latin version does, "and the way of a man in youth"; which he explains of the journeys which Christ took, and the ways of virtue he pursued, to do good to the bodies and souls of men, which are so many as not to be numbered. But it may be better interpreted of the wonderful incarnation of Christ, his conception and birth of a virgin; which was a new and unheard of thing, and the way and manner of it quite inscrutable, and more hard and difficult to be understood than any of the rest; for the words may be rendered, "the way of a man in a maid" or "virgin"; that is, the conception of Geber, the mighty man, in the virgin; see Jer 31:22. Gussetius (z) gives the mystical sense of the whole, as referring to the ascension of Christ; his coming out of the stony grave; his conversation among the people, like the tumultuous waves; and his incarnation of a virgin. (x) "ad virginem", Glassius, Gejerus, Noldius, p. 144. No. 678. (y) De Salomone, c. 2, 3, 4, 5. (z) Ebr. Comment. p. 195. |
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30:2030:20: Նոյնպիսի՛ եւ ճանապարհ կնոջ շնացողի. զի յորժամ գործէ՛ ինչ՝ լուանայ եւ ասէ. Իմ չի՛ք ինչ գործեալ[8295]։ [8295] Այլք. Նոյնպիսի է եւ ճանապարհ։ Ոմանք. Լուանայ եւ ասէ. Ոչ գործեցի չար։ Ուր օրինակ մի. Իմ չիք ինչ գործեալ անօրէնս։ նոյնպիսի է եւ ճանապարհ կնոջ շնացողի. [486]զի յորժամ գործէ ինչ` լուանայ եւ ասէ. Իմ չիք ինչ գործեալ:20 Այդպէս է նաեւ շնացող կնոջ ճանապարհը. երբ նա որեւէ վատ բան է անում, լուացւում է եւ ասում. «Ես ոչինչ չեմ արել»: 20 Շնացող կնոջ ճամբան ալ այնպէս է։Կ’ուտէ ու բերանը կը սրբէ Եւ «Չարութիւն չըրի», կ’ըսէ։ 30:20: Նոյնպիսի՛ եւ ճանապարհ կնոջ շնացողի. զի յորժամ գործէ՛ ինչ՝ լուանայ եւ ասէ. Իմ չի՛ք ինչ գործեալ[8295]։ [8295] Այլք. Նոյնպիսի է եւ ճանապարհ։ Ոմանք. Լուանայ եւ ասէ. Ոչ գործեցի չար։ Ուր օրինակ մի. Իմ չիք ինչ գործեալ անօրէնս։ 20 Այդպէս է նաեւ շնացող կնոջ ճանապարհը. երբ նա որեւէ վատ բան է անում, լուացւում է եւ ասում. «Ես ոչինչ չեմ արել»: 20 Շնացող կնոջ ճամբան ալ այնպէս է։Կ’ուտէ ու բերանը կը սրբէ Եւ «Չարութիւն չըրի», կ’ըսէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2030:20 Таков путь и жены прелюбодейной; поела и обтерла рот свой, и говорит: >. Such [is] the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness:30:20 τοιαύτη τοιουτος such; such as these ὁδὸς οδος way; journey γυναικὸς γυνη woman; wife μοιχαλίδος μοιχαλις adulteress ἥ ος who; what ὅταν οταν when; once πράξῃ πρασσω act; enact ἀπονιψαμένη απονιπτω wash off οὐδέν ουδεις no one; not one φησιν φημι express; claim πεπραχέναι πρασσω act; enact ἄτοπον ατοπος out of place; impertinent 30:20 כֵּ֤ן׀ kˈēn כֵּן thus דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman מְנָ֫אָ֥פֶת mᵊnˈāʔˌāfeṯ נאף commit adultery אָ֭כְלָה ˈʔāḵᵊlā אכל eat וּ û וְ and מָ֣חֲתָה mˈāḥᵃṯā מחה wipe פִ֑יהָ fˈîhā פֶּה mouth וְ֝ ˈw וְ and אָמְרָ֗ה ʔāmᵊrˈā אמר say לֹֽא־ lˈō- לֹא not פָעַ֥לְתִּי fāʕˌaltî פעל make אָֽוֶן׃ פ ʔˈāwen . f אָוֶן wickedness 30:20. talis est via mulieris adulterae quae comedit et tergens os suum dicit non sum operata malumSuch also is the way of an adulterous woman, who eateth and wipeth her mouth, and saith: I have done no evil. 20. So is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness. 30:20 Таков путь и жены прелюбодейной; поела и обтерла рот свой, и говорит: <<я ничего худого не сделала>>. 30:20 τοιαύτη τοιουτος such; such as these ὁδὸς οδος way; journey γυναικὸς γυνη woman; wife μοιχαλίδος μοιχαλις adulteress ἥ ος who; what ὅταν οταν when; once πράξῃ πρασσω act; enact ἀπονιψαμένη απονιπτω wash off οὐδέν ουδεις no one; not one φησιν φημι express; claim πεπραχέναι πρασσω act; enact ἄτοπον ατοπος out of place; impertinent 30:20 כֵּ֤ן׀ kˈēn כֵּן thus דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman מְנָ֫אָ֥פֶת mᵊnˈāʔˌāfeṯ נאף commit adultery אָ֭כְלָה ˈʔāḵᵊlā אכל eat וּ û וְ and מָ֣חֲתָה mˈāḥᵃṯā מחה wipe פִ֑יהָ fˈîhā פֶּה mouth וְ֝ ˈw וְ and אָמְרָ֗ה ʔāmᵊrˈā אמר say לֹֽא־ lˈō- לֹא not פָעַ֥לְתִּי fāʕˌaltî פעל make אָֽוֶן׃ פ ʔˈāwen . f אָוֶן wickedness 30:20. talis est via mulieris adulterae quae comedit et tergens os suum dicit non sum operata malum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Such also is the way of an adulterous woman, who eateth and wipeth her mouth, and saith: I have done no evil. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:20: Pro 7:13-23; Num. 5:11-30Proverbs 30:22 Geneva 159930:20 Such [is] the way of an adulterous woman; she eateth, and (k) wipeth her mouth, and saith, I have done no wickedness.(k) She has her desires, and later counterfeits as though she were an honest woman. John Gill30:20 Such is the way of an adulterous woman,.... It is equally unknown as the way of a man with a maid; it is difficult to detect her, she takes so much care and caution, and uses so many artful methods to conceal her wickedness from her husband; though she lives in adultery, it is in a most private manner, and carried on so secretly and artfully that she is not easily discovered;she eateth, and wipeth her mouth; like one that eats what he should not, wipes his mouth that it might not be known or suspected he had ate anything; so such an adulteress commits the sin of adultery; and when she has done looks as grave and demure, and carries it so to her husband and all her friends, as if she was the chastest person upon earth. The allusion may be to harlots, who after an impure congress used to wash themselves (a), and had servants to wait upon them and serve them with water, called from hence "aquarioli" (b); and saith, I have done no wickedness; she says by her behaviour, by her demure looks; and if suspected and challenged with it utterly denies it. This is an emblem of the antichristian whore of Rome, who, though the mother of harlots, and abominations of the earth; though guilty of the foulest adultery, that is, the grossest idolatry, yet pretends to be the pure and chaste spouse of Christ; and, under the guise of purity and holiness, and with all deceivableness of unrighteousness, seduces the minds of many; see Rev_ 17:1. (a) "Dedecus hoc sumpta dissimulavit aqua", Ovid. Amor. l. 3. Eleg. 6. in fine. (b) Tertull. Apolog. c. 43. Vid. Turnebi Adversar. l. 14. c. 12. John Wesley30:20 Such is - So secret and undiscernible. Eateth - The bread of deceit in secret.Robert Jamieson, A. R. Fausset and David Brown30:20 she eateth . . . mouth--that is, she hides the evidences of her shame and professes innocence. |
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30:2130:21: Երիւք շարժի երկիր, եւ չորրորդին ո՛չ կարէ հանդարտել։ Երիւք շարժի երկիր, եւ չորրորդին ոչ կարէ հանդարտել:21 Երեք բան կայ, որոնցից դողում է երկիրը, եւ մի չորրորդն էլ կայ, որից չի կարողանում հանդարտուել. 21 Երեք բանի համար երկիրը կը դողայ Ու չորս բան կայ, որոնք չի կրնար տանիլ։ 30:21: Երիւք շարժի երկիր, եւ չորրորդին ո՛չ կարէ հանդարտել։ 21 Երեք բան կայ, որոնցից դողում է երկիրը, եւ մի չորրորդն էլ կայ, որից չի կարողանում հանդարտուել. 21 Երեք բանի համար երկիրը կը դողայ Ու չորս բան կայ, որոնք չի կրնար տանիլ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2130:21 От трех трясется земля, четырех она не может носить: For three [things] the earth is disquieted, and for four [which] it cannot bear:30:21 διὰ δια through; because of τριῶν τρεις three σείεται σειω shake ἡ ο the γῆ γη earth; land τὸ ο the δὲ δε though; while τέταρτον τεταρτος fourth οὐ ου not δύναται δυναμαι able; can φέρειν φερω carry; bring 30:21 תַּ֣חַת tˈaḥaṯ תַּחַת under part שָׁ֭לֹושׁ ˈšālôš שָׁלֹשׁ three רָ֣גְזָה rˈāḡᵊzā רגז quake אֶ֑רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and תַ֥חַת ṯˌaḥaṯ תַּחַת under part אַ֝רְבַּ֗ע ˈʔarbˈaʕ אַרְבַּע four לֹא־ lō- לֹא not תוּכַ֥ל ṯûḵˌal יכל be able שְׂאֵֽת׃ śᵊʔˈēṯ נשׂא lift 30:21. per tria movetur terra et quartum non potest sustinereBy three things the earth is disturbed, and the fourth it cannot bear. 21. For three things the earth doth tremble, and for four, it cannot bear: 30:21 От трех трясется земля, четырех она не может носить: 30:21 διὰ δια through; because of τριῶν τρεις three σείεται σειω shake ἡ ο the γῆ γη earth; land τὸ ο the δὲ δε though; while τέταρτον τεταρτος fourth οὐ ου not δύναται δυναμαι able; can φέρειν φερω carry; bring 30:21 תַּ֣חַת tˈaḥaṯ תַּחַת under part שָׁ֭לֹושׁ ˈšālôš שָׁלֹשׁ three רָ֣גְזָה rˈāḡᵊzā רגז quake אֶ֑רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and תַ֥חַת ṯˌaḥaṯ תַּחַת under part אַ֝רְבַּ֗ע ˈʔarbˈaʕ אַרְבַּע four לֹא־ lō- לֹא not תוּכַ֥ל ṯûḵˌal יכל be able שְׂאֵֽת׃ śᵊʔˈēṯ נשׂא lift 30:21. per tria movetur terra et quartum non potest sustinere ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ By three things the earth is disturbed, and the fourth it cannot bear. |
jfb▾ jw▾ jg▾ kad▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421-23: Здесь развивается мысль ст. 13: о пагубности высокомерия и гордости, причем оттеняется еще особая несносность гордости в том случае, когда люди низкого состояния достигают высокого экономического и общественного положения. Все случаи этого рода, названные в ст. 22-23, представляются приточнику ненормальными, нарушающими нравственный миропорядок в отношениях человеческих, а так как в связи с человеческим миром стоит и мир природы, то те аномалии человеческой жизни, о которых говорится в ст. 22-23, по словам ст. 21: невыносимы и для самой земли, и она от них трясется (ср. Ам VII:11).Adam Clarke: Commentary on the Bible - 183130:21: For three things the earth is disquieted, and for four which it cannot bear - This is another enigma. Four things insupportable to men. 1. A slave, when he becomes ruler. 2. An overfed fool. 3. An ill-tempered woman, when mistress of a family. And, 4. A servant maid, when the rule of the house is committed to her.1. A slave, when he comes to bear rule, is an unprincipled tyrant. It has been often observed both in America and in the West Indies, when it was judged necessary to arm some of the most confidential slaves, that no regiments were used so cruelly in the drill, etc., as those black regiments that had black officers. 2. The overfed fool. The intellectually weak man, who has every thing at his command, has generally manners which none can bear; and, if a favourite with his master, he is insupportable to all others. 3. An ill-tempered woman, when she gets embarrassed with domestic cares, is beyond bearing. 4. A servant maid, when, either through the death of the mistress, or the sin of the husband, she is in fact exalted to be head over the family, is so insolent and impudent, as to be hateful to every one, and execrated by all. Albert Barnes: Notes on the Bible - 183430:21: For four which it cannot bear - Better: four it cannot bear. Here the common element is that of being intolerable, and the four examples are divided equally between the two sexes. Each has its examples of power and prosperity misused because they fall to the lot of those who have no training for them, and are therefore in the wrong place.Carl Friedrich Keil and Franz Delitzsch30:21Tit is now not at all necessary to rack one's brains over the grounds or the reasons of the arrangement of the following proverb (vid., Hitzig). There are, up to this point, two numerical proverbs which begin with שׁתּים, Prov 30:7, and שׁתּי, Prov 30:15; after the cipher 2 there then, Prov 30:18, followed the cipher 3, which is now here continued: 21 Under three things doth the earth tremble, And under four can it not stand: 22 Under a servant when he becomes king, And a profligate when he has bread enough; 23 Under an unloved woman when she is married, And a maid-servant when she becomes heiress to her mistress. We cannot say here that the 4 falls into 3 + 1; but the four consists of four ones standing beside one another. ארץ is here without pausal change, although the Athnach here, as at Prov 30:24, where the modification of sound occurs, divides the verse into two; מארץ, 14b (cf. Ps 35:2), remains, on the other hand, correctly unchanged. The "earth" stands here, as frequently, instead of the inhabitants of the earth. It trembles when one of the four persons named above comes and gains free space for acting; it feels itself oppressed as by an insufferable burden (an expression similar to Amos 7:10); - the arrangement of society is shattered; an oppressive closeness of the air, as it were, settles over all minds. The first case is already designated, Prov 19:10, as improper: under a slave, when he comes to reign (quum rex fit); for suppose that such an one has reached the place of government, not by the murder of the king and by the robbery of the crown, but, as is possible in an elective monarchy, by means of the dominant party of the people, he will, as a rule, seek to indemnify himself in his present highness for his former lowliness, and in the measure of his rule show himself unable to rise above his servile habits, and to pass out of the limited circle of his earlier state. The second case is this: a נבל, one whose mind is perverted and whose conduct is profligate - in short, a low man (vid., Prov 17:17) - ישׂבּע־לחם (cf. Metheg-Setzung, 28), i.e., has enough to eat (cf. to the expression Prov 28:19; Jer 44:17); for this undeserved living without care and without want makes him only so much the more arrogant, and troublesome, and dangerous. The שׂנוּאה, in the second case, is not thought of as a spouse, and that, as in supposed polygamy, Gen 29:31; Deut 21:15-17, as fallen into disfavour, but who again comes to favour and honour (Dathe, Rosenmller); for she can be שׂנואה without her own fault, and as such she is yet no גּרוּשׁה; and it is not to be perceived why the re-assumption of such an one should shatter social order. Rightly Hitzig, and, after his example, Zckler: an unmarried lady, an old spinster, is meant, whom no one desired because she had nothing attractive, and was only repulsive (cf. Grimm, under Sir. 7:26b). If such an one, as כּי תבעל says, at length, however, finds her husband and enters into the married relation, then she carries her head so much the higher; for she gives vent to ill-humour, strengthened by long restraint, against her subordinates; then she richly requites her earlier and happily married companions for their depreciation of her, among whom she had to suffer, as able to find no one who would love her. In the last case it is asked whether כּי־תירשׁ is meant of inheriting as an heiress (Aquila, Symmachus, Theodotion, the Targ., Jerome, the Venet., and Luther), or supplanting (Euchel, Gesenius, Hitzig), i.e., an entering into the inheritance of the dead, or an entering into the place of a living mistress. Since ירשׁ, with the accus. of the person, Gen 15:3-4, signifies to be the heir of one, and only with the accus. of peoples and lands signifies, "to take into possession (to seize) by supplanting," the former is to be preferred; the lxx (Syr.), ὅταν ἐκβάλῃ, appear to have read כּי־תגרשׁ. This גּרשׁ would certainly be, after Gen 21:10, a piece of the world turned upside down; but also the entering, as heiress, into the inheritance, makes the maid-servant the reverse of that which she was before, and brings with it the danger that the heiress, notwithstanding her want of culture and dignity, demean herself also as heiress of the rank. Although the old Israelitish law knew only intestate succession to an inheritance, yet there also the case might arise, that where there were no natural or legal heirs, the bequest of a wife of rank passed over to her servants and nurses. John Gill30:21 For three things the earth is disquieted,.... The inhabitants of it are made very uneasy;and for four which it cannot bear; they are a load and burden upon it, and are intolerable to those that dwell on it, and make them very uncomfortable. John Wesley30:21 Four - Which are intolerable in human societies.Robert Jamieson, A. R. Fausset and David Brown30:21 Pride and cruelty, the undue exaltation of those unfit to hold power, produce those vices which disquiet society (compare Prov 19:10; Prov 28:3). |
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30:2230:22: Եթէ ծառայ թագաւորեսցէ. եւ անմիտն՝ եթէ յագեսցի հացիւ. եթէ ծառայ թագաւորեսցէ, եւ անմիտն եթէ յագեսցի հացիւ:22 ծառան, եթէ թագաւոր է դառնում, անմիտը, եթէ կշտանում է հացով, 22 Ծառան՝ երբ թագաւորէ, Յիմարը՝ երբ հացով կշտանայ 30:22: Եթէ ծառայ թագաւորեսցէ. եւ անմիտն՝ եթէ յագեսցի հացիւ. 22 ծառան, եթէ թագաւոր է դառնում, անմիտը, եթէ կշտանում է հացով, 22 Ծառան՝ երբ թագաւորէ, Յիմարը՝ երբ հացով կշտանայ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2230:22 раба, когда он делается царем; глупого, когда он досыта ест хлеб; For a servant when he reigneth; and a fool when he is filled with meat:30:22 ἐὰν εαν and if; unless οἰκέτης οικετης domestic βασιλεύσῃ βασιλευω reign καὶ και and; even ἄφρων αφρων senseless πλησθῇ πληθω fill; fulfill σιτίων σιτιον grain; corn: food made from grain 30:22 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part עֶ֭בֶד ˈʕeveḏ עֶבֶד servant כִּ֣י kˈî כִּי that יִמְלֹ֑וךְ yimlˈôḵ מלך be king וְ֝ ˈw וְ and נָבָ֗ל nāvˈāl נָבָל stupid כִּ֣י kˈî כִּי that יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated לָֽחֶם׃ lˈāḥem לֶחֶם bread 30:22. per servum cum regnaverit per stultum cum saturatus fuerit ciboBy a slave when he reigneth: by a fool when be is filled with meat: 22. For a servant when he is king; and a fool when he is filled with meat; 30:22 раба, когда он делается царем; глупого, когда он досыта ест хлеб; 30:22 ἐὰν εαν and if; unless οἰκέτης οικετης domestic βασιλεύσῃ βασιλευω reign καὶ και and; even ἄφρων αφρων senseless πλησθῇ πληθω fill; fulfill σιτίων σιτιον grain; corn: food made from grain 30:22 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part עֶ֭בֶד ˈʕeveḏ עֶבֶד servant כִּ֣י kˈî כִּי that יִמְלֹ֑וךְ yimlˈôḵ מלך be king וְ֝ ˈw וְ and נָבָ֗ל nāvˈāl נָבָל stupid כִּ֣י kˈî כִּי that יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated לָֽחֶם׃ lˈāḥem לֶחֶם bread 30:22. per servum cum regnaverit per stultum cum saturatus fuerit cibo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ By a slave when he reigneth: by a fool when be is filled with meat: |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:22: a servant: Pro 19:10, Pro 28:3; Ecc 10:7; Isa 3:4, Isa 3:5a fool: Sa1 25:3, Sa1 25:10, Sa1 25:11, Sa1 25:25, Sa1 25:36-38, Sa1 30:16 Proverbs 30:23 Geneva 159930:22 For (l) a servant when he reigneth; and a fool when he is filled with food;(l) These commonly abuse the state to which they are called. John Gill30:22 For a servant, when he reigneth,.... Being unfit for it through his education, not having been trained up in and learned the arts of government and maxims of it; and through the disposition of his mind, which is mean, abject, and servile; and as he has been used himself when a servant, so he will use others (c) and through his circumstances, being poor, he will take oppressive methods to become rich; and being raised from a low estate, he is the more imperious, proud, and haughty (d); all which and more make his reign intolerable; see Prov 19:10. This may be applied to antichrist, the "servus servorum", who in a haughty, tyrannical, and insolent manner, exalts himself above all that is called God: and reigns over the kings of the earth, at least has done so, and that in such a manner as was unbearable; deposing kings at pleasure, disposing of their kingdoms, and trampling upon their necks, and making their subjects his vassals; see Th2 2:4;and a fool, when he is filled with meat; as Nabal at his feast, when he behaved so intolerably in his cups towards David and his messengers, that he determined on his destruction, had not Abigail interposed, 1Kings 25:10; and there are many such fools, who having their bellies full of food, and their heads full of liquor, are very overbearing in company, and give their tongues such a loose as is very disturbing: or this may intend such fools, or wicked men, who are full of wealth and riches, and being purse proud, are exceeding haughty and insolent; set their mouths against the heaven, and blaspheme God that is in it; and their tongues walk through the earth, and spare none, but lash all in an insufferable manner. These disquiet families, neighbourhoods, communities, and commonwealths; see Ps 73:7. (c) "Nec bellua tetrior ulla est, quam servi rabies in libera colla furentis", Claudian. in Eutrop. l. 1. v. 183, 184. (d) "Asperius nihil est humili, cum surgit in altum", Claudian. ib. v. 181. John Wesley30:22 A servant - For such an one is commonly ignorant, and therefore commits many errors; he is poor, and therefore insatiable, he is proud and imperious, and usually injurious and cruel. A fool - A conceited fool. When - When he abounds in wealth. |
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30:2330:23: եւ աղախին՝ եթէ հանէ զտիկին իւր. եւ կին ատելի՝ եթէ դիպեսցի առն բարւոյ[8296]։ [8296] Ոմանք. Եթէ հանիցէ զտի՛՛։ [487]եւ աղախին եթէ հանիցէ զտիկին իւր, եւ կին ատելի եթէ դիպեսցի առն բարւոյ:23 աղախինը, եթէ վռնդում է իր տիրուհուն, եւ ատելի կինը, որ ամուսնանում է բարի մարդու հետ: 23 Ատելի կինը՝ երբ կարգուի Եւ աղախինը, երբ իր տիկնոջ ժառանգորդ ըլլայ։ 30:23: եւ աղախին՝ եթէ հանէ զտիկին իւր. եւ կին ատելի՝ եթէ դիպեսցի առն բարւոյ[8296]։ [8296] Ոմանք. Եթէ հանիցէ զտի՛՛։ 23 աղախինը, եթէ վռնդում է իր տիրուհուն, եւ ատելի կինը, որ ամուսնանում է բարի մարդու հետ: 23 Ատելի կինը՝ երբ կարգուի Եւ աղախինը, երբ իր տիկնոջ ժառանգորդ ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2330:23 позорную женщину, когда она выходит замуж, и служанку, когда она занимает место госпожи своей. For an odious [woman] when she is married; and an handmaid that is heir to her mistress:30:23 καὶ και and; even οἰκέτις οικετις and if; unless ἐκβάλῃ εκβαλλω expel; cast out τὴν ο the ἑαυτῆς εαυτου of himself; his own κυρίαν κυρια lady καὶ και and; even μισητὴ μισητος woman; wife ἐὰν εαν and if; unless τύχῃ τυγχανω attain; ordinary ἀνδρὸς ανηρ man; husband ἀγαθοῦ αγαθος good 30:23 תַּ֣חַת tˈaḥaṯ תַּחַת under part שְׂ֭נוּאָה ˈśnûʔā שׂנא hate כִּ֣י kˈî כִּי that תִבָּעֵ֑ל ṯibbāʕˈēl בעל own וְ֝ ˈw וְ and שִׁפְחָ֗ה šifḥˈā שִׁפְחָה maidservant כִּֽי־ kˈî- כִּי that תִירַ֥שׁ ṯîrˌaš ירשׁ trample down גְּבִרְתָּֽהּ׃ פ gᵊvirtˈāh . f גְּבֶרֶת lady 30:23. per odiosam mulierem cum in matrimonio fuerit adsumpta et per ancillam cum heres fuerit dominae suaeBy an odious woman when she is married: and by a bondwoman when she is heir to her mistress. 23. For an odious woman when she is married; and an handmaid that is heir to her mistress. 30:23 позорную женщину, когда она выходит замуж, и служанку, когда она занимает место госпожи своей. 30:23 καὶ και and; even οἰκέτις οικετις and if; unless ἐκβάλῃ εκβαλλω expel; cast out τὴν ο the ἑαυτῆς εαυτου of himself; his own κυρίαν κυρια lady καὶ και and; even μισητὴ μισητος woman; wife ἐὰν εαν and if; unless τύχῃ τυγχανω attain; ordinary ἀνδρὸς ανηρ man; husband ἀγαθοῦ αγαθος good 30:23 תַּ֣חַת tˈaḥaṯ תַּחַת under part שְׂ֭נוּאָה ˈśnûʔā שׂנא hate כִּ֣י kˈî כִּי that תִבָּעֵ֑ל ṯibbāʕˈēl בעל own וְ֝ ˈw וְ and שִׁפְחָ֗ה šifḥˈā שִׁפְחָה maidservant כִּֽי־ kˈî- כִּי that תִירַ֥שׁ ṯîrˌaš ירשׁ trample down גְּבִרְתָּֽהּ׃ פ gᵊvirtˈāh . f גְּבֶרֶת lady 30:23. per odiosam mulierem cum in matrimonio fuerit adsumpta et per ancillam cum heres fuerit dominae suae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ By an odious woman when she is married: and by a bondwoman when she is heir to her mistress. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:23: Odious woman - One in whom there is nothing loveable. Marriage, which to most women is the state in which they find scope for their highest qualities, becomes to her only a sphere in which to make herself and others miserable.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:23: an odious: Pro 19:13, Pro 21:9, Pro 21:19, Pro 27:15an handmaid: Pro 29:21 Proverbs 30:24 Geneva 159930:23 For an odious [woman] when she is married; and an handmaid that is (m) heir to her mistress.(m) Who is married to her master after the death of her mistress. John Gill30:23 For an odious woman, when she is married,.... Odious for her person, her ugliness, and the deformity of her body; or rather for the ill qualities of her mind, which, while single, she endeavours to conceal, but, being married, hides them no longer; but becomes imperious, proud, scornful, and malicious, and behaves in an ill natured way to her husband and all about her, to such a degree, that there is no bearing the place where she is;and an handmaid, that is heir to her mistress; that has got so much into her affections that she leaves all she has to her when she dies, which makes her insufferably proud and vain; or she marries her master after the death of her mistress, and so coming into her place enjoys all she had, but only her wisdom and humility; which being wanting, she behaves in such a manner as to make the whole family uneasy. This might be exemplified in the case of Hagar, the bondmaid of Sarah, a type of those that are under the law of works, and seek the inheritance by it; and who trust in themselves that they are righteous, and despise others, Gen 16:4. John Wesley30:23 An odious - Proud, and perverse. Married - For then she displays all those ill humours, which before, she concealed. Is heir - Which great and sudden change transports her beside herself, and makes her insufferably proud and scornful.Robert Jamieson, A. R. Fausset and David Brown30:23 heir . . . mistress--that is, takes her place as a wife (Gen 16:4). |
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30:2430:24: Չո՛րք են որ փո՛քր են յերկրի. եւ նոքա իմաստնագոյնք են քան զիմաստունս[8297]։ [8297] Յօրինակին պակասէր. Որ փոքր են յերկրի։ Ուր ոմանք. ՚ի վերայ երկրի։ Իսկ Ոսկան. փոքրագոյնք են ՚ի վերայ։ Չորք են որ փոքր են յերկրի, եւ նոքա իմաստնագոյնք են քան զիմաստունս:24 Չորս բան կայ, որ մանր են երկրի վրայ, բայց իմաստուններից աւելի իմաստուն են. 24 Երկրի վրայ չորս բան կայ, որոնք պզտիկ են, Բայց անոնք շատ խելացի են։ 30:24: Չո՛րք են որ փո՛քր են յերկրի. եւ նոքա իմաստնագոյնք են քան զիմաստունս[8297]։ [8297] Յօրինակին պակասէր. Որ փոքր են յերկրի։ Ուր ոմանք. ՚ի վերայ երկրի։ Իսկ Ոսկան. փոքրագոյնք են ՚ի վերայ։ 24 Չորս բան կայ, որ մանր են երկրի վրայ, բայց իմաստուններից աւելի իմաստուն են. 24 Երկրի վրայ չորս բան կայ, որոնք պզտիկ են, Բայց անոնք շատ խելացի են։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2430:24 Вот четыре малых на земле, но они мудрее мудрых: There be four [things which are] little upon the earth, but they [are] exceeding wise:30:24 τέσσαρα τεσσαρες four δέ δε though; while ἐστιν ειμι be ἐλάχιστα ελασσων inferior; less ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ταῦτα ουτος this; he δέ δε though; while ἐστιν ειμι be σοφώτερα σοφος wise τῶν ο the σοφῶν σοφος wise 30:24 אַרְבָּ֣עָה ʔarbˈāʕā אַרְבַּע four הֵ֭ם ˈhēm הֵם they קְטַנֵּי־ qᵊṭannê- קָטָן small אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ֝ ˈw וְ and הֵ֗מָּה hˈēmmā הֵמָּה they חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise מְחֻכָּמִֽים׃ mᵊḥukkāmˈîm חכם be wise 30:24. quattuor sunt minima terrae et ipsa sunt sapientiora sapientibusThere are four very little things of the earth, and they are wiser than the wise. 24. There be four things which are little upon the earth, but they are exceeding wise: 30:24 Вот четыре малых на земле, но они мудрее мудрых: 30:24 τέσσαρα τεσσαρες four δέ δε though; while ἐστιν ειμι be ἐλάχιστα ελασσων inferior; less ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ταῦτα ουτος this; he δέ δε though; while ἐστιν ειμι be σοφώτερα σοφος wise τῶν ο the σοφῶν σοφος wise 30:24 אַרְבָּ֣עָה ʔarbˈāʕā אַרְבַּע four הֵ֭ם ˈhēm הֵם they קְטַנֵּי־ qᵊṭannê- קָטָן small אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ֝ ˈw וְ and הֵ֗מָּה hˈēmmā הֵמָּה they חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise מְחֻכָּמִֽים׃ mᵊḥukkāmˈîm חכם be wise 30:24. quattuor sunt minima terrae et ipsa sunt sapientiora sapientibus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ There are four very little things of the earth, and they are wiser than the wise. |
jfb▾ 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 - 1903-191424-28: Мысль о внутренней ценности предметов, по видимости, малых, здесь развивается исключительно в сравнениях из мира животных и насекомых, на примере которых показывается необходимость и польза мудрости, энергии, стройной субординации и настойчивости в достижении целей. В ст. 28: еврейское слово семамит, переданное в русск. синод. "паук", традицией еврейской, подтверждаемой и данными археологии, понималось: "ящерица" (см. у проф. А. А. Олесницкого. Ветхозаветный храм, с. 854), LXX: καλαβώτης, Vulg.: Stellio).Matthew Henry: Concise Commentary on the Whole Bible - 170624 There be four things which are little upon the earth, but they are exceeding wise: 25 The ants are a people not strong, yet they prepare their meat in the summer; 26 The conies are but a feeble folk, yet make they their houses in the rocks; 27 The locusts have no king, yet go they forth all of them by bands; 28 The spider taketh hold with her hands, and is in kings' palaces.I. Agur, having specified four things that seem great and yet are really contemptible, here specifies four things that are little and yet are very admirable, great in miniature, in which, as bishop Patrick observes, he teaches us several good lessons; as, 1. Not to admire bodily bulk, or beauty, or strength, nor to value persons or think the better of them for such advantages, but to judge of men by their wisdom and conduct, their industry and application to business, which are characters that deserve respect. 2. To admire the wisdom and power of the Creator in the smallest and most despicable animals, in an ant as much as in an elephant. 3. To blame ourselves who do not act so much for our own true interest as the meanest creatures do for theirs. 4. Not to despise the weak things of the world; there are those that are little upon the earth, poor in the world and of small account, and yet are exceedingly wise, wise for their souls and another world, and those are exceedingly wise, wiser than their neighbours. Margin, They are wise, made wise by the special instinct of nature. All that are wise to salvation are made wise by the grace of God. II. Those he specifies are, 1. The ants, minute animals and very weak, and yet they are very industrious in gathering proper food, and have a strange sagacity to do it in the summer, the proper time. This is so great a piece of wisdom that we may learn of them to be wise for futurity, ch. vi. 6. When the ravening lions lack, and suffer hunger, the laborious ants have plenty, and know no want. 2. The conies, or, as some rather understand it, the Arabian mice, field mice, weak creatures, and very timorous, yet they have so much wisdom as to make their houses in the rocks, where they are well guarded, and their feebleness makes them take shelter in those natural fastnesses and fortifications. Sense of our own indigence and weakness should drive us to him that is a rock higher than we for shelter and support; there let us make our habitation. 3. The locusts; they are little also, and have no king, as the bees have, but they go forth all of them by bands, like an army in battle-array; and, observing such good order among themselves, it is not any inconvenience to them that they have no king. They are called God's great army (Joel ii. 25); for, when he pleases, he musters, he marshals them, and wages war by them, as he did upon Egypt. They go forth all of them gathered together (so the margin); sense of weakness should engage us to keep together, that we may strengthen the hands of one another. 4. The spider, an insect, but as great an instance of industry in our houses as the ants are in the field. Spiders are very ingenious in weaving their webs with a fineness and exactness such as no art can pretend to come near: They take hold with their hands, and spin a fine thread out of their own bowels, with a great deal of art; and they are not only in poor men's cottages, but in kings' palaces, notwithstanding all the care that is there taken to destroy them. Providence wonderfully keeps up those kinds of creatures, not only which men provide not for, but which every man's hand is against and seeks the destruction of. Those that will mind their business, and take hold of it with their hands, shall be in kings' palaces; sooner or later, they will get preferment, and may go on with it, notwithstanding the difficulties and discouragements they meet with. If one well-spun web be swept away, it is but making another. Adam Clarke: Commentary on the Bible - 183130:24: There be four things - Of which it is said, they are very little but very wise. 1. The ants. 2. The rabbits. 3. The locusts. 4. The spider.1. The ants show their wisdom by preparing their meat in the summer, seeking for it and storing it when it may be had; not for winter consumption, for they sleep all that time; but for autumn and spring. See the note on Pro 6:6 (note). The ants are a people; they have their houses, towns, cities, public roads, etc. I have seen several of these, both of the brown and large black ant. 2. The rabbits act curiously enough in the construction of their burrows; but the word שפן shaphan probably does not here mean the animal we call coney or rabbit. It is most likely that this is what Dr. Shaw calls the Daman - Israel; a creature very like a rabbit, but never burrowing in the ground, but dwelling in clefts and holes of rocks. 3. The locusts. These surprising animals we have already met with and described. Though they have no leader, yet they go forth by troops, some miles in circumference, when they take wing. 4. The spider. This is a singularly curious animal, both in the manner of constructing her house, her nets, and taking her prey. But the habits, etc., of these and such like must be sought in works on natural history. Albert Barnes: Notes on the Bible - 183430:24: Exceeding wise - Some prefer the reading of the Septuagint and Vulgate: "wiser than the wise." The thought, in either case, turns upon the marvels of instinct, which, in their own province, transcend the more elaborate results of human wisdom.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:24: little: Job 12:7exceeding wise: Heb. wise, made wise Proverbs 30:25 Carl Friedrich Keil and Franz Delitzsch30:24Another proverb with the cipher 4, its first line terminating in ארץ: 24 Four are the little things of the earth, And yet they are quick of wit - wise: 25 The ants - a people not strong, And yet they prepare in summer their food; 26 Conies - a people not mighty, And yet set their dwelling on the rocks; 27 No king have the locusts, And yet they go forth in rank and file, all of them together; 28 The lizard thou canst catch with the hands, And yet it is in the king's palaces. By the disjunctive accent, ארבּעה, in spite of the following word toned on the beginning, retains its ultima-toning, 18a; but here, by the conjunctive accent, the tone retrogrades to the penult., which does not elsewhere occur with this word. The connection קטנּי־ארץ is not superlat. (for it is impossible that the author could reckon the שׁפנים, conies, among the smallest of beasts), but, as in the expression נכבּדּי־ארץ, the honoured of the earth, Is 23:8. In 24b, the lxx, Syr., Jerome, and Luther see in מ the comparative: σοφώτερα τῶν σοφῶν (מחכמים), but in this connection of words it could only be partitive (wise, reckoning among the wise); the part. Pual מחכּמים (Theodotion, the Venet. σεσοφισμένα) was in use after Ps 88:6, and signified, like בּשׁל מבשּׁל, Ex 12:9, boiled well; thus חכמים מחכמים, taught wit, wise, cunning, prudent (cf. Ps 64:7, a planned plan = a cunningly wrought out plan; Is 28:16, and Vitringa thereto: grounded = firm, grounding), Ewald, 313c. The reckoning moves in the contrasts of littleness to power, and of greatness to prudence. The unfolding of the ארבעה [four] begins with the הנּמלים [the ants] and שׁפנּים [conies], subject conceptions with apposit. joined; 26a, at least in the indetermination of the subject, cannot be a declaration. Regarding the fut. consec. as the expression, not of a causal, but of a contrasted connection, vid., Ewald, 342, 1a. The ants are called עם, and they deserve this name, for they truly form communities with well-ordered economy; but, besides, the ancients took delight in speaking of the various classes of animals as peoples and states. (Note: Vid., Walter von der Vogelweide, edited by Lachmann, p. 8f.) That which is said, 25b, as also Prov 6:8, is not to be understood of stores laid up for the winter. For the ants are torpid for the most part in winter; but certainly the summer is their time for labour, when the labourers gather together food, and feed in a truly motherly way the helpless. שׁפן, translated arbitrarily in the Venet. by ἐχῖνοι, in the lxx by χοιρογρύλλιοι, by the Syr. and Targ. here and at Ps 104 by חגס, and by Jerome by lepusculus (cf. λαγίδιον), both of which names, here to be understood after a prevailing Jewish opinion, denote the Caninichen (Note: The kaninchen as well as the klippdachs [cliff-badgers] may be meant, Lev 11:5 (Deut 14:7); neither of these belong to the bisulca, nor yet, it is true, to the ruminants, though to the ancients (as was the case also with hares) they seemed to do. The klippdach is still, in Egypt and Syria, regarded as unclean.) (Luther), Latin cuniculus (κόνικλος), is not the kaninchen [rabbit], nor the marmot, χοιρογρύλλιος (C. B. Michaelis, Ziegler, and others); this is called in Arab. yarbuw'; but שׁפן is the wabr, which in South Arab. is called thufun, or rather thafan, viz., the klippdachs (hyrax syriacus), like the marmot, which lives in societies and dwells in the clefts of the mountains, e.g., at the Kedron, the Dead Sea, and at Sinai (vid., Knobel on Lev 11:5; cf. Brehm's Thierleben, ii. p. 721ff., the Illustrirte Zeitung, 1868, Nr. 1290). The klippdachs are a weak little people, and yet with their weakness they unite the wisdom that they establish themselves among the rocks. The ants show their wisdom in the organization of labour, here in the arranging of inaccessible dwellings. Prov 30:27 Thirdly, the locusts belong to the class of the wise little folk: these have no king, but notwithstanding that, there is not wanting to them guidance; by the power and foresight of one sovereign will they march out as a body, חצץ, dividing, viz., themselves, not the booty (Schultens); thus: dividing themselves into companies, ordine dispositae, from חצץ, to divide, to fall into two (cogn. חצה, e.g., Gen 32:7) or more parts; Mhlau, p. 59-64, has thoroughly investigated this whole wide range of roots. What this חצץ denotes is described in Joel 2:7 : "Like mighty men they hunt; like men of war they climb the walls; they march forward every one on his appointed way, and change not their paths." Jerome narrates from his own observation: tanto ordine ex dispositione jubentis (lxx at this passage before us: ἀφ ̓ ἑνὸς κελεύσματος εὐτάκτως) volitant, ut instar tesserularum, quae in pavimentis artificis figuntur manu, suum locum teneant et ne puncto quidem et ut ita dicam ungue transverso declinent ad alterum. Aben Ezra and others find in חצץ the idea of gathering together in a body, and in troops, according to which also the Syr., Targ., Jerome, and Luther translate; Kimchi and Meri gloss חצץ by חותך and כורת, and understand it of the cutting off, i.e., the eating up, of plants and trees, which the Venet. renders by ἐκτέμνουσα. Prov 30:28 In this verse the expression wavers in a way that is with difficulty determinable between שׂממית and שׁממית. The Edd. of Opitz Jablonski and Van der Hooght have 'שׂם, but the most, from the Venetian 1521 to Nissel, have 'שׁם (vid., Mhlau, p. 69). The Codd. also differ as to the reading of the word; thus the Codd. Erfurt 2 and 3 have 'שׂם, but Cod. 1294 has 'שׁם. Isaak Tschelebi and Moses Algazi, in their writings regarding words with שׁ and שׂ (Constant. 1723 and 1799), prefer 'שׂם, and so also do Mordecai Nathan in his Concordance (1563-4), David de Pomis (1587), and Norzi. An important evidence is the writing סממית, Schabbath 77b, but it is as little decisive as סריון [coat of mail], used by Jer 44:4, is decisive against the older expression שׁריון. But what kind of a beast is meant here is a question. The swallow is at once to be set aside, as the Venet. translates (χελιδών) after Kimchi, who explains after Abulwald, but not without including himself, that the Heb. word for (Arab.) khuttaf (which is still the name given to the swallow from its quickness of motion), according to Haja's testimony, is much rather סנוּנית, a name for the swallow; which also the Arab. (Freytag, ii. p. 368) and the modern Syriac confirm; besides, in old Heb. it has the name of סוּס or סיס (from Arab. shash, to fly confusedly hither and thither). In like manner the ape (Aben Ezra, Meri, Immanuel) is to be set aside, for this is called קוף (Indian kapi, kap, kamp, to move inconstantly and quickly up and down), (Note: Vid., A Weber's Indische Studien, i. pp. 217, 343.) and appears here admissible only on the ground that from בידים תתפשׂ they read that the beast had a resemblance to man. There remains now only the lizard (lxx, Jerome) and the spider (Luther) to be considered. The Talmud, Schabbath 77b, reckons five instances in which fear of the weaker pursues the stronger: one of these instances is אימת סנוניתעל הנשׁר, another אימת סממית על העקרב. The swallow, thus Rashi explains, creeps under the wings of the eagle and hinders it from spreading them out in its flight; and the spider (araigne) creeps into the ear of the scorpion; or also: a bruised spider applied heals the scorpion's sting. A second time the word occurs, Sanhedrin 103b, where it is said of King Amon that he burnt the Tôra, and that over the altar came a שממית (here with ש), which Rashi explains of the spider (a spider's web). But Aruch testifies that in these two places of the Talmud the explanation is divided between ragnatelo (spider) and (Ital.) lucrta (lizard). For the latter, he refers to Lev 11:30, where לטאה (also explained by Rashi by lzard) in the Jerus. Targ. is rendered (Note: The Samaritan has, Lev 11:30, שממית for אנקה, and the Syr. translates the latter word by אמקתא, which is used in the passage before us (cf. Geiger's Urschrift, p. 68f.) for שממית; omakto (Targ. akmetha) appears there to mean, not a spider, but a lizard.) by שממיתא (the writing here also varies between שׁ and שׂ or ס). Accordingly, and after the lxx and Jerome, it may be regarded as a confirmed tradition that שממית means not the spider, for which the name עכּבישׁ is coined, but the lizard, and particularly the stellion (spotted lizard). Thus the later language used it as a word still living (plur. סממיּות, Sifre, under Deut 33:19). The Arab. also confirms this name as applicable to the lizard. (Note: Perhaps also the modern Greek, σαμιάμινθος (σαμιάμιδος, σαμιαμίδιον), which Grotius compares.) "To this day in Syria and in the Desert it is called samawiyyat, probably not from poison, but from samawah = שׁממה, the wilderness, because the beast is found only in the stony heaps of the Kharab" (Mhlau after Wetzstein). If this derivation is correct, then שׁממית is to be regarded as an original Heb. expression; but the lizard's name, samm, which, without doubt, designates the animal as poisonous (cf. סם, samam, samm, vapour, poisonous breath, poison), favours Schultens' view: שממית = (Arab.) samamyyat, afflatu interficiens, or generally venenosa. In the expression בּידים תּתפּשׂ, Schultens, Gesenius, Ewald, Hitzig, Geier, and others, understand ידים of the two fore-feet of the lizard: "the lizard feels (or: seizes) with its two hands;" but granting that ידים is used of the fifteen feet of the stellio, or of the climbing feet of any other animal (lxx καλαβώτης = ἀσκαλαβώτης), yet it is opposed by this explanation, that in line first of this fourth distich an expression regarding the smallness of the weakness of the beast is to be expected, as at 25a, 26a, and 27a. And since, besides, תפשׂ with ביד or בכף always means "to catch" or "seize" (Ezek 21:16; Ezek 29:7; Jer 38:23), so the sense according to that explanation is: the lizard thou canst catch with the hand, and yet it is in kings' palaces, i.e., it is a little beast, which one can grasp with his hand, and yet it knows how to gain an entrance into palaces, by which in its nimbleness and cunning this is to be thought of, that it can scale the walls even to the summit (Aristoph. Nubes 170). To read תּתּפשׂ with Mhlau, after Bttcher, recommends itself by this, that in תּהפּשׂ one misses the suff. pointing back (תּתפּשׂנּה); also why the intensive of תפשׂ is used, is not rightly comprehended. Besides, the address makes the expression more animated; cf. Is 7:25, תבוא. In the lxx as it lies before us, the two explanations spoken of are mingled together: καὶ καλαβώτης (= ἀσκαλαβώτης) χερσὶν ἐπειδόμενος καὶ εὐάλωτος ὢν... This εὐάλωτος ὢν (Symmachus, χερσὶν ἐλλαμβανόμενος) hits the sense of 28a. In היכלי מלך, מלך is not the genit. of possession, as at Ps 45:9, but of description (Hitzig), as at Amos 7:13. Geneva 159930:24 There are four [things which are] little upon the earth, but they [are] very (n) wise:(n) They contain great doctrine and wisdom. John Gill30:24 There be four things which are little upon the earth,.... Small in bulk, that have little bodies, are the lesser sort of animals;but they are exceeding wise; show a great deal of art and wisdom in what they do; or "but they are wise, made wise" (e) by the instinct of nature, by the direction of Providence, by which they do things that are surprising. Some versions, that have no regard to the points, read the words, "but their are wiser than the wise" (f); than even wise men; wise men may learn much from the least of creatures; see Job 12:7. (e) "sapientia, sapientia imbuta"; Heb. "sapientificata", Piscator, Gejerus. (f) "Sapientiora sapientibus", so Sept. V. L. Arabic and Syriac versions; "sapientia superant, vel prudentissimos", Tigurine version. Robert Jamieson, A. R. Fausset and David Brown30:24 These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Prov 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Prov 30:30-31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness. |
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30:2530:25: Մրջիւն՝ որոյ ո՛չ գոյ զօրութիւն, եւ պատրաստէ ամարայնոյ զկերակուր իւր։ մրջիւն` որոյ ոչ գոյ զօրութիւն, եւ պատրաստէ ամարայնւոյ զկերակուր իւր:25 մրջիւնը, որ զօրութիւն չունի, բայց իր կերակուրը պատրաստում է ամռանը, 25 Մրջիւնները զօրաւոր ժողովուրդ մը չեն, Բայց իրենց կերակուրը ամառուընէ կը պատրաստեն։ 30:25: Մրջիւն՝ որոյ ո՛չ գոյ զօրութիւն, եւ պատրաստէ ամարայնոյ զկերակուր իւր։ 25 մրջիւնը, որ զօրութիւն չունի, բայց իր կերակուրը պատրաստում է ամռանը, 25 Մրջիւնները զօրաւոր ժողովուրդ մը չեն, Բայց իրենց կերակուրը ամառուընէ կը պատրաստեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2530:25 муравьи народ не сильный, но летом заготовляют пищу свою; The ants [are] a people not strong, yet they prepare their meat in the summer:30:25 οἱ ο the μύρμηκες μυρμηξ who; what μὴ μη not ἔστιν ειμι be ἰσχὺς ισχυς force καὶ και and; even ἑτοιμάζονται ετοιμαζω prepare θέρους θερος summer τὴν ο the τροφήν τροφη nourishment; provisions 30:25 הַ֭ ˈha הַ the נְּמָלִים nnᵊmālîm נְמָלָה ant עַ֣ם ʕˈam עַם people לֹא־ lō- לֹא not עָ֑ז ʕˈāz עַז strong וַ wa וְ and יָּכִ֖ינוּ yyāḵˌînû כון be firm בַ va בְּ in † הַ the קַּ֣יִץ qqˈayiṣ קַיִץ summer לַחְמָֽם׃ laḥmˈām לֶחֶם bread 30:25. formicae populus infirmus quae praeparant in messe cibum sibiThe ants, a feeble people, which provide themselves food in the harvest: 25. The ants are a people not strong, yet they provide their meat in the summer; 30:25 муравьи народ не сильный, но летом заготовляют пищу свою; 30:25 οἱ ο the μύρμηκες μυρμηξ who; what μὴ μη not ἔστιν ειμι be ἰσχὺς ισχυς force καὶ και and; even ἑτοιμάζονται ετοιμαζω prepare θέρους θερος summer τὴν ο the τροφήν τροφη nourishment; provisions 30:25 הַ֭ ˈha הַ the נְּמָלִים nnᵊmālîm נְמָלָה ant עַ֣ם ʕˈam עַם people לֹא־ lō- לֹא not עָ֑ז ʕˈāz עַז strong וַ wa וְ and יָּכִ֖ינוּ yyāḵˌînû כון be firm בַ va בְּ in † הַ the קַּ֣יִץ qqˈayiṣ קַיִץ summer לַחְמָֽם׃ laḥmˈām לֶחֶם bread 30:25. formicae populus infirmus quae praeparant in messe cibum sibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The ants, a feeble people, which provide themselves food in the harvest: |
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:25: See the marginal reference note. Note the word "people" applied here to ants, as to locusts in Joe 1:6. The marvel lies in their collective, and, as it were, organized action.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:25: The ants may truly be called a people, as they have houses, towns, public roads, etc.; and shew their wisdom and prudence by preparing their meat in due season.John Gill30:25 The ants are a people not strong,.... Far from it; what is weaker than an ant? a multitude of them may be destroyed at once, with the crush of a foot. Pliny calls it "minimum animal", the least animal; and the Arabians use it as a proverb, to call a weak man one weaker than an ant: and there is one sort of ants called "dsar", so small that one hundred of them will not weigh more than a barley corn (g): they are called a people, because they associate together in great numbers; though small in bulk, and weak as to power and strength; and which is a figure elsewhere used in the sacred Scriptures; see Joel 1:6; and by profane writers, as Homer and Virgil, who speak of bees as a people and nation (h); and of nations of flies, and of flying birds, geese, cranes, and swans (i);yet their prepare their meat in the summer; build granaries with great art and wisdom, carry in grains of corn with great labour and industry, in the summer season, when only to be got, and lay them up against winter. Phocylides (k) the poet says much the same things of them; he calls them a tribe or nation, small but laborious, and says, they gather and carry in their food in summer for the winter, which is a proof of their wisdom. Cicero (l) says, the ant has not only sense, but mind, reason, and memory. Aelianus (m) ascribes unspeakable wisdom to it; and Pliny (n) discourse and conversation; See Gill on Prov 6:6; see Gill on Prov 6:7; See Gill on Prov 6:8. It is a pattern of industry and diligence both as to temporal and spiritual things, Eccles 9:10. (g) Bochart. Hierozoic. par. 2. l. 4. c. 22. col. 598. (h) Iliad. 2. v. 87. "Et populos et proelia dicam", Georgic. l. 4. v. 4, 5. (i) Iliad. 2. v. 459, 469. & 15. v. 690, 691. (k) Poem. Admon. v. 158, 159. (l) De Natura Deorum, l. 3. (m) De Animal. l. 16. c. 15. (n) Nat. Hist. l. 11. c. 30. |
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30:2630:26: Եւ ճագար՝ ազգ անհզօր, որ արարին ՚ի վէմս զդադարս իւրեանց։ եւ ճագար` ազգ անհզօր, որ արարին ի վէմս զդադարս իւրեանց:26 ճագարը, անզօր մի կենդանի, բայց իր բոյնը շինում է քարերի մէջ, 26 Ճագարները տկար ժողովուրդ մըն են, Բայց իրենց տուները վէմերու վրայ կը շինեն։ 30:26: Եւ ճագար՝ ազգ անհզօր, որ արարին ՚ի վէմս զդադարս իւրեանց։ 26 ճագարը, անզօր մի կենդանի, բայց իր բոյնը շինում է քարերի մէջ, 26 Ճագարները տկար ժողովուրդ մըն են, Բայց իրենց տուները վէմերու վրայ կը շինեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2630:26 горные мыши народ слабый, но ставят домы свои на скале; The conies [are but] a feeble folk, yet make they their houses in the rocks:30:26 καὶ και and; even οἱ ο the χοιρογρύλλιοι χοιρογρυλλιος nation; caste οὐκ ου not ἰσχυρόν ισχυρος forceful; severe οἳ ος who; what ἐποιήσαντο ποιεω do; make ἐν εν in πέτραις πετρα.1 cliff; bedrock τοὺς ο the ἑαυτῶν εαυτου of himself; his own οἴκους οικος home; household 30:26 שְׁ֭פַנִּים ˈšᵊfannîm שָׁפָן rockbadger עַ֣ם ʕˈam עַם people לֹא־ lō- לֹא not עָצ֑וּם ʕāṣˈûm עָצוּם mighty וַ wa וְ and יָּשִׂ֖ימוּ yyāśˌîmû שׂים put בַ va בְּ in † הַ the סֶּ֣לַע ssˈelaʕ סֶלַע rock בֵּיתָֽם׃ bêṯˈām בַּיִת house 30:26. lepusculus plebs invalida quae conlocat in petra cubile suumThe rabbit, a weak people, which maketh its bed in the rock: 26. The conies are but a feeble folk, yet make they their houses in the rocks; 30:26 горные мыши народ слабый, но ставят домы свои на скале; 30:26 καὶ και and; even οἱ ο the χοιρογρύλλιοι χοιρογρυλλιος nation; caste οὐκ ου not ἰσχυρόν ισχυρος forceful; severe οἳ ος who; what ἐποιήσαντο ποιεω do; make ἐν εν in πέτραις πετρα.1 cliff; bedrock τοὺς ο the ἑαυτῶν εαυτου of himself; his own οἴκους οικος home; household 30:26 שְׁ֭פַנִּים ˈšᵊfannîm שָׁפָן rockbadger עַ֣ם ʕˈam עַם people לֹא־ lō- לֹא not עָצ֑וּם ʕāṣˈûm עָצוּם mighty וַ wa וְ and יָּשִׂ֖ימוּ yyāśˌîmû שׂים put בַ va בְּ in † הַ the סֶּ֣לַע ssˈelaʕ סֶלַע rock בֵּיתָֽם׃ bêṯˈām בַּיִת house 30:26. lepusculus plebs invalida quae conlocat in petra cubile suum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The rabbit, a weak people, which maketh its bed in the rock: |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:26: Conies - See the marginal reference note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:26: Lev 11:5; Psa 104:18Proverbs 30:27 John Gill30:26 The coneys are but a feeble folk,.... Or "rabbits"; though some think these creatures are not intended, because they are not so little as those with which they are ranked, the ant, the locust, and spider; and because of the places in which they burrow and make their houses, which though in holes and caverns of the earth, yet not in rocky but sandy places; rather therefore it is thought that the mountain mouse, or bear mouse (o), as Jerom calls it, is meant; of which, he says (p), there were great numbers in Palestine, and which had their habitations in the holes of rocks; though if Spain has its name from as some say, because of the multitudes of coneys in it; and hence that part of Spain called Celtiberia is called by Catullus (q) Cuniculosa; the coney may be thought to be meant by this word, and so it is translated in Lev 11:5; the only places where it is elsewhere used; and the word may be derived either from to "cover", by a change of the letters and or from which has the signification both of breaking, and of hiding and covering, Gen 3:15; and this creature breaks the earth and hides itself in it (r);yet make they their houses in the rocks; it is usual with other writers to call the receptacles of any creatures, beasts, birds, or insects, their houses so we read of the house of the ant, and of the tortoise and snail (s); and which, because it carries its house era its back, it is called by Cicero (t) "domiporta"; see Ps 104:17; the coneys make theirs in the rocks, to cure themselves from their more potent enemies; and thus what they want in strength is made up in sagacity, and by their wise conduct they provide for their safety and protection. These are an emblem of the people of God, who are a weak and feeble people, unable of themselves to perform spiritual duties, to exercise grace, to withstand the corruptions of their nature, resist the temptations of Satan, bear up under afflictive providences, and grapple with spiritual enemies, or defend themselves from them: but such heavenly wisdom is given them, as to betake themselves for refuge and shelter to Christ, the Rock of Israel; the Rock of salvation, the Rock that is higher than they; a strong one, on which the church is built, and against which the gates of hell cannot prevail: and here they are safe from the storms of divine wrath, and the avenging justice of God; from the rage and fury of men, and the fiery darts of Satan; here they dwell safely and delightfully, and have all manner of provision at hand for them; they are the inhabitants of that Rock, who have reason to sing indeed! see Is 33:16. (o) , Sept. "choerogryllii", Vatablus; "mures montani", Junius & Tremellius, Cartwright; "arctomyes", Schultens. (p) Epist. ad Sun. & Fretelli, fol. 30, C. tom. 3. (q) Cuniculosa Celtiberia, Epigram. ad Contubernales, 35. v. 18. (r) Gaudet "in effossis habitare cuniculus antris", Martial. Epigr. l. 13. Ep. 58. (s) Phaedri Fab. 37, 80. (t) De Divinat. l. 2. c. 64. and so by Hesiod and Anaxilas in Athenaei Deipnosoph. l. 2. c. 22. p. 63. Robert Jamieson, A. R. Fausset and David Brown30:26 conies--mountain mice, or rabbits. |
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30:2730:27: Առանց թագաւորի՛ է մարախ, եւ զօրաժողով լինի իբրեւ ՚ի միոջէ հրամանէ օրինօք։ առանց թագաւորի է մարախ, եւ [488]զօրաժողով լինի իբրեւ ի միոջէ հրամանէ օրինօք:27 մորեխը, որ թագաւոր չունի, բայց կարծես մէկի հրամանով հաւաքւում է զօրաժողովի, 27 Մարախները թագաւոր չունին, Սակայն ամէնքը գունդ գունդ դուրս կ’ելլեն։ 30:27: Առանց թագաւորի՛ է մարախ, եւ զօրաժողով լինի իբրեւ ՚ի միոջէ հրամանէ օրինօք։ 27 մորեխը, որ թագաւոր չունի, բայց կարծես մէկի հրամանով հաւաքւում է զօրաժողովի, 27 Մարախները թագաւոր չունին, Սակայն ամէնքը գունդ գունդ դուրս կ’ելլեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2730:27 у саранчи нет царя, но выступает вся она стройно; The locusts have no king, yet go they forth all of them by bands:30:27 ἀβασίλευτόν αβασιλευτος be ἡ ο the ἀκρὶς ακρις locust; grasshopper καὶ και and; even ἐκστρατεύει εκστρατευω from; away ἑνὸς εις.1 one; unit κελεύσματος κελευσμα exhortation; command εὐτάκτως ευτακτως well-ordered; well-behaved 30:27 מֶ֭לֶךְ ˈmeleḵ מֶלֶךְ king אֵ֣ין ʔˈên אַיִן [NEG] לָ lā לְ to † הַ the אַרְבֶּ֑ה ʔarbˈeh אַרְבֶּה locust וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out חֹצֵ֣ץ ḥōṣˈēṣ חצץ divide כֻּלֹּֽו׃ kullˈô כֹּל whole 30:27. regem lucusta non habet et egreditur universa per turmasThe locust hath no king, yet they all go out by their bands: 27. The locusts have no king, yet go they forth all of them by bands; 30:27 у саранчи нет царя, но выступает вся она стройно; 30:27 ἀβασίλευτόν αβασιλευτος be ἡ ο the ἀκρὶς ακρις locust; grasshopper καὶ και and; even ἐκστρατεύει εκστρατευω from; away ἑνὸς εις.1 one; unit κελεύσματος κελευσμα exhortation; command εὐτάκτως ευτακτως well-ordered; well-behaved 30:27 מֶ֭לֶךְ ˈmeleḵ מֶלֶךְ king אֵ֣ין ʔˈên אַיִן [NEG] לָ lā לְ to † הַ the אַרְבֶּ֑ה ʔarbˈeh אַרְבֶּה locust וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out חֹצֵ֣ץ ḥōṣˈēṣ חצץ divide כֻּלֹּֽו׃ kullˈô כֹּל whole 30:27. regem lucusta non habet et egreditur universa per turmas ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The locust hath no king, yet they all go out by their bands: |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:27: Compare Joe 2:7-8; the most striking fact in the flight of the locust-swarms was their apparent order and discipline, sweeping over the land like the invasion of a great army.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:27: The locusts: Exo 10:4-6, Exo 10:13-15; Psa 105:34; Joe 1:4, Joe 1:6, Joe 1:7, Joe 2:7-11, Joe 2:25; Rev 9:3-11by bands: Heb. gathered together Proverbs 30:30 John Gill30:27 The locusts have no king,.... These are small creatures also, yet very devouring ones; and consume the fruits of the earth, wherever they come and light; see Ex 10:13; they are very numerous, and move in large bodies, and yet with great regularity and order; which shows the wisdom there is in them by natural instinct, though they have no king to command, guide, and direct them: in this the mystical locusts differ from them, who have a king, whose name is Abaddon, Rev_ 9:11;yet they go forth all of them by bands; the Targum is, "they are all gathered together as one.'' They get together in one place; they associate and join themselves in bands, and keep together, though they have no ruler over them; an emblem of unity, concord, and harmony, let the form of government be what it will, as the best security to a people: and these creatures, when they move from place to place, they move in a body, in a very regular manner; "in precise order" (u), as the words may be rendered, with great exactness, everyone in his proper place, all in rank and file; and though they have no general to marshal them, yet are in, and march in as good order as the most regular army does. So the Arabic version, "yet in their army, their affairs and manner are in a beautiful disposition;'' indeed they are God's army, as they are called, Joel 2:25; and it is he that gives them their wisdom, instructions, directions, and commission. It is rendered by some, "everyone cutting"; that is, as Kimchi (w) interprets it, cutting the green grass and trees; or, "every one dividing" (x); that is, to himself, the prey or spoils, as kings do; see Is 33:4. (u) Vid. Hilier. Onomastic. Sacr. p. 187. (w) Sepher Shorash. rad. so Stockius, p. 377. "exeidens omnia, herbas, scil. et fruges", Schindler. col. 633. so Ben Melech. (x) "unaquaeque sibi dividens", Bochart; so Schultens. John Wesley30:27 Bands - Several companies, in exact order. |
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30:2830:28: Եւ սարդ՝ կռուեալ ձեռօք յորմ, որ դիւրի՛ն է առ որսալ, բնակէ ՚ի յարկս թագաւորաց[8298]։ [8298] Ոմանք. Ձեռօք ՚ի յորմս։ եւ սարդ` կռուեալ ձեռօք յորմ, [489]որ դիւրին է առ որսալ,`` բնակէ ի յարկս թագաւորաց:28 եւ ճանկերով պատից կառչող սարդը, որին թէեւ հեշտ է որսալ, բայց բնակւում է թագաւորների յարկերի տակ: 28 Մողէսը* իր ձեռքերովը պատերուն կը փակչի Ու թագաւորներու պալատներուն մէջ կը գտնուի։ 30:28: Եւ սարդ՝ կռուեալ ձեռօք յորմ, որ դիւրի՛ն է առ որսալ, բնակէ ՚ի յարկս թագաւորաց[8298]։ [8298] Ոմանք. Ձեռօք ՚ի յորմս։ 28 եւ ճանկերով պատից կառչող սարդը, որին թէեւ հեշտ է որսալ, բայց բնակւում է թագաւորների յարկերի տակ: 28 Մողէսը* իր ձեռքերովը պատերուն կը փակչի Ու թագաւորներու պալատներուն մէջ կը գտնուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2830:28 паук лапками цепляется, но бывает в царских чертогах. The spider taketh hold with her hands, and is in kings' palaces:30:28 καὶ και and; even καλαβώτης καλαβωτης hand ἐρειδόμενος ερειδομενος and; even εὐάλωτος ευαλωτος be κατοικεῖ κατοικεω settle ἐν εν in ὀχυρώμασιν οχυρωμα stronghold βασιλέως βασιλευς monarch; king 30:28 שְׂ֭מָמִית ˈśmāmîṯ שְׂמָמִית gecko בְּ bᵊ בְּ in יָדַ֣יִם yāḏˈayim יָד hand תְּתַפֵּ֑שׂ tᵊṯappˈēś תפשׂ seize וְ֝ ˈw וְ and הִ֗יא hˈî הִיא she בְּ bᵊ בְּ in הֵ֣יכְלֵי hˈêḵᵊlê הֵיכָל palace מֶֽלֶךְ׃ פ mˈeleḵ . f מֶלֶךְ king 30:28. stilio manibus nititur et moratur in aedibus regisThe stellio supporteth itself on hands, and dwelleth in kings' houses. 28. The lizard taketh hold with her hands, yet is she in kings’ palaces, 30:28 паук лапками цепляется, но бывает в царских чертогах. 30:28 καὶ και and; even καλαβώτης καλαβωτης hand ἐρειδόμενος ερειδομενος and; even εὐάλωτος ευαλωτος be κατοικεῖ κατοικεω settle ἐν εν in ὀχυρώμασιν οχυρωμα stronghold βασιλέως βασιλευς monarch; king 30:28 שְׂ֭מָמִית ˈśmāmîṯ שְׂמָמִית gecko בְּ bᵊ בְּ in יָדַ֣יִם yāḏˈayim יָד hand תְּתַפֵּ֑שׂ tᵊṯappˈēś תפשׂ seize וְ֝ ˈw וְ and הִ֗יא hˈî הִיא she בְּ bᵊ בְּ in הֵ֣יכְלֵי hˈêḵᵊlê הֵיכָל palace מֶֽלֶךְ׃ פ mˈeleḵ . f מֶלֶךְ king 30:28. stilio manibus nititur et moratur in aedibus regis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The stellio supporteth itself on hands, and dwelleth in kings' houses. |
jfb▾ jw▾ jg▾ gnv▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:28: Spider - Rather, the Gecko (or Stellio), a genus of the lizard tribe, many species of which haunt houses, make their way through cRev_ices in the walls, and with feet that secrete a venomous exudation catch the spiders or the flies they find there.Geneva 159930:28 The spider taketh hold (o) with her hands, and is in kings' palaces.(o) If man is not able to compass these common things by his wisdom, we cannot attribute wisdom to man, but folly. John Gill30:28 The spider taketh hold with her hands,.... On the thread she spins, or on the flies and bees she catches in her web. This is a small creature, yet very wise; what a curious thread does she spin! what a fine web does she weave! with what exactness and proportion is it framed! as if she understood the rules of mathematics and architecture;and is in kings' palaces; as well as in the houses of poor people, and in temples also; we read (y) of one in the temple of Ceres, which drew its web over the face of the image: and though her webs are oftentimes destroyed, especially in kings' palaces; yet such is her constancy and assiduity, and her unwearied application to business, that, as fast as they are destroyed, she attempts to restore them. This creature is an emblem of diligence in things temporal and spiritual; which those that use in the former sense shall stand before kings, and not before mean men; and in the latter sense shall have the presence of the King of kings, and dwell in his palace here and hereafter: also of worldly minded men, who labour to be rich; spend their time, and take a great deal of pains for mere trifles; weave curious webs, and, after all, only catch flies; and those they cannot hold, uncertain riches, which make themselves wings and fly away. Likewise this creature may resemble hypocrites, whose hope and trust are as the spider's web, built upon their own righteousness, spun out of their own hearts; a fine, thin, slender thread, which cannot bear one stroke of the besom of divine justice; such as these are in the palaces of Christ the King, are in his churches, hypocrites in Zion; see Job 8:13. Aben Ezra interprets it of the ape: the same David de Pomis (z) observes, and Mr. Weemse (a), who seems to incline to this sense; and this creature King Solomon, no doubt, had in his palace, since his navy brought many of these, every three years, from those parts to which it was sent, 3Kings 10:22; and to these hands more properly belong than to spiders, and are taken into king's palaces for their pleasure and diversion; but to these there is one objection, that this creature is not a little one. Others understand it of the "lizard", that sort which is called "stellio"; but it is a question whether this is to be found in king's palaces. Bellonius (b) makes mention of a kind of lizard, which creeps into walls and catches flies, and is called by the Greeks "samiamiton", a name very near the Hebrew word here used: and Pliny (c) speaks of the "stellio", or lizard, as being in doors, windows, and chambers; and as a very fraudulent and deceitful creature to men, none more so; and also as poisonous, as this creature in the text by its name seems to be: and Austin (d) makes mention of the lizard as a domestic animal; which catches flies as the spider, with whom he joins it. The Targum, Jarchi, and Gersom, take it to be the spider, as we do; which may be thought most likely, since the creature here meant seems to have its name from the Arabic word "sam", which signifies poison (e); though it is affirmed (f) the spider is not poisonous; as is well known by persons who have frequently swallowed them, without any more harm than happens to hens, robin red breasts, and other birds, who make them their daily food; and so men have been bit by them, without any ill consequence: wherefore it is still thought by some that the lizard is more probably meant; since some sorts of them are poisonous (g), though not all, for some are eatable; See Gill on Lev 11:30. (y) Aelian. Var. Hist. l. 12. c. 57. (z) Lexic. fol. 216. 1. (a) Exercitat. l. 1. exercitat. 4. p. 31. (b) Apud Dieteric. Antiqu. Biblio. p. 470. (c) Nat. Hist. l. 3o. c. 10. (d) Confess. l. 10. c. 35. (e) Golius, col. 1208. Hottinger. Smegin Oriental. l. 1. c. 7. p. 199. (f) Philosoph. Transact. abridged, vol. 2. p. 800. and vol. 5. part. 1. p. 24. (g) Plin. Nat. Hist. l. 22. c. 25. & l. 29. c. 4. John Wesley30:28 Hands - With her legs, which he calls hands, because they serve her for the same use, to do her work, to weave her web, and to catch gnats or flies. Palaces - Is not only in poor cottages, but many times in palaces also.Robert Jamieson, A. R. Fausset and David Brown30:28 spider--tolerated, even in palaces, to destroy flies.taketh . . . hands--or, uses with activity the limbs provided for taking prey. |
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30:2930:29: Երեք են որ պա՛րծ շրջին, եւ չորրորդն գեղեցի՛կ ճեմի[8299]։ [8299] Ոսկան. Գեղեցիկ ճեմէ։ Երեք են որ պարծ շրջին, եւ [490]չորրորդն գեղեցիկ ճեմի:29 Երեք բան կայ, որ շրջում են սիգապանծ, եւ մի չորրորդն էլ, որ ճեմում է գեղեցիկ. 29 Աղէկ քալող երեք բան կայ եւ չորս բան կայ, Որոնք գեղեցիկ քալուածք ունին։ 30:29: Երեք են որ պա՛րծ շրջին, եւ չորրորդն գեղեցի՛կ ճեմի[8299]։ [8299] Ոսկան. Գեղեցիկ ճեմէ։ 29 Երեք բան կայ, որ շրջում են սիգապանծ, եւ մի չորրորդն էլ, որ ճեմում է գեղեցիկ. 29 Աղէկ քալող երեք բան կայ եւ չորս բան կայ, Որոնք գեղեցիկ քալուածք ունին։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:2930:29 Вот трое имеют стройную походку, и четверо стройно выступают: There be three [things] which go well, yea, four are comely in going:30:29 τρία τρεις three δέ δε though; while ἐστιν ειμι be ἃ ος who; what εὐόδως ευοδως travel; go καὶ και and; even τὸ ο the τέταρτον τεταρτος fourth ὃ ος who; what καλῶς καλως.1 finely; fairly διαβαίνει διαβαινω step through; go across 30:29 שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three הֵ֭מָּה ˈhēmmā הֵמָּה they מֵיטִ֣יבֵי mêṭˈîvê יטב be good צָ֑עַד ṣˈāʕaḏ צַעַד marching וְ֝ ˈw וְ and אַרְבָּעָ֗ה ʔarbāʕˈā אַרְבַּע four מֵיטִ֥בֵי mêṭˌivê יטב be good לָֽכֶת׃ lˈāḵeṯ הלך walk 30:29. tria sunt quae bene gradiuntur et quartum quod incedit feliciterThere are three things, which go well, and the fourth that walketh happily: 29. There be three things which are stately in their march, yea, four which are stately in going: 30:29 Вот трое имеют стройную походку, и четверо стройно выступают: 30:29 τρία τρεις three δέ δε though; while ἐστιν ειμι be ἃ ος who; what εὐόδως ευοδως travel; go καὶ και and; even τὸ ο the τέταρτον τεταρτος fourth ὃ ος who; what καλῶς καλως.1 finely; fairly διαβαίνει διαβαινω step through; go across 30:29 שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three הֵ֭מָּה ˈhēmmā הֵמָּה they מֵיטִ֣יבֵי mêṭˈîvê יטב be good צָ֑עַד ṣˈāʕaḏ צַעַד marching וְ֝ ˈw וְ and אַרְבָּעָ֗ה ʔarbāʕˈā אַרְבַּע four מֵיטִ֥בֵי mêṭˌivê יטב be good לָֽכֶת׃ lˈāḵeṯ הלך walk 30:29. tria sunt quae bene gradiuntur et quartum quod incedit feliciter ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ There are three things, which go well, and the fourth that walketh happily: |
jg▾ kad▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191429-31: Только в конце этого трехстишия высказывается мысль о важности и значении царской власти для благоустройства общества, - мысль в ст. 30: и 31а высказанная лишь образно. А связь с предыдущим отделом (ст. 24-28) такова: если и при отсутствии власти частная инициатива мудрости, энергии, сплоченности может давать благоприятные результаты, то при наличии твердой царской власти польза всего этого чрезвычайно возрастает.Matthew Henry: Concise Commentary on the Whole Bible - 170629 There be three things which go well, yea, four are comely in going: 30 A lion which is strongest among beasts, and turneth not away for any; 31 A greyhound; an he goat also; and a king, against whom there is no rising up. 32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. 33 Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.Here is, I. An enumeration of four things which are majestic and stately in their going, which look great:-- 1. A lion, the king of beasts, because strongest among beasts. Among beasts it is strength that gives the pre-eminence, but it is a pity that it should do so among men, whose wisdom is their honour, not their strength and force. The lion turns not away, nor alters his pace, for fear of any pursuers, since he knows he is too hard for them. Herein the righteous are bold as a lion, that they turn not away from their duty for fear of any difficulty they meet with in it. 2. A greyhound that is girt in the loins and fit for running; or (as the margin reads it) a horse, which ought not to be omitted among the creatures that are comely in going, for so he is, especially when he is dressed up in his harness or trappings. 3. A he-goat, the comeliness of whose going is when he goes first and leads the flock. It is the comeliness of a Christian's going to go first in a good work and to lead others in the right way. 4. A king, who, when he appears in his majesty, is looked upon with reverence and awe, and all agree that there is no rising up against him; none can vie with him, none can contend with him, whoever does it, it is at his peril. And, if there is no rising up against an earthly prince, woe to him then that strives with his Maker. It is intended that we should learn courage and fortitude in all virtuous actions from the lion and not to turn away for any difficulty we meet with; from the greyhound we may learn quickness and despatch, from the he-goat the care of our family and those under our charge, and from a king to have our children in subjection with all gravity, and from them all to go well, and to order the steps of our conversation so as that we may not only be safe, but comely, in going. II. A caution to us to keep our temper at all times and under all provocations, and to take heed of carrying our resentments too far upon any occasion, especially when there is a king in the case, against whom there is no rising up, when it is a ruler, or one much our superior, that is offended; nay, the rule is always the same. 1. We must bridle and suppress our own passion, and take shame to ourselves, whenever we are justly charged with a fault, and not insist upon our own innocency: If we have lifted up ourselves, either in a proud conceit of ourselves or a peevish opposition to those that are over us, if we have transgressed the laws of our place and station, we have therein done foolishly. Those that magnify themselves over others or against others, that are haughty and insolent, do but shame themselves and betray their own weakness. Nay, if we have but thought evil, if we are conscious to ourselves that we have harboured an ill design in our minds, or it has been suggested to us, we must lay our hand upon our mouth, that is, (1.) We must humble ourselves for what we have done amiss, and even lie in the dust before God, in sorrow for it, as Job did, when he repented of what he had said foolishly (ch. xl. 4, I will lay my hand upon my mouth), and as the convicted leper, who put a covering upon his upper lip. If we have done foolishly, we must not stand to it before men, but by silence own our guilt, which will be the best way of appeasing those we have offended. 2. We must keep the evil thought we have conceived in our minds from breaking out in any evil speeches. Do not give the evil thought an imprimatur--a license; allow it not to be published; but lay thy hand upon thy mouth; use a holy violence with thyself, if need be, and enjoin thyself silence; as Christ suffered not the evil spirits to speak. It is bad to think ill, but it is much worse to speak it, for that implies a consent to the evil thought and a willingness to infect others with it. 2. We must not irritate the passions of others. Some are so very provoking in their words and conduct that they even force wrath, they make those about them angry whether they will or no, and put those into a passion who are not only not inclined to it, but resolved against it. Now this forcing of wrath brings forth strife, and where that is there is confusion and every evil work. As the violent agitation of the cream fetches all the good out of the milk, and the hard wringing of the nose will extort blood from it, so this forcing of wrath wastes both the body and spirits of a man, and robs him of all the good that is in him. Or, as it is in the churning of milk and the wringing of the nose, that is done by force which otherwise would not be done, so the spirit is heated by degrees with strong passions; one angry word begets another, and that a third; one passionate debate makes work for another, and so it goes on till it ends at length in irreconcilable feuds. Let nothing therefore be said or done with violence, but every thing with softness and calmness. Adam Clarke: Commentary on the Bible - 183130:29: There be three things which go well - Here is another set of emblems; four things which walk beautifully and with majesty. 1. The lion. 2. The greyhound. 3. The he-goat. And, 4. A king.1. Nothing can be more majestic than the walk of the lion. It is deliberate, equal, firm, and in every respect becoming the king of the forest. 2. The greyhound. זרזיר מתנים zarzir mothnayim, the girt in the loins; but what this beast is we do not distinctly know. It is most likely that this was the greyhound, which in the East are remarkably fine, and very fleet. Scarcely any thing can be conceived to go with greater fleetness, in full chase, than a greyhound with its prey in view: it seems to swim over the earth. 3. The goat, תיש tayish. This is generally allowed to be the he-goat; and how he walks, and what state he assumes, in the presence of his part of the flock, every one knows, who has at all noticed this animal. The ram also, which some suppose to be intended, is both fierce and majestic at the head of the sheep. 4. And a king, against whom there is no risi,nv up. That is, a king whose court, counsels, and troops, are so firmly united to him, as to render all hopes of successful conspiracy against him utterly vain. He walks boldly and majestically about, being safe in the affections of his people. But the Hebrew is singular; it makes but two words; and these are they, ומלך אלקום umelech Alkum, "and King Alkum." It is a doubt whether this may not be a proper name, as Agur abounds in them; see Ithiel, Ucal, and probably Alukah, Pro 30:15. But it is said, "We know nothing of a king named Alkum." True; nor do we know any thing of Agur, Ithiel, Ucal, to say nothing of Alukah. And this might have been some remarkable chieftain, who carried his victories wherever he went, and was remarkably fortunate. If, however, we separate the word into אל al, "not," and קום kum, "he arose," we may make the interpretation above given. Carl Friedrich Keil and Franz Delitzsch30:29Another numerical proverb with the cipher 4 = 3 + 1: 29 Three things are of stately walk, And four of stately going: 30 The lion, the hero among beasts, And that turneth back before nothing; 31 The swift-loined, also the goat; And a king with whom is the calling out of the host. Regarding היטיב with inf. following (the segolated n. actionis צעד is of equal force with an inf.), vid., under Prov 15:2. (Note: In 29a, after Norzi, מיטיבי, and in 29b, מיטבי, is to be written, and this is required by the little Masora to 1Kings 25:31, the great, to Ezek 33:33, and also the Erfurt little Masora to the passage before us.) The relation of the members of the sentence in 30a is like that in 25a and 26a: subj. and apposit., which there, as here, is continued in a verbal clause which appears to us as relative. It deserves to be here remarked that לישׁ, as the name for a lion, occurs only here and at Job 4:11, and in the description of the Sinai wilderness, Is 30:6; in Arab. it is layth, Aram. לית, and belongs to the Arameo-Arab. dialect of this language; the lxx and Syr. translate it "the young lion;" the Venet. excellently, by the epic λῖς. בּבּהמה has the article only to denote the genus, viz., of the beasts, and particularly the four-footed beasts. What is said in 30b (cf. with the expression, Job 39:22) is described in Is 30:4. The two other beasts which distinguish themselves by their stately going are in 31a only briefly named. But we are not in the condition of the readers of this Book of Proverbs, who needed only to hear the designation זרזיר מתנים at once to know what beast was meant. Certainly זרזיר, as the name for a beast, is not altogether unknown in the post-bibl. Heb. "In the days of Rabbi Chija (the great teacher who came from Babylon to the Academy of Sepphoris), as is narrated in Bereschith rabba, sect. 65, a zarzir flew to the land of Israel, and it was brought to him with the question whether it were eatable. Go, said he, place it on the roof! Then came an Egyptian raven and lighted down beside it. See, said Chija, it is unclean, for it belongs to the genus of the ravens, which is unclean (Lev 11:15). From this circumstance there arose the proverb: The raven goes to the zarzir because it belongs to his own tribe." (Note: This "like draws to like" in the form: "not in vain goes the raven to the zarzir, it belongs just to its own tribe," came to be often employed, Chullin 65a, Baba Kamma 92b. Plantavitius has it, Tendlau more at large, Sprichwrter, u.s.w., Nr. 577.) Also the Jer. Rosch ha-schane, Halacha 3: "It is the manner of the world that one seeks to assist his zarzir, and another his zarzir, to obtain the victory;" and Midrash Echa v. 1, according to which it is the custom of the world, that one who has a large and a little zarzir in his house, is wont to treat the little one sparingly, so that in the case of the large one being killed, he might not need to buy another. According to this, the zarzir is a pugnacious animal, which also the proverb Bereschith rabba, c. 75, confirms: two zarzir do not sleep on one board; and one makes use of his for contests like cock-fights. According to this, the זרזיר is a bird, and that of the species of the raven; after Rashi, the tourneau, the starling, which is confirmed by the Arab. zurzur (vulgar Arab. zarzur), the common name of starlings (cf. Syr. zarzizo, under zrz of Castelli). But for the passage before us, we cannot regard this as important, for why is the starling fully named זרזיר מתנים? To this question Kimchi has already remarked that he knows no answer for it. Only, perhaps, the grave magpie (corvus pica), strutting with upraised tail, might be called succinctus lumbos, if מתנים can at all be used here of a bird. At the earliest, this might possibly be used of a cock, which the later Heb. named directly גּבר, because of its manly demeanour; most old translators so understand it. The lxx translates, omitting the loins, by ἀλέκτωρ ἐμπεριπατῶν θηλείαις εὔψυχος, according to which the Syr. and Targ.: like the cock which struts about proudly among the hens; (Note: Regarding the Targum Text, vid., Levy under אבּכא and זרכּל. The expression דּמזדּרז (who is girded, and shows himself as such) is not unsuitable.) Aquila and Theodotion: ἀλέκτωρ (ἀλεκτρυὼν) νώτου; The Quinta: ἀλέκτωρ ὀσφύος; Jezome: gallus succinctus lumbos. Ṣarṣar (not ṣirṣir, as Hitzig vocalizes) is in Arab. a name for a cock, from ṣarṣara, to crow, an onomatopoeia. But the Heb. זרזיר, as the name of a bird, signifies, as the Talmud proves on the ground of that history, not a cock, but a bird of the raven order, whether a starling, a crow, or a magpie. And if this name of a corvinus is formed from the onomatopoeia זרזר, the weaker form of that (Arab.) ṣarṣar, then מתנים, which, for זרזיר, requires the verbal root זרז, to girdle, is not wholly appropriate; and how strangely would the three animals be mingled together, if between לישׁ and תישׁ, the two four-footed animals, a bird were placed! If, as is to be expected, the "Lendenumgrtete" [the one girded about the loins = זרזיר מתנים] be a four-footed animal, then it lies near, with C. B. Michaelis and Ziegler, after Ludolf's (Note: Ludolf gave, in his Hist. Aethiop. i. 10, and Commentarius, p. 150, only a description of the Zecora, without combining therewith זרזיר; but vid., Joh. Dietr. Winckler's Theol. u. Philol. Abhand. i. (1755) p. 33ff.: "A nearer explanation of what is to be understood by זרזיר מתנים, Prov 30:31, along with a statement from a hitherto unpublished correspondence between the learned philologists Hiob Ludolf and Matthai Leydecker, a Reformed preacher in Batavia." With Ludolf, Joh. Simonis also, in the Arcanum Formarum (1735), p. 687f., decides in favour of the zebra.) example, to think of the zebra, the South African wild ass. But this animal lay beyond the sphere of the author's observation, and perhaps also of his knowledge, and at the same time of that of the Israelitish readers of this Book of Proverbs; and the dark-brown cross stripes on a white ground, by which the zebra is distinguished, extend not merely to its limbs, but over the whole body, and particularly over the front of the body. It would be more tenable to think of the leopard, with its black round spots, or the tiger, with dark stripes; but the name זרזיר מתנים scarcely refers to the colour of the hair, since one has to understand it after the Aram. זרז חרציהּ = שׁנּס מתניו, 3Kings 18:46, or אחר חלציו, Job 38:3, and thus of an activity, i.e., strength and swiftness, depending on the condition of the loins. Those who, with Kimchi, think that the נמר [leopard] is thus named, ground their view, not on this, that it has rings or stripes round its legs, but on this, that it דק מתנים וחזק במתניו. But this beast has certainly its definite name; but a fundamental supposition entering into every attempt at an explanation is this, that זרזיר מתנים, as well as לישׁ and תישׁ, is the proper name of a beast, not a descriptive attribute. Therefore the opinion of Rosse, which Bochart has skilfully established in the Hierozoicon, does not recommend itself, for he only suggests, for choice, to understand the name, "the girded about the loins," in the proper sense of straps and clasps around and on the loins (thus e.g., Gesenius, Fleischer, Hitzig), or of strength, in the sense of the Arab. habuwk, the firmly-bound = compact, or ṣamm alṣlab, the girded loin (thus e.g., Muntinghe). Schultens connects together both references: Utrumque jungas licet. That the by-name fits the horse, particularly the war-horse, is undeniable; one would have to refer it, with Mhlau, to the slender structure, the thin flanks, which are reckoned among the requisites of a beautiful horse. (Note: Vid., Ahlwardt, Chalef elahmar's Qasside (1859), and the interpretation of the description of the horse contained therein, p. 210ff.) But if succinctus lumbos were a by-name of a horse, why did not the author at once say סוס זרזיר מתנים? We shall give the preference to the opinion, according to which the expression, "girt about the loins" = "with strong loins," or "with slender limbs," is not the by-name, but the proper name of the animal. This may be said of the hunting-hound, lvrier (according to which the Venet., incorrectly translating מתנים: λαγῳοκύων ψοιῶν), (Note: Thus reads Schleusner, Opusc. Crit. p. 318, and refers it to the horse: nam solebant equos figuris quibusdam notare et quasi sigillare.) which Kimchi ranks in the first place. Luther, by his translation, Ein Wind = Windhund [greyhound], of good limbs, has given the right direction to this opinion. Melanchton, Lavater, Mercier, Geier, and others, follow him; and, among the moderns, so also do Ewald and Bttcher (also Bertheau and Stuart), which latter supposes that before זרזיר מתנים there originally stood כבל, which afterwards disappeared. But why should the greyhound not at once be called זרזיר מתנים? We call the smaller variety of this dog the Windspiel [greyhound]; and by this name we think on a hound, without saying Windspielhund. The name זרזיר מתנים (Symmachus excellently: περιεσφιγμένος, not περιεσφραγισμένος, τὴν ὀσφύν, i.e., strongly bound in the limbs) is fitted at once to suggest to us this almost restless, slender animal, with its high, thin, nimble limbs. The verbal stem זרר (Arab.) zarr, signifies to press together, to knit together; the reduplicative form זרזר, to bind firmly together, whence זרזיר, firmly bound together, referred to the limbs as designating a natural property (Ewald, 158a): of straight and easily-moveable legs. (Note: The Aram. זרז is shortened from זרזר, as כּרך from כּרכּר; the particip. adj. זריז signifies nimble, swift, eager, e.g., Pesachim 4a: "the zealous obey the commandment - as soon as possible hasten to fulfil it.") The hunting-hound (salki or salki, i.e., coming from Seleucia) is celebrated by the Arab. poets as much as the hunting-horse. (Note: Vid., Ahlwardt, Chalef elahmar's Qasside, p. 205f.) The name כּלב, though not superfluous, the author ought certainly to have avoided, because it does not sound well in the Heb. collocation of words. There now follows תישׁ, a goat, and that not the ram (Jerome, Luther), which is called איל, but the he-goat, which bears this name, as Schultens has already recognised, from its pushing, as it is also called עתּוּד, as paratus ad pugnam; the two names appear to be only provincially different; שׂעיר, on the contrary, is the old he-goat, as shaggy; and צפיר also perhaps denotes it, as Schultens supposes, with twisted, i.e., curled hair (tortipilus). In Arab. tays denotes the he-goat as well as the roebuck and the gazelle, and that at full growth. The lxx (the Syr. and Targ., which is to be emended after the Syr.) is certainly right, for it understands the leading goat: καὶ τράγος ἡγούμενος αἰπολίου. The text, however, has not ותישׁ, but או תישׁ, ἢ τράγος (Aquila, Theodotion, Quinta, and the Venet.). Bttcher is astonished that Hitzig did not take hold of this או, and conjectures תּאו־תישׁ, which should mean a "gazelle-goat" (Mhlau: dorcas mas). But it is too bold to introduce here תּאו (תּוא), which is only twice named in the O.T., and תאו־תישׁ for תּאו זכר is not the Heb. style; and besides, the setting aside of או has a harsh asyndeton for its consequence, which bears evidence to the appearance that תאו and תישׁ are two different animals. And is the או then so objectionable? More wonderful still must Song 2:9 appear to us. If the author enumerated the four of stately going on his fingers, he would certainly have said ותישׁ. By או he communicates to the hearer, setting before him another figure, how there in the Song Sulamith's fancy passed from one object to another. To the lion, the king of the animal world, the king אלקוּם עמּו corresponds. This אלקום Hitzig regards as mutilated from אלהים (which was both written and pronounced as אלקום by the Jews, so as to conceal the true sound of the name of God) - which is untenable, for this reason, that this religious conclusion ["A king with whom God is"] accords badly with the secular character of this proverb. Geiger (Urschrift, p. 62ff.) translates: "and King Alkimos corresponding to it (the lustful and daring goat)" - he makes the harmless proverb into a ludibrium from the time of the Maccabeo-Syrian war. The lxx, which the Syr. and Targ. follow, translates καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει; it appears to have changed אלקום עמו into קם אל עמו (standing with his people and haranguing them), like the Quinta: καὶ βας. ἀναστὰς (ὃς ἀνέστη) ἐν τῷ λαῷ αὐτοῦ. Ziegler and Bttcher also, reading עמּו and אל without any transposition, get ומלך אל־קוּם עמּו t, which the former translates: "a king with the presence of his people;" the latter, "a king with the setting up of his people," - not accordant with the thought, for the king should be brought forward as מיטיב לכת. For the same reason, Kimchi's explanation is not suitable: a king with whom is no resistance, i.e., against whom no one can rank himself (thus e.g., also Immanuel); or more specially, but not better: who has no successor of his race (according to which the Venet. ἀδιάδεκτος ξὺν ἑαυτῷ). Rather this explanation commends itself: a king with whom (i.e., in war with whom) is no resistance. Thus Jerome and Luther: against whom no one dare place himself; thus Rashi, Aben Ezra, Ralbag (שׁאין תקומה עמו), Ahron b. Josef (קום = ἀντίστασις), Arama, and others; thus also Schultens, Fleischer (adversus quem nemo consistere audet), Ewald, Bertheau, Elster, Stuart, and others. But this connection of אל with the infin. is not Heb.; and if the Chokma, xii. 28, has coined the expression אל־מות for the idea of "immortality," then certainly it does not express the idea of resistlessness by so bold a quasi compositum. But this boldness is also there mitigated, for יהי is supplied after אל, which is not here practicable with קוּם, which is not a subst. like מות. Pocock in the Spec. historiae Arabum, and Castellus in the Lex. Heptaglotton (not Castellio, as the word is printed by Zckler), have recognised in אלקום the Arab. âlkawm; Schultens gives the lxx the honour of this recognition, for he regards their translation as a paraphrase of ὁ δῆμος μετ ̓ αὐτοῦ. Bertheau thinks that it ought to be in Arab. kawmuhu, but אלקום עמו = âlkawhu ma'ahu is perfectly correct, âlkawhu is the summons or the Heerbann = arriere-ban; (Note: Wetzstein's Ausgewhlte Inschriften, p. 355: "The word ḳawm signifies people, not in the sense of populus, but in the sense of the Heb. קים (Job 24:7) = muḳawim abrajul, he who breaks with or against any one." Incorrect in Gesenius-Dietrich's Heb. Wrterbuch.) in North Africa they speak in their language in the same sense of the Gums. This explanation of אלקום, from the Arab. Dachselt (rex cum satellitio suo), Diedrichs in his Arab.-Syr. Spicilegium (1777), Umbreit, Gesenius, and Vaihinger, have recognised, and Mhlau has anew confirmed it at length. Hitzig, on the contrary, remarks that if Agur wrote on Arab. territory, we could be contented with the Arab. appellative, but not with the article, which in words like אלגּבישׁ and אלמגּים is no longer of force as an art., but is an integ. component part of the word. We think that it is with אלקום exactly as with other words descriptive of lordship, and the many similar that have passed over into the Spanish language; the word is taken over along with the article, without requiring the Heb. listener to take the art. as such, although he certainly felt it better than we do, when we say "das Alkoran" [the Alcoran], "das Alcohol," and the like. Blau also, in his Gesch. der Arab. Substantiv-Determ., (Note: In the "Alt-arab. Sprachstudien," Deutsch. Morgenl. Zeitschr. xxv. 539f.) regards it as certain that Agur borrowed this אלקום from the idiom of the Arabians, among whom he lived, and heard it constantly spoken. By this explanation we first reach a correspondence between what is announced in lines first and second and line sixth. A king as such is certainly not "comely in going;" he can sit upon his throne, and especially as δημηγορῶν will he sit (Acts 12:21) and not stand. But the majesty of his going shows itself when he marches at the head of those who have risen up at his summons to war. Then he is for the army what the תישׁ he-goat is for the flock. The או, preferred to ו, draws close together the רישׁ e and the king (cf. e.g., Is 14:9). John Gill30:29 There be three things which go well,.... In a very orderly and composed manner; with constancy and cheerfulness, with great stateliness and majesty, intrepidly, and without fear;yea, four are comely in going; very beautiful and lovely to look at as they walk. |
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30:3030:30: Կորիւն առիւծու հզօ՛ր է քան զանասունս, որ ո՛չ զանգիտէ եւ ո՛չ թիկունս դարձուցանէ յանասնոց[8300]. [8300] Ոսկան. Եւ ո՛չ զթիկունս դարձուցանէ ՚ի թշնամւոյ։ կորիւն առիւծու հզօր է քան զանասունս, [491]որ ոչ զանգիտէ`` եւ ոչ թիկունս դարձուցանէ [492]յանասնոց:30 առիւծի կորիւնը, որ հզօր է բոլոր կենդանիներից, որ երբեք չի վախենում եւ թիկունք չի դարձնում անասուններին, 30 Առիւծը, որ բոլոր անասուններէն զօրաւոր է Ու բնաւ մէկուն երեսէն ետ չի դառնար։ 30:30: Կորիւն առիւծու հզօ՛ր է քան զանասունս, որ ո՛չ զանգիտէ եւ ո՛չ թիկունս դարձուցանէ յանասնոց[8300]. [8300] Ոսկան. Եւ ո՛չ զթիկունս դարձուցանէ ՚ի թշնամւոյ։ 30 առիւծի կորիւնը, որ հզօր է բոլոր կենդանիներից, որ երբեք չի վախենում եւ թիկունք չի դարձնում անասուններին, 30 Առիւծը, որ բոլոր անասուններէն զօրաւոր է Ու բնաւ մէկուն երեսէն ետ չի դառնար։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:3030:30 лев, силач между зверями, не посторонится ни перед кем; A lion [which is] strongest among beasts, and turneth not away for any:30:30 σκύμνος σκυμνος lion ἰσχυρότερος ισχυρος forceful; severe κτηνῶν κτηνος livestock; animal ὃς ος who; what οὐκ ου not ἀποστρέφεται αποστρεφω turn away; alienate οὐδὲ ουδε not even; neither καταπτήσσει καταπτησσω livestock; animal 30:30 לַ֭יִשׁ ˈlayiš לַיִשׁ lion גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous בַּ ba בְּ in † הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and לֹא־ lō- לֹא not יָ֝שׁ֗וּב ˈyāšˈûv שׁוב return מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face כֹֽל׃ ḵˈōl כֹּל whole 30:30. leo fortissimus bestiarum ad nullius pavebit occursumA lion, the strongest of beasts, who hath no fear of any thing he meeteth: 30. The lion, which is mightiest among beasts, and turneth not away for any; 30:30 лев, силач между зверями, не посторонится ни перед кем; 30:30 σκύμνος σκυμνος lion ἰσχυρότερος ισχυρος forceful; severe κτηνῶν κτηνος livestock; animal ὃς ος who; what οὐκ ου not ἀποστρέφεται αποστρεφω turn away; alienate οὐδὲ ουδε not even; neither καταπτήσσει καταπτησσω livestock; animal 30:30 לַ֭יִשׁ ˈlayiš לַיִשׁ lion גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous בַּ ba בְּ in † הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and לֹא־ lō- לֹא not יָ֝שׁ֗וּב ˈyāšˈûv שׁוב return מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face כֹֽל׃ ḵˈōl כֹּל whole 30:30. leo fortissimus bestiarum ad nullius pavebit occursum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A lion, the strongest of beasts, who hath no fear of any thing he meeteth: |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:30: Num 23:24; Jdg 14:18Proverbs 30:31 John Gill30:30 A lion, which is strongest among beasts,.... For what is stronger than a lion, or more courageous and undaunted? it walks with great majesty, very slowly, step by step, the left foot first; shaking its shoulders as it goes, as the philosopher (h) describes its going, and as here intended, and this without fear;and turneth not away for any; it does not go out of its way for any creature it meets with; nor does it hasten its pace when pursued, nor show the lest sign of fear; nor does it turn its back to any; which is observed and confirmed by Aristotle (i), Aelianus (k), Pliny (l), and other naturalists; particularly what Homer (m) and Virgil (n) say of this animal agrees with this account of Solomon. This creature is an emblem of Christ, the Lion of the tribe of Judah, who is stronger than the strong man armed; who never turned his back to any of his enemies; nor turned aside from the way of his duty, or the work of his office, on account of any; not Herod the fox, who threatened to kill him; nor Satan, the roaring lion, when he knew he was on the march to meet him; nor any of those, who, though they had a band of soldiers, that came to take him; see Lk 13:31; and also it is an emblem of righteous men, who are as bold as a lion; and cannot be moved from their duty by anything they meet with, but remain steadfast and constant in it; see Prov 28:1. (h) Aristot. Hist. Animal. l. 2. c. 1. & Physog. c. 5. (i) Hist. Animal. l. 9. c. 44. (k) De Animal. l. 4. c. 34. (l) Nat. Hist. l. 8. c. 16. (m) , &c. Iliad. 12. v. 299. (n) "Ceu saevum turba leonem", &c. Aeneid. l. 9. prope finem. |
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30:3130:31: եւ աքաղաղ՝ որ շրջի ՚ի մէջ մարեաց սիգալով. եւ նոխազ՝ առաջնո՛րդ հօտի. եւ թագաւոր՝ որ հպարտախօ՛ս լինի ՚ի մէջ ազգաց[8301]։ [8301] Ոմանք. Յորժամ հրապարակախօս լինի ընդ ազգի։ Աստանօր ամենայն օրինակք բաց ՚ի մերմէս ունին՝ հրապարակախօս լինի։ եւ աքաղաղ` որ շրջի ի մէջ մարեաց սիգալով. եւ նոխազ` առաջնորդ հօտի. եւ թագաւոր` որ հրապարակախօս լինի ի մէջ ազգաց:31 աքաղաղը, որ սիգալով շրջում է հաւերի մէջ, նոխազը, որ առաջնորդում է հօտը, եւ թագաւորը, որ ժողովրդի առաջ խօսում է հրապարակաւ: 31 Մէջքը կապած ձին* ու նոխազը Եւ թագաւորը, որուն ժողովուրդը իրեն հետ է։ 30:31: եւ աքաղաղ՝ որ շրջի ՚ի մէջ մարեաց սիգալով. եւ նոխազ՝ առաջնո՛րդ հօտի. եւ թագաւոր՝ որ հպարտախօ՛ս լինի ՚ի մէջ ազգաց[8301]։ [8301] Ոմանք. Յորժամ հրապարակախօս լինի ընդ ազգի։ Աստանօր ամենայն օրինակք բաց ՚ի մերմէս ունին՝ հրապարակախօս լինի։ 31 աքաղաղը, որ սիգալով շրջում է հաւերի մէջ, նոխազը, որ առաջնորդում է հօտը, եւ թագաւորը, որ ժողովրդի առաջ խօսում է հրապարակաւ: 31 Մէջքը կապած ձին* ու նոխազը Եւ թագաւորը, որուն ժողովուրդը իրեն հետ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:3130:31 конь и козел, [предводитель стада,] и царь среди народа своего. A greyhound; an he goat also; and a king, against whom [there is] no rising up:30:31 καὶ και and; even ἀλέκτωρ αλεκτωρ rooster ἐμπεριπατῶν εμπεριπατεω walk around in θηλείαις θηλυς female εὔψυχος ευψυχος and; even τράγος τραγος goat; he-goat ἡγούμενος ηγεομαι lead; consider αἰπολίου αιπολιον and; even βασιλεὺς βασιλευς monarch; king δημηγορῶν δημηγορεω give a public address ἐν εν in ἔθνει εθνος nation; caste 30:31 זַרְזִ֣יר zarzˈîr זַרְזִיר [uncertain] מָתְנַ֣יִם moṯnˈayim מָתְנַיִם hips אֹו־ ʔô- אֹו or תָ֑יִשׁ ṯˈāyiš תַּיִשׁ he-goat וּ֝ ˈû וְ and מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king אַלְק֥וּם ʔalqˌûm אַלְקוּם [uncertain] עִמֹּֽו׃ ʕimmˈô עִם with 30:31. gallus succinctus lumbos et aries nec est rex qui resistat eiA cock girded about the loins: and a ram: and a king, whom none can resist. 31. The greyhound; the he-goat also; and the king, against whom there is no rising up. 30:31 конь и козел, [предводитель стада,] и царь среди народа своего. 30:31 καὶ και and; even ἀλέκτωρ αλεκτωρ rooster ἐμπεριπατῶν εμπεριπατεω walk around in θηλείαις θηλυς female εὔψυχος ευψυχος and; even τράγος τραγος goat; he-goat ἡγούμενος ηγεομαι lead; consider αἰπολίου αιπολιον and; even βασιλεὺς βασιλευς monarch; king δημηγορῶν δημηγορεω give a public address ἐν εν in ἔθνει εθνος nation; caste 30:31 זַרְזִ֣יר zarzˈîr זַרְזִיר [uncertain] מָתְנַ֣יִם moṯnˈayim מָתְנַיִם hips אֹו־ ʔô- אֹו or תָ֑יִשׁ ṯˈāyiš תַּיִשׁ he-goat וּ֝ ˈû וְ and מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king אַלְק֥וּם ʔalqˌûm אַלְקוּם [uncertain] עִמֹּֽו׃ ʕimmˈô עִם with 30:31. gallus succinctus lumbos et aries nec est rex qui resistat ei ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A cock girded about the loins: and a ram: and a king, whom none can resist. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183430:31: A greyhound - The Hebrew word occurs nowhere else in the Old Testament. The literal meaning is: "one with loins girded;" and some have referred this to the stripes of the zebra, others to the "war-horse" (compare Job 39:19, Job 39:25), as he is represented in the sculptures of Persepolis, with rich and stately trappings.A king, against whom there is no rising up - i. e., A king irresistible. Others prefer, "a king in the midst of his people," and the sense, as giving a more vivid picture, is certainly more satisfactory. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:31: greyhound: or, horse, Heb. girt in the lionsagainst: Pro 16:14, Pro 20:2; Dan 3:15-18 Proverbs 30:32 John Gill30:31 A greyhound,.... So Gersom interprets the word; but Jarchi owns he does not know what is meant; and Aben Ezra only says, it is the name of a living creature, but does not say what; but observes, that some interpret it of the "bee", and others of the "eagle". The words of the original text only describe something "girt about the loins" (o): and Kimchi (p) observes, that some say it is a hunting dog so called, because it is thin about the loins, as if it was bound and girt; and Aristotle (q) describes hunting dogs as well girded about their loins: but others, as Kimchi in the same place observes, interpret it of the leopard, which is small, and strong in its loins; and others of a bird called the starling; but he owns he cannot understand the meaning of its loins being girt: David de Pomis (r) interprets it of a cock; others, he says, interpret it a hunting dog; others, a leopard; and some, a species of an unclean bird; perhaps he means the starling, as before; and so the word is used for that bird in the Talmud (s), and in the Arabic language (t). Most likely the "horse" is meant; which is a very stately and majestic creature in its going, and is very comely when it has its harness girt on; and especially a war horse, with all its warlike accoutrements, when it proceeds to battle, and stalks on in it; this creature, one should think, could not be omitted among the four, which is described in so magnificent a manner in Job 39:19; and is called the goodly horse in the battle, Zech 10:3; unless a fine slender bodied race horse should be meant: the horse bids fairer than any other creature named to be what is designed. The third creature follows, which goes well, and is comely in going:an he goat also; which with its long beard walks very gravely, and in a stately manner, before the flock; and the Septuagint, Syriac, and Arabic versions add, "going before the flock"; see Jer 50:8. This stately walk of the goat is very particularly taken notice of by, Aelian (u); he observes, that the she goat disdains to be last in a flock of sheep, but declares by her walk that she ought to be first; he adds, that the he goat goes before the she goats, glorying in his beard; and, by a kind of wonderful instinct in nature, judges the male is to be preferred to the female (w). Kings, rulers, and governors, are compared to this creature; as Alexander the great is in Dan 8:5; see Zech 10:3; especially such resemble it who rule well, and set good examples to their subjects: and to such, ministers of the Gospel are like; who go before their flocks, guide and direct them, and are examples to them: and likewise all believers; who strive to go before others in good works, and who then are comely in their going. The fourth is, and a king, against whom there is no rising up; no insurrection, no opposition; who is not to be resisted or withstood; a lawful king, in the lawful administration of government, who rules in the fear of God, and according to his word, and the good and wholesome laws of a nation, ought not to be resisted, Rom 13:1; and a powerful, successful, and victorious king cannot be resisted, withstood, and prevailed over; he drives all before him, and subdues all under him, as David, Cyrus, Alexander, and others. But to none can this better be applied than to Christ, the King of kings; against whom there is no rising, before whom none can stand, against whom the gates of hell can never prevail; who, even in his state of humiliation, conquered and subdued all his and our enemies; destroyed the tyrant, sin; spoiled Satan, and his principalities and powers; overcame the world; abolished death, the last enemy; and delivered his people out of the hands of all, and made them more than conquerors: and who went forth in the ministry of the Gospel, into the Gentile world, conquering and to conquer; bearing down all opposition before him, and subduing the people under him; and who, in the latter day, will engage with his antichristian enemies, the beast, false prophet, and kings of the earth, and shall overcome them, and clear the world of them. And this is King who is comely in his going; as he was in his goings of old from everlasting; when he drew nigh to his divine. Father, and became the surety of his people; and in his coming into this world, by the assumption of our nature, to save lost perishing sinners: and so he is in his spiritual visits to his saints; in his goings in the sanctuary, and walks he takes amidst the golden candlesticks, his churches; as he will be also when he comes a second time in the clouds of heaven: it will be a glorious appearing; he will come with all the saints, and be attended with his mighty angels; he will come in their glory, in his own, and in the glory of his Father; and will be comely in his going indeed it will be with great stateliness and majesty. The learned Dr. Pococke (x), from the use of the word "alkum" in the Arabic language, renders the words thus, "and a king with whom the people is"; who agree together; the one rules well, and the other obey cheerfully; such a king walking with majesty is comely to his people, and terrible to his enemies. The Targum is, "and a king, who stands and speaks in the house of his people.'' (o) "accinctus lumbis equus", Junius & Tremellius, Piscator, Cartwright, Glassius, Bochart, Buxtorf; "infibulatus lumbos equus", Schultens. (p) Sepher. Shorash. in voce (q) De Physiognom. c. 6. (r) Lexic. fol. 28. 1. (s) T. Bab. Bava Kama, fol. 92. 2. (t) Golius, col. 1092. (u) De Animal. l. 7. c. 26. (w) "Dux pecoris hircus, duxerat hircus oves", Tibullus, l. 2. Eleg. 1. v. 58. (x) Specimen. Arab. Hist. p. 203. So "kuma" is used for people in the Alcoran, Surat. Joseph. v. 9. John Wesley30:31 An he - goat - Which marches in the head of the flock in a grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him. A king - Heb. a king and his people with him, a king when he hath the hearts and hands of his people going along with him in his undertakings. |
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30:3230:32: Եթէ զանձն դիւրութեան տացես, եւ ձեռն ՚ի բերան կռուով ձգիցես՝ անարգեսցիս[8302]։ [8302] Ոմանք. Եւ ձգեսցես զձեռն քո կռուով, անար՛՛։ Եթէ զանձն դիւրութեան տացես, եւ ձեռն ի բերան կռուով ձգեսցես, անարգեսցիս:32 Եթէ դու քեզ անհոգութեան մատնես եւ ձեռքդ դժուարութեամբ տանես բերանդ, պիտի արհամարհուես: 32 Եթէ բարձրանալով յիմարութիւն ըրիր, Կամ չարութիւն մը մտածեցիր, Ձեռքդ բերնիդ վրայ դի՛ր։ 30:32: Եթէ զանձն դիւրութեան տացես, եւ ձեռն ՚ի բերան կռուով ձգիցես՝ անարգեսցիս[8302]։ [8302] Ոմանք. Եւ ձգեսցես զձեռն քո կռուով, անար՛՛։ 32 Եթէ դու քեզ անհոգութեան մատնես եւ ձեռքդ դժուարութեամբ տանես բերանդ, պիտի արհամարհուես: 32 Եթէ բարձրանալով յիմարութիւն ըրիր, Կամ չարութիւն մը մտածեցիր, Ձեռքդ բերնիդ վրայ դի՛ր։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:3230:32 Если ты в заносчивости своей сделал глупость и помыслил злое, то {положи} руку на уста; If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thine hand upon thy mouth:30:32 ἐὰν εαν and if; unless πρόῃ προειμι of yourself εἰς εις into; for εὐφροσύνην ευφροσυνη celebration καὶ και and; even ἐκτείνῃς εκτεινω extend τὴν ο the χεῖρά χειρ hand σου σου of you; your μετὰ μετα with; amid μάχης μαχη fight; battle ἀτιμασθήσῃ ατιμαζω dishonor 30:32 אִם־ ʔim- אִם if נָבַ֥לְתָּ nāvˌaltā נבל wither בְ vᵊ בְּ in הִתְנַשֵּׂ֑א hiṯnaśśˈē נשׂא lift וְ wᵊ וְ and אִם־ ʔim- אִם if זַ֝מֹּ֗ותָ ˈzammˈôṯā זמם ponder יָ֣ד yˈāḏ יָד hand לְ lᵊ לְ to פֶֽה׃ fˈeh פֶּה mouth 30:32. et qui stultus apparuit postquam elatus est in sublime si enim intellexisset ori inposuisset manumThere is that hath appeared a fool after he was lifted up on high: for if he had understood, he would have laid his hand upon his mouth. 32. If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, thine hand upon thy mouth. 30:32 Если ты в заносчивости своей сделал глупость и помыслил злое, то {положи} руку на уста; 30:32 ἐὰν εαν and if; unless πρόῃ προειμι of yourself εἰς εις into; for εὐφροσύνην ευφροσυνη celebration καὶ και and; even ἐκτείνῃς εκτεινω extend τὴν ο the χεῖρά χειρ hand σου σου of you; your μετὰ μετα with; amid μάχης μαχη fight; battle ἀτιμασθήσῃ ατιμαζω dishonor 30:32 אִם־ ʔim- אִם if נָבַ֥לְתָּ nāvˌaltā נבל wither בְ vᵊ בְּ in הִתְנַשֵּׂ֑א hiṯnaśśˈē נשׂא lift וְ wᵊ וְ and אִם־ ʔim- אִם if זַ֝מֹּ֗ותָ ˈzammˈôṯā זמם ponder יָ֣ד yˈāḏ יָד hand לְ lᵊ לְ to פֶֽה׃ fˈeh פֶּה mouth 30:32. et qui stultus apparuit postquam elatus est in sublime si enim intellexisset ori inposuisset manum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ There is that hath appeared a fool after he was lifted up on high: for if he had understood, he would have laid his hand upon his mouth. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191432-33: Увещание к восстановлению нарушенного мира представляет развитие XV:18.Adam Clarke: Commentary on the Bible - 183130:32: If thou hast done foolishly - And who has not, at one time or other of his life?Lay thine hand upon thy mouth - Like the leper; and cry to God, Unclean! unclean! and keep silence to all besides. God will blot out thy offense, and neither the world nor the Church ever know it, for he is merciful; and man is rarely able to pass by a sin committed by his fellows, especially if it be one to which himself is by nature not liable or inclined. Albert Barnes: Notes on the Bible - 183430:32: Lay thine hand upon thy mouth - The act expresses the silence of humiliation and repentance after the sin has been committed, and that of self-restraint, which checks the haughty or malignant thought before it has passed even into words.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:32: thou hast done: Pro 26:12; Ecc 8:3lay: Pro 17:28; Job 21:5, Job 40:4; Ecc 8:4; Mic 7:16, Mic 7:17; Rom 3:19 Proverbs 30:33 Carl Friedrich Keil and Franz Delitzsch30:32Another proverb, the last of Agur's "Words" which exhorts to thoughtful, discreet demeanour, here follows the proverb of self-conscious, grave deportment: 32 If thou art foolish in that thou exaltest thyself, Or in devising, - put thy hand to thy mouth! 33 For the pressure on milk bringeth forth butter, And pressure on the nose bringeth forth blood, And pressure on sensibility bringeth forth altercation. Lwenstein translates Prov 30:32 : Art thou despicable, it is by boasting; Art thou prudent, then hold thy hand on thy mouth. But if זמם denotes reflection and deliberation, then נבל, as its opposite, denotes unreflecting, foolish conduct. Then בּהתנשּׂא ne by boasting is not to be regarded as a consequent (thus it happens by lifting thyself up; or: it is connected with boasting); by this construction also, אם־נבלתּ must be accented with Dechi, not with Tarcha. Otherwise Euchel: Hast thou become offensive through pride, Or seems it so to thee, - lay thy hand to thy mouth. The thought is appropriate, (Note: Yet the Talmud, Nidda 27a, derives another moral rule from this proverb, for it interprets זמם in the sense of זמם = חסם, to tie up, to bridle, to shut up, but אם נבלת in the sense of "if thou hast made thyself despicable," as Lwenstein has done.) but נבלתּ for נבּלתּ is more than improbable; נבל, thus absolutely taken in an ethical connection, is certainly related to נבל, as כּסל, Jer 10:8, to כּסיל. The prevailing mode of explanation is adopted by Fleischer: si stulta arrogantia elatus fueris et si quid durius (in alios) mente conceperis, manum ori impone; i.e., if thou arrogantly, and with offensive words, wilt strive with others, then keep thyself back, and say not what thou hast in thy mind. But while מזמּה and מזמּות denote intrigues, Prov 14:17, as well as plans and considerations, זמם has never by itself alone the sense of meditari mala; at Ps 37:12, also with ל of the object at which the evil devices aim. Then for ואם ... אם (Arab. ân ... wân) there is the supposition of a correlative relation, as e.g., 3Kings 20:18; Eccles 11:3, by which at the same time זמּות is obviously thought of as a contrast to נבלתּ. This contrast excludes (Note: The Arab. signification, to become proud, is a nance of the primary signification, to hold erect - viz. the head - as when the rider draws up the head of a camel by means of the halter (Arab. zamam).) for זמות not only the sense of mala moliri (thus e.g., also Mhlau), but also the sense of the Arab. zamm, superbire (Schultens). Hitzig has the right determination of the relation of the members of the sentence and the ideas: if thou art irrational in ebullition of temper and in thought - thy hand to thy mouth! But התנשּׂא has neither here nor elsewhere the meaning of התעבּר (to be out of oneself with anger); it signifies everywhere to elevate or exalt oneself, i.e., rightly or wrongly to make much of oneself. There are cases where a man, who raises himself above others, appears as a fool, and indeed acts foolishly; but there are also other cases, when the despised has a reason and an object for vindicating his superiority, his repute, his just claim: when, as we say, he places himself in his right position, and assumes importance; the poet here recommends, to the one as well as to the other, silence. The rule that silence is gold has its exceptions, but here also it is held valid as a rule. Luther and others interpret the perfecta as looking back: "hast thou become a fool and ascended too high and intended evil, then lay thy hand on thy mouth." But the reason in Prov 30:33 does not accord with this rendering, for when that has been done, the occasion for hatred is already given; but the proverb designs to warn against the stirring up of hatred by the reclaiming of personal pretensions. The perfecta, therefore, are to be interpreted as at Deut 32:29; Job 9:15, as the expression of the abstract present; or better, as at Job 9:16, as the expression of the fut. exactum: if thou wouldest have acted foolishly, since thou walkest proudly, or if thou hadst (before) thought of it (Aquila, Theodotion: καὶ ἐὰν ἐννοηθῇς) - the hand on thy mouth, i.e., let it alone, be silent rather (expression as Prov 11:24; Judg 18:19; Job 40:4). The Venet. best: εἴπερ ἐμώρανας ἐν τῷ ἐπαίρεσθαι καὶ εἴπερ ἐλογίσω, χεὶρ τῷ στόματι. When we have now interpreted התנשׂא, not of the rising up of anger, we do not also, with Hitzig, interpret the dual of the two snorting noses - viz. of the double anger, that of him who provokes to anger, and that of him who is made angry - but אפּים denotes the two nostrils of one and the same person, and, figuratively, snorting or anger. Pressure against the nose is designated ומיץ־אף, ἐκμύζησις (ἐκπίεσις) μυκτῆρος (write ומיץ־אף, with Metheg, with the long tone, after Metheg-Setzung, 11, 9, 12), and מיץ אפּים, ἐκμύζησις θυμοῦ (Theodotion), with reference to the proper meaning of אפים, pressure to anger, i.e., to the stirring up and strengthening of anger. The nose of him who raises himself up comes into view, in so far as, with such self-estimation, sneering, snuffling scorn (μυκτηρίζειν) easily connects itself; but this view of מתנשׂא is not here spoken of. Geneva 159930:32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thy hand (p) upon thy mouth.(p) Make a stay and continue not in doing evil. John Gill30:32 If thou hast done foolishly in lifting up thyself,.... Against a king, against whom there is no rising up; by speaking evil of him, or rebelling against him; which is acting a foolish part, since it brings a man into troubles and difficulties inextricable; or by self-commendation, which is the height of folly, and the fruit of pride; or carried it in such a haughty and overbearing manner to others, as to provoke to wrath and anger;or if thou hast thought evil; purposed and designed it, and contrived the scheme of doing it, though not yet put in execution; though folly is not actually committed, yet since the thought of it is rain, care should be taken to prevent it; lay thine hand upon thy mouth: think again before the thing resolved on is done; as studious and thoughtful men put their hand to their mouth, when they are deeply considering any affair before them: or put a stop to the design, let it go no further; what has been thought of in the mind, let it never come out of the mouth, nor be carried into execution; stifle it in the first motion: or if this respects a foolish action done, as it also may, since it stands connected with both clauses, then the sense is, be silent; do not pretend to deny the action, nor to excuse it; nor to say one word in the defence of it; nor to lay the blame upon others; and much less to calumniate and reproach such who faithfully reprove for it; take shame to thyself in silence, and repent of the iniquity done. Aben Ezra thinks these words are said to Ithiel and Ucal; but rather, to any and everyone, to all that should hear and read these proverbs. The Targum is, "do not lift up thyself, lest thou be foolish; and do not stretch out thine hand to thy mouth.'' John Wesley30:32 Thought - Designed any injury against thy neighbour. Lay thine hand - Do not open thy mouth to excuse it, but repent of it, and do so no more.Robert Jamieson, A. R. Fausset and David Brown30:32 As none can hope, successfully, to resist such a king, suppress even the thought of an attempt.lay . . . hand upon thy mouth--"lay" is well supplied (Judg 18:19; Job 29:9; Job 40:4). |
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30:3330:33: Կթեա՛ կաթն՝ եւ եղիցի եւղ. ապա թէ կարի՛ ճմլեսցես զպտկունսն, ելանէ արի՛ւն։ Եւ եթէ ձգեսցես զբանս, ելցեն դատաստա՛նք եւ կռիւք[8303]։[8303] Ոմանք. Ճմլեսցես զպտուկսն։ Կթեա կաթն` եւ եղիցի եւղ. ապա եթէ կարի ճմլեսցես զպտկունսն, ելանէ արիւն. եւ եթէ ձգեսցես զբանս, ելցեն դատաստանք եւ կռիւք:33 Կա՛թ կթիր, եւ իւղ կը լինի, բայց եթէ պտուկները շատ ճմլես, արիւն կը գայ: Այդպէս էլ՝ եթէ խօսքը ձգձգես, դատաստան ու կռիւ դուրս կը գայ: 33 Վասն զի եթէ կաթը ծեծես՝ կոգի կ’ելլէ, Եթէ քիթը ճմլես՝ արիւն կ’ելլէ, Նոյնպէս եթէ բարկութիւնը գրգռես՝ կռիւ կ’ելլէ։ 30:33: Կթեա՛ կաթն՝ եւ եղիցի եւղ. ապա թէ կարի՛ ճմլեսցես զպտկունսն, ելանէ արի՛ւն։ Եւ եթէ ձգեսցես զբանս, ելցեն դատաստա՛նք եւ կռիւք[8303]։ [8303] Ոմանք. Ճմլեսցես զպտուկսն։ 33 Կա՛թ կթիր, եւ իւղ կը լինի, բայց եթէ պտուկները շատ ճմլես, արիւն կը գայ: Այդպէս էլ՝ եթէ խօսքը ձգձգես, դատաստան ու կռիւ դուրս կը գայ: 33 Վասն զի եթէ կաթը ծեծես՝ կոգի կ’ելլէ, Եթէ քիթը ճմլես՝ արիւն կ’ելլէ, Նոյնպէս եթէ բարկութիւնը գրգռես՝ կռիւ կ’ելլէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
30:3330:33 потому что, как сбивание молока производит масло, толчок в нос производит кровь, так и возбуждение гнева производит ссору. Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife:30:33 ἄμελγε αμελγω milk καὶ και and; even ἔσται ειμι be βούτυρον βουτυρον and if; unless δὲ δε though; while ἐκπιέζῃς εκπιεζω come out; go out αἷμα αιμα blood; bloodstreams ἐὰν εαν and if; unless δὲ δε though; while ἐξέλκῃς εξελκω draw out λόγους λογος word; log ἐξελεύσονται εξερχομαι come out; go out κρίσεις κρισις decision; judgment καὶ και and; even μάχαι μαχη fight; battle 30:33 כִּ֤י kˈî כִּי that מִ֪יץ mˈîṣ מִיץ squeezing חָלָ֡ב ḥālˈāv חָלָב milk יֹ֘וצִ֤יא yˈôṣˈî יצא go out חֶמְאָ֗ה ḥemʔˈā חֶמְאָה butter וּֽ ˈû וְ and מִיץ־ mîṣ- מִיץ squeezing אַ֭ף ˈʔaf אַף nose יֹ֣וצִיא yˈôṣî יצא go out דָ֑ם ḏˈām דָּם blood וּ û וְ and מִ֥יץ mˌîṣ מִיץ squeezing אַ֝פַּ֗יִם ˈʔappˈayim אַף nose יֹ֣וצִיא yˈôṣî יצא go out רִֽיב׃ פ rˈîv . f רִיב law-case 30:33. qui autem fortiter premit ubera ad eliciendum lac exprimit butyrum et qui vehementer emungitur elicit sanguinem et qui provocat iras producit discordiasAnd he that strongly squeezeth the paps to bring out milk, straineth out butter: and he that violently bloweth his nose, bringeth out blood: and he that provoketh wrath, bringeth forth strife. 33. For the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife. 30:33 потому что, как сбивание молока производит масло, толчок в нос производит кровь, так и возбуждение гнева производит ссору. 30:33 ἄμελγε αμελγω milk καὶ και and; even ἔσται ειμι be βούτυρον βουτυρον and if; unless δὲ δε though; while ἐκπιέζῃς εκπιεζω come out; go out αἷμα αιμα blood; bloodstreams ἐὰν εαν and if; unless δὲ δε though; while ἐξέλκῃς εξελκω draw out λόγους λογος word; log ἐξελεύσονται εξερχομαι come out; go out κρίσεις κρισις decision; judgment καὶ και and; even μάχαι μαχη fight; battle 30:33 כִּ֤י kˈî כִּי that מִ֪יץ mˈîṣ מִיץ squeezing חָלָ֡ב ḥālˈāv חָלָב milk יֹ֘וצִ֤יא yˈôṣˈî יצא go out חֶמְאָ֗ה ḥemʔˈā חֶמְאָה butter וּֽ ˈû וְ and מִיץ־ mîṣ- מִיץ squeezing אַ֭ף ˈʔaf אַף nose יֹ֣וצִיא yˈôṣî יצא go out דָ֑ם ḏˈām דָּם blood וּ û וְ and מִ֥יץ mˌîṣ מִיץ squeezing אַ֝פַּ֗יִם ˈʔappˈayim אַף nose יֹ֣וצִיא yˈôṣî יצא go out רִֽיב׃ פ rˈîv . f רִיב law-case 30:33. qui autem fortiter premit ubera ad eliciendum lac exprimit butyrum et qui vehementer emungitur elicit sanguinem et qui provocat iras producit discordias ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he that strongly squeezeth the paps to bring out milk, straineth out butter: and he that violently bloweth his nose, bringeth out blood: and he that provoketh wrath, bringeth forth strife. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183130:33: And the wringing - Who hugeli snytith drawith out blood. - Old MS. Bible. This is well expressed in homely phrase. The Septuagint have, "draw the milk, and you may have butter; if you press the nostrils you may bring out blood; and if you draw out your discourse to a great length, you may have strife and contention." Avoid, therefore, all strong excitements and irritations. Coverdale's translation of this verse is very simple: "Whoso chyrneth mylck maketh butter; he that rubbeth his nose maketh it blede; and he that causeth wrath bryngeth forth strife."Albert Barnes: Notes on the Bible - 183430:33: Churning ... wringing ... forcing - In the Hebrew text it is one and the same word. "The pressure of milk produces curds, the pressure of the nose produces blood, the pressure of wrath (i. e., brooding over and, as it were, condensing it) produces strife."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188030:33: so: Pro 15:18, Pro 16:28, Pro 17:14, Pro 26:21, Pro 28:25, Pro 29:22John Gill30:33 Surely the churning of milk bringeth forth butter,.... Or the pressing of it. This is a thing well known and certain, that of milk, when pressed out of the udder, and put into a churn, and there is shook together, by a constant violent agitation or motion, called churning, butter is produced; and cheese is sometimes called pressed milk (y), and is pressed with the runnet, and by the hand also (z);and the wringing of the nose bringeth forth blood: a too violent compression of it, or forcible blowing of it, in order to purge it from any impurity in it; instead of doing which it may break the tender skin, and bring forth blood, which may be of bad consequence; so the forcing of wrath bringeth forth strife; irritating the passions of men, and provoking them by scurrilous and reproachful words to wrath and anger, produce contentions, feuds, and lawsuits, which are not soon and easily ended; and therefore such a conduct should be carefully avoided. The same word is used in the three clauses, and signifies pressing, squeezing, forcing. (y) "Pressi copia lactis", Virgil. Bucolic. eclog. 1. v. 82. "Et lactia massa coacti", Ovid. Metamorph. l. 8. v. 666. (z) "Causem bubulum manu presssum", Sueton. in Octav. c. 76. John Wesley30:33 The forcing - The stirring up of wrath, either in a man's self towards others, by giving way to passion; or in others by reproaches, or any other provocations. Bringeth forth - Is the cause of many quarrels.Robert Jamieson, A. R. Fausset and David Brown30:33 That is, strife--or other ills, as surely arise from devising evil as natural effects from natural causes. |
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