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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: Наставления о целомудрии и предостережение против распутства, начатые Премудрым в V-й главе, продолжаются и в VI-й гл. ст. 20-35, и в VII-й. Только в ст. 1-19: одна связная речь прерывается другого содержания и характера наставлениями: 1-5. Зло необдуманного поручительства. 6-11. Гибельность лености и призыв к трудолюбию и прилежанию. 12-19. Богопротивность лукавства и коварства нечестивого в отношении ближних. Следующий раздел ст. 20-35: распадается на два меньших отдела: 20-24: - увещание к целомудрию, и 25-35: - предостережение от соблазнов прелюбодейной жены
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A caution against rash suretiship, ver. 1-5. II. A rebuke to slothfulness, ver. 6-11. III. The character and fate of a malicious mischievous man, ver. 12-15. IV. An account of seven things which God hates, ver. 16-19. V. An exhortation to make the word of God familiar to us, ver. 20-23. VI. A repeated warning of the pernicious consequences of the sin of whoredom, ver. 24-35. We are here dissuaded from sin very much by arguments borrowed from our secular interests, for it is not only represented as damning in the other world, but as impoverishing in this.
Adam Clarke: Commentary on the Bible - 1831
Exhortations against becoming surety for others, Pro 6:1-5; against idleness, from the example of the ant, Pro 6:6-11; description of a worthless person, Pro 6:12-15; seven things hateful to God, Pro 6:16-19; the benefits of instruction, Pro 6:20-23; farther exhortations against bad women, and especially against adultery, Pro 6:24-33; what may be expected from jealousy, Pro 6:34, Pro 6:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 6:1, Against suretyship; Pro 6:6, idleness; Pro 6:12, and mischievousness; Pro 6:16, Seven things hateful to God; Pro 6:20, The blessings of obedience; Pro 6:25, The mischiefs of whoredom.
John Gill
INTRODUCTION TO PROVERBS 6
In this chapter the wise man dissuades from rash suretyship; exposes the sin of idleness; describes a wicked man; makes mention of seven things hateful to God; exhorts to attend to parental instructions and precepts, and cautions against adultery. Suretyship is described, Prov 6:1; and represented as a snare and a net, in which men are taken, Prov 6:2; and advice is given what to do in such a case, for safety in it, and deliverance from it, Prov 6:3; The sin of slothfulness is exposed, by observing the industry of the ant, Prov 6:6; by expostulating with the sluggard for his continuance in sloth, and by mimicking him, Prov 6:9; and by the poverty it brings upon him, Prov 6:11. Then a naughty wicked man is described, by his mouth, eyes, feet, fingers, and heart, whose ruin is sudden and inevitable, Prov 6:11. The seven things hateful to God are particularly named, Prov 6:16. And next the exhortation in some preceding chapters is reassumed, to attend to the instructions of parents; which will be found ornamental, pleasant, and useful, Prov 6:20. Especially to preserve from the lewd woman cautioned against, Prov 6:24; whose company is dissuaded from; on account of the extreme poverty and distress she brings persons to, and even danger of life, Prov 6:26; from the unavoidable ruin such come into, Prov 6:27; from the sin of uncleanness being greater than that of theft, Prov 6:30; from the folly the adulterer betrays; from the destruction of his soul, and the disgrace he brings on himself, Prov 6:32; and from the rage and irreconcilable offence of the husband of the adulteress, Prov 6:34.
6:16:1: Որդեակ՝ եթէ լինիցիս երաշխաւոր բարեկամի քում, մատնեցեր զանձն քո թշնամւոյ[7876]։ [7876] Ոմանք. Մատնեցեր զքեզ ՚ի ձեռս թշնամւոյն։
1 Որդեա՛կ, եթէ բարեկամիդ համար երաշխաւոր լինես, դու քեզ կը մատնես քո թշնամուն.
6 Որդեա՛կ իմ, եթէ քու բարեկամիդ համար երաշխաւոր եղար, Կամ օտար մարդու համար գրաւ դրիր,
Որդեակ, եթէ լինիցիս երաշխաւոր բարեկամի քում, մատնեցեր զանձն քո [71]թշնամւոյ:

6:1: Որդեակ՝ եթէ լինիցիս երաշխաւոր բարեկամի քում, մատնեցեր զանձն քո թշնամւոյ[7876]։
[7876] Ոմանք. Մատնեցեր զքեզ ՚ի ձեռս թշնամւոյն։
1 Որդեա՛կ, եթէ բարեկամիդ համար երաշխաւոր լինես, դու քեզ կը մատնես քո թշնամուն.
6 Որդեա՛կ իմ, եթէ քու բարեկամիդ համար երաշխաւոր եղար, Կամ օտար մարդու համար գրաւ դրիր,
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 Сын мой! если ты поручился за ближнего твоего и дал руку твою за другого,
6:1 υἱέ υιος son ἐὰν εαν and if; unless ἐγγυήσῃ εγγυαω your φίλον φιλος friend παραδώσεις παραδιδωμι betray; give over σὴν σος your χεῖρα χειρ hand ἐχθρῷ εχθρος hostile; enemy
6:1 בְּ֭נִי ˈbᵊnî בֵּן son אִם־ ʔim- אִם if עָרַ֣בְתָּ ʕārˈavtā ערב stand bail לְ lᵊ לְ to רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow תָּקַ֖עְתָּ tāqˌaʕtā תקע blow לַ la לְ to † הַ the זָּ֣ר zzˈār זָר strange כַּפֶּֽיךָ׃ kappˈeʸḵā כַּף palm
6:1. fili mi si spoponderis pro amico tuo defixisti apud extraneum manum tuamMy son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger,
1. My son, if thou art become surety for thy neighbour, if thou hast stricken thy hands for a stranger,
6:1. My son, if you have taken a pledge on behalf of your friend, then you have bound your hand to an outsider,
6:1. My son, if thou be surety for thy friend, [if] thou hast stricken thy hand with a stranger,
My son, if thou be surety for thy friend, [if] thou hast stricken thy hand with a stranger:

6:1 Сын мой! если ты поручился за ближнего твоего и дал руку твою за другого,
6:1
υἱέ υιος son
ἐὰν εαν and if; unless
ἐγγυήσῃ εγγυαω your
φίλον φιλος friend
παραδώσεις παραδιδωμι betray; give over
σὴν σος your
χεῖρα χειρ hand
ἐχθρῷ εχθρος hostile; enemy
6:1
בְּ֭נִי ˈbᵊnî בֵּן son
אִם־ ʔim- אִם if
עָרַ֣בְתָּ ʕārˈavtā ערב stand bail
לְ lᵊ לְ to
רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow
תָּקַ֖עְתָּ tāqˌaʕtā תקע blow
לַ la לְ to
הַ the
זָּ֣ר zzˈār זָר strange
כַּפֶּֽיךָ׃ kappˈeʸḵā כַּף palm
6:1. fili mi si spoponderis pro amico tuo defixisti apud extraneum manum tuam
My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger,
6:1. My son, if you have taken a pledge on behalf of your friend, then you have bound your hand to an outsider,
6:1. My son, if thou be surety for thy friend, [if] thou hast stricken thy hand with a stranger,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Частые наставления книги Притчей о вреде поручительства VI:1, XI:15; XIII:18; XX:16; XXII:26) объясняются тем, что, по воззрениям обычного (в законе Моисеевом не записанного) древнееврейского права, поручившийся за несостоятельного должника трактовался юридически заменявшим последнего и, при обычном жестокосердии кредиторов, нередко платился за своего клиента не только собственным имуществом (Сир VIII:16; XXIX:18-25), но и личной свободой (4: Цар. IV:1; Мф. XVIII:25. См. у Ewald'a Die Alterthummer des Volkes Israel. 3: A (1866), s. 246).

Но в данном случае Премудрый со всею настоятельностью предупреждает ученика своего собственно от необдуманного, поспешного и безрассудного принятия поручительских обязательств, что без сомнения было не редкостью у юношей того времени (охота принимать на себя поручительство за другого могла у юношей обращаться в особую страсть и превращаться в азарт, наподобие дуэли у европейских народов). Самое поручительство совершалось через рукобитие: поручитель давал руку заимодавцу и кредитору (ср. Притч. XI:15; Иов XVII:3).

Указав, ученику своему великую опасность поручительства (ст. 1-2), Премудрый далее (ст. 3-5) советует ему всеми мерами освободиться от возможных неприятных последствии своего необдуманно принятого обязательства. В качестве такой меры рекомендуется (ст. 3) усиленно, даже униженно умолять должника немедленно возвратить долг заимодавцу; а затем - советуется с неослабной бдительностью - не давая сна глазам и веждам дремания (ст. 4: - по-видимому, древнееврейская пословица, ср. Пс. CXXXI:4), во что бы то ни стало, хотя бы с затратой величайших усилий, освободиться, как иногда освобождается серна или птица из ловушки (ст. 5, сн. Пс. CXXIII:7), из своего тягостного положения, созданного неблагоразумным поручительством. Вся речь о поручительстве имеет характер чисто житейской мудрости, указывая в качестве главного мотива деятельности - чувство самосохранения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, 2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. 3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. 4 Give not sleep to thine eyes, nor slumber to thine eyelids. 5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
It is the excellency of the word of God that it teaches us not only divine wisdom for another world, but human prudence for this world, that we may order our affairs with discretion; and this is one good rule, To avoid suretiship, because by it poverty and ruin are often brought into families, which take away that comfort in relations which he had recommended in the foregoing chapter. 1. We must look upon suretiship as a snare and decline it accordingly, v. 1, 2. "It is dangerous enough for a man to be bound for his friend, though it be one whose circumstances he is well acquainted with, and well assured of his sufficiency, but much more to strike the hands with a stranger, to become surety for one whom thou dost not know to be either able or honest." Or the stranger here with whom the hand is stricken is the creditor, "the usurer to whom thou art become bound, and yet as to thee he is a stranger, that is, thou owest him nothing, nor hast had any dealings with him. If thou hast rashly entered into such engagements, either wheedled into them or in hopes to have the same kindness done for thee another time, know that thou art snared with the words of thy mouth; it was easily done, with a word's speaking; it was but setting thy hand to a paper, a bond is soon sealed and delivered, and a recognizance entered into. But it will not be so easily got clear of; thou art in a snare more than thou art aware of." See how little reason we have to make light of tongue-sins; if by a word of our mouth we may become indebted to men, and lie open to their actions, by the words of our mouth we may become obnoxious to God's justice, and even so may be snared. It is false that words are but wind: they are often snares. 2. If we have been drawn into this snare, it will be our wisdom by all means, with all speed, to get out of it, v. 3-5. It sleeps for the present; we hear nothing of it. The debt is not demanded; the principal says, "Never fear, we will take care of it." But still the bond is in force, interest is running on, the creditor may come upon thee when he will and perhaps may be hasty and severe, the principal may prove either knavish or insolvent, and then thou must rob thy wife and children, and ruin thy family, to pay that which thou didst neither nor drink for. And therefore deliver thyself; rest not till either the creditor give up the bond or the principal give thee counter-security; when thou art come into the hand of thy friend, and he has advantage against thee, it is no time to threaten or give ill language (that will provoke and make ill worse), but humble thyself, beg and pray to be discharged, go down on thy knees to him, and give him all the fair words thou canst; engage thy friends to speak for thee; leave no stone unturned till thou hast agreed with thy adversary and compromised the matter, so that thy bond may not come against thee or thine. This is a care which may well break thy sleep, and let it do so till thou hast got through. "Give not sleep to thy eyes till thou hast delivered thyself. Strive and struggle to the utmost, and hasten with all speed, as a roe or a bird delivers herself out of this snare of the fowler or hunter. Delays are dangerous, and feeble efforts will not serve." See what care God, in his word, has taken to make men good husbands of their estates, and to teach them prudence in the management of them. Godliness has precepts, as well as promises, relating to the life that now is.
But how are we to understand this? We are not to think it is unlawful in any case to become surety, or bail, for another; it may be a piece of justice or charity; he that has friends may see cause in this instance to show himself friendly, and it may be no piece of imprudence. Paul became bound for Onesimus, Philem. 19. We may help a young man into business that we know to be honest and diligent, and gain him credit by passing our word for him, and so do him a great kindness without any detriment to ourselves. But, 1. It is every man's wisdom to keep out of debt as much as may be, for it is an incumbrance upon him, entangles him in the world, puts him in danger of doing wrong or suffering wrong. The borrower is servant to the lender, and makes himself very much a slave to this world. Christians therefore, who are bought with a price, should not thus, without need, make themselves the servants of men, 1 Cor. vii. 23. 2. It is great folly to entangle ourselves with necessitous people, and to become bound for their debts, that are ever and anon taking up money, and lading, as we say, out of one hole into another, for it is ten to one but, some time or other, it will come upon us. A man ought never to be bound as surety for more than he is both able and willing to pay, and can afford to pay without wronging his family, in case the principal fail, for he ought to look upon it as his own debt. Ecclesiasticus viii. 13, Be not surety above thy power, for, if thou be surety, thou must take care to pay it. 3. It is a necessary piece of after-wit, if we have foolishly entangled ourselves, to get out of the snare as fast as we can, to lose no time, spare no pains, and stick at no submission to make ourselves safe and easy, and get our affairs into a good posture. It is better to humble ourselves for an accommodation than to ruin ourselves by our stiffness and haughtiness. Make sure thy friend by getting clear from thy engagements from him; for rash suretiship is as much the bane of friendship as that which is prudent is sometimes the bond of it. Let us take heed lest we any way make ourselves guilty of other men's sins against God (1 Tim. v. 22), for that is worse, and much more dangerous, than being bound for other men's debts; and, if we must be in all this care to get our debts to men forgiven, much more to get our peace made with God. "Humble thyself to him; make sure of Christ thy friend, to intercede for thee; pray earnestly that thy sins may be pardoned, and thou mayest be delivered from going down to the pit, and it shall not be in vain. Give not sleep to thy eyes nor slumber to thy eye lids, till this be done."
Adam Clarke: Commentary on the Bible - 1831
6:1: If thou be surety for thy friend - לרעך lereacha, for thy neighbor; i.e., any person. If thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thine own shoulders; and when he knows he has got one to stand between him and the demands of law and justice, he will feel little responsibility; his spirit of exertion will become crippled, and listlessness as to the event will be the consequence. His own character will suffer little; his property nothing, for his friend bears all the burden: and perhaps the very person for whom he bore this burden treats him with neglect; and, lest the restoration of the pledge should be required, will avoid both the sight and presence of his friend. Give what thou canst; but, except in extreme cases, be surety for no man. Striking or shaking hands when the mouth had once made the promise, was considered as the ratification of the engagement; and thus the man became ensnared with the words of his mouth.
Albert Barnes: Notes on the Bible - 1834
6:1: Surety - The "pledge," or security for payment, which, for example, David was to bring back from his brothers Sa1 17:18. So the word was used in the primitive trade transactions of the early Israelites.
In the warnings against this suretyship, in the Book of Proverbs, we may trace the influence of contact with the Phoenicians. The merchants of Tyre and Zidon seem to have discovered the value of credit as an element of wealth. A man might obtain goods, or escape the pressure of a creditor at an inconvenient season, or obtain a loan on more favorable terms, by finding security. To give such security might be one of the kindest offices which one friend could render to another. Side by side, however, with a legitimate system of credit there sprang up, as in later times, a fraudulent counterfeit. Phoenician or Jewish money-lenders (the "stranger") were ready to make their loans to the spendthrift. He was equally ready to find a companion (the "friend") who would become his surety. It was merely a form, just writing a few words, just "a clasping of the hands" (see the marginal reference) in token that the obligation was accepted, and that was all. It would be unfriendly to refuse. And yet, as the teacher warns his hearers, there might be, in that moment of careless weakness, the first link of a long chain of ignominy, galling, fretting, wearing, depriving life of all its peace. The Jewish law of debt, hard and stern like that of most ancient nations, aright be enforced against him in all its rigour. Money and land might go, the very bed under him might be seized, and his garment torn from his back Pro 20:16; Pro 22:27, the older and more lenient law Exo 22:25-27 having apparently fallen into disuse. he might be brought into a life-long bondage, subject only to the possible relief of the year of jubilee, when the people were religious enough to remember and observe it. His wives, his sons, his daughters might be sharers in that slavery Neh 5:3-5. It was doubtful whether he could claim the privilege which under Exo 21:2 belonged to an Israelite slave that had been bought. Against such an evil, no warnings could be too frequent or to urgent.
Stricken thy hand - The natural symbol of the promise to keep a contract; in this case, to pay another man's debts. Compare Pro 17:18; Pro 22:26; Job 17:3; Eze 17:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: if thou be: Pro 11:15, Pro 17:18, Pro 20:16, Pro 22:26, Pro 27:13; Gen 43:9, Gen 44:32, Gen 44:33; Job 17:3; Plm 1:18, Plm 1:19; Heb 7:22
thou hast: To strike, or join hands, was an ancient form of entering into contracts in all counties and all ages.
Carl Friedrich Keil and Franz Delitzsch
6:1
The author warns against suretyship; or rather, he advises that if one has made himself surety, he should as quickly as possible withdraw from the snare.
1 My son, if thou hast become surety for thy neighbour,
Hast given thy hand for another:
2 Thou art entangled in the words of thy mouth,
Ensnared in the words of thy mouth.
3 Do this then, my son, and free thyself -
For thou hast come under the power of thy neighbour -
Go, instantly entreat and importune thy neighbour.
4 Give no sleep to thine eyes,
And no slumber to thine eyelids;
5 Tear thyself free like a gazelle from his hand,
And as a bird from the hand of the fowler.
The chief question here is, whether ל after ערב introduces him for whom or with whom one becomes surety. Elsewhere ערב (R. רב, whence also ארב, nectere, to twist close and compact) with the accusative of the person means to become surety for any one, to represent him as a surety, Prov 11:15; Prov 20:16 (Prov 27:13), Gen 43:9; Gen 44:33 (as with the accusative of the matter, to pledge anything, to deposit it as a pledge, Jer 30:21; Neh 5:3, = שׂים, Arab. waḍ'a, Job 17:3); and to become surety with any one is expressed, Gen 17:18, by ערב לפני. The phrase ערב ל is not elsewhere met with, and is thus questionable. If we look to Prov 6:3, the רע (רעה) mentioned there cannot possibly be the creditor with whom one has become surety, for so impetuous and urgent an application to him would be both purposeless and unbecoming. But if he is meant for whom one has become surety, then certainly לרעך is also to be understood of the same person, and ל is thus dat. commodi; similar to this is the Targumic ערבוּתא על, suretyship for any one, Prov 17:18; Prov 22:26. But is the זר, 1b, distinguished from רעך, the stranger with whom one has become surety? The parallels Prov 11:15; Prov 20:16, where זר denotes the person whom one represents, show that in both lines one and the same person is meant; זר is in the Proverbs equivalent to אחר, each different from the person in the discourse, Prov 5:17; Prov 27:2 - thus, like רעך, denotes not the friend, but generally him to whom one stands in any kind of relation, even a very external one, in a word, the fellow-creatures or neighbours, Prov 24:28 (cf. the Arab. sahbk and ḳarynk, which are used as vaguely and superficially). It is further a question, whether we have to explain 1b: if thou hast given thine hand to another, or for another. Here also we are without evidence from the usage of the language; for the phrase תּקע כּף, or merely תּקע, appears to be used of striking the hand in suretyship where it elsewhere occurs without any further addition, Prov 17:18; Prov 22:26; Prov 11:15; however, Job 17:3, נתקע ליד appears the same: to strike into the hand of any one, i.e., to give to him the hand-stroke. From this passage Hitzig concludes that the surety gave the hand-stroke, without doubt in the presence of witnesses, first of all of the creditor, to the debtor, as a sign that he stood for him. But this idea is unnatural, and the "without doubt" melts into air. He on whose hand the stroke falls is always the person to whom one gives suretyship, and confirms it by the hand-stroke. Job also, l.c., means to say: who else but Thou, O Lord, could give to me a pledge, viz., of my innocence? If now the זר, v. 1b, is, as we have shown, not the creditor,
(Note: A translation by R. Joseph Joel of Fulda, 1787, whose autograph MS Baer possesses, renders the passage not badly thus: - "My son, if thou hast become surety for thy friend, and hast given the hand to another, then thou art bound by thy word, held by thy promise. Yet do what I say to thee, my son: Be at pains as soon as thou canst to get free, otherwise thou art in the power of thy friend; shun no trouble, be urgent with thy friend.")
but the debtor, then is the ל the dat. commodi, as 1a, and the two lines perfectly correspond. תּקע properly means to drive, to strike with a resounding noise, cogn. with the Arab. wak'a, which may be regarded as its intrans. (Fl.); then particularly to strike the hand or with the hand. He to whom this hand-pledge is given for another remains here undesignated. A new question arises, whether in Prov 6:6, where נוקשׁ (illaqueari) and נלכּד (comprehendi) follow each other as Is 8:15, cf. Jer 50:24, the hypothetical antecedent is continued or not. We agree with Schultens, Ziegler, and Fleischer against the continuance of the אם. The repetition of the בּאמרי פיך (cf. Prov 2:14) serves rightly to strengthen the representation of the thought: thou, thou thyself and no other, hast then ensnared thyself in the net; but this strengthening of the expression would greatly lose in force by placing Prov 6:2 in the antecedent, while if Prov 6:2 is regarded as the conclusion, and thus as the principal proposition, it appears in its full strength.
Prov 6:3
The new commencement needs no particle denoting a conclusion; the אפוא, making the summons emphatic (cf. 4Kings 10:10, frequently in interrogative clauses), connects it closely enough. זאת, neut., refers to what follows. The ו before הנּצל is explanatory, as we say in familiar language: Be so good as tell me, or do me the favour to come with me; while no Frenchman would say, Faites-moi le (ce) plaisir et venez avec moi (Fl.).
(Note: For the right succession of the accents here (three serviles before the Pazer), vid., Torath Emeth, p. 30; Accentuationssystem, xii. 4. According to Gen-Naphtali, Mercha is to be given to the זאת.)
The clause כּי באת
(Note: The Zinnorith before the Mahpach in these words represents at the same time the Makkeph and rejects the Zinnorith; vid., Torath Emeth, p. 16, and my Psalmencomm. Bd. ii. (1860), p. 460, note 2.)
is not to be translated: in case thou art fallen into the hand of thy neighbour; for this is represented (Prov 6:1, Prov 6:2) as having already in fact happened. On two sides the surety is no longer sui juris: the creditor has him in his hand; for if the debtor does not pay, he holds the surety, and in this way many an honourable man has lost house and goods, Sirach 29:18, cf. 8:13; - and the debtor has him, the surety, in his hand; for the performance which is due, for which the suretyship avails, depends on his conscientiousness. The latter is here meant: thou hast made thy freedom and thy possessions dependent on the will of thy neighbour for whom thou art the surety. The clause introduced with כּי gives the reason for the call to set himself free (הנּצל from נצל, R. צל, של, to draw out or off); it is a parenthetical sentence. The meaning of התרפּס is certain. The verb רפס (רפשׂ, רפס) signifies to stamp on, calcare, conclucare; the Kams
(Note: el-Feyroozbdee's Kmus, a native Arabic Lexicon; vid., Lane's Arab. Lex. Bk. i. pt. 1, p. xvii.)
explains rafas by rakad balarjal. The Hithpa. might, it is true, mean to conduct oneself in a trampling manner, to tread roughly, as התנבּא, and the medial Niph. נבּא, to conduct oneself speaking (in an impassioned manner); but Ps 68:31 and the analogy of התבּוסס favour the meaning to throw oneself in a stamping manner, i.e., violently, to the ground, to trample upon oneself - i.e., let oneself be trampled upon, to place oneself in the attitude of most earnest humble prayer. Thus the Graec. Venet. πατήθητι, Rashi ("humble thyself like to the threshold which is trampled and trode upon"), Aben-Ezra, Immanuel ("humble thyself under the soles of his feet"); so Cocceius, J. H. Michaelis, and others: conculcandum te praebe. וּרהב is more controverted. The Talmudic-Midrash explanation (b. Joma, 87a; Bathra, 173b, and elsewhere): take with thee in great numbers thy friends (רהב = הרבּה), is discredited by this, that it has along with it the explanation of התרפס by (יד) פּס חתּר, solve palmam (manus), i.e., pay what thou canst. Also with the meaning to rule (Parchon, Immanuel), which רהב besides has not, nothing is to be done. The right meaning of רהב בּ is to rush upon one boisterously, Is 3:5. רהב means in general to be violently excited (Arab. rahiba, to be afraid), and thus to meet one, here with the accusative: assail impetuously thy neighbour (viz., that he fulfil his engagement). Accordingly, with a choice of words more or less suitable, the lxx translates by παρόξυνε, Symm., Theodotion by παρόρμησον, the Graec. Venet. by ἐνίσχυσον, the Syr. (which the Targumist copies) by גרג (solicita), and Kimchi glosses by: lay an arrest upon him with pacifying words. The Talmud explains רעיך as plur.;
(Note: There is here no distinction between the Kethb and the Kerı̂. The Masora remarks, "This is the only passage in the Book of Proverbs where the word is written with Yod (י);" it thus recognises only the undisputed רעיך.)
but the plur., which was permissible in Prov 3:28, is here wholly inadmissible: it is thus the plena scriptio for רעך with the retaining of the third radical of the ground-form of the root-word (רעי = רעה), or with י as mater lectionis, to distinguish the pausal-form from that which is without the pause; cf. Prov 24:34. lxx, Syr., Jerome, etc., rightly translate it in the sing. The immediateness lying in לך (cf. ὕπαγε, Mt 5:24) is now expressed as a duty, Prov 6:4. One must not sleep and slumber (an expression quite like Ps 132:4), not give himself quietness and rest, till the other has released him from his bail by the performance of that for which he is surety. One must set himself free as a gazelle or as a bird, being caught, seeks to disentangle itself by calling forth all its strength and art.
Prov 6:5
The naked מיּד is not to be translated "immediately;" for in this sense the word is rabbinical, not biblical. The versions (with exception of Jerome and the Graec. Venet.) translate as if the word were מפּח [out of the snare]. Bertheau prefers this reading, and Bttcher holds חיּד [a hunter] to have fallen out after מיד. It is not a parallelism with reservation; for a bird-catcher is not at the same time a gazelle-hunter. The author, if he has so written, has conceived of מיד, as at 3Kings 20:42, as absolute, and connected it with הנּצל: tear thyself free like the gazelle from the hand into which thou hast fallen (Hitzig); according to which, the section should be accentuated thus: הנצל כצבי מיד. צבי, Aram. טבי, Arab. zaby, is the gazelle (Arab. ghazâl), so called from its elegance; צפּור, the bird, from its whistling (צפר, Arab. ṣafar, R. צף, cf. Arab. saffârat, the whistling of a bird), Arab. safar, whistler (with prosthesis, 'aṣafwar, warbler, Psalm. p. 794). The bird-catcher is called יקושׁ (from יקשׁ, after the form יכל, cog. קושׁ, Is 29:21, נקשׁ, R. קש), after the form בּגוד (fem. בּגודה), or יקוּשׁ; one would think that the Kametz, after the form kâtwl (vid., under Is 1:17), must here be fixed, but in Jer 5:26 the word is vocalized יקוּשׁים.
John Gill
6:1 My son, if thou be surety for thy friend,.... To another; hast engaged thyself by promise or bond, or both, to pay a debt for him, if he is not able, or if required; or hast laid thyself under obligation to any, to see the debt of another paid;
if thou hast stricken thy hand with a stranger; or "to" him (b); whom thou knowest not, and to whom thou owest nothing; and hast given him thine hand upon it, as well as thy word and bond, that what such an one owes him shall be paid; a gesture used in suretyship for the confirmation of it, Prov 17:18; or, "for a stranger" (c) And the sense is, either if thou art become bound for a friend of thine, and especially if for a stranger thou knowest little or nothing of, this is a piece of rashness and weakness; or, as Gersom, if thou art a surety to thy friend for a stranger, this also is a great inadvertency and oversight. It is a rash and inconsiderate entering into suretyship that is here cautioned against; doing it without inquiring into, and having sufficient knowledge of the person engaged for; and without considering whether able to answer the obligation, if required, without hurting a man's self and family; otherwise suretyship may lawfully be entered into, and good be done by it, and no hurt to the surety himself and family. Jarchi interprets it of the Israelites engaging themselves to the Lord at Sinai, to keep his commandments.
(b) "extraneo", Pagninus, Montanus, Junius & Tremellius, Piscator, Baynus, Mercerus, Gejerus, Cocceius, Schultens. (c) "Pro alieno", Tigurine version; "pro alio peregrino", Michaelis.
John Wesley
6:1 Surety - Rashly, without considering how thou shalt discharge the debt as occasion require. Otherwise suretyship in some cases may be not only lawful, but an act of justice and charity. Stricken thy hand - Obliged thyself by giving thine hand, as the custom then was in such cases. With - With the creditor, whom he calls a stranger, because the usurers in Israel, who lent money to others, upon condition of paying use for it, were either Heathens, or were reputed as bad as Heathens, because this practice was forbidden by God's law, Deut 23:19.
Robert Jamieson, A. R. Fausset and David Brown
6:1 After admonitions against suretyship and sloth (compare Prov 6:6-8), the character and fate of the wicked generally are set forth, and the writer (Pro. 6:20-35) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices. (Pro. 6:1-35)
if--The condition extends through both verses.
be surety--art pledged.
stricken . . . hand--bargained (compare Job 17:3).
with a stranger--that is, for a friend (compare Prov 11:15; Prov 17:18).
6:26:2: Զի որոգայթ բո՛ւռն են առն շրթունք իւր, եւ ըմբռնի՛ բանիւ բերանոյ իւրոյ[7877]։ [7877] Օրինակ մի. Եւ ըմբռնի շրթամբք բերանոյ։
2 քանզի մարդուս շրթունքները խիստ որոգայթ են իր համար, եւ մարդ բռնւում է իր բերանի խօսքով:
2 Քու բերնիդ խօսքերովը որոգայթը ինկար, Բերնիդ խօսքերովը բռնուեցար։
զի որոգայթ բուռն են առն շրթունք իւր, եւ ըմբռնի բանիւ բերանոյ իւրոյ:

6:2: Զի որոգայթ բո՛ւռն են առն շրթունք իւր, եւ ըմբռնի՛ բանիւ բերանոյ իւրոյ[7877]։
[7877] Օրինակ մի. Եւ ըմբռնի շրթամբք բերանոյ։
2 քանզի մարդուս շրթունքները խիստ որոգայթ են իր համար, եւ մարդ բռնւում է իր բերանի խօսքով:
2 Քու բերնիդ խօսքերովը որոգայթը ինկար, Բերնիդ խօսքերովը բռնուեցար։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 ты опутал себя словами уст твоих, пойман словами уст твоих.
6:2 παγὶς παγις trap γὰρ γαρ for ἰσχυρὰ ισχυρος forceful; severe ἀνδρὶ ανηρ man; husband τὰ ο the ἴδια ιδιος his own; private χείλη χειλος lip; shore καὶ και and; even ἁλίσκεται αλισκω lip; shore ἰδίου ιδιος his own; private στόματος στομα mouth; edge
6:2 נֹוקַ֥שְׁתָּ nôqˌaštā יקשׁ lay snares בְ vᵊ בְּ in אִמְרֵי־ ʔimrê- אֵמֶר word פִ֑יךָ fˈîḵā פֶּה mouth נִ֝לְכַּ֗דְתָּ ˈnilkˈaḏtā לכד seize בְּ bᵊ בְּ in אִמְרֵי־ ʔimrê- אֵמֶר word פִֽיךָ׃ fˈîḵā פֶּה mouth
6:2. inlaqueatus es verbis oris tui et captus propriis sermonibusThou art ensnared with the words of thy mouth, and caught with thy own words.
2. Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
6:2. then you are ensnared by the words of your own mouth, and taken captive by your own words.
6:2. Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth:

6:2 ты опутал себя словами уст твоих, пойман словами уст твоих.
6:2
παγὶς παγις trap
γὰρ γαρ for
ἰσχυρὰ ισχυρος forceful; severe
ἀνδρὶ ανηρ man; husband
τὰ ο the
ἴδια ιδιος his own; private
χείλη χειλος lip; shore
καὶ και and; even
ἁλίσκεται αλισκω lip; shore
ἰδίου ιδιος his own; private
στόματος στομα mouth; edge
6:2
נֹוקַ֥שְׁתָּ nôqˌaštā יקשׁ lay snares
בְ vᵊ בְּ in
אִמְרֵי־ ʔimrê- אֵמֶר word
פִ֑יךָ fˈîḵā פֶּה mouth
נִ֝לְכַּ֗דְתָּ ˈnilkˈaḏtā לכד seize
בְּ bᵊ בְּ in
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽיךָ׃ fˈîḵā פֶּה mouth
6:2. inlaqueatus es verbis oris tui et captus propriis sermonibus
Thou art ensnared with the words of thy mouth, and caught with thy own words.
6:2. then you are ensnared by the words of your own mouth, and taken captive by your own words.
6:2. Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:2: Or, "If thou art snared ... if thou art taken," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: Pro 12:13, Pro 18:7
Geneva 1599
6:2 Thou art (a) snared with the words of thy mouth, thou art taken with the words of thy mouth.
(a) He forbids us not to become surety one for another, according to the rule of charity, but that we consider for whom and after what sort, so that the creditor may not be defrauded.
John Gill
6:2 Thou art snared with the words of thy mouth,.... Got into a snare out of which an escape is not easy; art no longer free, and thine own man, but under obligation to pay the debt if required; by the verbal agreement made and confirmed by striking hands, and this before witnesses;
thou art taken with the words of thy mouth; as in a net, and held fast therein and thereby, and cannot get loose without paying the debt, if the debtor does not, or without the leave of the creditor.
6:36:3: Արդ՝ արա՛ որդեակ զոր ինչ ես պատուիրեմ քեզ՝ եւ կեցցե՛ս. զի անկար ՚ի ձեռս չարաց վասն բարեկամի քոյ։ Արդ պնդեա՛ եւ մի՛ լքանիր. յորդորեա՛ եւ զբարեկամն զոր առեր յերաշխի։
3 Արդ, որդեա՛կ, վարուի՛ր այնպէս, ինչպէս պատուիրում եմ քեզ, եւ դու կ’ապրես, որովհետեւ բարեկամիդ համար չար մարդկանց ձեռքն ընկար: Սրտապնդուի՛ր եւ մի՛ յուսալքուի՛ր եւ նո՛յնը հաղորդիր քո բարեկամին, որի համար երաշխաւոր ես եղել:
3 Որդեա՛կ իմ, պատուէրս կատարէ, որպէս զի ազատիս։Քանի որ դուն քու բարեկամիդ ձեռքը ինկար, Գնա՛ քու բարեկամիդ խոնարհէ Ու թախանձէ անոր։
Արդ արա, որդեակ, զոր ինչ ես պատուիրեմ քեզ` եւ կեցցես. զի անկար ի ձեռս [72]չարաց վասն`` բարեկամի քո. [73]արդ պնդեա եւ մի՛ լքանիր, յորդորեա եւ զբարեկամն զոր առեր յերաշխի:

6:3: Արդ՝ արա՛ որդեակ զոր ինչ ես պատուիրեմ քեզ՝ եւ կեցցե՛ս. զի անկար ՚ի ձեռս չարաց վասն բարեկամի քոյ։ Արդ պնդեա՛ եւ մի՛ լքանիր. յորդորեա՛ եւ զբարեկամն զոր առեր յերաշխի։
3 Արդ, որդեա՛կ, վարուի՛ր այնպէս, ինչպէս պատուիրում եմ քեզ, եւ դու կ’ապրես, որովհետեւ բարեկամիդ համար չար մարդկանց ձեռքն ընկար: Սրտապնդուի՛ր եւ մի՛ յուսալքուի՛ր եւ նո՛յնը հաղորդիր քո բարեկամին, որի համար երաշխաւոր ես եղել:
3 Որդեա՛կ իմ, պատուէրս կատարէ, որպէս զի ազատիս։Քանի որ դուն քու բարեկամիդ ձեռքը ինկար, Գնա՛ քու բարեկամիդ խոնարհէ Ու թախանձէ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Сделай же, сын мой, вот что, и избавь себя, так как ты попался в руки ближнего твоего: пойди, пади к ногам и умоляй ближнего твоего;
6:3 ποίει ποιεω do; make υἱέ υιος son ἃ ος who; what ἐγώ εγω I σοι σοι you ἐντέλλομαι εντελλομαι direct; enjoin καὶ και and; even σῴζου σωζω save ἥκεις ηκω here γὰρ γαρ for εἰς εις into; for χεῖρας χειρ hand κακῶν κακος bad; ugly διὰ δια through; because of σὸν σος your φίλον φιλος friend ἴθι ειμι.1 not ἐκλυόμενος εκλυω faint; let loose παρόξυνε παροξυνω goad; irritate δὲ δε though; while καὶ και and; even τὸν ο the φίλον φιλος friend σου σου of you; your ὃν ος who; what ἐνεγυήσω εγγυαω give
6:3 עֲשֵׂ֨ה ʕᵃśˌē עשׂה make זֹ֥את zˌōṯ זֹאת this אֵפֹ֪וא׀ ʔēfˈô אֵפֹו then בְּנִ֡י bᵊnˈî בֵּן son וְֽ wᵊˈ וְ and הִנָּצֵ֗ל hinnāṣˈēl נצל deliver כִּ֘י kˈî כִּי that בָ֤אתָ vˈāṯā בוא come בְ vᵊ בְּ in כַף־ ḵaf- כַּף palm רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow לֵ֥ךְ lˌēḵ הלך walk הִ֝תְרַפֵּ֗ס ˈhiṯrappˈēs רפס [uncertain] וּ û וְ and רְהַ֥ב rᵊhˌav רהב storm against רֵעֶֽיךָ׃ rēʕˈeʸḵā רֵעַ fellow
6:3. fac ergo quod dico fili mi et temet ipsum libera quia incidisti in manu proximi tui discurre festina suscita amicum tuumDo, therefore, my son, what I say, and deliver thyself: because thou art fallen into the hand of thy neighbour. Run about, make haste, stir up thy friend:
3. Do this now, my son, and deliver thyself, seeing thou art come into the hand of thy neighbour; go, humble thyself, and importune thy neighbour.
6:3. Therefore, my son, do what I say, and free yourself, for you have fallen into the hand of your neighbor. Run, hurry, awaken your friend.
6:3. Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend:

6:3 Сделай же, сын мой, вот что, и избавь себя, так как ты попался в руки ближнего твоего: пойди, пади к ногам и умоляй ближнего твоего;
6:3
ποίει ποιεω do; make
υἱέ υιος son
ος who; what
ἐγώ εγω I
σοι σοι you
ἐντέλλομαι εντελλομαι direct; enjoin
καὶ και and; even
σῴζου σωζω save
ἥκεις ηκω here
γὰρ γαρ for
εἰς εις into; for
χεῖρας χειρ hand
κακῶν κακος bad; ugly
διὰ δια through; because of
σὸν σος your
φίλον φιλος friend
ἴθι ειμι.1 not
ἐκλυόμενος εκλυω faint; let loose
παρόξυνε παροξυνω goad; irritate
δὲ δε though; while
καὶ και and; even
τὸν ο the
φίλον φιλος friend
σου σου of you; your
ὃν ος who; what
ἐνεγυήσω εγγυαω give
6:3
עֲשֵׂ֨ה ʕᵃśˌē עשׂה make
זֹ֥את zˌōṯ זֹאת this
אֵפֹ֪וא׀ ʔēfˈô אֵפֹו then
בְּנִ֡י bᵊnˈî בֵּן son
וְֽ wᵊˈ וְ and
הִנָּצֵ֗ל hinnāṣˈēl נצל deliver
כִּ֘י kˈî כִּי that
בָ֤אתָ vˈāṯā בוא come
בְ vᵊ בְּ in
כַף־ ḵaf- כַּף palm
רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow
לֵ֥ךְ lˌēḵ הלך walk
הִ֝תְרַפֵּ֗ס ˈhiṯrappˈēs רפס [uncertain]
וּ û וְ and
רְהַ֥ב rᵊhˌav רהב storm against
רֵעֶֽיךָ׃ rēʕˈeʸḵā רֵעַ fellow
6:3. fac ergo quod dico fili mi et temet ipsum libera quia incidisti in manu proximi tui discurre festina suscita amicum tuum
Do, therefore, my son, what I say, and deliver thyself: because thou art fallen into the hand of thy neighbour. Run about, make haste, stir up thy friend:
6:3. Therefore, my son, do what I say, and free yourself, for you have fallen into the hand of your neighbor. Run, hurry, awaken your friend.
6:3. Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: Do this - deliver thyself - Continue to press him for whom thou art become surety, to pay his creditor; give him no rest till he do it, else thou mayest fully expect to be left to pay the debt.
Albert Barnes: Notes on the Bible - 1834
6:3: Better, "Do this now, O my son, and free thyself when thou hast come into thy friend's house; go, how thyself down (perhaps "stamp with thy foot," or "hasten"), press hotly upon thy friend. By persuasion, and if need be, by threats, get back the bond which thou hast been entrapped into signing:" The "friend" is, as before, the companion, not the creditor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: when: Sa2 24:14; Ch2 12:5; Psa 31:8
go: Exo 10:3; Ch2 36:12; Jam 4:10
and make sure thy friend: or, so shalt thou pRev_ail with they friend
John Gill
6:3 Do this now, my son, and deliver thyself,.... Take the following advice, as the best that can be given in such circumstances, in order to be freed from such an obligation, or to be safe and easy under it;
when thou art come into the hand of thy friend; or,
"because or seeing thou art fallen into the hand of thy friend,''
as the Targum; or
"though thou art,'' &c.
as Aben Ezra; which may be understood either of the creditor to whom a man is bound, or of the debtor for whom he is bound, or of both; for a surety is in the hands or power of both: he is in the hands of the creditor, who may demand payment of the debt of him; and he is in the hands of the debtor, who, if a careless or crafty and deceitful man, may leave him to the payment of it. The Septuagint and Arabic versions are,
"for thou art come into the hands of evil men for thy friend;''
and the Syriac version,
"seeing for thy friend thou art fallen into the hands of thine enemy;''
and therefore must make the best of it thou canst, and in the following way:
go, humble thyself; that is, to the creditor, prostrate thyself before him; lie down upon the ground to be trodden on, as the word (d) signifies; fall down on thine knees, and entreat him to discharge thee from the bond, or give longer time for payment, if up; for thou art in his hands, and there is no carrying it with a high hand or a haughty spirit to him; humility, and not haughtiness, is most likely to be serviceable in such a case;
and make sure thy friend; for whom thou art become a surety, as the Syriac and Arabic versions add; solicit him, as the former of these versions render it; stimulate him, as the Septuagint; stir him up, urge him to pay off the debt quickly, and discharge the bond, or give thee security and indemnity from it. Or, "magnify thy friend" (e); that is, to the creditor; speak of him as a very able and responsible man, and as an honest and faithful one, that will pay in due time. Some render it "magnify", and speak well of the debtor to thy friend, which may please and appease him: or, "multiply thy friends" (f); get as many as thou canst to intercede for thee, and get thee discharged from the obligation by some means or another; to this purpose Jarchi.
(d) "praebe conculcandum te", Montanus, Vatablus, Michaelis. (e) "evehe proximum tuum", Tigurine version; "magnifica", so some in Vatablus. (f) "Multiplica amicos tuos", so some in Bayne.
John Wesley
6:3 Hand - Into the power. Friend - Of the debtor, for whom, as being thy friend, thou didst become surety; whereby thou art in his power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. Make sure - Or, and prevail with thy friend, strive to win him by thine incessant and earnest solicitations.
Robert Jamieson, A. R. Fausset and David Brown
6:3 come . . . friend--in his power.
humble . . . sure thy friend--urge as a suppliant; that is, induce the friend to provide otherwise for his debt, or secure the surety.
6:46:4: Մի՛ տար քուն աչաց, եւ մի՛ նինջ արտեւանաց քոց[7878]։ [7878] Ոմանք. Քուն աչաց քոց, եւ մի նիրհ արտեւանաց քոց։
4 Աչքերիդ քուն մի՛ տուր եւ թարթիչներիդ՝ նինջ,
4 Աչքերուդ՝ քուն Ու արտեւանունքներուդ մրափ մի՛ տար.
Մի՛ տար քուն աչաց, եւ մի՛ նինջ արտեւանաց քոց:

6:4: Մի՛ տար քուն աչաց, եւ մի՛ նինջ արտեւանաց քոց[7878]։
[7878] Ոմանք. Քուն աչաց քոց, եւ մի նիրհ արտեւանաց քոց։
4 Աչքերիդ քուն մի՛ տուր եւ թարթիչներիդ՝ նինջ,
4 Աչքերուդ՝ քուն Ու արտեւանունքներուդ մրափ մի՛ տար.
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 не давай сна глазам твоим и дремания веждам твоим;
6:4 μὴ μη not δῷς διδωμι give; deposit ὕπνον υπνος slumber; sleep σοῖς σος your ὄμμασιν ομμα eye μηδὲ μηδε while not; nor ἐπινυστάξῃς επινυσταζω your βλεφάροις βλεφαρον eyelids
6:4 אַל־ ʔal- אַל not תִּתֵּ֣ן tittˈēn נתן give שֵׁנָ֣ה šēnˈā שֵׁנָה sleep לְ lᵊ לְ to עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye וּ֝ ˈû וְ and תְנוּמָ֗ה ṯᵊnûmˈā תְּנוּמָה slumber לְ lᵊ לְ to עַפְעַפֶּֽיךָ׃ ʕafʕappˈeʸḵā עַפְעַפִּים beaming eyes
6:4. ne dederis somnum oculis tuis nec dormitent palpebrae tuaeGive not sleep to thy eyes, neither let thy eyelids slumber.
4. Give not sleep to thine eyes, nor slumber to thine eyelids.
6:4. Do not grant sleep to your eyes, nor let your eyelids slumber.
6:4. Give not sleep to thine eyes, nor slumber to thine eyelids.
Give not sleep to thine eyes, nor slumber to thine eyelids:

6:4 не давай сна глазам твоим и дремания веждам твоим;
6:4
μὴ μη not
δῷς διδωμι give; deposit
ὕπνον υπνος slumber; sleep
σοῖς σος your
ὄμμασιν ομμα eye
μηδὲ μηδε while not; nor
ἐπινυστάξῃς επινυσταζω your
βλεφάροις βλεφαρον eyelids
6:4
אַל־ ʔal- אַל not
תִּתֵּ֣ן tittˈēn נתן give
שֵׁנָ֣ה šēnˈā שֵׁנָה sleep
לְ lᵊ לְ to
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
וּ֝ ˈû וְ and
תְנוּמָ֗ה ṯᵊnûmˈā תְּנוּמָה slumber
לְ lᵊ לְ to
עַפְעַפֶּֽיךָ׃ ʕafʕappˈeʸḵā עַפְעַפִּים beaming eyes
6:4. ne dederis somnum oculis tuis nec dormitent palpebrae tuae
Give not sleep to thy eyes, neither let thy eyelids slumber.
6:4. Do not grant sleep to your eyes, nor let your eyelids slumber.
6:4. Give not sleep to thine eyes, nor slumber to thine eyelids.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Pro 6:10, Pro 6:11; Psa 132:4; Ecc 9:10; Mat 24:17, Mat 24:18; Mar 13:35, Mar 13:36
John Gill
6:4 Give not sleep to thine eyes, nor slumber to thine eyelids. Until the above things are done; which denotes of what consequence and importance they are; and that persons in such circumstances should not be careless, dilatory, and unconcerned; but should use great diligence, and leave no stone unturned, or method untried, to extricate themselves; see Ps 132:4.
John Wesley
6:4 Give not sleep - Until thou hast taken care for the discharge of this obligation.
Robert Jamieson, A. R. Fausset and David Brown
6:4 The danger requires promptness.
6:56:5: Զի ապրեսցիս որպէս զայծեամն ՚ի հաղբից, եւ իբրեւ զհաւ ՚ի ծուղակաց[7879]։ [7879] Ոմանք. Իբրեւ զայծեամն ՚ի գործւոց, եւ իբրեւ զհաւ յորոգայթից։
5 որպէսզի փրկուես, ինչպէս այծեամը թակարդից եւ թռչունը՝ ծուղակից:
5 Ազատէ՛ քեզ, ինչպէս այծեամը որսորդին ձեռքէն, Կամ թռչունը թռչնորսին ծուղակէն կ’ազատի։
զի ապրեսցիս որպէս զայծեամն ի հաղբից, եւ իբրեւ զհաւ ի ծուղակաց:

6:5: Զի ապրեսցիս որպէս զայծեամն ՚ի հաղբից, եւ իբրեւ զհաւ ՚ի ծուղակաց[7879]։
[7879] Ոմանք. Իբրեւ զայծեամն ՚ի գործւոց, եւ իբրեւ զհաւ յորոգայթից։
5 որպէսզի փրկուես, ինչպէս այծեամը թակարդից եւ թռչունը՝ ծուղակից:
5 Ազատէ՛ քեզ, ինչպէս այծեամը որսորդին ձեռքէն, Կամ թռչունը թռչնորսին ծուղակէն կ’ազատի։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 спасайся, как серна из руки и как птица из руки птицелова.
6:5 ἵνα ινα so; that σῴζῃ σωζω save ὥσπερ ωσπερ just as δορκὰς δορκας.1 from; out of βρόχων βροχος noose καὶ και and; even ὥσπερ ωσπερ just as ὄρνεον ορνεον fowl ἐκ εκ from; out of παγίδος παγις trap
6:5 הִ֭נָּצֵל ˈhinnāṣēl נצל deliver כִּ ki כְּ as צְבִ֣י ṣᵊvˈî צְבִי gazelle מִ mi מִן from יָּ֑ד yyˈāḏ יָד hand וּ֝ ˈû וְ and כְ ḵᵊ כְּ as צִפֹּ֗ור ṣippˈôr צִפֹּור bird מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand יָקֽוּשׁ׃ פ yāqˈûš . f יָקוּשׁ fowler
6:5. eruere quasi dammula de manu et quasi avis de insidiis aucupisDeliver thyself as a doe from the hand, and as a bird from the hand of the fowler.
5. Deliver thyself as a roe from the hand , and as a bird from the hand of the fowler.
6:5. Rescue yourself like a gazelle from the hand, and like a bird from the hand of the fowler.
6:5. Deliver thyself as a roe from the hand [of the hunter], and as a bird from the hand of the fowler.
Deliver thyself as a roe from the hand [of the hunter], and as a bird from the hand of the fowler:

6:5 спасайся, как серна из руки и как птица из руки птицелова.
6:5
ἵνα ινα so; that
σῴζῃ σωζω save
ὥσπερ ωσπερ just as
δορκὰς δορκας.1 from; out of
βρόχων βροχος noose
καὶ και and; even
ὥσπερ ωσπερ just as
ὄρνεον ορνεον fowl
ἐκ εκ from; out of
παγίδος παγις trap
6:5
הִ֭נָּצֵל ˈhinnāṣēl נצל deliver
כִּ ki כְּ as
צְבִ֣י ṣᵊvˈî צְבִי gazelle
מִ mi מִן from
יָּ֑ד yyˈāḏ יָד hand
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
צִפֹּ֗ור ṣippˈôr צִפֹּור bird
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
יָקֽוּשׁ׃ פ yāqˈûš . f יָקוּשׁ fowler
6:5. eruere quasi dammula de manu et quasi avis de insidiis aucupis
Deliver thyself as a doe from the hand, and as a bird from the hand of the fowler.
6:5. Rescue yourself like a gazelle from the hand, and like a bird from the hand of the fowler.
6:5. Deliver thyself as a roe from the hand [of the hunter], and as a bird from the hand of the fowler.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: Deliver thyself as a roe - צבי tsebi, the antelope. If thou art got into the snare, get out if thou possibly canst; make every struggle and excertion, as the antelope taken in the net, and the bird taken in the snare would, in order to get free from thy captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: as a bird: Pro 1:17; Psa 11:1, Psa 124:7
John Gill
6:5 Deliver thyself as a roe from the hand of the hunter,.... As such a creature, which is very swift, when it is got into the hand of the hunter, will strive and struggle to get out; so should a man try all ways and means to get out of his suretyship engagements, especially when he finds himself liable to danger by it; this he should do "immediately" and "out of hand" (g), as the phrase here used sometimes signifies with the Jewish writers;
and as a bird from the hand of the fowler; another metaphor, signifying the same thing.
(g) "statim", De Dieu; "subito", Noldius, p. 859. No. 1630. "ilico, repente", so some in Eliae Tishbi, p. 143.
6:66:6: Ե՛րթ առ մրջիւն ո՛վ վատ, եւ նախանձեա՛ ընդ ճանապարհս նորա. եւ լե՛ր իմաստնագո՛յն եւս քան զնա[7880]։ [7880] Ոմանք. Եւ լիջիր իմաստնա՛՛։
6 Մրջիւնի մօ՛տ գնա, ո՛վ ծոյլ, նախանձի՛ր նրա գործերին եւ իմաստո՛ւն եղիր նրանից աւելի.
6 Ո՛վ ծոյլ, մրջիւնին գնա, Անոր ճամբաները տես ու իմաստուն եղիր։
Երթ առ մրջիւնն, ո՛վ վատ, եւ նախանձեաց ընդ ճանապարհս նորա, եւ լեր իմաստնագոյն [74]եւս քան զնա:

6:6: Ե՛րթ առ մրջիւն ո՛վ վատ, եւ նախանձեա՛ ընդ ճանապարհս նորա. եւ լե՛ր իմաստնագո՛յն եւս քան զնա[7880]։
[7880] Ոմանք. Եւ լիջիր իմաստնա՛՛։
6 Մրջիւնի մօ՛տ գնա, ո՛վ ծոյլ, նախանձի՛ր նրա գործերին եւ իմաստո՛ւն եղիր նրանից աւելի.
6 Ո՛վ ծոյլ, մրջիւնին գնա, Անոր ճամբաները տես ու իմաստուն եղիր։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Пойди к муравью, ленивец, посмотри на действия его, и будь мудрым.
6:6 ἴθι ειμι.1 to; toward τὸν ο the μύρμηκα μυρμηξ oh! ὀκνηρέ οκνηρος lazy καὶ και and; even ζήλωσον ζηλοω zealous; jealous ἰδὼν οραω view; see τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even γενοῦ γινομαι happen; become ἐκείνου εκεινος that σοφώτερος σοφος wise
6:6 לֵֽךְ־ lˈēḵ- הלך walk אֶל־ ʔel- אֶל to נְמָלָ֥ה nᵊmālˌā נְמָלָה ant עָצֵ֑ל ʕāṣˈēl עָצֵל sluggish רְאֵ֖ה rᵊʔˌē ראה see דְרָכֶ֣יהָ ḏᵊrāḵˈeʸhā דֶּרֶךְ way וַ wa וְ and חֲכָֽם׃ ḥᵃḵˈām חכם be wise
6:6. vade ad formicam o piger et considera vias eius et disce sapientiamGo to the ant, O sluggard, and consider her ways, and learn wisdom:
6. Go to the ant, thou sluggard; consider her ways, and be wise:
6:6. Go to the ant, you lazy one, and consider her ways, and so learn wisdom.
6:6. Go to the ant, thou sluggard; consider her ways, and be wise:
Go to the ant, thou sluggard; consider her ways, and be wise:

6:6 Пойди к муравью, ленивец, посмотри на действия его, и будь мудрым.
6:6
ἴθι ειμι.1 to; toward
τὸν ο the
μύρμηκα μυρμηξ oh!
ὀκνηρέ οκνηρος lazy
καὶ και and; even
ζήλωσον ζηλοω zealous; jealous
ἰδὼν οραω view; see
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
γενοῦ γινομαι happen; become
ἐκείνου εκεινος that
σοφώτερος σοφος wise
6:6
לֵֽךְ־ lˈēḵ- הלך walk
אֶל־ ʔel- אֶל to
נְמָלָ֥ה nᵊmālˌā נְמָלָה ant
עָצֵ֑ל ʕāṣˈēl עָצֵל sluggish
רְאֵ֖ה rᵊʔˌē ראה see
דְרָכֶ֣יהָ ḏᵊrāḵˈeʸhā דֶּרֶךְ way
וַ wa וְ and
חֲכָֽם׃ ḥᵃḵˈām חכם be wise
6:6. vade ad formicam o piger et considera vias eius et disce sapientiam
Go to the ant, O sluggard, and consider her ways, and learn wisdom:
6:6. Go to the ant, you lazy one, and consider her ways, and so learn wisdom.
6:6. Go to the ant, thou sluggard; consider her ways, and be wise:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-11: То же чувство самосохранения, по мысли Премудрого, должно побуждать человека к трудолюбию и отвлекать от лености, причем в 6-8: в пример трудолюбия указывается муравей (по LХХ ст. 8: - еще и пчела), а в ст. 9-11: приводятся гибельные последствия для человека от лености его. Муравей, трудящийся во всякое время по собственному, инстинктивному побуждению - без внешнего принуждения (ст. 7) и мудро собирающий себе запасы летом для зимы (ст. 8), является весьма пригодным и внушительным символом и уроком трудолюбия; в качестве такого символа или образца муравей весьма нередко встречается в поэзии арабской и персидской, а также в классической письменности (у Аристотеля, Вергилия, Горация, см. Zockler. Die Spruche Salomionis, s. 69). LXX (также слав. и русск. синод.) в ст. 8, кроме муравья, приводят в качестве образца трудолюбия и искусства еще пчелу (в Комплютенском изд. греч. текста речь о пчеле опущена): мед пчелы собираемый ею с величайшим искусством, употребляют во здравие не одни простолюдины, но и цари, и у всех пчела в почете. Хотя о пчеловодстве, как промысле, в Ветхом Завете не упоминается (только уже у Филона и в Мишне), под именем меда (евр. дебаш) (напр., в выражении: земля текущая молоком и медом) разумеется, главным образом, фруктовый мед (и теперь еще называемый в Сирии дибс), но и о пчелином меде библейские евреи несомненно знали (см. Втор. I:44; Суд. XIV:8; Пс. CXVII:12; Ис. VII:18), и потому LXX могли в имевшемся у них еврейском подлиннике читать это другое сравнение или олицетворение трудолюбия . От сравнения Премудрый переходит (ст. 9: и сл.) к прямому обличению ленивца, беспечно почивающего непробудным сном. На приглашение проснуться (ст. 9, сн. Еккл. IV:5; сн. Еф V:14), ленивец отвечает просьбой дать ему еще несколько поспать или подремать (ст. 10, сн. XXIV:33). Но Премудрый угрожает ему неизбежными последствиями беспечности и лености: нищетой бедностью, которая приходит быстро, нежданно, как прохожий как вооруженный разбойник (LXX: ώσπερ κακος οδοόπορός ώσπερ άγαθός δρομευύς, Vulg.: quasi viator, quasi vir armatus), см. 11. В конце ст. 11: LXX, Vulg. (слав., русск.) имеют прибавку, выражающую обратную мысль той, какая высказана в первой половине стиха (в Комплют. Библ. прибавка отсутствует): прибавка имеет вид распространительной глоссы. В гл. XXIV ст. 33-34: повторяются стихи 10-11: рассматриваемой главы, но данной прибавки там не имеется.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Go to the ant, thou sluggard; consider her ways, and be wise: 7 Which having no guide, overseer, or ruler, 8 Provideth her meat in the summer, and gathereth her food in the harvest. 9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? 10 Yet a little sleep, a little slumber, a little folding of the hands to sleep: 11 So shall thy poverty come as one that travelleth, and thy want as an armed man.
Solomon, in these verses, addresses himself to the sluggard who loves his ease, lives in idleness, minds no business, sticks to nothing, brings nothing to pass, and in a particular manner is careless in the business of religion. Slothfulness is as sure a way to poverty, though not so short a way, as rash suretiship. He speaks here to the sluggard,
I. By way of instruction, v. 6-8. He sends him to school, for sluggards must be schooled. He is to take him to school himself, for, if the scholar will take no pains, the master must take the more; the sluggard is not willing to come to school to him (dreaming scholars will never love wakeful teachers) and therefore he has found him out another school, as low as he can desire. Observe,
1. The master he is sent to school to: Go to the ant, to the bee, so the LXX. Man is taught more than the beasts of the earth, and made wiser that the fowls of heaven, and yet is so degenerated that he may learn wisdom from the meanest in sects and be shamed by them. When we observe the wonderful sagacities of the inferior creatures we must not only give glory to the God of nature, who has made them thus strangely, but receive instruction to ourselves; by spiritualizing common things, we may make the things of God both easy and ready to us, and converse with them daily.
2. The application of mind that is required in order to learn of this master: Consider her ways. The sluggard is so because he does not consider; nor shall we ever learn to any purpose, either by the word or the works of God, unless we set ourselves to consider. Particularly, if we would imitate others in that which is good, we must consider their ways, diligently observe what they do, that we may do likewise, Phil. iii. 17.
3. The lesson that is to be learned. In general, learn wisdom, consider, and be wise; that is the thing we are to aim at in all our learning, not only to be knowing, but to be wise. In particular, learn to provide meat in summer; that is, (1.) We must prepare for hereafter, and not mind the present time only, not eat up all, and lay up nothing, but in gathering time treasure up for a spending time. Thus provident we must be in our worldly affairs, not with an anxious care, but with a prudent foresight; lay in for winter, for straits and wants that may happen, and for old age; much more in the affairs of our souls. We must provide meat and food, that which is substantial and will stand us in stead, and which we shall most need. In the enjoyment of the means of grace provide for the want of them, in life for death, in time for eternity; in the state of probation and preparation we must provide for the state of retribution. (2.) We must take pains, and labour in our business, yea, though we labour under inconveniences. Even in summer, when the weather is hot, the ant is busy in gathering food and laying it up, and does not indulge her ease, nor take her pleasure, as the grasshopper, that sings and sports in the summer and then perishes in the winter. The ants help one another; if one have a grain of corn too big for her to carry home, her neighbours will come in to her assistance. (3.) We must improve opportunities, we must gather when it is to be had, as the ant does in summer and harvest, in the proper time. It is our wisdom to improve the season while that favours us, because that may be done then which cannot be done at all, or not so well done, at another time. Walk while you have the light.
4. The advantages which we have of learning this lesson above what the ant has, which will aggravate our slothfulness and neglect if we idle away our time. She has no guides, overseers, and rulers, but does it of herself, following the instinct of nature; the more shame for us who do not in like manner follow the dictates of our own reason and conscience, though besides them we have parents, masters, ministers, magistrates, to put us in mind of our duty, to check us for the neglect of it, to quicken us to it, to direct us in it, and to call us to an account about it. The greater helps we have for working out our salvation the more inexcusable shall we be if we neglect it.
II. By way of reproof, v. 9-11. In these verses,
1. He expostulates with the sluggard, rebuking him and reasoning with him, calling him to his work, as a master does his servant that has over-slept himself: "How long wilt thou sleep, O sluggard? How long wouldst thou sleep if one would let thee alone? When wilt thou think it time to arise?" Sluggards should be roused with a How long? This is applicable, (1.) To those that are slothful in the way of work and duty, in the duties of their particular calling as men or their general calling as Christians. "How long wilt thou waste thy time, and when wilt thou be a better husband of it? How long wilt thou love thy ease, and when wilt thou learn to deny thyself, and to take pains? How long wilt thou bury thy talents, and when wilt thou begin to trade with them? How long wilt thou delay, and put off, and trifle away thy opportunities, as one regardless of hereafter; and when wilt thou stir up thyself to do what thou hast to do, which, if it be not done, will leave thee for ever undone?" (2.) To those that are secure in the way of sin and danger: "Hast thou not slept enough? Is it not far in the day? Does not thy Master call? Are not the Philistines upon thee? When then wilt thou arise?"
2. He exposes the frivolous excuses he makes for himself, and shows how ridiculous he makes himself. When he is roused he stretched himself, and begs, as for alms, for more sleep, more slumber; he is well in his warm bed, and cannot endure to think of rising, especially of rising to work. But, observe, he promises himself and his master that he will desire but a little more sleep, a little more slumber, and then he will get up and go to his business. But herein he deceives himself; the more a slothful temper is indulged the more it prevails; let him sleep awhile, and slumber awhile, and still he is in the same tune; still he asks for a little more sleep, yet a little more; he never thinks he has enough, and yet, when he is called, pretends he will come presently. Thus men's great work is left undone by being put off yet a little longer, de die in diem--from day to day; and they are cheated of all their time by being cheated of the present moments. A little more sleep proves an everlasting sleep. Sleep on now, and take your rest.
3. He gives him fair warning of the fatal consequences of his slothfulness, v. 11. (1.) Poverty and want will certainly come upon those that are slothful in their business. If men neglect their affairs, they not only will not go forward, but they will go backward. He that leaves his concerns at sixes and sevens will soon see them go to wreck and ruin, and bring his noble to nine-pence. Spiritual poverty comes upon those that are slothful in the service of God; those will want oil, when they should use it, that provide it not in their vessels. (2.) "It will come silently and insensibly, will grow upon thee, and come step by step, as one that travels, but will without fail come at last." It will leave thee as naked as if thou wert stripped by a highwayman; so bishop Patrick. (3.) "It will come irresistibly, like an armed man, whom thou canst not oppose nor make thy part good against."
Adam Clarke: Commentary on the Bible - 1831
6:6: Go to the ant, thou sluggard - נמלה nemalah, the ant, is a remarkable creature for foresight, industry, and economy. At the proper seasons they collect their food - not in the summer to lay up for the winter; for they sleep during the winter, and eat not; and therefore such hoards would be to them useless; but when the food necessary for them is most plentiful, then they collect it for their consumption in the proper seasons. No insect is more laborious, not even the bee itself; and none is more fondly attached to or more careful of its young, than the ant. When the young are in their aurelia state, in which they appear like a small grain of rice, they will bring them out of their nests, and lay them near their holes, for the benefit of the sun; and on the approach of rain, carefully remove them, and deposit them in the nest, the hole or entrance to which they will cover with a piece of thin stone or tile, to prevent the wet from getting in. It is a fact that they do not lay up any meat for winter; nor does Solomon, either here or in Pro 30:25, assert it. He simply says that they provide their food in summer, and gather it in harvest; these are the most proper times for a stock to be laid in for their consumption; not in winter; for no such thing appears in any of their nests, nor do they need it, as they sleep during that season; but for autumn, during which they wake and work. Spring, summer, and autumn, they are incessant in their labor; and their conduct affords a bright example to men.
Albert Barnes: Notes on the Bible - 1834
6:6: The warning against the wastefulness of the prodigal is followed by a warning as emphatic against the wastefulness of sloth. The point of comparison with the ant is not so much the foresight of the insect as its unwearied activity during the appointed season, rebuking man's inaction at a special crisis Pro 6:4. In Pro 30:25, the storing, provident habit of the ant is noticed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: the ant: The ant has been famous in all ages for its social habits, foresight, economy and industry. Collecting their food at the proper seasons, they bite off the ends of the grain to pRev_ent it from germinating, and lay it up in cells till needed. Pro 1:17; Job 12:7, Job 12:8; Isa 1:3; Mat 6:26
thou: Pro 6:9, Pro 10:26, Pro 13:4, Pro 15:19, Pro 18:9, Pro 19:15, Pro 19:24, Pro 20:4, Pro 21:25, Pro 22:13, Pro 24:30-34; Pro 26:13-16; Mat 25:26; Rom 12:11; Heb 6:12
Carl Friedrich Keil and Franz Delitzsch
6:6
As Elihu (Job 35:11) says that God has set the beasts as our teachers, so he sends the sluggard to the school of the ant (Ameise), so named (in Germ.) from its industry (Emsigkeit):
6 Go to the ant, sluggard;
Consider her ways, and be wise!
7 She that hath no judge,
Director, and ruler:
8 She prepareth in summer her food,
Has gathered in harvest her store.
The Dech written mostly under the לך separates the inseparable. The thought, Go to the ant, sluggard! permits no other distinction than in the vocative; but the Dech of לך אל־נמלה is changed into Munach
(Note: Cod. 1294 accentuates לך אל־נמלה; and that, according to Ben-Asher's rule, is correct.)
on account of the nature of the Athnach-word, which consists of only two syllables without the counter-tone. The ant has for its Hebrew-Arabic name נמלה, from the R. נם (Isaiah, p. 687), which is first used of the sound, which expresses the idea of the low, dull, secret - thus of its active and yet unperceived motion; its Aramaic name in the Peshto, ûmenaa', and in the Targ. שׁוּמשׁמנא (also Arab. sumsum, simsim, of little red ants), designates it after its quick activity, its busy running hither and thither (vid., Fleischer in Levy's Chald. Wrterb. ii. 578). She is a model of unwearied and well-planned labour. From the plur. דּרכיה it is to be concluded that the author observed their art in gathering in and laying up in store, carrying burdens, building their houses, and the like (vid., the passages in the Talmud and Midrash in the Hamburg Real-Encyclopdie fr Bibel und Talmud, 1868, p. 83f.). To the ant the sluggard (עצל, Aram. and Arab. עטל, with the fundamental idea of weight and dulness) is sent, to learn from her to be ashamed, and to be taught wisdom.
Prov 6:7
This relative clause describes the subject of Prov 6:8 more fully: it is like a clause with גּם כּי, quamquam.
(Note: Prov 6:7 is commonly halved by Rebia; but for the correct accentuation, vid., Torath Emeth, p. 48, 3.)
The community of ants exhibits a peculiar class of workers; but it is not, like that of bees, composed of grades germinating in the queen-bee as the head. The three offices here named represent the highest judiciary, police, and executive powers; for קצין (from קצה, to distinguish, with the ending in, vid., Jesurun, p. 215 s.) is the judge; שׁטר (from שׁטר, Arab. saṭr, to draw lines, to write) is the overseer (in war the director, controller), or, as Saalschtz indicates the province of the schotrim both in cities and in the camp, the office of police; משׁל (vid., Isaiah, p. 691), the governors of the whole state organism subordinated to the schoftim and the schotrim. The Syr., and the Targ. slavishly following it, translate קצין by חצדּא (harvest), for they interchange this word with קציר.
Prov 6:8
In this verse the change of the time cannot be occasioned by this, that קיץ and קציר are distinguished as the earlier and the later period of the year; for קיץ (= Arab. ḳayt, from ḳât, to be glowing hot, cf. Arab. kghyyṭ of the glow of the mid-day heat) is the late summer, when the heat rises to the highest degree; but the son of the Shunammite succumbed to the sun-stroke in the time of harvest (4Kings 4:18.). Lwenstein judiciously remarks that תּכין refers to immediate want, אנרה to that which is future; or, better, the former shows them engaged in persevering industry during the summer glow, the latter as at the end of the harvest, and engaged in the bringing home of the winter stores. The words of the procuring of food in summer are again used by Agur, Prov 30:25; and the Aramaic fable of the ant and the grasshopper,
(Note: Vid., Goldberg's Chofes Matmonim, Berlin 1845; and Landsberger's Berlin Graduation Thesis, Fabulae aliquot Aramaeae, 1846, p. 28.)
which is also found among those of Aesop and of Syntipas, serves as an illustration of this whole verse. The lxx has, after the "Go to the ant," a proverb of five lines, ἢ πορεύθητι πρὸς τὴν μέλισσαν. Hitzig regards it as of Greek origin; and certainly, as Lagarde has shown, it contains idiomatic Greek expressions which would not occur to a translator from the Hebrew. In any case, however, it is an interpolation which disfigures the Hebrew text by overlading it.
Geneva 1599
6:6 Go to the (b) ant, thou sluggard; consider her ways, and be wise:
(b) If the word of God cannot instruct you, learn from the little ant to labour for yourself and not to burden others.
John Gill
6:6 Go to the ant, thou sluggard,.... That art become surety for another, and got into a snare and net, and yet takest no pains to get out. Or this may be directed, not to the surety, but the debtor; who, through his slothfulness, has contracted debts, and uses no industry to be in a capacity to pay them. Or, it may be, this has no connection with the former; but the wise man proceeds to a new subject, and to dissuade from idleness, which brings ruin on families, and leads to all sin; and, for the instruction of idle and slothful men, proposes the example of the ant, and sends them to it to learn industry of it (h);
consider her ways; what diligence and industry it uses in providing its food; which, though a small, weak, feeble creature, yet will travel over flints and stones, climb trees, enter into towers, barns, cellars, places high and low, in search of food; never hinder, but help one another in carrying their burdens; prepare little cells to put their provisions in, and are so built as to secure them from rain; and if at any time their corn is wet, they bring out and dry it, and bite off the ends of it, that it may not grow. These, with others, are taken notice of by Frantzius (i); and some of them by Gersom on the place;
and be wise; learn wisdom of it, and be wiser than that, as the Septuagint and Arabic versions: this is a mortification of proud men, that would be reckoned wise, to be sent to so despicable a creature to get wisdom from.
(h) So Horace gives it as an example of labour----"Parvula (nam exemplo est) magni formica laboris", &c. Sermon. l. 1. Sat. 1. v. 33, 34, 35. & Phocylides, v. 152-159. (i) Hist. Animal. Sacr. par. 5. c. 8. Vid. Aelian. Hist. Animal. l. 2. c. 25. & l. 6. c. 43.
John Wesley
6:6 Go - This is a distinct precept; and it is for the most part as needless to seek, as hard to find, coherence in the proverbs.
Robert Jamieson, A. R. Fausset and David Brown
6:6 The improvident sluggards usually want sureties. Hence, such are advised to industry by the ant's example.
6:76:7: Զի նորա ո՛չ գոյ հողագործութիւն, եւ ո՛չ հարկադիր, եւ ո՛չ ընդ տերամբք է[7881]։ [7881] Ոմանք յաւելուածով ունին. Ոչ գոյ երկրագործութիւն եւ ո՛չ հարկադիր, եւ ո՛չ այն որ տագնապիցէ, եւ ո՛չ ընդ տերամբ։
7 քանզի նա ո՛չ հողագործ է, ո՛չ վերակացու եւ ո՛չ էլ գլխին տէր ունի,
7 Վասն զի անիկա թէեւ իշխան, Ոստիկան կամ տիրող չունի,
Զի նորա ոչ գոյ [75]հողագործութիւն եւ ոչ հարկադիր, եւ ոչ ընդ տերամբք է:

6:7: Զի նորա ո՛չ գոյ հողագործութիւն, եւ ո՛չ հարկադիր, եւ ո՛չ ընդ տերամբք է[7881]։
[7881] Ոմանք յաւելուածով ունին. Ոչ գոյ երկրագործութիւն եւ ո՛չ հարկադիր, եւ ո՛չ այն որ տագնապիցէ, եւ ո՛չ ընդ տերամբ։
7 քանզի նա ո՛չ հողագործ է, ո՛չ վերակացու եւ ո՛չ էլ գլխին տէր ունի,
7 Վասն զի անիկա թէեւ իշխան, Ոստիկան կամ տիրող չունի,
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 Нет у него ни начальника, ни приставника, ни повелителя;
6:7 ἐκείνῳ εκεινος that γὰρ γαρ for γεωργίου γεωργιον farm; crop μὴ μη not ὑπάρχοντος υπαρχοντα belongings μηδὲ μηδε while not; nor τὸν ο the ἀναγκάζοντα αναγκαζω compel ἔχων εχω have; hold μηδὲ μηδε while not; nor ὑπὸ υπο under; by δεσπότην δεσποτης master ὢν ειμι be
6:7 אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] לָ֥הּ lˌāh לְ to קָצִ֗ין qāṣˈîn קָצִין chief שֹׁטֵ֥ר šōṭˌēr שׁטר register וּ û וְ and מֹשֵֽׁל׃ mōšˈēl משׁל rule
6:7. quae cum non habeat ducem nec praeceptorem nec principemWhich, although she hath no guide, nor master, nor captain,
7. Which having no chief, overseer, or ruler,
6:7. For though she has no ruler, nor instructor, nor leader,
6:7. Which having no guide, overseer, or ruler,
Which having no guide, overseer, or ruler:

6:7 Нет у него ни начальника, ни приставника, ни повелителя;
6:7
ἐκείνῳ εκεινος that
γὰρ γαρ for
γεωργίου γεωργιον farm; crop
μὴ μη not
ὑπάρχοντος υπαρχοντα belongings
μηδὲ μηδε while not; nor
τὸν ο the
ἀναγκάζοντα αναγκαζω compel
ἔχων εχω have; hold
μηδὲ μηδε while not; nor
ὑπὸ υπο under; by
δεσπότην δεσποτης master
ὢν ειμι be
6:7
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
לָ֥הּ lˌāh לְ to
קָצִ֗ין qāṣˈîn קָצִין chief
שֹׁטֵ֥ר šōṭˌēr שׁטר register
וּ û וְ and
מֹשֵֽׁל׃ mōšˈēl משׁל rule
6:7. quae cum non habeat ducem nec praeceptorem nec principem
Which, although she hath no guide, nor master, nor captain,
7. Which having no chief, overseer, or ruler,
6:7. For though she has no ruler, nor instructor, nor leader,
6:7. Which having no guide, overseer, or ruler,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:7: The words express the wonder with which the Hebrew observer looked on the phenomena of insect life. "Guide," better captain, as in Jos 10:24. The Septuagint introduces here a corresponding reference to the industry of the bee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: Job 38:39-41, Job 39:1-12, Job 39:26-30, Job 41:4-34
John Gill
6:7 Which having no guide, overseer, or ruler. None to guide and direct her what to do; nor any to overlook her, to see that she does aright, or to oblige her to work, and keep her to it; nor any to call her to an account, and correct her for doing amiss; and nevertheless diligent and industrious, doing everything of herself, by the instinct of nature, readily and willingly: and yet how slothful are men; who, besides the dictates of nature, reason, and conscience, have parents, masters, ministers, and magistrates, to guide, direct, exhort, instruct, and enforce! so Aristotle (k) says of the ant, that it is without any ruler or governor.
(k) Hist. de Animal. l. 1. c. 1.
6:86:8: Եւ պատրաստէ ամարանի զկերակուր, եւ բազում համբարս դնէ ՚ի հունձս։ Կամ ե՛րթ առ մեղուն եւ ուսի՛ր՝ զիա՞րդ գործօ՛ն է. եւ գործ նորա որպէս պարկեշտութեամբ գործի. զորոյ զվաստակն թագաւորք եւ տնանկք ՚ի բժշկութիւն մատուցանեն։ Ցանկալի՛ է ամենեցուն եւ մեծարոյ. զի թէպէտ տկա՛ր է զօրութեամբ, պատուեաց զիմաստութիւն՝ եւ յարգեցաւ[7882]։ [7882] Ոմանք. Եւ պատրաստէ ամարայնոյ... առ մեղու... զիարդ գործօնեայ է... պարկեշտութեամբ է, որ զվաստակսն թա՛՛... ցանկալի է ամենեցուն եւ փառաւորեալ. զի թէպէտ եւ։
8 բայց ամռանը նա պատրաստում է իր ուտելիքը եւ հնձի ժամանակ ամբարում է իր առատ պաշարը: Կամ մեղուի մօ՛տ գնա, տե՛ս, թէ ինչպէ՜ս գործունեայ է նա եւ թէ ինչպիսի ջանասիրութեամբ է գործում, որի վաստակը մատուցում են թագաւորներին եւ տնանկներին՝ բժշկութեան համար: Թէպէտեւ թոյլ է ուժով, բայց սիրելի է ու մեծարելի բոլորի համար, որովհետեւ ինքը յարգեց իմաստութիւնը եւ արժանի եղաւ յարգանքի:
8 Բայց իր կերակուրը ամառուընէ կը պատրաստէ, Իր ուտելիքը հունձքի ատեն կը հաւաքէ։
եւ պատրաստէ ամարանի զկերակուր, եւ բազում համբարս դնէ ի հունձս: [76]Կամ երթ առ մեղուն եւ ուսիր զիա՛րդ գործօն է, եւ գործ նորա ո՛րպէս պարկեշտութեամբ գործի. զորոյ զվաստակն թագաւորք եւ տնանկք ի բժշկութիւն մատուցանեն. ցանկալի է ամենեցուն եւ մեծարոյ. զի թէպէտ եւ տկար է զօրութեամբ, պատուեաց զիմաստութիւն` եւ յարգեցաւ:

6:8: Եւ պատրաստէ ամարանի զկերակուր, եւ բազում համբարս դնէ ՚ի հունձս։ Կամ ե՛րթ առ մեղուն եւ ուսի՛ր՝ զիա՞րդ գործօ՛ն է. եւ գործ նորա որպէս պարկեշտութեամբ գործի. զորոյ զվաստակն թագաւորք եւ տնանկք ՚ի բժշկութիւն մատուցանեն։ Ցանկալի՛ է ամենեցուն եւ մեծարոյ. զի թէպէտ տկա՛ր է զօրութեամբ, պատուեաց զիմաստութիւն՝ եւ յարգեցաւ[7882]։
[7882] Ոմանք. Եւ պատրաստէ ամարայնոյ... առ մեղու... զիարդ գործօնեայ է... պարկեշտութեամբ է, որ զվաստակսն թա՛՛... ցանկալի է ամենեցուն եւ փառաւորեալ. զի թէպէտ եւ։
8 բայց ամռանը նա պատրաստում է իր ուտելիքը եւ հնձի ժամանակ ամբարում է իր առատ պաշարը: Կամ մեղուի մօ՛տ գնա, տե՛ս, թէ ինչպէ՜ս գործունեայ է նա եւ թէ ինչպիսի ջանասիրութեամբ է գործում, որի վաստակը մատուցում են թագաւորներին եւ տնանկներին՝ բժշկութեան համար: Թէպէտեւ թոյլ է ուժով, բայց սիրելի է ու մեծարելի բոլորի համար, որովհետեւ ինքը յարգեց իմաստութիւնը եւ արժանի եղաւ յարգանքի:
8 Բայց իր կերակուրը ամառուընէ կը պատրաստէ, Իր ուտելիքը հունձքի ատեն կը հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 но он заготовляет летом хлеб свой, собирает во время жатвы пищу свою. [Или пойди к пчеле и познай, как она трудолюбива, какую почтенную работу она производит; ее труды употребляют во здравие и цари и простолюдины; любима же она всеми и славна; хотя силою она слаба, но мудростью почтена.]
6:8 ἑτοιμάζεται ετοιμαζω prepare θέρους θερος summer τὴν ο the τροφὴν τροφη nourishment; provisions πολλήν πολυς much; many τε τε both; and ἐν εν in τῷ ο the ἀμήτῳ αμητος do; make τὴν ο the παράθεσιν παραθεσις or; than πορεύθητι πορευομαι travel; go πρὸς προς to; toward τὴν ο the μέλισσαν μελισσα and; even μάθε μανθανω learn ὡς ως.1 as; how ἐργάτις εργατις be τήν ο the τε τε both; and ἐργασίαν εργασια occupation; effort ὡς ως.1 as; how σεμνὴν σεμνος dignified ποιεῖται ποιεω do; make [b] ἧς ος who; what τοὺς ο the πόνους πονος pain βασιλεῖς βασιλευς monarch; king καὶ και and; even ἰδιῶται ιδιωτης hick πρὸς προς to; toward ὑγίειαν υγιεια offer; bring to ποθεινὴ ποθεινος though; while ἐστιν ειμι be πᾶσιν πας all; every καὶ και and; even ἐπίδοξος επιδοξος although οὖσα ειμι be τῇ ο the ῥώμῃ ρωμη infirm; ailing τὴν ο the σοφίαν σοφια wisdom τιμήσασα τιμαω honor; value προήχθη προαγω precede; lead forth
6:8 תָּכִ֣ין tāḵˈîn כון be firm בַּ ba בְּ in † הַ the קַּ֣יִץ qqˈayiṣ קַיִץ summer לַחְמָ֑הּ laḥmˈāh לֶחֶם bread אָגְרָ֥ה ʔāḡᵊrˌā אגר gather בַ֝ ˈva בְּ in † הַ the קָּצִ֗יר qqāṣˈîr קָצִיר harvest מַאֲכָלָֽהּ׃ maʔᵃḵālˈāh מַאֲכָל food
6:8. parat aestate cibum sibi et congregat in messe quod comedatProvideth her meat for herself in the summer, and gathereth her food in the harvest.
8. Provideth her meat in the summer, and gathereth her food in the harvest.
6:8. she provides meals for herself in the summer, and she gathers at the harvest what she may eat.
6:8. Provideth her meat in the summer, [and] gathereth her food in the harvest.
Provideth her meat in the summer, [and] gathereth her food in the harvest:

6:8 но он заготовляет летом хлеб свой, собирает во время жатвы пищу свою. [Или пойди к пчеле и познай, как она трудолюбива, какую почтенную работу она производит; ее труды употребляют во здравие и цари и простолюдины; любима же она всеми и славна; хотя силою она слаба, но мудростью почтена.]
6:8
ἑτοιμάζεται ετοιμαζω prepare
θέρους θερος summer
τὴν ο the
τροφὴν τροφη nourishment; provisions
πολλήν πολυς much; many
τε τε both; and
ἐν εν in
τῷ ο the
ἀμήτῳ αμητος do; make
τὴν ο the
παράθεσιν παραθεσις or; than
πορεύθητι πορευομαι travel; go
πρὸς προς to; toward
τὴν ο the
μέλισσαν μελισσα and; even
μάθε μανθανω learn
ὡς ως.1 as; how
ἐργάτις εργατις be
τήν ο the
τε τε both; and
ἐργασίαν εργασια occupation; effort
ὡς ως.1 as; how
σεμνὴν σεμνος dignified
ποιεῖται ποιεω do; make

[b]
ἧς ος who; what
τοὺς ο the
πόνους πονος pain
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
ἰδιῶται ιδιωτης hick
πρὸς προς to; toward
ὑγίειαν υγιεια offer; bring to
ποθεινὴ ποθεινος though; while
ἐστιν ειμι be
πᾶσιν πας all; every
καὶ και and; even
ἐπίδοξος επιδοξος although
οὖσα ειμι be
τῇ ο the
ῥώμῃ ρωμη infirm; ailing
τὴν ο the
σοφίαν σοφια wisdom
τιμήσασα τιμαω honor; value
προήχθη προαγω precede; lead forth
6:8
תָּכִ֣ין tāḵˈîn כון be firm
בַּ ba בְּ in
הַ the
קַּ֣יִץ qqˈayiṣ קַיִץ summer
לַחְמָ֑הּ laḥmˈāh לֶחֶם bread
אָגְרָ֥ה ʔāḡᵊrˌā אגר gather
בַ֝ ˈva בְּ in
הַ the
קָּצִ֗יר qqāṣˈîr קָצִיר harvest
מַאֲכָלָֽהּ׃ maʔᵃḵālˈāh מַאֲכָל food
6:8. parat aestate cibum sibi et congregat in messe quod comedat
Provideth her meat for herself in the summer, and gathereth her food in the harvest.
6:8. she provides meals for herself in the summer, and she gathers at the harvest what she may eat.
6:8. Provideth her meat in the summer, [and] gathereth her food in the harvest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Pro 30:25; Ti1 6:19
John Gill
6:8 Provideth her meat in the summer,.... Against the winter, of which it is mindful, when it never comes out of its place, having in the summer time got a sufficiency laid up in cells for its use: she toils in the heat of summer to get in her provision for the winter, being sensible that nothing is to be gotten then; she works at it night and day while the season lasts; so diligent is it in laying up its stores at the proper opportunity (l);
and gathereth her food in the harvest; the time when corn is ripe, and is shed on the earth; this it gathereth, and lays up in its repositories against a time of need. The seeds it gathers and lays up; it bites off the chit or bud end of them, that they may not grow, as Pliny (m) and others observe, but be a winter store; hence its name in Hebrew is "nemalah", from "namal", "to cut off"; it being done by biting. Yea, according to Aelianus (n), it seems to have some sense of futurity with respect to famine, which being near, it will work exceeding hard to lay up food, fruits, and seed; and, according to Virgil (o) and others, it seems to presage old age, and therefore provides against it. An instruction this to work, while persons are in health, and have youth on their side; that they may have not only a sufficiency for present use, but to lay up against a time of sickness and old age. The Septuagint and Arabic versions add,
"or go to the bee, and learn what a worker she is, and what an admirable work she performs; whose labours kings and private persons use for health: she is desirable to all, and famous; and though weak in strength, honouring wisdom is advanced.''
But this is not in the Hebrew text; but perhaps being written in the margin of some copy of the Septuagint as a parallel instance, was by some unskilful copier put into the text of the Greek version, from whence the Arabic version has taken it; it crept in very early, for Clemens of Alexandria makes mention of it (p).
(l) "Ac veluti ingentem formicae farris acervum", &c. Virgil. Aeneid. l. 4. v. 402, &c. So Horat. Satyr. 1. v. 36. (m) Nat. Hist. l. 11. c. 30. Plutarch. vol. 2. de Solert. Animal. p. 968. (n) Vat. Hist. l. 1. c. 12. (o) "Inopi metuens formica senectae", Georgic. l. 1. v. 186. So Horace, ut supra. Juvenal. Satyr. 6. v. 360. (p) Stromat. l. 1. p. 286.
6:96:9: Մինչեւ յե՞րբ յորսայսեալ կաս ո՛վ վատ, կամ ե՞րբ ՚ի քնոյ զարթիցես[7883]։ [7883] Ոմանք. Մինչեւ յե՞րբ անկեալ կաս ո՛վ։
9 Մինչեւ ե՞րբ պիտի գամուած մնաս, ո՛վ ծոյլ, կամ ե՞րբ պիտի զարթնես քնից:
9 Ո՛վ ծոյլ, մինչեւ ե՞րբ պիտի պառկիս, Քունէդ ե՞րբ պիտի արթննաս։
Մինչեւ յե՞րբ յորսայսեալ կաս, ո՛վ վատ, կամ ե՞րբ ի քնոյ զարթիցես:

6:9: Մինչեւ յե՞րբ յորսայսեալ կաս ո՛վ վատ, կամ ե՞րբ ՚ի քնոյ զարթիցես[7883]։
[7883] Ոմանք. Մինչեւ յե՞րբ անկեալ կաս ո՛վ։
9 Մինչեւ ե՞րբ պիտի գամուած մնաս, ո՛վ ծոյլ, կամ ե՞րբ պիտի զարթնես քնից:
9 Ո՛վ ծոյլ, մինչեւ ե՞րբ պիտի պառկիս, Քունէդ ե՞րբ պիտի արթննաս։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 Доколе ты, ленивец, будешь спать? когда ты встанешь от сна твоего?
6:9 ἕως εως till; until τίνος τις.1 who?; what? ὀκνηρέ οκνηρος lazy κατάκεισαι κατακειμαι laid up; lie down πότε ποτε.1 when? δὲ δε though; while ἐξ εκ from; out of ὕπνου υπνος slumber; sleep ἐγερθήσῃ εγειρω rise; arise
6:9 עַד־ ʕaḏ- עַד unto מָתַ֖י māṯˌay מָתַי when עָצֵ֥ל׀ ʕāṣˌēl עָצֵל sluggish תִּשְׁכָּ֑ב tiškˈāv שׁכב lie down מָ֝תַ֗י ˈmāṯˈay מָתַי when תָּק֥וּם tāqˌûm קום arise מִ mi מִן from שְּׁנָתֶֽךָ׃ ššᵊnāṯˈeḵā שֵׁנָה sleep
6:9. usquequo piger dormis quando consurges ex somno tuoHow long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
9. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
6:9. How long will you slumber, you lazy one? When will you rise up from your sleep?
6:9. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep:

6:9 Доколе ты, ленивец, будешь спать? когда ты встанешь от сна твоего?
6:9
ἕως εως till; until
τίνος τις.1 who?; what?
ὀκνηρέ οκνηρος lazy
κατάκεισαι κατακειμαι laid up; lie down
πότε ποτε.1 when?
δὲ δε though; while
ἐξ εκ from; out of
ὕπνου υπνος slumber; sleep
ἐγερθήσῃ εγειρω rise; arise
6:9
עַד־ ʕaḏ- עַד unto
מָתַ֖י māṯˌay מָתַי when
עָצֵ֥ל׀ ʕāṣˌēl עָצֵל sluggish
תִּשְׁכָּ֑ב tiškˈāv שׁכב lie down
מָ֝תַ֗י ˈmāṯˈay מָתַי when
תָּק֥וּם tāqˌûm קום arise
מִ mi מִן from
שְּׁנָתֶֽךָ׃ ššᵊnāṯˈeḵā שֵׁנָה sleep
6:9. usquequo piger dormis quando consurges ex somno tuo
How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
6:9. How long will you slumber, you lazy one? When will you rise up from your sleep?
6:9. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: How: Pro 1:22, Pro 24:33, Pro 24:34; Jer 4:14
when: Psa 94:8; Joh 1:6; Rom 13:11; Eph 5:14; Th1 5:2-7
Proverbs 6:10
Carl Friedrich Keil and Franz Delitzsch
6:9
After the poet has admonished the sluggard to take the ant as an example, he seeks also to rouse him out of his sleepiness and indolence:
9 How long, O sluggard, wilt thou lie?
When wilt thou rise up from thy sleep?
10 "A little sleep, a little slumber,
A little folding of the hands to rest!"
11 So comes like a strong robber thy poverty,
And thy want as an armed man.
Prov 6:9-10
The awakening cry, Prov 6:9, is not of the kind that Paul could have it in his mind, Eph 5:14. עצל has, as the vocative, Pasek after it, and is, on account of the Pasek, in correct editions accentuated not with Munach, but Mercha. The words, Prov 6:10, are not an ironical call (sleep only yet a little while, but in truth a long while), but per mimesin the reply of the sluggard with which he turns away the unwelcome disturber. The plurals with מעט sound like self-delusion: yet a little, but a sufficient! To fold the hands, i.e., to cross them over the breast, or put them into the bosom, denotes also, Eccles 4:5, the idler. חבּוּק, complicatio (cf. in Livy, compressis quod aiunt manibus sidere; and Lucan, 2:292, compressas tenuisse manus), for formed like שׁקּוּי, Prov 3:8, and the inf. שׁכב like חסר, Prov 10:21, and שׁפל, Prov 16:19. The perf. consec. connects itself with the words heard from the mouth of the sluggard, which are as a hypothetical antecedent thereto: if thou so sayest, and always again sayest, then this is the consequence, that suddenly and inevitably poverty and want come upon thee. That מהלּך denotes the grassator, i.e., vagabond (Arab. dawwar, one who wanders much about), or the robber or foe (like the Arab. 'aduww, properly transgressor finium), is not justified by the usage of the language; הלך signifies, 2Kings 12:4, the traveller, and מהלּך is one who rides quickly forward, not directly a κακὸς ὁδοιπόρος (lxx).
Prov 6:11
The point of comparison, 11a, is the unforeseen, as in quick march or assault (Bttcher), and 11b the hostile and irretrievable surprise; for a man in armour, as Hitzig remarks, brings no good in his armour: he assails the opponent, and he who is without defence yields to him without the possibility of withstanding him. The lxx translate כאישׁ מגן by ὥσπερ ἀγαθὸς δρομεύς (cf. δρομεύς = מני־ארג, Job 7:6, lxx, Aq.), for what reason we know not. After Prov 6:11 they interpose two other lines: "but if thou art assiduous, thy harvest will come to thee as a fountain, but want will go away ὥσπερ κακὸς δρομεύς." Also this "bad runner" we must let go; for Lagarde's retranslation, ומחסרך כחשׁ בּאישׁ נמג, no one can understand. The four lines, Prov 6:10, Prov 6:11 are repeated in the appendix of Words of the Wise, Prov 24:33.; and if this appendix originated in the time of Hezekiah, they may have been taken therefrom by the poet, the editor of the older Book of Proverbs. Instead of כמהלּך, מתהלך is there used (so comes forward thy poverty, i.e., again and again, but certainly moving forward); and instead of מחסרך, מחסריך is written, as also here, Prov 6:6, for משׁנתך is found the variant משׁנתיך with Jod as mater lectionis of the pausal Segol.
John Gill
6:9 How long wilt thou sleep, O sluggard?.... Or "lie" (q) in bed, indulging in sloth and ease; while the industrious ant is busy in getting in its provisions, even by moonlight, as naturalists (r) observe;
when wilt thou arise out of thy sleep? and be about thy lawful calling? doing the duties of religion, and the business of life; providing things honest in the sight of all men; things necessary for thyself and family, and wherewith to do good to others; exercising a conscience void of offence both to God and men. Time should not be slept away, to the neglect of the affairs of life, nor of the concerns of the immortal soul and a future state; men should not be slothful in things temporal or spiritual: whatever may be the proper time to awake and arise out of sleep in a morning, which seems to be according to a man's circumstances, health and business; it is always high time for the sinner to awake out of the sleep of sin, and arise from the dead; and for the drowsy saint to arise out of his lethargy and carnal security.
(q) "jacebis", Montanus, Junius & Tremellius, Gejerus; "cubabis", Piscator, Cocceius. (r) Aelian. de Animal. l. 4. c. 43.
Robert Jamieson, A. R. Fausset and David Brown
6:9 Their conduct graphically described;
6:106:10: Փոքր մի ննջիցե՞ս. փոքր մի նստիցի՞ս. փոքր մի նիրհիցե՞ս. փոքր մի հանգուցանիցե՞ս զձեռն քո ՚ի վերայ լանջաց[7884]։ [7884] Ոմանք. ՚Ի վերայ լանջաց քոց։
10 Մի քիչ քնով ընկնես, մի քիչ նստես, մի քիչ ննջես, մի քիչ էլ ձեռքերդ հանգչեցնես կրծքիդ,
10 Եթէ քիչ մը քնանաս, քիչ մը նիրհես Ու քիչ մը ձեռք ձեռքի վրայ դնես հանգչելու համար
Փոքր մի ննջիցես, [77]փոքր մի նստիցիս,`` փոքր մի նիրհիցես, փոքր մի հանգուցանիցես զձեռն քո ի վերայ լանջաց [78]քոց:

6:10: Փոքր մի ննջիցե՞ս. փոքր մի նստիցի՞ս. փոքր մի նիրհիցե՞ս. փոքր մի հանգուցանիցե՞ս զձեռն քո ՚ի վերայ լանջաց[7884]։
[7884] Ոմանք. ՚Ի վերայ լանջաց քոց։
10 Մի քիչ քնով ընկնես, մի քիչ նստես, մի քիչ ննջես, մի քիչ էլ ձեռքերդ հանգչեցնես կրծքիդ,
10 Եթէ քիչ մը քնանաս, քիչ մը նիրհես Ու քիչ մը ձեռք ձեռքի վրայ դնես հանգչելու համար
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 Немного поспишь, немного подремлешь, немного, сложив руки, полежишь:
6:10 ὀλίγον ολιγος few; sparse μὲν μεν first of all ὑπνοῖς υπνος slumber; sleep ὀλίγον ολιγος few; sparse δὲ δε though; while κάθησαι καθημαι sit; settle μικρὸν μικρος little; small δὲ δε though; while νυστάζεις νυσταζω nod off ὀλίγον ολιγος few; sparse δὲ δε though; while ἐναγκαλίζῃ εναγκαλιζομαι embrace χερσὶν χειρ hand στήθη στηθος chest
6:10 מְעַ֣ט mᵊʕˈaṭ מְעַט little שֵׁ֭נֹות ˈšēnôṯ שֵׁנָה sleep מְעַ֣ט mᵊʕˈaṭ מְעַט little תְּנוּמֹ֑ות tᵊnûmˈôṯ תְּנוּמָה slumber מְעַ֓ט׀ mᵊʕˈaṭ מְעַט little חִבֻּ֖ק ḥibbˌuq חִבֻּק folding יָדַ֣יִם yāḏˈayim יָד hand לִ li לְ to שְׁכָּֽב׃ šᵊkkˈāv שׁכב lie down
6:10. paululum dormies paululum dormitabis paululum conseres manus ut dormiasThou wilt sleep a little, thou wilt slumber a little, thou wilt fold thy hands a little to sleep:
10. a little sleep, a little slumber, a little folding of the hands to sleep:
6:10. You will sleep a little, you will slumber a little, you will fold your hands a little to sleep,
6:10. [Yet] a little sleep, a little slumber, a little folding of the hands to sleep:
Yet a little sleep, a little slumber, a little folding of the hands to sleep:

6:10 Немного поспишь, немного подремлешь, немного, сложив руки, полежишь:
6:10
ὀλίγον ολιγος few; sparse
μὲν μεν first of all
ὑπνοῖς υπνος slumber; sleep
ὀλίγον ολιγος few; sparse
δὲ δε though; while
κάθησαι καθημαι sit; settle
μικρὸν μικρος little; small
δὲ δε though; while
νυστάζεις νυσταζω nod off
ὀλίγον ολιγος few; sparse
δὲ δε though; while
ἐναγκαλίζῃ εναγκαλιζομαι embrace
χερσὶν χειρ hand
στήθη στηθος chest
6:10
מְעַ֣ט mᵊʕˈaṭ מְעַט little
שֵׁ֭נֹות ˈšēnôṯ שֵׁנָה sleep
מְעַ֣ט mᵊʕˈaṭ מְעַט little
תְּנוּמֹ֑ות tᵊnûmˈôṯ תְּנוּמָה slumber
מְעַ֓ט׀ mᵊʕˈaṭ מְעַט little
חִבֻּ֖ק ḥibbˌuq חִבֻּק folding
יָדַ֣יִם yāḏˈayim יָד hand
לִ li לְ to
שְׁכָּֽב׃ šᵊkkˈāv שׁכב lie down
6:10. paululum dormies paululum dormitabis paululum conseres manus ut dormias
Thou wilt sleep a little, thou wilt slumber a little, thou wilt fold thy hands a little to sleep:
6:10. You will sleep a little, you will slumber a little, you will fold your hands a little to sleep,
6:10. [Yet] a little sleep, a little slumber, a little folding of the hands to sleep:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:10: Yet a little sleep, a little slumber - This, if not the language, is the feeling of the sluggard. The ant gathers its food in summer and in harvest, and sleeps in winter when it has no work to do. If the sluggard would work in the day, and sleep at night, it would be all proper. The ant yields him a lesson of reproach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Pro 6:6, Pro 23:33, Pro 23:34, Pro 24:33, Pro 24:34
Proverbs 6:11
Geneva 1599
6:10 [Yet] a little sleep, a little slumber, (c) a little folding of the hands to sleep:
(c) He expresses the nature of the sluggards, who though they sleep long, yet never have enough, but always seek opportunity for more.
John Gill
6:10 Yet a little sleep, a little slumber,.... Or, "little sleeps, little slumbers" (s). These are the words of the sluggard, in answer to the call of him to awake and arise, desiring he might not be disturbed, but be suffered to sleep on longer: there is a very beautiful climax or gradation in the words, aptly expressing the disposition and actions of a sluggard; he first desires a "few sleeps" more, some sound sleeps one after another; which is quite agreeable to his character: and if he cannot be allowed them, then he requests a "few slumbers" at least, some dozings, till he can get himself thoroughly awake; and if these cannot be granted, yet he prays however that this might be admitted,
a little folding of the hands to sleep; or, "to lie down" (t); a few tossings and tumblings upon the bed more, with his hands folded about his breast; a sleeping gesture, and the posture of sluggards. The Septuagint and Arabic versions render it, "a little thou wilt embrace the breast with the hands"; and the Syriac version, "and a little thou wilt put thine hand upon thy breast". The Jewish commentators understand this as a direction and command to sleep and slumber but little, since a little sleep is sufficient for nature; or otherwise poverty will come, &c. but the former sense is best.
(s) "parvis somnis, parvis dormitationibus", Pagninus; "pauculis somnis, pauculis dormitationibus", Junius & Tremellius, Piscator. (t) "cubando", Junius & Tremellius; "cubare", Piscator; "ad cubandum", Cocceius.
6:116:11: Ապա հասանիցէ ՚ի վերայ քո իբրեւ զչա՛ր ուղեւոր տնանկութիւն, եւ կարօտութիւն իբրեւ զժիր սուրհանդակ։ Ապա թէ անդանդաղ լինիցիս, հասանիցէ իբրեւ զաղբեւր ամառն քո, եւ կարօտութիւն իբրեւ այր մի չար ինքնահալա՛ծ[7885]։[7885] Ոմանք. Ապա այնուհետեւ հասանիցէ քեզ իբրեւ զչար ճանապարհորդ աղքատութիւն... եկեսցէ իբրեւ զաղբիւր... ինքնահալած լինիցի։
11 եւ, ահա, աղքատութիւնը, ինչպէս չար ուղեւոր, կը հասնի քեզ, եւ կարիքը, իբրեւ ժիր սուրհանդակ, կը կանգնի դռանդ: Բայց եթէ ծոյլ չլինես, ապա քո ամառը պիտի հասնի աղբիւրի նման, եւ կարիքը, ինչպէս ինքնահալած չարամիտ այր, պիտի փախչի հեռու:
11 Այն ատեն քու աղքատութիւնդ ճամբորդի մը պէս պիտի գայ Ու կարօտութիւնդ սպառազինեալ մարդու պէս։
ապա այնուհետեւ հասանիցէ ի վերայ քո իբրեւ [79]զչար ուղեւոր տնանկութիւն, եւ կարօտութիւն իբրեւ [80]զժիր սուրհանդակ: Ապա եթէ անդանդաղ լինիցիս, հասանիցէ իբրեւ զաղբեւր ամառն քո, եւ կարօտութիւն իբրեւ այր մի չար ինքնահալած լինիցի:

6:11: Ապա հասանիցէ ՚ի վերայ քո իբրեւ զչա՛ր ուղեւոր տնանկութիւն, եւ կարօտութիւն իբրեւ զժիր սուրհանդակ։ Ապա թէ անդանդաղ լինիցիս, հասանիցէ իբրեւ զաղբեւր ամառն քո, եւ կարօտութիւն իբրեւ այր մի չար ինքնահալա՛ծ[7885]։
[7885] Ոմանք. Ապա այնուհետեւ հասանիցէ քեզ իբրեւ զչար ճանապարհորդ աղքատութիւն... եկեսցէ իբրեւ զաղբիւր... ինքնահալած լինիցի։
11 եւ, ահա, աղքատութիւնը, ինչպէս չար ուղեւոր, կը հասնի քեզ, եւ կարիքը, իբրեւ ժիր սուրհանդակ, կը կանգնի դռանդ: Բայց եթէ ծոյլ չլինես, ապա քո ամառը պիտի հասնի աղբիւրի նման, եւ կարիքը, ինչպէս ինքնահալած չարամիտ այր, պիտի փախչի հեռու:
11 Այն ատեն քու աղքատութիւնդ ճամբորդի մը պէս պիտի գայ Ու կարօտութիւնդ սպառազինեալ մարդու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 и придет, как прохожий, бедность твоя, и нужда твоя, как разбойник. [Если же будешь не ленив, то, как источник, придет жатва твоя; скудость же далеко убежит от тебя.]
6:11 εἶτ᾿ ειμι be ἐμπαραγίνεταί εμπαραγινομαι you ὥσπερ ωσπερ just as κακὸς κακος bad; ugly ὁδοιπόρος οδοιπορος the πενία πενια and; even ἡ ο the ἔνδεια ενδεια just as ἀγαθὸς αγαθος good δρομεύς δρομευς and if; unless δὲ δε though; while ἄοκνος αοκνος be ἥξει ηκω here ὥσπερ ωσπερ just as πηγὴ πηγη well; fountain ὁ ο the ἀμητός αμητος of you; your ἡ ο the δὲ δε though; while ἔνδεια ενδεια just as κακὸς κακος bad; ugly δρομεὺς δρομευς go of one's own accord; desert
6:11 וּ û וְ and בָֽא־ vˈā- בוא come כִ ḵi כְּ as מְהַלֵּ֥ךְ mᵊhallˌēḵ הלך walk רֵאשֶׁ֑ךָ rēšˈeḵā רֵישׁ poverty וּ֝ ˈû וְ and מַחְסֹֽרְךָ֗ maḥsˈōrᵊḵˈā מַחְסֹור need כְּ kᵊ כְּ as אִ֣ישׁ ʔˈîš אִישׁ man מָגֵֽן׃ פ māḡˈēn . f מָגֵן insolent
6:11. et veniet tibi quasi viator egestas et pauperies quasi vir armatusAnd want shall come upon thee, as a traveller, and poverty as a man armed. But if thou be diligent, thy harvest shall come as a fountain, and want shall flee far from thee.
11. So shall thy poverty come as a robber, and thy want as an armed man.
6:11. and then destitution will meet with you, like a traveler, and poverty, like an armed man. Yet truly, if you would be diligent, then your harvest will arrive like a fountain, and destitution will flee far from you.
6:11. So shall thy poverty come as one that travelleth, and thy want as an armed man.
So shall thy poverty come as one that travelleth, and thy want as an armed man:

6:11 и придет, как прохожий, бедность твоя, и нужда твоя, как разбойник. [Если же будешь не ленив, то, как источник, придет жатва твоя; скудость же далеко убежит от тебя.]
6:11
εἶτ᾿ ειμι be
ἐμπαραγίνεταί εμπαραγινομαι you
ὥσπερ ωσπερ just as
κακὸς κακος bad; ugly
ὁδοιπόρος οδοιπορος the
πενία πενια and; even
ο the
ἔνδεια ενδεια just as
ἀγαθὸς αγαθος good
δρομεύς δρομευς and if; unless
δὲ δε though; while
ἄοκνος αοκνος be
ἥξει ηκω here
ὥσπερ ωσπερ just as
πηγὴ πηγη well; fountain
ο the
ἀμητός αμητος of you; your
ο the
δὲ δε though; while
ἔνδεια ενδεια just as
κακὸς κακος bad; ugly
δρομεὺς δρομευς go of one's own accord; desert
6:11
וּ û וְ and
בָֽא־ vˈā- בוא come
כִ ḵi כְּ as
מְהַלֵּ֥ךְ mᵊhallˌēḵ הלך walk
רֵאשֶׁ֑ךָ rēšˈeḵā רֵישׁ poverty
וּ֝ ˈû וְ and
מַחְסֹֽרְךָ֗ maḥsˈōrᵊḵˈā מַחְסֹור need
כְּ kᵊ כְּ as
אִ֣ישׁ ʔˈîš אִישׁ man
מָגֵֽן׃ פ māḡˈēn . f מָגֵן insolent
6:11. et veniet tibi quasi viator egestas et pauperies quasi vir armatus
And want shall come upon thee, as a traveller, and poverty as a man armed. But if thou be diligent, thy harvest shall come as a fountain, and want shall flee far from thee.
6:11. and then destitution will meet with you, like a traveler, and poverty, like an armed man. Yet truly, if you would be diligent, then your harvest will arrive like a fountain, and destitution will flee far from you.
6:11. So shall thy poverty come as one that travelleth, and thy want as an armed man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:11: So shall thy poverty come as one that travelleth - That is, with slow, but surely approaching steps.
Thy want as an armed man - That is, with irresistible fury; and thou art not prepared to oppose it. The Vulgate, Septuagint, and Arabic add the following clause to this verse: -
"But if thou wilt be diligent, thy harvest shall be as a fountain; and poverty shall flee far away from thee."
It is also thus in the Old MS. Bible: If forsothe unslow thou shul ben; shul comen as a welle thi rip; and nede fer shal fleen fro thee.
Albert Barnes: Notes on the Bible - 1834
6:11: The similitude is drawn from the two sources of Eastern terror: the "traveler," i. e., "the thief in the night," coming suddenly to plunder; the "armed man," literally "the man of the shield," the armed robber. The habit of indolence is more fatally destructive than these marauders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: Pro 10:4, Pro 13:4, Pro 20:4
Proverbs 6:12
Geneva 1599
6:11 So shall thy poverty come as one that (d) travelleth, and thy want as (e) an armed man.
(d) That is, suddenly, and when you do not look for it.
(e) It will come in such sort, as you are not able to resist it.
John Gill
6:11 So shall thy poverty come as one that travelleth,.... Either swiftly and suddenly, as a traveller makes haste to get to his journey's end, and comes upon his family or friends at an unawares; or though he moves gradually, by slow paces and silent steps, yet surely: and so it signifies that poverty should come upon the sluggard very quickly, and before he was aware: and though it might come by degrees, yet it would certainly come;
and thy want as an armed man; or, "thy wants as a man of shield" (u): denoting many wants that should come rushing in one upon another, like a man armed with shield and buckler; appearing with great terror and force, not to be resisted. It denotes the unavoidableness of being brought into penury and want by sloth, and the terribleness of such a condition. The Septuagint, Vulgate Latin, and Arabic versions, add,
"but if thou art not slothful, thy harvest shall come as a fountain (as the inundation of a fountain, Arabic); but want shall flee as an evil racer (as an evil man, Arabic; far from thee, Vulgate Latin):''
but this is not in the Hebrew text.
(u) "tanquam vir clypei", Montanus; "vir clypeatus", Junius & Tremellius, Piscator, &c.
John Wesley
6:11 Travelleth - Swiftly and unexpectedly. Armed man - Irresistibly.
Robert Jamieson, A. R. Fausset and David Brown
6:11 and the fruits of their self-indulgence and indolence presented.
as . . . travelleth--literally, "one who walks backwards and forwards," that is, a highwayman.
armed man--that is, one prepared to destroy.
6:126:12: Այր անօրէն եւ անզգամ գնա՛յ զճանապարհս թեւրս։
12 Անօրէն եւ անզգամ մարդը ծուռ ճանապարհներով է գնում,
12 Անօրէն ու չար մարդը Ծուռ բերանով կը շարժի
Այր անօրէն եւ անզգամ գնայ զճանապարհս թեւրս:

6:12: Այր անօրէն եւ անզգամ գնա՛յ զճանապարհս թեւրս։
12 Անօրէն եւ անզգամ մարդը ծուռ ճանապարհներով է գնում,
12 Անօրէն ու չար մարդը Ծուռ բերանով կը շարժի
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 Человек лукавый, человек нечестивый ходит со лживыми устами,
6:12 ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless καὶ και and; even παράνομος παρανομος travel; go ὁδοὺς οδος way; journey οὐκ ου not ἀγαθάς αγαθος good
6:12 אָדָ֣ם ʔāḏˈām אָדָם human, mankind בְּ֭לִיַּעַל ˈbᵊliyyaʕal בְּלִיַּעַל wickedness אִ֣ישׁ ʔˈîš אִישׁ man אָ֑וֶן ʔˈāwen אָוֶן wickedness הֹ֝ולֵ֗ךְ ˈhôlˈēḵ הלך walk עִקְּשׁ֥וּת ʕiqqᵊšˌûṯ עִקְּשׁוּת crookedness פֶּֽה׃ pˈeh פֶּה mouth
6:12. homo apostata vir inutilis graditur ore perversoA man that is an apostate, an unprofitable man, walketh with a perverse mouth,
12. A worthless person, a man of iniquity; he walketh with a froward mouth;
6:12. An apostate man, a harmful man, walks with a perverse mouth;
6:12. A naughty person, a wicked man, walketh with a froward mouth.
A naughty person, a wicked man, walketh with a froward mouth:

6:12 Человек лукавый, человек нечестивый ходит со лживыми устами,
6:12
ἀνὴρ ανηρ man; husband
ἄφρων αφρων senseless
καὶ και and; even
παράνομος παρανομος travel; go
ὁδοὺς οδος way; journey
οὐκ ου not
ἀγαθάς αγαθος good
6:12
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
בְּ֭לִיַּעַל ˈbᵊliyyaʕal בְּלִיַּעַל wickedness
אִ֣ישׁ ʔˈîš אִישׁ man
אָ֑וֶן ʔˈāwen אָוֶן wickedness
הֹ֝ולֵ֗ךְ ˈhôlˈēḵ הלך walk
עִקְּשׁ֥וּת ʕiqqᵊšˌûṯ עִקְּשׁוּת crookedness
פֶּֽה׃ pˈeh פֶּה mouth
6:12. homo apostata vir inutilis graditur ore perverso
A man that is an apostate, an unprofitable man, walketh with a perverse mouth,
6:12. An apostate man, a harmful man, walks with a perverse mouth;
6:12. A naughty person, a wicked man, walketh with a froward mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 - 1903-1914
12-19: В стихах 12-15: Премудрый предостерегает ученика своего от всех видов и проявлений лукавства и коварства, а в ст. 16-19: эти пороки и некоторые другие представляются особенно богопротивными. Уже и ранее (IV:24-25) предостерегал от лукавства и призывал к прямому и открытому образу действий. Здесь он делает то же, но при этом подробно обрисовывает хитрую мимику - глаз, ног, пальцев - коварного и лукавого человека (ст. 13), всегда замышляющего в сердце зло на ближнего и на общество (ст. 14, сн. II:12, 14, III:29): но конечная, неисцельная гибель злодея неизбежна (тс. 15. I:27; III:25; XXIV:22).

Затем, для возбуждения в ученике большего отвращения к порокам злобы, лукавства, коварства, Премудрый называет, ст. 17-19, семь (собственно 6) пороков, составляющих проявления общей порочности и испорченности сердца человеческого. У LXX (и в слав.) мысль о шести пороках в ст. 15: отсутствует. И в других местах кн. Притчей обличаются: гордые глаза (XXX:13), руки, проливающие кровь (I:11) и под., но здесь обличения эти сгруппированы полнее и выражены в особенной свойственной языку притчей форме числового параллелизма.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 A naughty person, a wicked man, walketh with a froward mouth. 13 He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; 14 Frowardness is in his heart, he deviseth mischief continually; he soweth discord. 15 Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy. 16 These six things doth the LORD hate: yea, seven are an abomination unto him: 17 A proud look, a lying tongue, and hands that shed innocent blood, 18 An heart that deviseth wicked imaginations, feet that be swift in running to mischief, 19 A false witness that speaketh lies, and he that soweth discord among brethren.
Solomon here gives us,
I. The characters of one that is mischievous to man and dangerous to be dealt with. If the slothful are to be condemned, that do nothing, much more those that do ill, and contrive to do all the ill they can. It is a naughty person that is here spoken of, Heb. A man of Belial; I think it should have been so translated, because it is a term often used in scripture, and this is the explication of it. Observe,
1. How a man of Belial is here described. He is a wicked man, that makes a trade of doing evil, especially with his tongue, for he walks and works his designs with a froward mouth (v. 12), by lying and perverseness, and a direct opposition to God and man. He says and does every thing, (1.) Very artfully and with design. He has the subtlety of the serpent, and carries on his projects with a great deal of craft and management (v. 13), with his eyes, with his feet, with his fingers. He expresses his malice when he dares not speak out (so some), or, rather, thus he carries on his plot; those about him, whom he makes use of as the tools of his wickedness, understand the ill meaning of a wink of his eye, a stamp of his feet, the least motion of his fingers. He gives orders for evil-doing, and yet would not be thought to do so, but has ways of concealing what he does, so that he may not be suspected. He is a close man, and upon the reserve; those only shall be let into the secret that would do any thing he would have them to do. He is a cunning man, and upon the trick; he has a language by himself, which an honest man is not acquainted with, nor desires to be. (2.) Very spitefully and with ill design. It is not so much ambition or covetousness that is in his heart, as downright frowardness, malice, and ill nature. He aims not so much to enrich and advance himself as to do an ill turn to those about him. He is continually devising one mischief or other, purely for mischief-sake--a man of Belial indeed, of the devil, resembling him not only in subtlety, but in malice.
2. What his doom is (v. 15): His calamity shall come and he shall be broken; he that devised mischief shall fall into mischief. His ruin shall come, (1.) Without warning. It shall come suddenly: Suddenly shall he be broken, to punish him for all the wicked arts he had to surprise people into his snares. (2.) Without relief. He shall be irreparably broken, and never able to piece again: He shall be broken without remedy. What relief can he expect that has disobliged all mankind? He shall come to his end and none shall help him, Dan. xi. 45.
II. A catalogue of those things which are in a special manner odious to God, all which are generally to be found in those men of Belial whom he had described in the foregoing verses; and the last of them (which, being the seventh, seems especially to be intended, because he says they are six, yea, seven) is part of his character, that he sows discord. God hates sin; he hates every sin; he can never be reconciled to it; he hates nothing but sin. But there are some sins which he does in a special manner hate; and all those here mentioned are such as are injurious to our neighbour. It is an evidence of the good-will God bears to mankind that those sins are in a special manner provoking to him which are prejudicial to the comfort of human life and society. Therefore the men of Belial must expect their ruin to come suddenly, and without remedy, because their practices are such as the Lord hates and are an abomination to him, v. 16. Those things which God hates it is no thanks to us to hate in others, but we must hate them in ourselves. 1. Haughtiness, conceitedness of ourselves, and contempt of others--a proud look. There are seven things that God hates, and pride is the first, because it is at the bottom of much sin and gives rise to it. God sees the pride in the heart and hates it there; but, when it prevails to that degree that the show of men's countenance witnesses against them that they overvalue themselves and undervalue all about them, this is in a special manner hateful to him, for then pride is proud of itself and sets shame at defiance. 2. Falsehood, and fraud, and dissimulation. Next to a proud look nothing is more an abomination to God than a lying tongue; nothing more sacred than truth, nor more necessary to conversation than speaking truth. God and all good men hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was, from the beginning, a liar and a murderer (John viii. 44), and therefore, as a lying tongue, so hands that shed innocent blood are hateful to God, because they have in them the devil's image and do him service. 4. Subtlety in the contrivance of sin, wisdom to do evil, a heart that designs and a head that devises wicked imaginations, that is acquainted with the depths of Satan and knows how to carry on a covetous, envious, revengeful plot, most effectually. The more there is of craft and management in sin the more it is an abomination to God. 5. Vigour and diligence in the prosecution of sin--feet that are swift in running to mischief, as if they were afraid of losing time or were impatient of delay in a thing they are so greedy of. The policy and vigilance, the eagerness and industry, of sinners, in their sinful pursuits, may shame us who go about that which is good so awkwardly and so coldly. 6. False-witness bearing, which is one of the greatest mischiefs that the wicked imagination can devise, and against which there is least fence. There cannot be a greater affront to God (to whom in an oath appeal is made) nor a greater injury to our neighbour (all whose interests in this world, even the dearest, lie open to an attack of this kind) than knowingly to give in a false testimony. There are seven things which God hates, and lying involves two of them; he hates it, and doubly hates it. 7. Making mischief between relations and neighbours, and using all wicked means possible, not only to alienate their affections one from another, but to irritate their passions one against another. The God of love and peace hates him that sows discord among brethren, for he delights in concord. Those that by tale-bearing and slandering, by carrying ill-natured stories, aggravating every thing that is said and done, and suggesting jealousies and evil surmises, blow the coals of contention, are but preparing for themselves a fire of the same nature.
Adam Clarke: Commentary on the Bible - 1831
6:12: A naughty person - אדם בליעל adam beliyal, "Adam good for nothing." When he lost his innocence. A man apostata; Old MS. Bible.
A wicked man - איש און ish aven. He soon became a general transgressor after having departed from his God. All his posterity, unless restored by Divine grace, are men of Belial, and sinners by trade; and most of them, in one form or other, answer the character here given. They yield their members instruments of unrighteousness unto sin.
Albert Barnes: Notes on the Bible - 1834
6:12: A naughty person - literally, "a man of Belial," i. e., a worthless man (see the Deu 13:13 note). This is the portrait of the man who is not to be trusted, whose look and gestures warn against him all who can observe. His speech is tortuous and crafty; his wink tells the accomplice that the victim is already snared; his gestures with foot and hand are half in deceit, and half in mockery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: naughty: Pro 11:6, Pro 17:4; Sa1 17:28; Jer 24:2, Jer 24:8-10; Jam 1:21
walketh: Pro 6:14, Pro 2:12, Pro 4:24, Pro 8:13; Psa 10:3, Psa 10:7, Psa 36:3, Psa 52:2-4, Psa 59:7, Psa 73:8, Psa 73:9; Mat 12:34; Act 20:30; Ti1 5:13; Tit 1:10, Tit 1:11; Jam 3:6
Proverbs 6:13
Carl Friedrich Keil and Franz Delitzsch
6:12
There follows now a third brief series of instructions, which run to a conclusion with a deterring prospect similar to the foregoing.
12 A worthless man, a wicked man,
Is he who practiseth falsehood with his mouth;
13 Who winketh with his eyes, scrapeth with his foot,
Pointeth with his fingers.
14 Malice is in his heart,
He deviseth evil at all times,
He spreadeth strife.
15 Therefore suddenly his destruction shall come,
Suddenly shall he be destroyed, and there is no remedy.
Tit is a question, what is the subject and what the predicate in Prov 6:12. Thus much is clear, that upon him who is here described according to his deceitful conduct the sentence of condemnation shall fall. He who is so described is thus subject, and אדם בּליּעל is without doubt predicate. But does the complex subject begin with אישׁ און? Thus e.g., Hitzig: "A worthless man is the wicked man who...." But the interchange of עדם and אישׁ is a sign of parallel relation; and if 12b belonged attributively to אישׁ און, then since אישׁ האון is not used, it ought at least to have been continued by ההולך. The general moral categories, 12a, are thus predicates, as was indeed besides probable; the copious division of the subject demands also in point of style a more developed predicate. Prov 16:27 is simpler in plan, and also logically different. There the expression is, as is usual, אישׁ בליעל. Since אדם און is not possible, the author uses instead בליעל. This word, composed of בּלי and יעל (from יעל, ועל, to be useful, to be good for), so fully serves as one word, that it even takes the article, 1Kings 25:25. It denotes worthlessness, generally in a chain of words in the genitive, but also the worthless, Job 34:18; and it is to be so taken here, for אדם does not form a constructivus, and never governs a genitive. בליעל is thus a virtual adjective (as nequam in homo nequam); the connection is like that of אדם רשׁע, Prov 11:7, and elsewhere, although more appositional than this pure attributive. Synonymous with בליעל is און (from an, to breathe), wickedness, i.e., want of all moral character. Thus worthless and wicked is he who practises deceit with his mouth (cf. Prov 4:24), i.e., who makes language the means of untruthfulness and uncharitableness. עקּשׁוּת פּה is meant in a moral sense, but without excluding that distortion of the mouth which belongs to the mimicry of the malicious. It is the accus. of the object; for הלך is also bound in a moral sense with the accusative of that which one practises, i.e., dealing with, exercises himself in, Prov 2:7; Prov 28:18, Is 33:15.
Prov 6:13
קורץ בּעיניו is translated according to the sense: who winks (nictat) with his eyes; but that is not the proper meaning of the word, for קרץ is used not only of the eyes. Prov 10:10 (cf. Prov 16:30, qui oculos morsicat or connivet), Ps 35:19, but also of the lips, Prov 16:30. Thus Lwenstein's explanation: who opens up the eyes, is incorrect. The verb קרץ unites in it the meanings of Arab. qrts, to pinch off with a sharp implement, and Arab. qrd, with a blunt instrument (Arab. miḳraḍ, pincers). It means to pince, to nip, as Arab. ḳarṣ, pincer - e.g., ḳarṣ balskyn alarsasat, he cuts off with the knife the leaden seal - hence frequently, to nip together the eyes, provincially: to wink ("zwickern," frequent. of "zwicken," to nip) with the eyes - the action of the deceiver, who thereby gives the sign to others that they help or at least do not hinder him from bantering and mocking, belying and deceiving a third person (Fl.); cf. Ali's proverb, "O God, pardon to us the culpable winking with the eye (ramzat)," and Fleischer's notes thereon, the Proverbs of Ali, p. 100f.
That the words which follow, בּרגליו מולל, are meant of discourse, i.e., the giving of signs, with the feet, and, so to say, significant oratio pedestris (lxx, Aben-Ezra, Bertheau, Hitzig, and others), is very improbable, since the usage of language has set apart the Piel מלּל for the meaning loqui, and מולל admits another suitable signification, for מולל means in Talmudic fricare, confricare - e.g., המולל מלילות, he who grinds the parched ears of corn (b. Beza 12b; Ma'seroth, iv. 5) - after which Syr., Targ., תכס (stamping), Aq. τρίβων, Symm. προστρίβων, Jerome, (qui) terit pede, and Rashi משׁפשׁף (grinding, scratching); it means one who scrapes with his feet, draws them backwards and forwards on the ground in order thereby to give a sign to others; also the Arab. mll, levem et agilem esse, which as the synonym of Arab. sr is connected with Arab. fı̂ of the way, signifies properly to move the feet quickly hither and thither (Fl.).
(Note: The root-idea of the Arab. mall is unquietness of motion; the Arab. noun mallt signifies the glow with its flickering light and burning: glowing ashes, inner agitation, external haste; Arab. malil (מלל) is the feverish patient, but also one quickly hastening away, and generally an impatient or hasty person (vid., Wetstein in Baudissin in his Job. Tischendorfianus, vii. 6). The grinding is made by means of a quick movement hither and thither; and so also is speaking, for the instrument of speech, particularly the tongue, is set in motion. Only the meaning praecidere, circumcidere, does not connect itself with that root-idea: מל in this signification appears to be a nance of מר, stringere.)
מרה appears here, in accordance with its primary signification (projicere, sc. brachium or digitum = monstrare), connected with בּעצבּעתיו; another expression for this scornful, malicious δακτυλοδεικνεῖν is שׁלח אצבּע, Is 58:9.
Prov 6:14
In this verse is continued the description of the subject, only once returning to the particip. The clauses are arranged independently, but logically according to the complex conception of the subject. תּהפּכות .tce are just the knaveries, i.e., the malicious wickedness which comes to light in word and deportment as עקשׁות פה. Regarding the double figure of the smithy and of agriculture underlying חרשׁ, machinari, vid., at Prov 3:29, and regarding the omission of the הוּא to חרשׁ, at Ps 7:10. The phrase שׁלּח מדנים (as Prov 6:19, Prov 16:28), to let loose disputes, so that they break forth, reminds us rather of the unfettering of the winds by Aeolus than of the casting in of the apple of discord. Instead of מדנים the Kerı̂ has מדינים; on the other hand, מדנים remains uncorrected Prov 6:19; Prov 10:12. The form מדינים occurs once, Prov 18:18, and its constr. מדיני once, Prov 19:13. Everywhere else the text has מדונים, for which the Kerı̂ has מדינים, Prov 18:19; Prov 21:9, Prov 21:19; Prov 23:29; Prov 25:24; Prov 26:21; Prov 27:15. The forms מדין and מדן are also recognised: the former stands alone without any analogous example; the latter is compared at least with מצד, Arab. masâd (Psalmen, p. 163, 3). Probably these two forms are warranted by Gen 25:2, cf. Gen 37:28, Gen 37:36, where מדין and מדן occur as the names of two sons of Abraham by Keturah. But the national name מדינים is no reason for the seven times laying aside of the regular form מדונים, i.e., מדונים, which is the plur. of מדון after the forms מאורים, מעורים, although מדוּנים, after the forms מבוּשׁים, מצוּקים, is also found.
Prov 6:15
With the 14th verse the description terminates. A worthless and a wicked person is he who does such things. The point lies in the characteristic out of which the conclusion is drawn: therefore his ruin will suddenly come upon him, etc. Regarding איד, the root-meaning of which is illustrated by Amos 2:13, vid., at Prov 1:26. פּתאם is an old accus. of an absol. פּתא, of the same meaning as פּתע, used as an adverbial accus., both originating in the root-idea of splitting, opening, breaking out and breaking forth. "Shall be broken to pieces" (as a brittle potter's vessel, Ps 2:9; Is 30:14; Jer 29:11) is a frequent figure for the destruction (שׁבר) of an army (cf. Arab. ânksar âljysh), of a city or a state, a man. ואין continues the ישּׁבר as Prov 29:1 : there shall be as it were no means of recovery for his shattered members (Fl.). Without the Vav this אין מרפּא would be a clause conceived of accusatively, and thus adverbially: without any healing.
Geneva 1599
6:12 A naughty person, (f) a wicked man, walketh with a froward mouth.
(f) He shows to what inconvenience the idle persons and sluggards come, by calling them unthrifty, or the men of Belial, and slanderous.
John Gill
6:12 A naughty person, a wicked man,.... Or, "a man of Belial, a man of iniquity" (w). The former signifies an unprofitable man, a man good for nothing, that is of no use to God or man; or one that is lawless, that has thrown off the yoke of the law, and will not be subject to it; Belial is the name of the devil; and here it may design such as are his children, and will do his lusts: the latter phrase signifies one that is wholly given up to work wickedness. The characters well agree with the the lawless one, the man of sin and son of perdition, antichrist, Th2 2:3. Who
walketh with a froward mouth; speaking perverse things, things contrary to the light of nature and reason, to law and Gospel; uttering lies, and deceit, and blasphemies against God and man; to which he has used himself, and in which he continues, as the word "walketh" signifies: so antichrist has a mouth opened in blasphemies against God and his saints, Rev_ 13:5.
(w) "homo Belijahal, vir iniquitatis", Montanus, Vatablus, Baynus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:12 A naughty person--literally, "A man of Belial," or of worthlessness, that is, for good, and so depraved, or wicked (compare 1Kings 25:25; 1Kings 30:22, &c.). Idleness and vice are allied. Though indolent in acts, he actively and habitually (walketh) is ill-natured in speech (Prov 4:24).
6:136:13: Քանզի նո՛յն ինքն ակնարկէ՛ ակամբ, եւ նշանակէ՛ ոտամբ, եւ ուսուցանէ նշանացի՛ մատամբք[7886]։ [7886] Ոմանք. Եւ նոյն ինքն ակ՛՛։
13 որովհետեւ հէնց ինքն է աչքերը թարթում, ոտքերով ցոյց տալիս եւ նշանացի սովորեցնում մատներով:
13 Անիկա իր աչքերովը ակնարկութիւն կ’ընէ, Ոտքերովը կը խօսի Ու մատներովը բան կը սորվեցնէ։
քանզի նոյն ինքն ակնարկէ ակամբ, եւ նշանակէ ոտամբ, եւ ուսուցանէ նշանացի մատամբք:

6:13: Քանզի նո՛յն ինքն ակնարկէ՛ ակամբ, եւ նշանակէ՛ ոտամբ, եւ ուսուցանէ նշանացի՛ մատամբք[7886]։
[7886] Ոմանք. Եւ նոյն ինքն ակ՛՛։
13 որովհետեւ հէնց ինքն է աչքերը թարթում, ոտքերով ցոյց տալիս եւ նշանացի սովորեցնում մատներով:
13 Անիկա իր աչքերովը ակնարկութիւն կ’ընէ, Ոտքերովը կը խօսի Ու մատներովը բան կը սորվեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 мигает глазами своими, говорит ногами своими, дает знаки пальцами своими;
6:13 ὁ ο the δ᾿ δε though; while αὐτὸς αυτος he; him ἐννεύει εννευω nod to ὀφθαλμῷ οφθαλμος eye; sight σημαίνει σημαινω signify δὲ δε though; while ποδί πους foot; pace διδάσκει διδασκω teach δὲ δε though; while ἐννεύμασιν εννευμα finger
6:13 קֹרֵ֣ץ qōrˈēṣ קרץ twinkle בְּ֭ב *ˈbᵊ בְּ in עֵינָיועינו *ʕênāʸw עַיִן eye מֹלֵ֣ל mōlˈēl מלל make signs בְּב *bᵊ בְּ in רַגְלָ֑יורגלו *raḡlˈāʸw רֶגֶל foot מֹ֝רֶ֗ה ˈmōrˈeh ירה teach בְּ bᵊ בְּ in אֶצְבְּעֹתָֽיו׃ ʔeṣbᵊʕōṯˈāʸw אֶצְבַּע finger
6:13. annuit oculis terit pede digito loquiturHe winketh with the eyes, presseth with the foot, speaketh with the finger.
13. He winketh with his eyes, he speaketh with his feet, he maketh signs with his fingers;
6:13. he winks with the eyes, touches with the foot, speaks with the finger.
6:13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;
He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers:

6:13 мигает глазами своими, говорит ногами своими, дает знаки пальцами своими;
6:13
ο the
δ᾿ δε though; while
αὐτὸς αυτος he; him
ἐννεύει εννευω nod to
ὀφθαλμῷ οφθαλμος eye; sight
σημαίνει σημαινω signify
δὲ δε though; while
ποδί πους foot; pace
διδάσκει διδασκω teach
δὲ δε though; while
ἐννεύμασιν εννευμα finger
6:13
קֹרֵ֣ץ qōrˈēṣ קרץ twinkle
בְּ֭ב
*ˈbᵊ בְּ in
עֵינָיועינו
*ʕênāʸw עַיִן eye
מֹלֵ֣ל mōlˈēl מלל make signs
בְּב
*bᵊ בְּ in
רַגְלָ֑יורגלו
*raḡlˈāʸw רֶגֶל foot
מֹ֝רֶ֗ה ˈmōrˈeh ירה teach
בְּ bᵊ בְּ in
אֶצְבְּעֹתָֽיו׃ ʔeṣbᵊʕōṯˈāʸw אֶצְבַּע finger
6:13. annuit oculis terit pede digito loquitur
He winketh with the eyes, presseth with the foot, speaketh with the finger.
6:13. he winks with the eyes, touches with the foot, speaks with the finger.
6:13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:13: He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers - These things seem to be spoken of debauchees, and the following quotation from Ovid, Amor. Iib. i., El. iv., ver. 15, shoots the whole process of the villany spoken of by Solomon:
Cum premit ille torum, vultu comes ipsa modestoIbis, ut accumbas: clam mihi tange pedem.
Me specta, nutusque meos, vultum que loquacemExcipe furtivas, et refer ipsa, notas.
Verba superciliis sine voce loquentia dicamVerba leges digitis, verba notata mero.
Cum tibi succurrit Veneris lascivia nostrae,Purpureas tenero pollice tange genas, etc., etc.
The whole elegy is in the same strain: it is translated in Garth's Ovid, but cannot be introduced here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: Pro 5:6, Pro 10:10; Job 15:12; Psa 35:19
Proverbs 6:14
Geneva 1599
6:13 He winketh with his eyes, he speaketh with his feet, he (g) teacheth with his fingers;
(g) Thus all his gesture tends to wickedness,
John Gill
6:13 He winketh with his eyes,.... Not through natural infirmity, but purposely and with design; with one of his eyes, as Aben Ezra, as is usual with such persons: it is the air and gesture of a sneering and deceitful man, who gives the wink to some of his friends, sneering at the weakness of another in company; or as signifying to them some secret design of his against another, which he chooses not to declare in any other way;
he speaketh with his feet; the motions of the feet have a language; the stamping of the feet expresses rage; here it seems to intend the giving of a him to another, by privately pressing his foot with his, when he should be silent or should speak, or do this or the other thing he would have him do;
he teacheth with his fingers; by stretching them out or compressing them; and so showing either scorn and contempt (x), or rage and fury. The whole of it seems to design the secret, cunning, artful ways, which wicked men have to convey their meanings to one another, without being understood by other persons; they have a language to themselves, which they express by the motions of their eyes, feet, and fingers: and this character of art and cunning, dissimulation and deceit, fitly agrees with the man of sin, Th2 2:10. So mimics are said to speak with their hands; some have been famous in this way (y).
(x) "In hunc intende digitum", Plauti Pseudolus, Act. 4. Sc. 7. v. 45. "----aliis dat digito literas", Ennius. (y) Vid. Barthii Animadv. ad Claudian. de Consul. Mallii Paneg. v. 311.
Robert Jamieson, A. R. Fausset and David Brown
6:13 If, for fear of detection, he does not speak, he uses signs to carry on his intrigues. These signs are still so used in the East.
6:146:14: Սիրտ խոտորեալ նիւթէ զչարիս. յամենայն ժամանակի այնպիսին խռովութիւնս առնէ քաղաքի[7887]։ [7887] Ոմանք. Նիւթէ զչարութիւն։
14 Խոտորուած սիրտը չարիքներ է նիւթում եւ ամէն ժամանակ սերմանում է խռովութիւն քաղաքում:
14 Անոր սրտին մէջ ծռութիւն կայ, Միշտ չարութիւն կը հնարէ ու կռիւներ կը հանէ։
Սիրտ խոտորեալ նիւթէ զչարիս. յամենայն ժամանակի [81]այնպիսին խռովութիւնս առնէ քաղաքի:

6:14: Սիրտ խոտորեալ նիւթէ զչարիս. յամենայն ժամանակի այնպիսին խռովութիւնս առնէ քաղաքի[7887]։
[7887] Ոմանք. Նիւթէ զչարութիւն։
14 Խոտորուած սիրտը չարիքներ է նիւթում եւ ամէն ժամանակ սերմանում է խռովութիւն քաղաքում:
14 Անոր սրտին մէջ ծռութիւն կայ, Միշտ չարութիւն կը հնարէ ու կռիւներ կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 коварство в сердце его: он умышляет зло во всякое время, сеет раздоры.
6:14 διεστραμμένῃ διαστρεφω twist; divert δὲ δε though; while καρδίᾳ καρδια heart τεκταίνεται τεκταινω bad; ugly ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity ὁ ο the τοιοῦτος τοιουτος such; such as these ταραχὰς ταραχη stirring συνίστησιν συνιστημι introduce; establish πόλει πολις city
6:14 תַּֽהְפֻּכֹ֨ות׀ tˈahpuḵˌôṯ תַּהְפֻּכֹות perversity בְּ bᵊ בְּ in לִבֹּ֗ו libbˈô לֵב heart חֹרֵ֣שׁ ḥōrˈēš חרשׁ plough רָ֣ע rˈāʕ רַע evil בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֑ת ʕˈēṯ עֵת time מִדְיָנִ֥יםמדנים *miḏyānˌîm מִדְיָן contention יְשַׁלֵּֽחַ׃ yᵊšallˈēₐḥ שׁלח send
6:14. pravo corde machinatur malum et in omni tempore iurgia seminatWith a wicked heart he deviseth evil, and at all times he soweth discord.
14. Frowardness is in his heart, he deviseth evil continually; he soweth discord.
6:14. With a depraved heart he devises evil, and at all times he sows conflict.
6:14. Frowardness [is] in his heart, he deviseth mischief continually; he soweth discord.
Frowardness [is] in his heart, he deviseth mischief continually; he soweth discord:

6:14 коварство в сердце его: он умышляет зло во всякое время, сеет раздоры.
6:14
διεστραμμένῃ διαστρεφω twist; divert
δὲ δε though; while
καρδίᾳ καρδια heart
τεκταίνεται τεκταινω bad; ugly
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
ο the
τοιοῦτος τοιουτος such; such as these
ταραχὰς ταραχη stirring
συνίστησιν συνιστημι introduce; establish
πόλει πολις city
6:14
תַּֽהְפֻּכֹ֨ות׀ tˈahpuḵˌôṯ תַּהְפֻּכֹות perversity
בְּ bᵊ בְּ in
לִבֹּ֗ו libbˈô לֵב heart
חֹרֵ֣שׁ ḥōrˈēš חרשׁ plough
רָ֣ע rˈāʕ רַע evil
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֑ת ʕˈēṯ עֵת time
מִדְיָנִ֥יםמדנים
*miḏyānˌîm מִדְיָן contention
יְשַׁלֵּֽחַ׃ yᵊšallˈēₐḥ שׁלח send
6:14. pravo corde machinatur malum et in omni tempore iurgia seminat
With a wicked heart he deviseth evil, and at all times he soweth discord.
6:14. With a depraved heart he devises evil, and at all times he sows conflict.
6:14. Frowardness [is] in his heart, he deviseth mischief continually; he soweth discord.
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Adam Clarke: Commentary on the Bible - 1831
6:14: He deviseth mischief - He plots schemes and plans to bring it to pass.
He soweth discord - Between men and their wives, by seducing the latter from their fidelity. See the preceding quotation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: Frowardness: Pro 2:14, Pro 16:28-30, Pro 21:8
he deviseth: Pro 6:18; Psa 36:4; Isa 32:7, Isa 57:20; Eze 11:2; Mic 2:1
soweth: Heb. casteth forth, Pro 6:19, Pro 16:28, Pro 22:8, Pro 26:17-22; Hos 8:7; Rom 16:17; Gal 6:7, Gal 6:8
Proverbs 6:15
John Gill
6:14 Frowardness is in his heart,.... Or perverse things; evil habits and principles of sin; all manner of wickedness, errors and heresies; things contrary to right reason, repugnant to the will and law of God, and the reverse of sound doctrine; all evil thoughts and evil things; see Mt 15:19;
he deviseth mischief continually; against his neighbours, and especially against good men; he is continually planning schemes, contriving methods, ways, and means, how to disturb, distress, and ruin men; being a true child of Belial, or of the devil, his heart is the forge where he is continually framing wickedness in one shape or another; and the ground which he is always ploughing up and labouring at to bring forth sin and wickedness, and with which it is fruitful;
he soweth discord; or "strifes" (z): the Syriac version adds, "between two"; which Jarchi interprets between a man and his Maker; rather between a man and his neighbour; between one friend and another; between husband and wife, parents and children, brethren and brethren, magistrates and subjects; between kings and princes of the earth in which sort of work the man of sin, antichrist, has been very busy. The Targum is, "he casteth out strifes", as firebrands among men. The words in the Hebrew text are, "he sendeth out discord", or "strife" (a); these are the messengers sent out by him to make mischief.
(z) "contentiones", Pagninus, Montanus, Junius & Tremellius, Piscator, Mercerus, Gejerus; "jurgia", V. L. "lites", Baynus, Cocceius; "litigia", Schultens. (a) "mittet", Pagninus, Montanus; "immittit", Junius & Tremellius, Piscator, Mercerus, Gejerus, Schultens, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:14 Frowardness--as in Prov 2:14.
deviseth--literally, "constructs, as an artisan."
mischief--evil to others.
discord--especially litigation. Cunning is the talent of the weak and lazy.
6:156:15: Վասն այնորիկ յանկարծակի՛ հասցէ նմա կորուստ իւր. հաշումն՝ եւ մաշո՛ւմն առանց բժշկութեան[7888]։ [7888] Ոմանք. Եւ վասն այնորիկ... հաշումն եւ բեկումն անբժշկելի։
15 Այդ պատճառով էլ նրա կորուստը պիտի յանկարծակի գայ, նա պիտի հաշմուի ու մաշուի առանց բուժումի:
15 Ասոր համար անոր կորուստը յանկարծ պիտի գայ։Անիկա յանկարծ պիտի կոտրուի ու անոր դարման պիտի չգտնուի։
Եւ վասն այնորիկ յանկարծակի հասցէ նմա կորուստ իւր, հաշումն եւ մաշումն առանց բժշկութեան:

6:15: Վասն այնորիկ յանկարծակի՛ հասցէ նմա կորուստ իւր. հաշումն՝ եւ մաշո՛ւմն առանց բժշկութեան[7888]։
[7888] Ոմանք. Եւ վասն այնորիկ... հաշումն եւ բեկումն անբժշկելի։
15 Այդ պատճառով էլ նրա կորուստը պիտի յանկարծակի գայ, նա պիտի հաշմուի ու մաշուի առանց բուժումի:
15 Ասոր համար անոր կորուստը յանկարծ պիտի գայ։Անիկա յանկարծ պիտի կոտրուի ու անոր դարման պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Зато внезапно придет погибель его, вдруг будет разбит без исцеления.
6:15 διὰ δια through; because of τοῦτο ουτος this; he ἐξαπίνης εξαπινης come; go ἡ ο the ἀπώλεια απωλεια destruction; waste αὐτοῦ αυτος he; him διακοπὴ διακοπη.1 and; even συντριβὴ συντριβη incurable
6:15 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus פִּ֭תְאֹם ˈpiṯʔōm פִּתְאֹם suddenly יָבֹ֣וא yāvˈô בוא come אֵידֹ֑ו ʔêḏˈô אֵיד calamity פֶּ֥תַע pˌeṯaʕ פֶּתַע instant יִ֝שָּׁבֵ֗ר ˈyiššāvˈēr שׁבר break וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַרְפֵּֽא׃ פ marpˈē . f מַרְפֵּא healing
6:15. huic extemplo veniet perditio sua et subito conteretur nec habebit ultra medicinamTo such a one his destruction shall presently come, and he shall suddenly be destroyed, and shall no longer have any remedy.
15. Therefore shall his calamity come suddenly; on a sudden shall he be broken and that without remedy.
6:15. To this one, his perdition will arrive promptly, and he shall be crushed suddenly: he will no longer have any remedy.
6:15. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy:

6:15 Зато внезапно придет погибель его, вдруг будет разбит без исцеления.
6:15
διὰ δια through; because of
τοῦτο ουτος this; he
ἐξαπίνης εξαπινης come; go
ο the
ἀπώλεια απωλεια destruction; waste
αὐτοῦ αυτος he; him
διακοπὴ διακοπη.1 and; even
συντριβὴ συντριβη incurable
6:15
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
פִּ֭תְאֹם ˈpiṯʔōm פִּתְאֹם suddenly
יָבֹ֣וא yāvˈô בוא come
אֵידֹ֑ו ʔêḏˈô אֵיד calamity
פֶּ֥תַע pˌeṯaʕ פֶּתַע instant
יִ֝שָּׁבֵ֗ר ˈyiššāvˈēr שׁבר break
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַרְפֵּֽא׃ פ marpˈē . f מַרְפֵּא healing
6:15. huic extemplo veniet perditio sua et subito conteretur nec habebit ultra medicinam
To such a one his destruction shall presently come, and he shall suddenly be destroyed, and shall no longer have any remedy.
6:15. To this one, his perdition will arrive promptly, and he shall be crushed suddenly: he will no longer have any remedy.
6:15. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
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Adam Clarke: Commentary on the Bible - 1831
6:15: Suddenly shall he be broken - Probably alluding to some punishment of the adulterer, such as being stoned to death. A multitude shall join together, and so overwhelm him with stones, that he shall have his flesh and bones broken to pieces, and there shall be no remedy - none to deliver or pity him.
Albert Barnes: Notes on the Bible - 1834
6:15: The duper and the dupe shall share the same calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: shall his: Pro 1:27, Pro 29:1; Psa 73:18-20; Isa 30:13; Th1 5:3
he be: Ch2 36:16; Psa 50:22; Jer 19:11
Proverbs 6:16
John Gill
6:15 Therefore shall his calamity come suddenly,.... Unthought of and unexpected: he that deviseth mischief to others secretly shall have no warning of his own ruin, nor time and means of preventing it; the destruction of antichrist will be sudden, and of all wicked men at the coming of Christ, Th1 5:3;
suddenly shall he be broken without remedy; or, "and there shall be no healing" (b): his bones will be broken to pieces, and there will be no cure for him; or he shall be like an earthen vessel, which, when broke, cannot be put together again. The ruin of wicked men is sudden, inevitable, and irreparable; so antichrist will "come to his end, and none shall help him", Dan 11:45.
(b) "et non sanitas", Pagninus, Montanus; "curatio", Junius & Tremellius; "medicina", Piscator, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
6:15 Suddenness aggravates evil (compare Prov 6:11; Prov 29:1).
calamity--literally, "a crushing weight."
broken--shivered as a potter's vessel; utterly destroyed (Ps 2:9).
6:166:16: Զի խնդա՛յ ընդ ամենայն զոր ատեայ Տէր. եւ խորտակի վասն պղծութեան անձին իւրոյ։
16 Նա ծիծաղում է այն ամէնի վրայ, ինչ ատում է Տէրը, եւ իր հոգու պղծութեան երեսից էլ պիտի կործանուի:
16 Տէրը վեց բանէ կը զզուի Ու անոր հոգիին առջեւ եօթը բան պիղծ են։
[82]Զի խնդայ ընդ ամենայն զոր ատեայ Տէր, եւ խորտակի վասն պղծութեան անձին իւրոյ:

6:16: Զի խնդա՛յ ընդ ամենայն զոր ատեայ Տէր. եւ խորտակի վասն պղծութեան անձին իւրոյ։
16 Նա ծիծաղում է այն ամէնի վրայ, ինչ ատում է Տէրը, եւ իր հոգու պղծութեան երեսից էլ պիտի կործանուի:
16 Տէրը վեց բանէ կը զզուի Ու անոր հոգիին առջեւ եօթը բան պիղծ են։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 Вот шесть, чт{о} ненавидит Господь, даже семь, чт{о} мерзость душе Его:
6:16 ὅτι οτι since; that χαίρει χαιρω rejoice; hail πᾶσιν πας all; every οἷς ος who; what μισεῖ μισεω hate ὁ ο the κύριος κυριος lord; master συντρίβεται συντριβω fracture; smash δὲ δε though; while δι᾿ δια through; because of ἀκαθαρσίαν ακαθαρσια uncleanness ψυχῆς ψυχη soul
6:16 שֶׁשׁ־ šeš- שֵׁשׁ six הֵ֭נָּה ˈhēnnā הֵנָּה they שָׂנֵ֣א śānˈē שׂנא hate יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ֝ ˈw וְ and שֶׁ֗בַע šˈevaʕ שֶׁבַע seven תֹּועֲבַ֥תתועבות *tôʕᵃvˌaṯ תֹּועֵבָה abomination נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
6:16. sex sunt quae odit Dominus et septimum detestatur anima eiusSix things there are, which the Lord hateth, and the seventh his soul detesteth:
16. There be six things which the LORD hateth; yea, seven which are an abomination unto him:
6:16. Six things there are that the Lord hates, and the seventh, his soul detests:
6:16. These six [things] doth the LORD hate: yea, seven [are] an abomination unto him:
These six [things] doth the LORD hate: yea, seven [are] an abomination unto him:

6:16 Вот шесть, чт{о} ненавидит Господь, даже семь, чт{о} мерзость душе Его:
6:16
ὅτι οτι since; that
χαίρει χαιρω rejoice; hail
πᾶσιν πας all; every
οἷς ος who; what
μισεῖ μισεω hate
ο the
κύριος κυριος lord; master
συντρίβεται συντριβω fracture; smash
δὲ δε though; while
δι᾿ δια through; because of
ἀκαθαρσίαν ακαθαρσια uncleanness
ψυχῆς ψυχη soul
6:16
שֶׁשׁ־ šeš- שֵׁשׁ six
הֵ֭נָּה ˈhēnnā הֵנָּה they
שָׂנֵ֣א śānˈē שׂנא hate
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ֝ ˈw וְ and
שֶׁ֗בַע šˈevaʕ שֶׁבַע seven
תֹּועֲבַ֥תתועבות
*tôʕᵃvˌaṯ תֹּועֵבָה abomination
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
6:16. sex sunt quae odit Dominus et septimum detestatur anima eius
Six things there are, which the Lord hateth, and the seventh his soul detesteth:
6:16. Six things there are that the Lord hates, and the seventh, his soul detests:
6:16. These six [things] doth the LORD hate: yea, seven [are] an abomination unto him:
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Adam Clarke: Commentary on the Bible - 1831
6:16: These six - doth the Lord hate -
1. A proud look - exalted eyes; those who will not condescend to look on the rest of mankind.
2. A lying tongue - he who neither loves nor tells truth.
3. Hands that shed innocent blood, whether by murder or by battery.
4. A heart that deviseth wicked imaginations - the heart that fabricates such, lays the foundation, builds upon it, and completes the superstructure of iniquity.
5. Feet that be swift in running to mischief - he who works iniquity with greediness.
6. A false witness that speaketh lies - one who, even on his oath before a court of justice, tells any thing but the truth.
Seven are an abomination unto him - נפשו naphsho, "to his soul." The seventh is, he that soweth discord among brethren - he who troubles the peace of a family, of a village, of the state; all who, by lies and misrepresentations, strive to make men's minds evil-affected towards their brethren.
Albert Barnes: Notes on the Bible - 1834
6:16: A new section, but not a new subject. The closing words, "he that soweth discord" (Pro 6:19, compare Pro 6:14), lead us to identify the sketch as taken from the same character. With the recognized Hebrew form of climax (see Pro 30:15, Pro 30:18, Pro 30:24; Amo 1:1-15; 2; Job 5:19), the teacher here enumerates six qualities as detestable, and the seventh as worse than all (seven represents completeness), but all the seven in this instance belong to one man, the man of Belial Pro 6:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: six: Pro 8:13, Pro 30:18, Pro 30:21, Pro 30:24, Pro 30:29; Amo 1:3, Amo 1:6, Amo 1:9, Amo 1:11, Amo 2:1, Amo 2:4, Amo 2:6
an: Pro 3:32, Pro 11:1, Pro 11:20, Pro 15:8, Pro 15:9, Pro 17:15, Pro 20:10, Pro 20:23; Deu 18:10-12, Deu 23:18, Deu 24:4; Deu 25:16; Rev 21:27
unto him: Heb. of his soul, Psa 11:5
Proverbs 6:17
Carl Friedrich Keil and Franz Delitzsch
6:16
What now follows is not a separate section (Hitzig), but the corroborative continuation of that which precedes. The last word (מדנים, strife) before the threatening of punishment, 14b, is also here the last. The thought that no vice is a greater abomination to God than the (in fact satanical) striving to set men at variance who love one another, clothes itself in the form of the numerical proverb which we have already considered, pp. 12, 13. From that place we transfer the translation of this example of a Midda: -
16 There are six things which Jahve hateth,
And seven are an abhorrence to His soul:
17 Haughty eyes, a lying tongue,
And hands that shed innocent blood;
18 An heart that deviseth the thoughts of evil,
Feet that hastily run to wickedness,
19 One that uttereth lies as a false witness,
And he who soweth strife between brethren.
The sense is not, that the six things are hateful to God, and the seventh an abomination to Him besides (Lwenstein); the Midda-form in Amos 1:3-2:6, and in the proverb in Job 5:19, shows that the seven are to be numbered separately, and the seventh is the non plus ultra of all that is hated by God. We are not to translate: sex haecce odit, for המּה, הנּה, (הם, הן) points backwards and hitherwards, but not, as אלּה, forwards to that immediately following; in that case the words would be שׁשׁ אלה, or more correctly האלה שׁשׁ. But also Hitzig's explanation, "These six things (viz., Prov 6:12-15) Jahve hateth," is impossible; for (which is also against that haecce) the substantive pronoun המה nuonorp , הנה (ההמה, ההנה) is never, like the Chald. המּון (המּו), employed as an accus. in the sense of אתהם, אתהן, it is always (except where it is the virtual gen. connected with a preposition) only the nom., whether of the subject or of the predicate; and where it is the nom. of the predicate, as Deut 20:15; Is 51:19, substantival clauses precede in which הנה (המה) represents the substantive verb, or, more correctly, in which the logical copula resulting from the connection of the clause itself remains unexpressed. Accordingly, 'שׂנא ה is a relative clause, and is therefore so accentuated here, as at Prov 30:15 and elsewhere: sex (sunt) ea quae Deus odit, et septem (sunt) abominatio animae ejus. Regarding the statement that the soul of God hates anything, vid., at Is 1:14. תועבות, an error in the writing occasioned by the numeral (vid., Prov 26:25), is properly corrected by the Kerı̂; the poet had certainly the singular in view, as Prov 3:32; Prov 11:1, when he wrote תועבת. The first three characteristics are related to each other as mental, verbal, actual, denoted by the members of the body by means of which these characteristics come to light. The virtues are taken all together as a body (organism), and meekness is its head. Therefore there stands above all, as the sin of sins, the mentis elatae tumor, which expresses itself in elatum (grande) supercilium: עינים רמות, the feature of the רם, haughty (cf. Ps 18:28 with 2Kings 22:28), is the opposite of the feature of the שׁח עינים, Job 22:29; עין is in the O.T. almost always (vid., Song 4:9) fem., and adjectives of course form no dual. The second of these characteristics is the lying tongue, and the third the murderous hands. דּם־נקי is innocent blood as distinguished from דּם הנּקי, the blood of the innocent, Deut 19:13.
(Note: The writing דּם follows the Masoretic rule, vid., Kimchi, Michlol 205b, and Heidenheim under Deut 19:10, where in printed editions of the text (also in Norzi's) the irregular form דּם נקי is found. Besides, the Metheg is to be given to דּם־, so that one may not read it dom, as e.g., שׁשׁ־מאות, Gen 7:11, that one may not read it שׁשׁ־.)
Prov 6:18
The fourth characteristic is a deceitful heart. On חרשׁ, vid., Prov 6:14, Prov 3:29, and on אין, Prov 6:12. The fifth: feet running with haste to evil; לרעה as לרע in Is 59:7, echoing the distich Prov 1:16, as here, 17b and 18b. The connection מהר לרוּץ, propere cucurrit (contrast אחר ל), is equivalent to רץ מהר.
Prov 6:19
The sixth: "A speaker of lies, a tongue of falsehood," is hateful to God. It is one subject which is thus doubly characterized. כּזבים are fictions, and שׁקר is the disfiguring (deformatio) of the actual facts. They are purposely placed together in this connection. The derivations of these synonyms are obscure; Frst gives to the former the root-idea of spinning (properly knotting together), and to the latter that of painting. כזבים is introduced to support שׁקר.
(Note: Isaak Albo thus distinguishes these synonyms in his dogmatic, bearing the title ספר עקרים, ii. 27.)
Tit would also be verbally permissible to interpret עד שׁקר in the sense of עדוּת שׁקר, like Prov 25:18, as in apposition to כזבים; but in the nearest parallel, Prov 14:15, the idea is personal, for it is said of the עד שׁקר that he breathes out lies. In that place there can be no doubt that the clause is a verbal one, and יפיח finitum, viz., Hiph. of פּוּח. This Hiph. signifies elsewhere also sufflare, Prov 20:8, afflare, Ps 10:5; Ezek 21:26, perflare, Song 4:16, anhelare (desiderare), Ps 12:6; Hab 2:3, but with כזבים, efflare, a synonym to דּבּר, as הבּיע and הטּיף, which has (cf. Prov 12:17) no secondary meaning in use, but is mostly connected with כזבים, not without reference to the fact that that which is false is without reality and is nothing more than הבל ורוח. But what kind of a form is יפיח, where it is not, as Prov 14:5, the predicate of a verbal clause, but in connection with כזבים, as here and at Prov 14:25; Prov 19:5, Prov 19:9 (once with אמונה, Prov 12:17), is the subject of a substantival clause? That which lies nearest is to regard it as a noun formed from the fut. Hiph. Such formations we indeed meet only among proper names, such as יאיר, יכין, יקים; however, at least the one n. appell. יריב (an adversary) is found, which may be formed from the Hiph. as well as from the Kal. But should not the constr. of יפיח after the form יריב be יפיח? One does not escape from this consideration by deriving יפיח, after the forms יגיע, יחיל, ידיד, ישׁישׁ, and the like, from a secondary verb יפח, the existence of which is confirmed by Jer 4:31, and from which also יפח, Ps 27:12, appears to be derived, although it may be reduced also, after the form ירב (with יריב), to הפיח. But in this case also one expects as a connecting form יפיח like ידיד, as in reality יפח from יפח (cf. אבל, שׂמהי, from אבל, שׂמח). Shall it now be assumed that the Kametz is treated as fixed? This were contrary to rule, since it is not naturally long. Thus the connection is not that of the genitive. But if יפיח were a substantive formed with the preformative of the second modus like ילקוּט 1Kings 17:40, or were it a participial intensive form of active signification such as נביא, then the verbal force remaining in it is opposed to the usage of the language. There remains nothing further, therefore, than to regard יפיח as an attributive put in the place of a noun: one who breathes out; and there is a homogeneous example of this, for in any other way we cannot explain יוסיף, Eccles 1:18. In 19b the numeral proverb reaches its point. The chief of all that God hates is he who takes a fiendish delight in setting at variance men who stand nearly related. Thus this brief proverbial discourse rounds itself off, coming again to 14b as a refrain.
John Gill
6:16 These six things doth the Lord hate,.... That is, the six following, which are all to be found in a man of Belial, a wicked man before described. There are other things besides these that God hates, and indeed more so; as sins against the first table, which more immediately strike at his being, horror, and glory; these being such as are against the second table, but are mentioned, as more especially appearing in the character of the above person; and must be hateful to God, as contrary to his nature, will, and law;
yea, seven are an abomination unto him; or, "the abomination of his soul" (c); what his soul abhors, or he abhors from his very heart: meaning not seven others, but one more along with the six, which make seven; a like way of speaking, see in Prov 30:15. Nor is the word "abomination" to be restrained to the "seventh", or "hatred" to the "sixth"; but they are all to be supposed to be hateful and abominable to the Lord; though some think the cardinal number is put for the ordinal, "seven" for the "seventh"; as if the seventh, which is sowing discord among brethren, was of all the most abominable, Prov 6:19; it being what was last mentioned in the character of the wicked man, Prov 6:14; and which seems to have given occasion to, and for the sake of which this enumeration is made.
(c) "abominatio ejus animae", Montanus, Vatablus, Mercerus, Cocceius, Michaelis, Schultens.
John Wesley
6:16 Hate - Above many other sins which have a worse name in the world.
Robert Jamieson, A. R. Fausset and David Brown
6:16 six . . . seven--a mode of speaking to arrest attention (Prov 30:15, Prov 30:18; Job 5:19).
6:176:17: Աչք թշնամանողի՝ լեզո՛ւ անիրաւ, ձեռք՝ որ հեղուն զարիւն արդար[7889]. [7889] Ոմանք. Հեղուն զարիւն անպարտ։
17 Այն աչքերը, որ թշնամանքով են նայում, այն լեզուն, որ սուտ է խօսում,
17 Ամբարտաւան աչքեր, ստախօս լեզու, Անմեղ արիւն թափող ձեռքեր
աչք թշնամանողի, լեզու անիրաւ, ձեռք որ հեղուն զարիւն արդար:

6:17: Աչք թշնամանողի՝ լեզո՛ւ անիրաւ, ձեռք՝ որ հեղուն զարիւն արդար[7889].
[7889] Ոմանք. Հեղուն զարիւն անպարտ։
17 Այն աչքերը, որ թշնամանքով են նայում, այն լեզուն, որ սուտ է խօսում,
17 Ամբարտաւան աչքեր, ստախօս լեզու, Անմեղ արիւն թափող ձեռքեր
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17 глаза гордые, язык лживый и руки, проливающие кровь невинную,
6:17 ὀφθαλμὸς οφθαλμος eye; sight ὑβριστοῦ υβριστος tongue ἄδικος αδικος injurious; unjust χεῖρες χειρ hand ἐκχέουσαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams δικαίου δικαιος right; just
6:17 עֵינַ֣יִם ʕênˈayim עַיִן eye רָ֭מֹות ˈrāmôṯ רום be high לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue שָׁ֑קֶר šˈāqer שֶׁקֶר lie וְ֝ ˈw וְ and יָדַ֗יִם yāḏˈayim יָד hand שֹׁפְכֹ֥ות šōfᵊḵˌôṯ שׁפך pour דָּם־ dām- דָּם blood נָקִֽי׃ nāqˈî נָקִי innocent
6:17. oculos sublimes linguam mendacem manus effundentes innoxium sanguinemHaughty eyes, a lying tongue, hands that shed innocent blood,
17. Haughty eyes, a lying tongue, and hands that shed innocent blood;
6:17. haughty eyes, a lying tongue, hands that shed innocent blood,
6:17. A proud look, a lying tongue, and hands that shed innocent blood,
A proud look, a lying tongue, and hands that shed innocent blood:

6:17 глаза гордые, язык лживый и руки, проливающие кровь невинную,
6:17
ὀφθαλμὸς οφθαλμος eye; sight
ὑβριστοῦ υβριστος tongue
ἄδικος αδικος injurious; unjust
χεῖρες χειρ hand
ἐκχέουσαι εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
δικαίου δικαιος right; just
6:17
עֵינַ֣יִם ʕênˈayim עַיִן eye
רָ֭מֹות ˈrāmôṯ רום be high
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וְ֝ ˈw וְ and
יָדַ֗יִם yāḏˈayim יָד hand
שֹׁפְכֹ֥ות šōfᵊḵˌôṯ שׁפך pour
דָּם־ dām- דָּם blood
נָקִֽי׃ nāqˈî נָקִי innocent
6:17. oculos sublimes linguam mendacem manus effundentes innoxium sanguinem
Haughty eyes, a lying tongue, hands that shed innocent blood,
6:17. haughty eyes, a lying tongue, hands that shed innocent blood,
6:17. A proud look, a lying tongue, and hands that shed innocent blood,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: A proud look: Heb. Haughty eyes, Pro 30:13; Psa 10:4, Psa 18:27, Psa 73:6-8, Psa 101:5, Psa 131:1; Isa 2:11, Isa 3:9, Isa 3:16; Pe1 5:5
lying: Pro 12:22, Pro 14:5, Pro 26:28; Psa 5:6, Psa 120:2, Psa 120:3; Hos 4:1, Hos 4:2; Joh 8:44; Rev 22:15
and hands: Pro 1:11; Deu 27:25; Kg2 24:4; Isa 1:15, Isa 59:3-6
Proverbs 6:18
John Gill
6:17 A proud look,.... Or, "eyes elated" (d); scorning to look down upon others; or looking upon them with disdain; or reckoning them as unworthy to be looked upon, having an high opinion of their own worth and merit. Pride is the first of the hateful things mentioned; it being the first sin committed, as is probable, the sin of the angels, and of the first man; and is a predominant evil in human nature, and is directly opposite to God and to his nature, and against which he sets himself; for "he resisteth the proud", Jas 4:6; the pride of the heart shows itself in the eyes, or by the looks of a man; Gersom says, the phrase denotes impudence and haughtiness;
a lying tongue; that is the second of the hateful things; a tongue speaking falsehood, knowingly and willingly, with an intention to deceive others; to hurt the character of a neighbour, or to flatter a friend, is a most detestable evil; it ought to be so to men, it must be so to God, who is a God of truth: nor is there anything in which a man more resembles the devil, who is the father of lies;
and hands that shed innocent blood; human blood; and that of persons who have not been guilty of any capital sin, for which they ought to die by the laws of God or men, and yet shed or poured out as common water; such hands must be defiled, and such men must be hateful to God, they destroying his image, and being like to the devil, who was a murderer from the beginning. These "three" sins are plainly to be seen in the son of Belial, antichrist, who exalts himself above all that is called God, the kings and princes of the earth; he and his followers speak lies in hypocrisy; and is the whore that is drunk with the blood of the saints, Th2 2:4.
(d) "oculi clati", Junius & Tremellius, Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:17 proud look--literally, "eyes of loftiness" (Ps 131:1). Eyes, tongue, &c., for persons.
6:186:18: սիրտ՝ որ նիւթէ զխորհուրդս չարութեան. ոտք՝ որ փութան գործել զչարիս, սատակեսցի՛ն[7890]։ [7890] Ոմանք. Եւ սիրտ... զխորհուրդս չարս. եւ ոտք որ։
18 այն ձեռքերը, որ արդար արիւն են թափում, այն սիրտը, որ չար խորհուրդներ է նիւթում, այն ոտքերը, որ շտապում են չարիքներ գործել, պիտի ոչնչանան:
18 Չար խորհուրդ հնարող սիրտ, Չարութիւն ընելու համար շուտ վազող ոտքեր
սիրտ որ նիւթէ զխորհուրդս չարս, եւ ոտք որ փութան գործել զչարիս` [83]սատակեսցին:

6:18: սիրտ՝ որ նիւթէ զխորհուրդս չարութեան. ոտք՝ որ փութան գործել զչարիս, սատակեսցի՛ն[7890]։
[7890] Ոմանք. Եւ սիրտ... զխորհուրդս չարս. եւ ոտք որ։
18 այն ձեռքերը, որ արդար արիւն են թափում, այն սիրտը, որ չար խորհուրդներ է նիւթում, այն ոտքերը, որ շտապում են չարիքներ գործել, պիտի ոչնչանան:
18 Չար խորհուրդ հնարող սիրտ, Չարութիւն ընելու համար շուտ վազող ոտքեր
zohrab-1805▾ eastern-1994▾ western am▾
6:186:18 сердце, кующее злые замыслы, ноги, быстро бегущие к злодейству,
6:18 καὶ και and; even καρδία καρδια heart τεκταινομένη τεκταινω account κακοὺς κακος bad; ugly καὶ και and; even πόδες πους foot; pace ἐπισπεύδοντες επισπευδω do bad
6:18 לֵ֗ב lˈēv לֵב heart חֹ֭רֵשׁ ˈḥōrēš חרשׁ plough מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought אָ֑וֶן ʔˈāwen אָוֶן wickedness רַגְלַ֥יִם raḡlˌayim רֶגֶל foot מְ֝מַהֲרֹ֗ות ˈmmahᵃrˈôṯ מהר hasten לָ lā לְ to ר֥וּץ rˌûṣ רוץ run לָֽ lˈā לְ to † הַ the רָעָה׃ rāʕˌā רָעָה evil
6:18. cor machinans cogitationes pessimas pedes veloces ad currendum in malumA heart that deviseth wicked plots, feet that are swift to run into mischief,
18. An heart that deviseth wicked imaginations, feet that be swift in running to mischief;
6:18. a heart that devises the most wicked thoughts, feet running swiftly unto evil,
6:18. An heart that deviseth wicked imaginations, feet that be swift in running to mischief,
An heart that deviseth wicked imaginations, feet that be swift in running to mischief:

6:18 сердце, кующее злые замыслы, ноги, быстро бегущие к злодейству,
6:18
καὶ και and; even
καρδία καρδια heart
τεκταινομένη τεκταινω account
κακοὺς κακος bad; ugly
καὶ και and; even
πόδες πους foot; pace
ἐπισπεύδοντες επισπευδω do bad
6:18
לֵ֗ב lˈēv לֵב heart
חֹ֭רֵשׁ ˈḥōrēš חרשׁ plough
מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought
אָ֑וֶן ʔˈāwen אָוֶן wickedness
רַגְלַ֥יִם raḡlˌayim רֶגֶל foot
מְ֝מַהֲרֹ֗ות ˈmmahᵃrˈôṯ מהר hasten
לָ לְ to
ר֥וּץ rˌûṣ רוץ run
לָֽ lˈā לְ to
הַ the
רָעָה׃ rāʕˌā רָעָה evil
6:18. cor machinans cogitationes pessimas pedes veloces ad currendum in malum
A heart that deviseth wicked plots, feet that are swift to run into mischief,
6:18. a heart that devises the most wicked thoughts, feet running swiftly unto evil,
6:18. An heart that deviseth wicked imaginations, feet that be swift in running to mischief,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: heart: Pro 24:8; Gen 6:5; Psa 36:4; Jer 4:14; Mic 2:1; Zac 8:17
feet: Pro 1:16; Isa 59:7; Rom 3:15
Proverbs 6:19
Geneva 1599
6:18 An heart that deviseth wicked imaginations, (h) feet that be swift in running to mischief,
(h) Meaning, the raging affections, which carry a man away in such sort that he cannot tell what he does.
John Gill
6:18 An heart that deviseth wicked imaginations,.... Or, "thoughts of wickedness" (e); which are framed and formed in the heart: and this being the source and fountain of all wickedness, is placed in the midst of these hateful and abominable things; See Gill on Prov 6:14; evil thoughts and designs, both against God and men, are intended, which are forged and fabricated in the wicked heart of man; and may respect the depths of Satan in the antichristian beast of Rome, Rev_ 2:24;
feet that be swift in running to mischief; to commit all manner of sin with greediness, especially murder; see Prov 1:16.
(e) "cogitationes iniquitatis", Montanus; "cogitationes vanitatis", Cocceius.
John Wesley
6:18 Deviseth - He whose practice it is to contrive wickedness. Swift - Such as greedily execute their wicked designs.
6:196:19: Բորբոքէ՛ զստութիւն վկա՛յ անիրաւ, եւ արկանէ գրգռութիւն ՚ի մէջ եղբարց[7891]։[7891] Ոմանք. Եւ արկանէ դատաստանս ՚ի մէջ։
19 Անիրաւ վկան բորբոքում է ստութիւնը եւ գրգռութիւն է գցում եղբայրների միջեւ:
19 Ստութիւն խօսող անիրաւ վկայ Ու եղբայրներու մէջ կռիւներ ցանող մարդ։
Բորբոքէ զստութիւն վկայ անիրաւ, եւ արկանէ գրգռութիւն ի մէջ եղբարց:

6:19: Բորբոքէ՛ զստութիւն վկա՛յ անիրաւ, եւ արկանէ գրգռութիւն ՚ի մէջ եղբարց[7891]։
[7891] Ոմանք. Եւ արկանէ դատաստանս ՚ի մէջ։
19 Անիրաւ վկան բորբոքում է ստութիւնը եւ գրգռութիւն է գցում եղբայրների միջեւ:
19 Ստութիւն խօսող անիրաւ վկայ Ու եղբայրներու մէջ կռիւներ ցանող մարդ։
zohrab-1805▾ eastern-1994▾ western am▾
6:196:19 лжесвидетель, наговаривающий ложь и сеющий раздор между братьями.
6:19 ἐκκαίει εκκαιω burn out ψεύδη ψευδης false μάρτυς μαρτυς witness ἄδικος αδικος injurious; unjust καὶ και and; even ἐπιπέμπει επιπεμπω decision; judgment ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀδελφῶν αδελφος brother
6:19 יָפִ֣יחַ yāfˈîₐḥ פוח wheeze כְּ֭זָבִים ˈkᵊzāvîm כָּזָב lie עֵ֣ד ʕˈēḏ עֵד witness שָׁ֑קֶר šˈāqer שֶׁקֶר lie וּ û וְ and מְשַׁלֵּ֥חַ mᵊšallˌēₐḥ שׁלח send מְ֝דָנִ֗ים ˈmᵊḏānˈîm מָדֹון contention בֵּ֣ין bˈên בַּיִן interval אַחִֽים׃ פ ʔaḥˈîm . f אָח brother
6:19. proferentem mendacia testem fallacem et eum qui seminat inter fratres discordiasA deceitful witness that uttereth lies, and him that soweth discord among brethren.
19. A false witness that uttereth lies, and he that soweth discord among brethren.
6:19. a deceitful witness bringing forth lies, and he who sows discord among brothers.
6:19. A false witness [that] speaketh lies, and he that soweth discord among brethren.
A false witness [that] speaketh lies, and he that soweth discord among brethren:

6:19 лжесвидетель, наговаривающий ложь и сеющий раздор между братьями.
6:19
ἐκκαίει εκκαιω burn out
ψεύδη ψευδης false
μάρτυς μαρτυς witness
ἄδικος αδικος injurious; unjust
καὶ και and; even
ἐπιπέμπει επιπεμπω decision; judgment
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀδελφῶν αδελφος brother
6:19
יָפִ֣יחַ yāfˈîₐḥ פוח wheeze
כְּ֭זָבִים ˈkᵊzāvîm כָּזָב lie
עֵ֣ד ʕˈēḏ עֵד witness
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וּ û וְ and
מְשַׁלֵּ֥חַ mᵊšallˌēₐḥ שׁלח send
מְ֝דָנִ֗ים ˈmᵊḏānˈîm מָדֹון contention
בֵּ֣ין bˈên בַּיִן interval
אַחִֽים׃ פ ʔaḥˈîm . f אָח brother
6:19. proferentem mendacia testem fallacem et eum qui seminat inter fratres discordias
A deceitful witness that uttereth lies, and him that soweth discord among brethren.
6:19. a deceitful witness bringing forth lies, and he who sows discord among brothers.
6:19. A false witness [that] speaketh lies, and he that soweth discord among brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: A false: Pro 12:17, Pro 19:5, Pro 19:9, Pro 25:18; Exo 20:16, Exo 23:1; Deu 19:16-20; Kg1 21:10-15; Psa 27:12, Psa 35:11; Mat 15:19, Mat 26:59; Act 6:13
that soweth: Pro 6:14, Pro 16:28, Pro 22:10, Pro 26:20; Ti2 2:23; Jam 3:14-16, Jam 3:18; Jo3 1:9, Jo3 1:10
Proverbs 6:20
John Gill
6:19 A false witness that speaketh lies,.... Or, "that speaketh lies, even a false witness" (f); and so this is distinguished from a lying tongue, the second of these evils: this is the sin of bearing false witness against one's neighbour, a breach of the eighth command. It may be rendered, "he that bloweth lies" (g); that raises lies, and spreads them abroad, and swears to them, to the damage of others. This makes the sixth; and the seventh follows,
and him that soweth discord among brethren; whether in a natural relation, or in a civil society, or in a religious community.
(f) So Vatablus, Mercerus, &c. (g) "qui efflat mendacia", Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:19 speaketh--literally, "breathes out," habitually speaks (Ps 27:12; Acts 9:1).
6:206:20: Որդեակ՝ պահեա՛ զօրէնս հօր քոյ, եւ մի՛ մերժեր զխրատ մօր քոյ։
20 Որդեա՛կ, պահի՛ր հօրդ օրէնքը եւ մի՛ մերժիր մօրդ խրատը:
20 Որդեա՛կ իմ, քու հօրդ պատուիրանքը պահէ՛ Եւ քու մօրդ օրէնքը մի՛ մերժեր։
Որդեակ, պահեա զօրէնս հօր քո, եւ մի՛ մերժեր զխրատ մօր քո:

6:20: Որդեակ՝ պահեա՛ զօրէնս հօր քոյ, եւ մի՛ մերժեր զխրատ մօր քոյ։
20 Որդեա՛կ, պահի՛ր հօրդ օրէնքը եւ մի՛ մերժիր մօրդ խրատը:
20 Որդեա՛կ իմ, քու հօրդ պատուիրանքը պահէ՛ Եւ քու մօրդ օրէնքը մի՛ մերժեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20 Сын мой! храни заповедь отца твоего и не отвергай наставления матери твоей;
6:20 υἱέ υιος son φύλασσε φυλασσω guard; keep νόμους νομος.1 law πατρός πατηρ father σου σου of you; your καὶ και and; even μὴ μη not ἀπώσῃ απωθεω thrust away; reject θεσμοὺς θεσμος mother σου σου of you; your
6:20 נְצֹ֣ר nᵊṣˈōr נצר watch בְּ֭נִי ˈbᵊnî בֵּן son מִצְוַ֣ת miṣwˈaṯ מִצְוָה commandment אָבִ֑יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝טֹּ֗שׁ ˈtiṭṭˈōš נטשׁ abandon תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
6:20. conserva fili mi praecepta patris tui et ne dimittas legem matris tuaeMy son, keep the commandments of thy father, and forsake not the law of thy mother.
20. My son, keep the commandment of thy father, and forsake not the law of thy mother:
6:20. My son, preserve the precepts of your father, and do not dismiss the law of your mother.
6:20. My son, keep thy father’s commandment, and forsake not the law of thy mother:
My son, keep thy father' s commandment, and forsake not the law of thy mother:

6:20 Сын мой! храни заповедь отца твоего и не отвергай наставления матери твоей;
6:20
υἱέ υιος son
φύλασσε φυλασσω guard; keep
νόμους νομος.1 law
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
μὴ μη not
ἀπώσῃ απωθεω thrust away; reject
θεσμοὺς θεσμος mother
σου σου of you; your
6:20
נְצֹ֣ר nᵊṣˈōr נצר watch
בְּ֭נִי ˈbᵊnî בֵּן son
מִצְוַ֣ת miṣwˈaṯ מִצְוָה commandment
אָבִ֑יךָ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּ֝טֹּ֗שׁ ˈtiṭṭˈōš נטשׁ abandon
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
6:20. conserva fili mi praecepta patris tui et ne dimittas legem matris tuae
My son, keep the commandments of thy father, and forsake not the law of thy mother.
6:20. My son, preserve the precepts of your father, and do not dismiss the law of your mother.
6:20. My son, keep thy father’s commandment, and forsake not the law of thy mother:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-35: Предполагая теперь возобновить нить рассуждений и наставлений о целомудрии и о вреде распутства, Премудрый здесь (ст. 20), как и в начале книги (I:8) делает нарочитое увещание к ученику - помнить заповеди и наставления родителей, которые по закону Моисееву (Втор. VI:7) не только сами должны были хранить и исполнять заповеди Божии, но и детям возвещать о них. Такое общее вступление пред увещаниями к целомудрию совершенно аналогично подобным же введениям в V:1-2, a VII:1-5: к рассуждению о том же предмете. Ввиду особенной важности заветов о целомудрии, Премудрый настоятельно советует ученику своему - всегда неотложно иметь в мысли, как бы на сердце и шее (ст. 21, ср. III:3; VII:3) родительские заветы, которые и должны охранять юношу от соблазнов во всех положениях и отношениях житейских (ст. 22, сн. 23-24), ибо таково свойство, переданных родителями, заповедей Закона Божия, всегда служащего истинным светом и руководящим началом жизни человека (ст. 23, сн. Пс. CXXIII:105), а потому, в частности, заповеди эти всегда сильны удержать неопытного юношу от преступного сближения со злой, т. е. прелюбодейной женой (ст. 24, сн. II:16; VII:5). Теперь, в ст. 25-35, с целью более решительного предохранения юноши от соблазнов прелюбодеяния Премудрый изображает внутреннюю - психологическую и внешнюю - фактической сторону прелюбодеяния, с указанием гибельных последствии последнего. Прежде всего, Премудрый предостерегает (ст. 25) от самого начала или корня греха прелюбодеяния: нужно остерегаться возникновения похоти или страстного влечения в сердце к блудной и вообще посторонней женщине под впечатлением красоты или кажущейся привлекательности ее наружности. В этом указании Премудрого на необходимость охранять первее всего сердце свое от похотения нельзя не видеть дальнейшего раскрытия заповеди десятословия "не пожелай жены" (Исх. XX:17; Втор. V:21) и подготовления евангельского возвышенного понимания этой исповеди (Мф. V:28). Упомянув далее (ст. 26) о том, что блудница, существо презренное и ничтожное, однако, может погубить человека почтенного, который, впадая в распутство, теряет не только имущество (ср. Притч. XXIX:3; Сир IX:6), но и честь и доброе имя, Премудрый далее (ст. 27-29) выражает ту мысль, что всякое соприкосновение с женой ближнего, совершаемое с нечистой целью, никоим образом не может оставаться невинным: подобно тому как невозможно сохранить в целости одежду, если взять в пазуху огонь, равным образом нельзя уберечь от обжога ноги, если пройти по горящим угольям (оба вопроса в ст. 27: и 28: предполагают безусловно отрицательный ответ, как и у Ам III:4-6), так немыслимо сохранить мужчине невинность, незапятнанное имя и безответственность по суду - при неосмотрительно и непозволительно близком общении с неверной женой другого.

В ст. 30-32: предлагается другой бытовой пример из которого выводится та же мысль о неизбежной ответственности человека, подпавшего греху жены любодейной: если вору не прощают его поступка, даже и при наличности смягчающих обстоятельств (голод), - напротив взыскивают всемеро (по закону Моисееву (Исх. XXII:1-2)), собственно впятеро или вчетверо; "всемеро" здесь ст. 31, как и в Быт. IV:15: - круглое число вместо неопределенного множества, ибо во второй половине стиха штраф определяется еще шире, т. е., даже все имение его дома, то тем более не заслуживает пощады участник прелюбодеяния, к которому ничто его не вынуждало. 33-35. Бесчестие, срам, побои от оскорбленного им мужа будут его уделом; позор останется незагладим тем более, что обесчещенный им муж неверной жены не захочет взять от него и денежного штрафа или выкупа. Но высшим и чувствительнейшим наказанием прелюбодея, по воззрениям Соломона, как и Сираха, является презрение со стороны общественного мнения, несмываемый позор пред обществом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 My son, keep thy father's commandment, and forsake not the law of thy mother: 21 Bind them continually upon thine heart, and tie them about thy neck. 22 When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. 23 For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: 24 To keep thee from the evil woman, from the flattery of the tongue of a strange woman. 25 Lust not after her beauty in thine heart; neither let her take thee with her eyelids. 26 For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life. 27 Can a man take fire in his bosom, and his clothes not be burned? 28 Can one go upon hot coals, and his feet not be burned? 29 So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent. 30 Men do not despise a thief, if he steal to satisfy his soul when he is hungry; 31 But if he be found, he shall restore sevenfold; he shall give all the substance of his house. 32 But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. 33 A wound and dishonour shall he get; and his reproach shall not be wiped away. 34 For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. 35 He will not regard any ransom; neither will he rest content, though thou givest many gifts.
Here is, I. A general exhortation faithfully to adhere to the word of God and to take it for our guide in all our actions.
1. We must look upon the word of God both as a light (v. 23) and as a law, v. 20, 23. (1.) By its arguments it is a light, which our understandings must subscribe to; it is a lamp to our eyes for discovery, and so to our feet for direction. The word of God reveals to us truths of eternal certainty, and is built upon the highest reason. Scripture-light is the sure light. (2.) By its authority it is a law, which our wills must submit to. As never such a light shone out of the schools of the philosophers, so never such a law issued from the throne of any prince, so well framed, and so binding. It is such a law as is a lamp and a light, for it carries with it the evidence of its own goodness.
2. We must receive it as our father's commandment and the law of our mother, v. 20. It is God's commandment and his law. But, (1.) Our parents directed us to it, put it into our hands, trained us up in the knowledge and observance of it, its original and obligation being most sacred. We believe indeed, not for their saying, for we have tried it ourselves and find it to be of God; but we were beholden to them for recommending it to us, and see all the reason in the world to continue in the things we have learned, knowing of whom we have learned them. (2.) The cautions, counsels, and commands which our parents gave us agree with the word of God, and therefore we must hold them fast. Children, when they are grown up, must remember the law of a good mother, as well as the commandment of a good father, Ecclesiasticus iii. 2. The Lord has given the father honour over the children and has confirmed the authority of the mother over the sons.
3. We must retain the word of God and the good instructions which our parents gave us out of it. (1.) We must never cast them off, never think it a mighty achievement (as some do) to get clear of the restraints of a good education: "Keep thy father's commandment, keep it still, and never forsake it." (2.) We must never lay them by, no, not for a time (v. 21): Bind them continually, not only upon thy hand (as Moses had directed, Deut. vi. 8) but upon thy heart. Phylacteries upon the hand were of no value at all, any further than they occasioned pious thoughts and affections in the heart. There the word must be written, there it must be hid, and laid close to the conscience. Tie them about thy neck, as an ornament, a bracelet, or gold chain,--about thy throat (so the word is); let them be a guard upon that pass; tie them about thy throat, that no forbidden fruit may be suffered to go in nor any evil word suffered to go out through the throat; and thus a great deal of sin would be prevented. Let the word of God be always ready to us, and let us feel the impressions of it, as of that which is bound upon our hearts and about our necks.
4. We must make use of the word of God and of the benefit that is designed us by it. If we bind it continually upon our hearts, (1.) It will be our guide, and we must follow its direction. "When thou goest, it shall lead thee (v. 22); it shall lead thee into, and lead thee in, the good and right way, shall lead thee from, and lead thee out of, every sinful dangerous path. It will say unto thee, when thou art ready to turn aside, This is the way; walk in it. It will be that to thee that the pillar of cloud and fire was to Israel in the wilderness. Be led by that, let it be thy rule, and then thou shalt be led by the Spirit; he will be thy monitor and support." (2.) It will be our guard, and we must put ourselves under the protection of it: "When thou sleepest, and liest exposed to the malignant powers of darkness, it shall keep thee; thou shalt be safe, and shalt think thyself so." If we govern ourselves by the precepts of the word all day, and make conscience of the duty God has commanded to us, we may shelter ourselves under the promises of the word at night, and take the comfort of the deliverances God does and will command for us. (3.) It will be our companion, and we must converse with it: "When thou awakest in the night, and knowest not how to pass away thy waking minutes, if thou pleasest, it shall talk with thee, and entertain thee with pleasant meditations in the night-watch; when thou awakest in the morning, and art contriving the work of the day, it shall talk with thee about it, and help thee to contrive for the best," Ps. i. 2. The word of God has something to say to us upon all occasions, if we would but enter into discourse with it, would ask it what it has to say, and give it the hearing. And it would contribute to our close and comfortable walking with God all day if we would begin with him in the morning and let his word be the subject of our first thoughts. When I awake I am still with thee; we are so if the word be still with us. (4.) It will be our life; for, as the law is a lamp and a light for the present, so the reproofs of instruction are the way of life. Those reproofs of the word which not only show us our faults, but instruct us how to do better, are the way that leads to life, eternal life. Let not faithful reproofs therefore, which have such a direct tendency to make us happy, ever make us uneasy.
II. Here is a particular caution against the sin of uncleanness.
1. When we consider how much this iniquity abounds, how heinous it is in its own nature, of what pernicious consequence it is, and how certainly destructive to all the seeds of the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated and so largely inculcated. (1.) One great kindness God designed men, in giving them his law, was to preserve them from this sin, v. 24. "The reproofs of instruction are therefore the way of life to thee, because they are designed to keep thee from the evil woman, who will be certain death to thee, from being enticed by the flattery of the tongue of a strange woman, who pretends to love thee, but intends to ruin thee." Those that will be wrought upon by flattery make themselves a very easy prey to the tempter; and those who would avoid that snare must take well-instructed reproofs as great kindnesses and be thankful to those that will deal faithfully with them, Prov. xxvii. 5, 6. (2.) The greatest kindness we can do ourselves is to keep at a distance from this sin, and to look upon it with the utmost dread and detestation (v. 25): "Lust not after her beauty, no, not in thy heart, for, if thou dost, thou hast there already committed adultery with her. Talk not of the charms in her face, neither be thou smitten with her amorous glances; they are all snares and nets; let her not take thee with her eye-lids. Her looks are arrows and fiery darts; they wound, they kill, in another sense than what lovers mean; they call it a pleasing captivity, but it is a destroying one, it is worse than Egyptian slavery."
2. Divers arguments Solomon here urges to enforce this caution against the sin of whoredom.
(1.) It is a sin that impoverishes men, wastes their estates, and reduces them to beggary (v. 26): By means of a whorish woman a man is brought to a piece of bread; many a man has been so, who has purchased the ruin of his body and soul at the expense of his wealth. The prodigal son spent his living on harlots, so that he brought himself to be fellow-commoner with the swine. And that poverty must needs lie heavily which men bring themselves into by their own folly, Job xxxi. 12.
(2.) It threatens death; it kills men: The adulteress will hunt for the precious life, perhaps designedly, as Delilah for Samson's, at least, eventually, the sin strikes at the life. Adultery was punished by the law of Moses as a capital crime. The adulterer and the adulteress shall surely be put to death. Every one knew this. Those therefore who, for the gratifying of a base lust, would lay themselves open to the law, could be reckoned no better than self-murderers.
(3.) It brings guilt upon the conscience and debauches that. He that touches his neighbour's wife, with an immodest touch, cannot be innocent, v. 29. [1.] He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burnt. The way of this sin is down-hill, and those that venture upon the temptations to it hardly escape the sin itself. The fly fools away her life by playing the wanton with the flames. It is a deep pit, which it is madness to venture upon the brink of. He that keeps company with those of ill fame, that goes in with them, and touches them, cannot long preserve his innocency; he thrusts himself into temptation and so throws himself out of God's protection. [2.] He that commits adultery is in the high road to destruction. The bold presumptuous sinner says, "I may venture upon the sin and yet escape the punishment; I shall have peace though I go on." He might as well say, I will take fire into my bosom and not burn my clothes, or I will go upon hot coals and not burn my feet. He that goes into his neighbour's wife, however he holds himself, God will not hold him guiltless. The fire of lust kindles the fire of hell.
(4.) It ruins the reputation and entails perpetual infamy upon that. It is a much more scandalous sin than stealing is, v. 30-33. Perhaps it is not so in the account of men, at least not in our day. A thief is sent to the stocks, to the gaol, to Bridewell, to the gallows, while the vile adulterer goes unpunished, nay, with many, unblemished; he dares boast of his villanies, and they are made but a jest of. But, in the account of God and his law, adultery was much the more enormous crime; and, if God is the fountain of honour, his word must be the standard of it. [1.] As for the sin of stealing, if a man were brought to it by extreme necessity, if he stole meat for the satisfying of his soul when he was hungry, though that will not excuse him from guilt, yet it is such an extenuation of his crime that men do not despise him, do not expose him to ignominy, but pity him. Hunger will break through stone-walls, and blame will be laid upon those that brought him to poverty, or that did not relieve him. Nay, though he have not that to say in his excuse, if he be found stealing, and the evidence be ever so plain upon him, yet he shall only make restitution seven-fold. The law of Moses appointed that he who stole a sheep should restore four-fold, and an ox five-fold (Exod. xxii. 1); accordingly David adjudged, 2 Sam. xii. 6. But we may suppose in those cases concerning which the law had not made provision the judges afterwards settled the penalties in proportion to the crimes, according to the equity of the law. Now, if he that stole an ox out of a man's field must restore five-fold, it was reasonable that he that stole a man's goods out of his house should restore seven-fold; for there was no law to put him to death, as with us, for burglary and robbery on the highway, and of this worst kind of theft Solomon here speaks; the greatest punishment was that a man might be forced to give all the substance of his house to satisfy the law and his blood was not attainted. But, [2.] Committing adultery is a more heinous crime; Job calls it so, and an iniquity to be punished by the judge, Job xxxi. 11. When Nathan would convict David of the evil of his adultery he did it by a parable concerning the most aggravated theft, which, in David's judgment, deserved to be punished with death (2 Sam. xii. 5), and then showed him that his sin was more exceedingly sinful than that. First, It is a greater reproach to a man's reason, for he cannot excuse it, as a thief may, by saying that it was to satisfy his hunger, but must own that it was to gratify a brutish lust which would break the hedge of God's law, not for want, but for wantonness. Therefore whoso commits adultery with a woman lacks understanding, and deserves to be stigmatized as an arrant fool. Secondly, It is more severely punished by the law of God. A thief suffered only a pecuniary mulct, but the adulterer suffered death. The thief steals to satisfy his soul, but the adulterer destroys his own soul, and falls an unpitied sacrifice to the justice both of God and man. "Sinner, thou hast destroyed thyself." This may be applied to the spiritual and eternal death which is the consequence of sin; he that does it wounds his conscience, corrupts his rational power, extinguishes all the sparks of the spiritual life, and exposes himself to the wrath of God for ever, and thus destroys his own soul. Thirdly, The infamy of it is indelible, v. 33. It will be a wound to his good name, a dishonour to his family, and, though the guilt of it may be done away by repentance, the reproach of it never will, but will stick to his memory when he is gone. David's sin in the matter of Uriah was not only a perpetual blemish upon his own character, but gave occasion to the enemies of the Lord to blaspheme his name too.
(5.) It exposes the adulterer to the rage of the jealous husband, whose honour he puts such an affront upon, v. 34, 35. He that touches his neighbour's wife, and is familiar with her, gives him occasion for jealousy, much more he that debauches her, which, if kept ever so secret, might then be discovered by the waters of jealousy, Num. v. 12. "When discovered, thou hadst better meet a bear robbed of her whelps than the injured husband, who, in the case of adultery, will be as severe an avenger of his own honour as, in the case of manslaughter, of his brother's blood. If thou art not afraid of the wrath of God, yet be afraid of the rage of a man. Such jealousy is; it is strong as death and cruel as the grave. In the day of vengeance, when the adulterer comes to be tried for his life, the prosecutor will not spare any pains or cost in the prosecution, will not relent towards thee, as he would perhaps towards one that had robbed him. He will not accept of any commutation, any composition; he will not regard any ransom. Though thou offer to bribe him, and give him many gifts to pacify him, he will not rest content with any thing less than the execution of the law. Thou must be stoned to death. If a man would give all the substance of his house, it would atone for a theft (v. 31), but not for adultery; in that case it would utterly be contemned. Stand in awe therefore, and sin not; expose not thyself to all this misery for a moment's sordid pleasure, which will be bitterness in the end."
Adam Clarke: Commentary on the Bible - 1831
6:20: Keep thy father's commandment - See on Pro 1:8 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: Pro 1:8, Pro 1:9, Pro 7:1-4, Pro 23:22, Pro 30:11; Deu 21:18, Deu 27:16; Eph 6:1
Proverbs 6:21
Carl Friedrich Keil and Franz Delitzsch
6:20
After these three smaller sections, the teacher of wisdom returns here to the theme of the eighth: Warning against sins of the flesh, whose power and prevalence among men is so immeasurably great, that their terrible consequences cannot sufficiently be held up before them, particularly before youth.
20 Keep, my son, the commandment of thy father,
And reject not the instruction of thy mother.
21 Bind them to thy heart evermore,
Fasten them about thy neck.
The suff. -ēm refers to the good doctrine (cf. Prov 7:3) pointed out by מצוה and תּורה; the masc. stands, as is usual (e.g., Prov 1:16; Prov 5:2), instead of the fem. Regarding the figure, reminding us of the Tefillin and of Amuletes for perpetual representation, vid., under Prov 3:3. Similarly of persons, Song 8:6. The verb ענד (only here and Job 31:36) signifies to bend, particularly to bend aside (Arab. 'ind, bending off, going aside; accus. as adv., aside, apud), and to bend up, to wind about, circumplicare.
John Gill
6:20 My son, keep thy father's commandment,.... These are not the words of David to Solomon continued from Prov 4:4; but the words of Solomon to his son; and not to his son only, in a strict natural relation, but to everyone that came to him for and put himself under his instruction; and to everyone that stood in such a relation to a religious father; for not the divine Being, the Father of all, is here meant, according to some Jewish writers; though the commandment no doubt is the commandment of God taught by godly parents; or such a system of precepts that is founded upon and agrees unto the revealed will of God, and which being so should be laid up and kept in the heart, and not forgotten; and should be observed and attended to and obeyed throughout the whole course of life, as if it was the commandment of God himself; and indeed it is no other than that which pious parents train up their children in the knowledge of, instil into them, and urge upon them the observance of;
and forsake not the law of thy mother; the same as before, and which is mentioned to show that the same respect is to be had to a mother as to a father, the commandment and law of them being the same, and they standing in the same relation; which yet children are apt to make a difference in, and while they stand in awe of their father and his precepts, slight their mother and her directions, which ought not to be. Some understand this of the congregation of Israel, as some Jewish writers; and others of the church of God, the mother of us all.
John Wesley
6:20 The law - The word of God, which thy parents delivered to thee.
Robert Jamieson, A. R. Fausset and David Brown
6:20 (Compare Prov 1:8; Prov 3:3, &c.).
6:216:21: Ընկա՛լ զնոսա յանձին եւ ՚ի գլուխ քո հանապազ. եւ ա՛րկ իբրեւ մանեակ ՚ի պարանոց քո[7892]։ [7892] Ոմանք. Ընկալ զնոսա ՚ի գլուխ քո։
21 Ընդունի՛ր դրանք հոգուդ մէջ, մշտապէս պահի՛ր քո գլխում եւ, իբրեւ մանեակ, գցի՛ր քո պարանոցին:
21 Զանոնք միշտ քու սրտիդ վրայ կապէ՛,Զանոնք քու պարանոցէդ կախէ՛։
Ընկալ զնոսա յանձին [84]եւ ի գլուխ`` քո հանապազ, եւ արկ իբրեւ զմանեակ ի պարանոց քո:

6:21: Ընկա՛լ զնոսա յանձին եւ ՚ի գլուխ քո հանապազ. եւ ա՛րկ իբրեւ մանեակ ՚ի պարանոց քո[7892]։
[7892] Ոմանք. Ընկալ զնոսա ՚ի գլուխ քո։
21 Ընդունի՛ր դրանք հոգուդ մէջ, մշտապէս պահի՛ր քո գլխում եւ, իբրեւ մանեակ, գցի՛ր քո պարանոցին:
21 Զանոնք միշտ քու սրտիդ վրայ կապէ՛,Զանոնք քու պարանոցէդ կախէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21 навяжи их навсегда на сердце твое, обвяжи ими шею твою.
6:21 ἄφαψαι αφαπτω though; while αὐτοὺς αυτος he; him ἐπὶ επι in; on σῇ σος your ψυχῇ ψυχη soul διὰ δια through; because of παντὸς πας all; every καὶ και and; even ἐγκλοίωσαι εγκλοιοω in; on σῷ σος your τραχήλῳ τραχηλος neck
6:21 קָשְׁרֵ֣ם qošrˈēm קשׁר tie עַל־ ʕal- עַל upon לִבְּךָ֣ libbᵊḵˈā לֵב heart תָמִ֑יד ṯāmˈîḏ תָּמִיד continuity עָ֝נְדֵ֗ם ˈʕānᵊḏˈēm ענד bind עַל־ ʕal- עַל upon גַּרְגְּרֹתֶֽךָ׃ gargᵊrōṯˈeḵā גַּרְגְּרֹת throat
6:21. liga ea in corde tuo iugiter et circumda gutturi tuoBind them in thy heart continually, and put them about thy neck.
21. Bind them continually upon thine heart, tie them about thy neck.
6:21. Bind them to your heart unceasingly, and encircle them around your throat.
6:21. Bind them continually upon thine heart, [and] tie them about thy neck.
Bind them continually upon thine heart, [and] tie them about thy neck:

6:21 навяжи их навсегда на сердце твое, обвяжи ими шею твою.
6:21
ἄφαψαι αφαπτω though; while
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
σῇ σος your
ψυχῇ ψυχη soul
διὰ δια through; because of
παντὸς πας all; every
καὶ και and; even
ἐγκλοίωσαι εγκλοιοω in; on
σῷ σος your
τραχήλῳ τραχηλος neck
6:21
קָשְׁרֵ֣ם qošrˈēm קשׁר tie
עַל־ ʕal- עַל upon
לִבְּךָ֣ libbᵊḵˈā לֵב heart
תָמִ֑יד ṯāmˈîḏ תָּמִיד continuity
עָ֝נְדֵ֗ם ˈʕānᵊḏˈēm ענד bind
עַל־ ʕal- עַל upon
גַּרְגְּרֹתֶֽךָ׃ gargᵊrōṯˈeḵā גַּרְגְּרֹת throat
6:21. liga ea in corde tuo iugiter et circumda gutturi tuo
Bind them in thy heart continually, and put them about thy neck.
6:21. Bind them to your heart unceasingly, and encircle them around your throat.
6:21. Bind them continually upon thine heart, [and] tie them about thy neck.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:21: Bind them continually upon thine heart - See on Pro 3:3 (note). And see a similar command, to which this is an allusion, Deu 6:6-8 (note).
Albert Barnes: Notes on the Bible - 1834
6:21: The thought of Pro 3:3 is carried step further. No outward charm, but the law of obedience, shall give safety to the traveler, when he sleeps or when he wakes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: Pro 3:3, Pro 4:6, Pro 4:21, Pro 7:3, Pro 7:4; Exo 13:16; Deu 6:8; Co2 3:3
Proverbs 6:22
Geneva 1599
6:21 Bind them continually upon thine (i) heart, [and] tie them about thy neck.
(i) (Prov 3:3).
John Gill
6:21 Bind them continually upon thine heart,.... Not upon the head or arm, as the words of the law were to be bound, Deut 6:3; to which there seems to be an allusion; and which may confirm the sense of the words given, that this respects the law of God itself, and the precepts of it, instructed in by parents; but they should be bound upon the heart, and have an abiding place in the understanding, affections, memory, and will;
and tie them about thy neck; as an ornament, instead of a necklace of pearl, or chains of gold; they should be so far from being thought burdensome and troublesome, that they should be reckoned comely and graceful; see Prov 1:9.
John Wesley
6:21 Bind them - Constantly remember, and duly consider them.
6:226:22: Յորժամ շրջիցիս՝ ընդ քե՛զ տարջիր, եւ ընդ քեզ եղիցի. յորժամ ննջիցես՝ պահեսցէ զքեզ. եւ յորժամ յառնիցես՝ խօսակի՛ց իցէ քեզ[7893]։ [7893] Ոմանք. Յորժամ գնասցես՝ ընդ... զի. կամ՝ եւ յորժամ ննջի՛՛... զի յորժամ յառ՛՛։
22 Երբ ճանապարհ գնաս, հե՛տդ տար, եւ թող դրանք քեզ հետ լինեն. երբ քնած լինես, պիտի քեզ պահպանեն, երբ արթնանաս, պիտի զրուցակից լինեն քեզ:
22 Քալած ատենդ անոնք քեզի առաջնորդութիւն թող ընեն. Քնացած ատենդ քեզ թող պահպանեն Ու արթնցած ատենդ քեզի հետ խօսակցին։
Յորժամ գնասցես` [85]ընդ քեզ տարջիր, եւ ընդ քեզ եղիցի.`` յորժամ ննջիցես` պահեսցէ զքեզ, եւ յորժամ յառնիցես` խօսակից իցէ քեզ:

6:22: Յորժամ շրջիցիս՝ ընդ քե՛զ տարջիր, եւ ընդ քեզ եղիցի. յորժամ ննջիցես՝ պահեսցէ զքեզ. եւ յորժամ յառնիցես՝ խօսակի՛ց իցէ քեզ[7893]։
[7893] Ոմանք. Յորժամ գնասցես՝ ընդ... զի. կամ՝ եւ յորժամ ննջի՛՛... զի յորժամ յառ՛՛։
22 Երբ ճանապարհ գնաս, հե՛տդ տար, եւ թող դրանք քեզ հետ լինեն. երբ քնած լինես, պիտի քեզ պահպանեն, երբ արթնանաս, պիտի զրուցակից լինեն քեզ:
22 Քալած ատենդ անոնք քեզի առաջնորդութիւն թող ընեն. Քնացած ատենդ քեզ թող պահպանեն Ու արթնցած ատենդ քեզի հետ խօսակցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:226:22 Когда ты пойдешь, они будут руководить тебя; когда ляжешь спать, будут охранять тебя; когда пробудишься, будут беседовать с тобою:
6:22 ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever περιπατῇς περιπατεω walk around / along ἐπάγου παγος crag αὐτήν αυτος he; him καὶ και and; even μετὰ μετα with; amid σοῦ σου of you; your ἔστω ειμι be ὡς ως.1 as; how δ᾿ δε though; while ἂν αν perhaps; ever καθεύδῃς καθευδω asleep; sleep φυλασσέτω φυλασσω guard; keep σε σε.1 you ἵνα ινα so; that ἐγειρομένῳ εγειρω rise; arise συλλαλῇ λαλεω talk; speak σοι σοι you
6:22 בְּ bᵊ בְּ in הִתְהַלֶּכְךָ֨׀ hiṯhalleḵᵊḵˌā הלך walk תַּנְחֶ֬ה tanḥˈeh נחה lead אֹתָ֗ךְ ʔōṯˈāḵ אֵת [object marker] בְּֽ֭ ˈbᵊˈ בְּ in שָׁכְבְּךָ šoḵbᵊḵˌā שׁכב lie down תִּשְׁמֹ֣ר tišmˈōr שׁמר keep עָלֶ֑יךָ ʕālˈeʸḵā עַל upon וַ֝ ˈwa וְ and הֲקִיצֹ֗ותָ hᵃqîṣˈôṯā קיץ pass summer הִ֣יא hˈî הִיא she תְשִׂיחֶֽךָ׃ ṯᵊśîḥˈeḵā שׂיח be concerned with
6:22. cum ambulaveris gradiantur tecum cum dormieris custodiant te et evigilans loquere cum eisWhen thou walkest, let them go with thee: when thou sleepest, let them keep thee, and when thou awakest, talk with them.
22. When thou walkest, it shall lead thee; when thou sleepest, it shall watch over thee; and when thou awakest, it shall talk with thee.
6:22. When you walk, let them keep step with you. When you sleep, let them guard you. And when you keep watch, speak with them.
6:22. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk with thee.
When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk with thee:

6:22 Когда ты пойдешь, они будут руководить тебя; когда ляжешь спать, будут охранять тебя; когда пробудишься, будут беседовать с тобою:
6:22
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
περιπατῇς περιπατεω walk around / along
ἐπάγου παγος crag
αὐτήν αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
σοῦ σου of you; your
ἔστω ειμι be
ὡς ως.1 as; how
δ᾿ δε though; while
ἂν αν perhaps; ever
καθεύδῃς καθευδω asleep; sleep
φυλασσέτω φυλασσω guard; keep
σε σε.1 you
ἵνα ινα so; that
ἐγειρομένῳ εγειρω rise; arise
συλλαλῇ λαλεω talk; speak
σοι σοι you
6:22
בְּ bᵊ בְּ in
הִתְהַלֶּכְךָ֨׀ hiṯhalleḵᵊḵˌā הלך walk
תַּנְחֶ֬ה tanḥˈeh נחה lead
אֹתָ֗ךְ ʔōṯˈāḵ אֵת [object marker]
בְּֽ֭ ˈbᵊˈ בְּ in
שָׁכְבְּךָ šoḵbᵊḵˌā שׁכב lie down
תִּשְׁמֹ֣ר tišmˈōr שׁמר keep
עָלֶ֑יךָ ʕālˈeʸḵā עַל upon
וַ֝ ˈwa וְ and
הֲקִיצֹ֗ותָ hᵃqîṣˈôṯā קיץ pass summer
הִ֣יא hˈî הִיא she
תְשִׂיחֶֽךָ׃ ṯᵊśîḥˈeḵā שׂיח be concerned with
6:22. cum ambulaveris gradiantur tecum cum dormieris custodiant te et evigilans loquere cum eis
When thou walkest, let them go with thee: when thou sleepest, let them keep thee, and when thou awakest, talk with them.
6:22. When you walk, let them keep step with you. When you sleep, let them guard you. And when you keep watch, speak with them.
6:22. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:22: When thou goest, it shall lead thee - Here the law is personified; and is represented as a nurse, teacher, and guardian, by night and day. An upright man never goes but as directed by God's word and led by God's Spirit.
When thou sleepest - He commends his body and soul to the protection of his Maker when he lies down and sleeps in peace. And when he awakes in the morning, the promises and mercies of God are the first things that present themselves to his recollection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: Pro 2:11, Pro 3:23, Pro 3:24; Psa 17:4, Psa 43:3, Psa 119:9, Psa 119:11, Psa 119:24, Psa 119:54, Psa 119:97, Psa 119:148; Dan 11:18-21
Proverbs 6:23
Carl Friedrich Keil and Franz Delitzsch
6:22
The representation of the good doctrine is now personified, and becomes identified with it.
When thou walkest, it will guide thee;
When thou liest down, it will keep watch over thee;
And when thou wakest, it will talk with thee.
The subject is the doctrine of wisdom, with which the representation of wisdom herself is identified. The futures are not expressive of a wish or of an admonition, but of a promise; the form of the third clause shows this. Thus, and in the same succession as in the schema Deut 6:7, cf. Prov 11:19, are the three circumstances of the outward life distinguished: going, lying down, and rising up. The punctuation בּהתהלכך, found here and there, is Ben-Naphtali's variant; Ben-Asher and also the Textus rec. reject the Metheg in this case, vid., Baer's Metheg-Setzung, 28. The verb נחה, with its Hiph. in a strengthened Kal-signification, is more frequently found in the Psalms than in the Proverbs; the Arab. nh' shows that it properly signifies to direct (dirigere), to give direction, to move in a definite direction. שׁמר with על, to take into protection, we had already Prov 2:11; this author has favourite forms of expression, in the repetition of which he takes delight. With lying down, sleeping is associated. והקיצות is, as Ps 139:18, the hypoth. perf., according to Ewald, 357a: et ut expergefactus es, illa te compellabit. Bertheau incorrectly: she will make thee thoughtful. But apart from the fact that there is no evidence of the existence of this Hiph. in the language of the Bible, the personification demands a clearer figure. שׂיח (שׂוּח) signifies mental speech and audible speech (Gen 24:63, poet., in the Talmudic
(Note: The conjecture thrown out by Wetstein, that (Arab.) shykh is equivalent to משׂיח (מסיח), speaker, is untenable, since the verb shakh, to be old, a so-called munsarif, i.e., conjugated throughout, is used in all forms, and thus is certainly the root of the shykh.)
a common word); with ב, speaking concerning something (fabulari de), Ps 69:13; with the accus., that which is said of a thing, Ps 145:5, or the address, briefly for שׂיח ל, Job 12:8 (as מגּן with accus. Prov 4:9 = מגן ל): when thou art awake, wisdom will forthwith enter into conversation with thee, and fill thy thoughts with right matter, and give to thy hands the right direction and consecration.
John Gill
6:22 When thou goest, it shall lead thee,.... The law of God taught by parents; this directs man in the path of duty and business of life; teaches him what way to shun, and which to walk in; it leads out of the paths of sin, and into the way in which he should go, which is most conducive to his good, and to the glory of God; it will lead him safely, so that he shall not stumble, Prov 3:3;
when thou sleepest, it shall keep thee; from terrifying dreams, evil spirits, dangers by fire or thieves; one that observes it conscientiously may lie down and sleep, secure of the guardianship of divine Providence, and not fear any evil; or "shall watch over thee" (h) in the night season;
and when thou awakest, it shall talk with thee; familiarly; and instruct what to do, and how to behave the day following; or "it shall go out with thee" (i), into the fields for a morning's walk, and assist in meditation. Jarchi interprets this of sleeping by death, and of awaking at the resurrection of the dead.
(h) "excubabit apud te", Cocceius; "excubias aget super te", Michaelis, Schultens. (i) "illa ipsa spatiabitur tecum", Schultens.
John Wesley
6:22 It - The law of God which thy parents have taught thee. Talk - It shall give thee counsel and comfort.
Robert Jamieson, A. R. Fausset and David Brown
6:22 it--(compare Prov 6:23); denotes the instruction of parents (Prov 6:20), to which all the qualities of a safe guide and guard and ready teacher are ascribed. It prevents the ingress of evil by supplying good thoughts, even in dreams (Prov 3:21-23; Ps 19:9; 2Pet 1:19).
6:236:23: Զի ճրա՛գ է պատուիրան օրինացն՝ եւ լոյս, եւ ճանապարհ կենաց՝ յանդիմանութիւն եւ խրատ[7894]։ [7894] Ոսկան. Զի պատուիրան ճրագ է. եւ օրէնք լոյս... յանդիմանութիւն խրատու։
23 Օրէնքի պատուիրանը ճրագ է, յանդիմանութիւնը եւ խրատը լոյս են եւ կեանքի ճանապարհ:
23 Քանզի պատուիրանքը՝ ճրագ ու օրէնքը լոյս է։Եւ խրատն ու յանդիմանութիւնները կեանքի ճամբայ են
Զի ճրագ է պատուիրան [86]օրինացն, լոյս`` եւ ճանապարհ կենաց` յանդիմանութիւն եւ խրատ:

6:23: Զի ճրա՛գ է պատուիրան օրինացն՝ եւ լոյս, եւ ճանապարհ կենաց՝ յանդիմանութիւն եւ խրատ[7894]։
[7894] Ոսկան. Զի պատուիրան ճրագ է. եւ օրէնք լոյս... յանդիմանութիւն խրատու։
23 Օրէնքի պատուիրանը ճրագ է, յանդիմանութիւնը եւ խրատը լոյս են եւ կեանքի ճանապարհ:
23 Քանզի պատուիրանքը՝ ճրագ ու օրէնքը լոյս է։Եւ խրատն ու յանդիմանութիւնները կեանքի ճամբայ են
zohrab-1805▾ eastern-1994▾ western am▾
6:236:23 ибо заповедь есть светильник, и наставление свет, и назидательные поучения путь к жизни,
6:23 ὅτι οτι since; that λύχνος λυχνος lamp ἐντολὴ εντολη direction; injunction νόμου νομος.1 law καὶ και and; even φῶς φως light καὶ και and; even ὁδὸς οδος way; journey ζωῆς ζωη life; vitality ἔλεγχος ελεγχος conviction καὶ και and; even παιδεία παιδεια discipline
6:23 כִּ֤י kˈî כִּי that נֵ֣ר nˈēr נֵר lamp מִ֭צְוָה ˈmiṣwā מִצְוָה commandment וְ wᵊ וְ and תֹ֣ורָה ṯˈôrā תֹּורָה instruction אֹ֑ור ʔˈôr אֹור light וְ wᵊ וְ and דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way חַ֝יִּ֗ים ˈḥayyˈîm חַיִּים life תֹּוכְחֹ֥ות tôḵᵊḥˌôṯ תֹּוכַחַת rebuke מוּסָֽר׃ mûsˈār מוּסָר chastening
6:23. quia mandatum lucerna est et lex lux et via vitae increpatio disciplinaeBecause the commandment is a lamp, and the law a light, and reproofs of instruction are the way of life:
23. For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:
6:23. For commandment is a lamp, and law is a light, and the reproofs of discipline are the way of life.
6:23. For the commandment [is] a lamp; and the law [is] light; and reproofs of instruction [are] the way of life:
For the commandment [is] a lamp; and the law [is] light; and reproofs of instruction [are] the way of life:

6:23 ибо заповедь есть светильник, и наставление свет, и назидательные поучения путь к жизни,
6:23
ὅτι οτι since; that
λύχνος λυχνος lamp
ἐντολὴ εντολη direction; injunction
νόμου νομος.1 law
καὶ και and; even
φῶς φως light
καὶ και and; even
ὁδὸς οδος way; journey
ζωῆς ζωη life; vitality
ἔλεγχος ελεγχος conviction
καὶ και and; even
παιδεία παιδεια discipline
6:23
כִּ֤י kˈî כִּי that
נֵ֣ר nˈēr נֵר lamp
מִ֭צְוָה ˈmiṣwā מִצְוָה commandment
וְ wᵊ וְ and
תֹ֣ורָה ṯˈôrā תֹּורָה instruction
אֹ֑ור ʔˈôr אֹור light
וְ wᵊ וְ and
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
חַ֝יִּ֗ים ˈḥayyˈîm חַיִּים life
תֹּוכְחֹ֥ות tôḵᵊḥˌôṯ תֹּוכַחַת rebuke
מוּסָֽר׃ mûsˈār מוּסָר chastening
6:23. quia mandatum lucerna est et lex lux et via vitae increpatio disciplinae
Because the commandment is a lamp, and the law a light, and reproofs of instruction are the way of life:
6:23. For commandment is a lamp, and law is a light, and the reproofs of discipline are the way of life.
6:23. For the commandment [is] a lamp; and the law [is] light; and reproofs of instruction [are] the way of life:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:23: For the commandment is a lamp - It illuminates our path. It shows us how we should walk and praise God.
And the law is light - A general light, showing the nature and will of God, and the interest and duty of Man.
And reproofs of instruction - Or, that instruction which reproves us for our sins and errors leads us into the way of life.
Albert Barnes: Notes on the Bible - 1834
6:23: Compare Psa 119:105.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: the commandment: Psa 19:8, Psa 119:98-100, Psa 119:105; Isa 8:20; Pe2 1:19
lamp: or, candle, Rev 2:5
and reproofs: Pro 5:12, Pro 15:31, Pro 29:15; Lev 19:17; Psa 141:5
the way: Pro 3:18, Pro 4:4, Pro 4:13, Pro 15:24; Jer 21:8
Proverbs 6:24
Carl Friedrich Keil and Franz Delitzsch
6:23
Since in היא the idea of wisdom and of wholesome doctrine lie in one another, the author can proceed with proof:
For a lamp is the commandment, and instruction a light (Jerome et lex lux);
And a way of life, disciplinary reproofs.
That תורה has here not the positive, specifically Israelitish sense, but the generalized sense of instruction in conformity with truth regarding the will of God and the duty of man, vid., p. 42. This instruction mediated by man, but of divine origin, is אור, light, which enlightens the man who submits to it; and the commandment, מצוה, which directs men in every case to do what is right, and forbids that which is wrong (including the prohibition Lev 4:2), is נר, a lamp which, kindled at that light, enlightens all the darkness of ignorance with reference to human conduct and its consequences. אור and נר are related to each other as general and particular, primary and derivative. Lwenstein accentuates incorrectly תּורהו אור instead of תּורהו אור (as the Cod. 1294 and the 3 Erfurt Codd.); vid., on the retrogression of the tone, not existing here, under Prov 3:15. The gen. מוּסר denotes the object or character of the admonition: not disciplinary in the external sense of the word, but rather moral, having in view discipline in the sense of education, i.e., moral edification and elevation. Such corrections are דּרך חיּים, the way to true life, direction how to obtain it.
Geneva 1599
6:23 For the (k) commandment [is] a lamp; and the law [is] light; and (l) reproofs of instruction [are] the way of life:
(k) By the commandment, he means the word of God; and by the instruction, the preaching and declaration of the same, which is committed to the Church.
(l) And reprehensions when the word is preached bring us to life.
John Gill
6:23 For the commandment is a lamp,.... The law of God is a lamp or candle to see to work by and to walk by; it enlightens the eyes and directs the feet, and makes working more pleasant, and walking more comfortable; and indeed wit, bout it a man knows not rightly what to do or where he should walk, or where he is walking; see Ps 119:105;
and the law is light; it makes things clear and manifest, what is right and what is wrong; it enlightens the eyes of the understanding, whereby persons come to see both their sin and their duty; and it directs them to avoid the one and do the other; see Ps 19:8;
and reproofs of instruction are the way life; kind reproofs given by parents agreeable to the word of God, which instruct what should be shunned and what should be performed, when attended to, put men in the way of an honourable and useful life; and are the means of preserving them from a scandalous and useless one.
Robert Jamieson, A. R. Fausset and David Brown
6:23 reproofs-- (Prov 1:23) the convictions of error produced by instruction.
6:246:24: Պահե՛լ զքեզ յառնակին կնոջէ. եւ ՚ի չարախօսութենէ օտա՛ր լեզուէ[7895]։ [7895] Ոմանք. Պահեա՛ զքեզ ՚ի կնոջէ առն... օտար լեզուի։
24 Նրանք քեզ հեռու կը պահեն ամուսնացած կնոջից եւ օտար կնոջ չար լեզուից:
24 Որպէս զի քեզ գէշ կնոջմէն, Օտար կնոջ շողոքորթող լեզուէն պահեն։
պահել զքեզ [87]յառնակին կնոջէ, եւ ի չարախօսութենէ`` օտար լեզուի:

6:24: Պահե՛լ զքեզ յառնակին կնոջէ. եւ ՚ի չարախօսութենէ օտա՛ր լեզուէ[7895]։
[7895] Ոմանք. Պահեա՛ զքեզ ՚ի կնոջէ առն... օտար լեզուի։
24 Նրանք քեզ հեռու կը պահեն ամուսնացած կնոջից եւ օտար կնոջ չար լեզուից:
24 Որպէս զի քեզ գէշ կնոջմէն, Օտար կնոջ շողոքորթող լեզուէն պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:246:24 чтобы остерегать тебя от негодной женщины, от льстивого языка чужой.
6:24 τοῦ ο the διαφυλάσσειν διαφυλασσω guard thoroughly / carefully σε σε.1 you ἀπὸ απο from; away γυναικὸς γυνη woman; wife ὑπάνδρου υπανδρος under a husband; married καὶ και and; even ἀπὸ απο from; away διαβολῆς διαβολη tongue ἀλλοτρίας αλλοτριος another's; stranger
6:24 לִ֭ ˈli לְ to שְׁמָרְךָ šᵊmārᵊḵˌā שׁמר keep מֵ mē מִן from אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman רָ֑ע rˈāʕ רַע evil מֵֽ֝ ˈmˈē מִן from חֶלְקַ֗ת ḥelqˈaṯ חֶלְקָה smoothness לָשֹׁ֥ון lāšˌôn לָשֹׁון tongue נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
6:24. ut custodiant te a muliere mala et a blanda lingua extraneaeThat they may keep thee from the evil woman, and from the flattering tongue of the stranger.
24. To keep thee from the evil woman, from the flattery of the stranger’s tongue.
6:24. So may they guard you from an evil woman, and from the flattering tongue of the outsider.
6:24. To keep thee from the evil woman, from the flattery of the tongue of a strange woman.
To keep thee from the evil woman, from the flattery of the tongue of a strange woman:

6:24 чтобы остерегать тебя от негодной женщины, от льстивого языка чужой.
6:24
τοῦ ο the
διαφυλάσσειν διαφυλασσω guard thoroughly / carefully
σε σε.1 you
ἀπὸ απο from; away
γυναικὸς γυνη woman; wife
ὑπάνδρου υπανδρος under a husband; married
καὶ και and; even
ἀπὸ απο from; away
διαβολῆς διαβολη tongue
ἀλλοτρίας αλλοτριος another's; stranger
6:24
לִ֭ ˈli לְ to
שְׁמָרְךָ šᵊmārᵊḵˌā שׁמר keep
מֵ מִן from
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
רָ֑ע rˈāʕ רַע evil
מֵֽ֝ ˈmˈē מִן from
חֶלְקַ֗ת ḥelqˈaṯ חֶלְקָה smoothness
לָשֹׁ֥ון lāšˌôn לָשֹׁון tongue
נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
6:24. ut custodiant te a muliere mala et a blanda lingua extraneae
That they may keep thee from the evil woman, and from the flattering tongue of the stranger.
6:24. So may they guard you from an evil woman, and from the flattering tongue of the outsider.
6:24. To keep thee from the evil woman, from the flattery of the tongue of a strange woman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:24: To keep thee from the evil woman - Solomon had suffered sorely from this quarter; and hence his repeated cautions and warnings to others. The strange woman always means one that is not a man's own; and sometimes it may also imply a foreign harlot, one who is also a stranger to the God of Israel.
Albert Barnes: Notes on the Bible - 1834
6:24: Evil woman - literally, "woman of evil." In reading what follows, it must be remembered that the warning is against the danger of the sin of the adulterous wife.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: keep: Pro 2:16, Pro 5:3, Pro 7:5; Ecc 7:26
of the tongue of a strange woman: or, of the strange tongue
Proverbs 6:25
Carl Friedrich Keil and Franz Delitzsch
6:24
The section thus closes:
To keep thee from the vile woman,
From the flattery of the strange tongue.
Regarding the genitive connection אושׁת רע, a woman of a wicked character, vid., under Prov 2:14; and regarding the adjectival connection לשׁון נכריה, under Prov 6:17; the strange tongue is the tongue (לשׁון) of the strange (foreign) woman (vid., p. 81), alluring with smooth words (Prov 2:16). Ewald, Bertheau: from her of a smooth tongue, the stranger, as Symm., Theod., ἀπὸ λειογλώσσου ξένης; but חלקת is a substantive (Gen 27:16), and as a fem. adject. form is without an example. Rather חלקת לשׁון is to be regarded as the first member and נכריה as the second of the st. constr., for the former constitutes one idea, and לשון on this account remains unabbreviated; cf. Ps 68:22; Is 28:1; but (1) this syntactical phenomenon is yet problematical, vid., Friedr. Philippi, Wesen und Ursprung des St. Constr. p. 17; and (2) the supposition of such an anomaly is here unnecessary.
John Gill
6:24 To keep thee from the evil woman,.... This is one use of the profit arising from attending to the instructions of parents, and to the law of God, as taught by them; to preserve from fornication and adultery, one of its precepts expressly forbidding adultery and all corporeal uncleanness; and the whole of it directing to an observance of all duties respecting God and our neighbour, which requires diligence and industry, and prevents idleness, that inlet to all sin, and especially to uncleanness (k);
from the flattery of the tongue of a strange woman; the same with the evil woman, the lewd and adulterous one; see Prov 2:16. Jarchi interprets this of idolatry; the character well agrees with the idolatrous church of Rome, or antichrist, represented by a whore, Rev_ 17:1; as this woman is called "the woman of evil" (l), for so it may be rendered, one very evil, given up and abandoned to sin; so antichrist is called "the man of sin", Th2 2:3; and as this woman is said to have the "smoothness of a strange tongue" (m), as the words may be translated, and are by the Targum; so the religion of this false church is delivered in a strange language the people understand not, by which they are kept in ignorance and deception; now the word of God read and explained in the mother tongue, and especially the Gospel part of it, the doctrine of wisdom, is a means of preserving persons from the errors and heresies, superstition and idolatry, of the church of Rome, and from being carried away with their false glosses, and gaudy worship, and all its deceivable ways of unrighteousness.
(k) "Otia si tollas periere cupidinis arcus", Ovid. de Remed. Amor. l. 1. v. 139. Quaeritur Aegistheus, "quare sit factus adulter?--in promptu causa est, desidiosus erat". Ibid. v. 161, 162. (l) "a muliere mali", Baynus, Mercerus, Cocceius, Gejerus, Michaelis. (m) "a lenitate linguae extraneae", Montanus; "a laevitate linguae peregrinae", Michaelis; "ex lubrica glabritie linguae peregrinae", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
6:24 A specimen of its benefit. By appreciating truth, men are not affected by lying flattery.
6:256:25: Որդեակ՝ մի՛ յաղթեսցէ քեզ ցանկութիւն գեղոյ. եւ մի՛ ըմբռնիցիս աչօք քովք. եւ մի՛ յափշտակիցիս արտեւանամբք նորա։
25 Որդեա՛կ, թող քեզ չյաղթի կնոջ գեղեցկութեան ցանկութիւնը, թող չբռնուեն քո աչքերը նրանով, մի՛ հրապուրուիր նրա թարթիչներով,
25 Սրտիդ մէջ անոր գեղեցկութեանը մի՛ ցանկար Եւ թող քեզ իր արտեւանունքներովը չբռնէ։
Որդեակ, մի՛ յաղթեսցէ քեզ ցանկութիւն գեղոյ, [88]եւ մի՛ ըմբռնեսցիս աչօք քովք,`` եւ մի՛ յափշտակիցիս արտեւանամբք նորա:

6:25: Որդեակ՝ մի՛ յաղթեսցէ քեզ ցանկութիւն գեղոյ. եւ մի՛ ըմբռնիցիս աչօք քովք. եւ մի՛ յափշտակիցիս արտեւանամբք նորա։
25 Որդեա՛կ, թող քեզ չյաղթի կնոջ գեղեցկութեան ցանկութիւնը, թող չբռնուեն քո աչքերը նրանով, մի՛ հրապուրուիր նրա թարթիչներով,
25 Սրտիդ մէջ անոր գեղեցկութեանը մի՛ ցանկար Եւ թող քեզ իր արտեւանունքներովը չբռնէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:256:25 Не пожелай красоты ее в сердце твоем, [да не уловлен будешь очами твоими,] и да не увлечет она тебя ресницами своими;
6:25 μή μη not σε σε.1 you νικήσῃ νικαω conquer κάλλους καλλος longing; aspiration μηδὲ μηδε while not; nor ἀγρευθῇς αγρευω catch σοῖς σος your ὀφθαλμοῖς οφθαλμος eye; sight μηδὲ μηδε while not; nor συναρπασθῇς συναρπαζω catch hold of ἀπὸ απο from; away τῶν ο the αὐτῆς αυτος he; him βλεφάρων βλεφαρον eyelids
6:25 אַל־ ʔal- אַל not תַּחְמֹ֣ד taḥmˈōḏ חמד desire יָ֭פְיָהּ ˈyofyāh יֳפִי beauty בִּ bi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝קָּֽחֲךָ֗ ˈtiqqˈāḥᵃḵˈā לקח take בְּ bᵊ בְּ in עַפְעַפֶּֽיהָ׃ ʕafʕappˈeʸhā עַפְעַפִּים beaming eyes
6:25. non concupiscat pulchritudinem eius cor tuum nec capiaris nutibus illiusLet not thy heart covet her beauty, be not caught with her winks:
25. Lust not after her beauty in thine heart; neither let her take thee with her eyelids.
6:25. Let not your heart desire her beauty; do not be captivated by her winks.
6:25. Lust not after her beauty in thine heart; neither let her take thee with her eyelids.
Lust not after her beauty in thine heart; neither let her take thee with her eyelids:

6:25 Не пожелай красоты ее в сердце твоем, [да не уловлен будешь очами твоими,] и да не увлечет она тебя ресницами своими;
6:25
μή μη not
σε σε.1 you
νικήσῃ νικαω conquer
κάλλους καλλος longing; aspiration
μηδὲ μηδε while not; nor
ἀγρευθῇς αγρευω catch
σοῖς σος your
ὀφθαλμοῖς οφθαλμος eye; sight
μηδὲ μηδε while not; nor
συναρπασθῇς συναρπαζω catch hold of
ἀπὸ απο from; away
τῶν ο the
αὐτῆς αυτος he; him
βλεφάρων βλεφαρον eyelids
6:25
אַל־ ʔal- אַל not
תַּחְמֹ֣ד taḥmˈōḏ חמד desire
יָ֭פְיָהּ ˈyofyāh יֳפִי beauty
בִּ bi בְּ in
לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּ֝קָּֽחֲךָ֗ ˈtiqqˈāḥᵃḵˈā לקח take
בְּ bᵊ בְּ in
עַפְעַפֶּֽיהָ׃ ʕafʕappˈeʸhā עַפְעַפִּים beaming eyes
6:25. non concupiscat pulchritudinem eius cor tuum nec capiaris nutibus illius
Let not thy heart covet her beauty, be not caught with her winks:
6:25. Let not your heart desire her beauty; do not be captivated by her winks.
6:25. Lust not after her beauty in thine heart; neither let her take thee with her eyelids.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:25: Neither let her take thee with her eye-lids - It is a very general custom in the East to paint the eye-lids. I have many Asiatic drawings in which this is expressed. They have a method of polishing the eyes with a preparation of antimony, so that they appear with an indescribable lustre; or, as one who mentions the fact from observation, "Their eyes appear to be swimming in bliss."
Albert Barnes: Notes on the Bible - 1834
6:25: Eyelids - Possibly pointing to the Eastern custom of painting the eyes on the outside with kohl so as to give brightness and languishing expression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: Lust: Sa2 11:2-5; Mat 5:28; Jam 1:14, Jam 1:15
take: Kg2 9:30 *marg. Sol 4:9; Isa 3:16
Proverbs 6:26
Carl Friedrich Keil and Franz Delitzsch
6:25
The proaemium of these twelve proverbial discourses is now at an end. Wisdom herself begins striking the note of the Decalogue:
25 Long not for her beauty in thy heart,
And let her not catch thee with her eyelids;
26 Because for a harlot one cometh down to a piece of bread,
And a man's wife lieth in wait for a precious soul.
The warning 25a is in the spirit of the "thou shalt not covet," Ex 20:17, and the ἐν τῇ καρδίᾳ αὑτοῦ, Mt 5:28, of the Preacher on the Mount. The Talmudic proverb הרהודי עבירה קשו מעבירה (Joma 29a) means only that the imagination of the sinful act exhausts the body even more than the act itself. The warning, "let her not catch thee with her eyelids," refers to her (the adulteress's) coquettish ogling and amorous winking. In the reason added, beginning with כּי בעד־ (thus it is to be punctuated), there is the appositional connection אשּׁה זונה, Gesen. 113; the idea of זונה goes over into 26b. "לחם כּכּר [ = כּרכּר, R. kr, to round, vid., at Gen 49:5], properly a circle of bread, is a small round piece of bread, such as is still baked in Italy (pagnotta) and in the East (Arab. ḳurṣ), here an expression for the smallest piece" (Fl.). בּעד (constr. of בּעד), as Job 2:4; Is 32:14, is used in the sense of ὑπέρ, pro, and with עד there is connected the idea of the coming down to this low point. Ewald, Bertheau explain after the lxx, τιμὴ γὰρ πόρνης ὅση καὶ ἑνὸς ἄρτου, γυνὴ δὲ ἀνδρῶν τιμίας ψυχὰς ἀγρεύει. But nothing is said here of price (reward); the parallelism is synonymous, not antithetic: he is doubly threatened with loss who enters upon such a course. The adulterer squanders his means (Prov 29:3) to impoverishment (vid., the mention of a loaf of bread in the description of poverty 1Kings 2:36), and a man's wife (but at the same time seeking converse with another) makes a prey of a precious soul; for whoever consents to adulterous converse with her, loses not perhaps his means, but certainly freedom, purity, dignity of soul, yea, his own person. צוּד comprehends - as צידון, fisher's town [Zidon], Arab. ṣyâd, hunter and fisher, show - all kinds of hunting, but in Hebr. is used only of the hunting of wild beasts. The root-meaning (cf. צדיּה) is to spy, to seize.
Geneva 1599
6:25 Lust not after her beauty in thy heart; neither let her take thee with her (m) eyelids.
(m) With her wanton looks and gesture.
John Gill
6:25 Lust not after her beauty in thine heart,.... Do not look upon it with the eye, nor dwell upon it in the thought; the one will lead on to and kindle last in the heart, and the other will cherish it and blow it up into a flame; and lust thus conceived and nourished in the heart is no other than committing adultery, Mt 5:28;
neither let her take thee with her eyelids; let her not take thee from instruction with them, so Aben Ezra, from attending to that; or let her not take thy wisdom from thee, so Jarchi; or rather let her not take thee as in a net, with the sparkling of her eyes, with the wanton and amorous glances of them; so the Syriac version, "let her not captivate thee", &c. which applied to the antichristian church, may signify the outward pomp and grandeur of it, its pretensions to antiquity, to the apostolic see, to infallibility, miracles, great devotion, &c. which are taking to men, and are the Circean cup with which she bewitches and allures, Rev_ 17:4. The Targum is,
"let her not seduce thee,'' &c.
John Wesley
6:25 Eye - lids - With her wanton glances,
Robert Jamieson, A. R. Fausset and David Brown
6:25 One of the cautions of this instruction, avoid alluring beauty.
take--or, "ensnare."
eyelids--By painting the lashes, women enhanced beauty.
6:266:26: Զի գինք կնոջ պոռնկի՝ որչափ նկանակի՛ միոջ հացի. քանզի կին չար՝ զարանց պատուականաց զհոգիս որսա՛յ[7896]։ [7896] Ոմանք. Նկանակի միոջ հացի է... զոգիս որսայ։
26 քանզի պոռնիկ կնոջ պատճառով կարող ես մի նկանակ հացի կարօտ մնալ, որովհետեւ չար կինը որսում է պատուական մարդկանց հոգին:
26 Վասն զի պոռնիկ կնոջ պատճառով Մարդ նոյնիսկ պատառ մը հացի կարօտ կ’ըլլայ Եւ շնացող առնակինը պատուական հոգին կ’որսայ։
Զի [89]գինք կնոջ պոռնկի` որչափ`` նկանակի միոջ հացի. քանզի կին չար` զարանց պատուականաց զհոգիս որսայ:

6:26: Զի գինք կնոջ պոռնկի՝ որչափ նկանակի՛ միոջ հացի. քանզի կին չար՝ զարանց պատուականաց զհոգիս որսա՛յ[7896]։
[7896] Ոմանք. Նկանակի միոջ հացի է... զոգիս որսայ։
26 քանզի պոռնիկ կնոջ պատճառով կարող ես մի նկանակ հացի կարօտ մնալ, որովհետեւ չար կինը որսում է պատուական մարդկանց հոգին:
26 Վասն զի պոռնիկ կնոջ պատճառով Մարդ նոյնիսկ պատառ մը հացի կարօտ կ’ըլլայ Եւ շնացող առնակինը պատուական հոգին կ’որսայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:266:26 потому что из-за жены блудной {обнищевают} до куска хлеба, а замужняя жена уловляет дорогую душу.
6:26 τιμὴ τιμη honor; value γὰρ γαρ for πόρνης πορνη prostitute ὅση οσος as much as; as many as καὶ και and; even ἑνὸς εις.1 one; unit ἄρτου αρτος bread; loaves γυνὴ γυνη woman; wife δὲ δε though; while ἀνδρῶν ανηρ man; husband τιμίας τιμιος precious ψυχὰς ψυχη soul ἀγρεύει αγρευω catch
6:26 כִּ֤י kˈî כִּי that בְעַד־ vᵊʕaḏ- בַּעַד distance אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman זֹונָ֗ה zônˈā זנה fornicate עַֽד־ ʕˈaḏ- עַד unto כִּכַּ֫ר kikkˈar כִּכָּר disk לָ֥חֶם lˌāḥem לֶחֶם bread וְ wᵊ וְ and אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman אִ֑ישׁ ʔˈîš אִישׁ man נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul יְקָרָ֣ה yᵊqārˈā יָקָר rare תָצֽוּד׃ פ ṯāṣˈûḏ . f צוד hunt
6:26. pretium enim scorti vix unius est panis mulier autem viri pretiosam animam capitFor the price of a harlot is scarce one loaf: but the woman catcheth the precious soul of a man.
26. For on account of a whorish woman to a piece of bread: and the adulteress hunteth for the precious life.
6:26. For the price of a prostitute is only one loaf. Yet the woman seizes the precious soul of a man.
6:26. For by means of a whorish woman [a man is brought] to a piece of bread: and the adulteress will hunt for the precious life.
For by means of a whorish woman [a man is brought] to a piece of bread: and the adulteress will hunt for the precious life:

6:26 потому что из-за жены блудной {обнищевают} до куска хлеба, а замужняя жена уловляет дорогую душу.
6:26
τιμὴ τιμη honor; value
γὰρ γαρ for
πόρνης πορνη prostitute
ὅση οσος as much as; as many as
καὶ και and; even
ἑνὸς εις.1 one; unit
ἄρτου αρτος bread; loaves
γυνὴ γυνη woman; wife
δὲ δε though; while
ἀνδρῶν ανηρ man; husband
τιμίας τιμιος precious
ψυχὰς ψυχη soul
ἀγρεύει αγρευω catch
6:26
כִּ֤י kˈî כִּי that
בְעַד־ vᵊʕaḏ- בַּעַד distance
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
זֹונָ֗ה zônˈā זנה fornicate
עַֽד־ ʕˈaḏ- עַד unto
כִּכַּ֫ר kikkˈar כִּכָּר disk
לָ֥חֶם lˌāḥem לֶחֶם bread
וְ wᵊ וְ and
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
אִ֑ישׁ ʔˈîš אִישׁ man
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
יְקָרָ֣ה yᵊqārˈā יָקָר rare
תָצֽוּד׃ פ ṯāṣˈûḏ . f צוד hunt
6:26. pretium enim scorti vix unius est panis mulier autem viri pretiosam animam capit
For the price of a harlot is scarce one loaf: but the woman catcheth the precious soul of a man.
6:26. For the price of a prostitute is only one loaf. Yet the woman seizes the precious soul of a man.
6:26. For by means of a whorish woman [a man is brought] to a piece of bread: and the adulteress will hunt for the precious life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:26: By means of a whorish woman - In following lewd women, a man is soon reduced to poverty and disease. The Septuagint gives this a strange turn: timh gar pornhv, osh kai enov artou. "For the price or hire of a whore is about one loaf." So many were they in the land, that they hired themselves out for a bare subsistence. The Vulgate, Syriac, and Arabic, give the same sense. The old MS. Bible has it thus: The price forsothe of a strumpet is unneth oon lof: the woman forsothe taketh the precious liif of a mam. The sense of which is, and probably the sense of the Hebrew too, While the man hires the whore for a single loaf of bread; the woman thus hired taketh his precious life. She extracts his energy, and poisons his constitution. In the first clause אשה זונה ishshah zonah is plainly a prostitute; but should we render אשת esheth, in the second clause, an adulteress? I think not. The versions in general join אשת איש esheth ish, together, which, thus connected, signify no more than the wife of a man; and out of this we have made adulteress, and Coverdale a married woman. I do not think that the Old MS. Bible gives a good sense; and it requires a good deal of paraphrase to extract the common meaning from the text. Though the following verses seem to countenance the common interpretation, yet they may contain a complete sense of themselves; but, taken in either way, the sense is good, though the construction is a little violent.
Albert Barnes: Notes on the Bible - 1834
6:26: The two forms of evil bring, each of them, their own penalty. By the one a man is brought to such poverty as to beg for "a piece of bread" (compare Sa1 2:36): by the other and more deadly sin he incurs a peril which may affect his life. The second clause is very abrupt and emphatic in the original; "but as for a man's wife; she hunts for the precious life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: by: Pro 5:10, Pro 29:3, Pro 29:8; Luk 15:13-15, Luk 15:30
a piece: Sa1 2:36
the adulteress: Heb. the woman of a man, or, a man's wife, hunt. Gen 39:14; Eze 13:8
Proverbs 6:27
John Gill
6:26 For by means of a whorish woman a man is brought to a piece of bread,.... To be glad of one, and to beg for one, for the least morsel; it is expressive of the extreme poverty and want which harlots bring men to, who strip them of all their substance, and then send them going to get their bread as they can; thus the prodigal, having spent his substance with harlots, was so reduced as to desire the husks which swine ate, Lk 15:13; so spiritual fornication or idolatry leaves men without bread for their souls, brings them into spiritual poverty, and even to desperation and death;
and the adulteress will hunt for the precious life; or "soul" (n); not content with his precious substance, his jewels, his gold and silver; having stripped him of his goods and livelihood, though some think that is here intended; she lays snares for him, and draws him into those evils which bring him into the hands of her husband, who avenges himself by slaying the adulterer; or into the hands of the civil magistrate, by whom this sin of adultery was punished with death; nay, is the occasion of the ruin of his precious and immortal soul to all eternity: the precious souls of men are part of the wares of antichrist, Rev_ 18:13.
(n) "animam", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
6:26 The supplied words give a better sense than the old version: "The price of a whore is a piece of bread."
adulteress--(Compare Margin), which the parallel and context (Prov 6:29-35) sustain. Of similar results of this sin, compare Prov 5:9-12.
will hunt--alluding to the snares spread by harlots (compare Prov 7:6-8).
precious life--more valuable than all else.
6:276:27: Ծրարիցէ՞ ոք հուր ՚ի գոգ՝ եւ զհանդերձսն ո՛չ այրիցէ[7897]. [7897] Բազումք. Եւ զհանդերձն ո՛չ այ՛՛։
27 Հնարաւո՞ր է արդեօք, որ մէկը կրակը պահի իր գոգի մէջ եւ շորը չայրի,
27 Հնա՞ր է որ մէկը իր ծոցը կրակ դնէ Ու հանդերձները չայրին։
Ծրարիցէ՞ ոք հուր ի գոգ, եւ զհանդերձն ոչ այրիցէ:

6:27: Ծրարիցէ՞ ոք հուր ՚ի գոգ՝ եւ զհանդերձսն ո՛չ այրիցէ[7897].
[7897] Բազումք. Եւ զհանդերձն ո՛չ այ՛՛։
27 Հնարաւո՞ր է արդեօք, որ մէկը կրակը պահի իր գոգի մէջ եւ շորը չայրի,
27 Հնա՞ր է որ մէկը իր ծոցը կրակ դնէ Ու հանդերձները չայրին։
zohrab-1805▾ eastern-1994▾ western am▾
6:276:27 Может ли кто взять себе огонь в пазуху, чтобы не прогорело платье его?
6:27 ἀποδήσει αποδεω anyone; someone πῦρ πυρ fire ἐν εν in κόλπῳ κολπος bosom; bay τὰ ο the δὲ δε though; while ἱμάτια ιματιον clothing; clothes οὐ ου not κατακαύσει κατακαιω burn up
6:27 הֲ hᵃ הֲ [interrogative] יַחְתֶּ֤ה yaḥtˈeh חתה rake together אִ֓ישׁ ʔˈîš אִישׁ man אֵ֬שׁ ʔˈēš אֵשׁ fire בְּ bᵊ בְּ in חֵיקֹ֑ו ḥêqˈô חֵיק lap וּ֝ ˈû וְ and בְגָדָ֗יו vᵊḡāḏˈāʸw בֶּגֶד garment לֹ֣א lˈō לֹא not תִשָּׂרַֽפְנָה׃ ṯiśśārˈafnā שׂרף burn
6:27. numquid abscondere potest homo ignem in sinu suo ut vestimenta illius non ardeantCan a man hide fire in his bosom, and his garments not burn?
27. Can a man take fire in his bosom, and his clothes not be burned?
6:27. Would a man be able to conceal fire in his bosom, so that his garments would not burn?
6:27. Can a man take fire in his bosom, and his clothes not be burned?
Can a man take fire in his bosom, and his clothes not be burned:

6:27 Может ли кто взять себе огонь в пазуху, чтобы не прогорело платье его?
6:27
ἀποδήσει αποδεω anyone; someone
πῦρ πυρ fire
ἐν εν in
κόλπῳ κολπος bosom; bay
τὰ ο the
δὲ δε though; while
ἱμάτια ιματιον clothing; clothes
οὐ ου not
κατακαύσει κατακαιω burn up
6:27
הֲ hᵃ הֲ [interrogative]
יַחְתֶּ֤ה yaḥtˈeh חתה rake together
אִ֓ישׁ ʔˈîš אִישׁ man
אֵ֬שׁ ʔˈēš אֵשׁ fire
בְּ bᵊ בְּ in
חֵיקֹ֑ו ḥêqˈô חֵיק lap
וּ֝ ˈû וְ and
בְגָדָ֗יו vᵊḡāḏˈāʸw בֶּגֶד garment
לֹ֣א lˈō לֹא not
תִשָּׂרַֽפְנָה׃ ṯiśśārˈafnā שׂרף burn
6:27. numquid abscondere potest homo ignem in sinu suo ut vestimenta illius non ardeant
Can a man hide fire in his bosom, and his garments not burn?
6:27. Would a man be able to conceal fire in his bosom, so that his garments would not burn?
6:27. Can a man take fire in his bosom, and his clothes not be burned?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:27: Can a man take fire - These were proverbial expressions, the meaning of which was plain to every capacity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: Job 31:9-12; Hos 7:4-7; Jam 3:5
Proverbs 6:29
Carl Friedrich Keil and Franz Delitzsch
6:27
The moral necessity of ruinous consequences which the sin of adultery draws after it, is illustrated by examples of natural cause and effect necessarily connected:
27 Can one take fire in his bosom
And his clothes not be burned?
28 Or can any one walk over burning coals
And his feet not be burned?
29 So he that goeth to his neighbour's wife,
No one remains unpunished that toucheth her.
We would say: Can any one, without being, etc.; the former is the Semitic "extended (paratactic)
(Note: The παρατακτικὸς χρόνος denotes the imperfect tense, because it is still extended to the future.)
construction." The first אישׁ has the conjunctive Shalsheleth. חתה signifies to seize and draw forth a brand or coal with the fire-tongs or shovel (מחתּה, the instrument for this); cf. Arab. khât, according to Lane, "he seized or snatched away a thing;" the form יחתּה is Kal, as יחנה (vid., Khler, De Tetragammate, 1867, p. 10). חיק (properly indentation) is here not the lap, but, as Is 40:11, the bosom.
Prov 6:28
A second example of destructive consequences naturally following a certain course is introduced with אם of the double question. גּחלים (from גּחל, after the form פּחם, but for which גּחלת is used) is the regular modification of gaḥḥalı̂m (Gesen. 27, 2). The fem. ורגליו is followed here (cf. on the other hand Prov 1:16) by the rhythmically full-sounding form תכּוינה (retaining the distinction of gender), from כּוה, Arab. kwy, to burn so that a brand-mark (כּי, Is 3:24, cauterium) remains.
Prov 6:29
The instruction contained in these examples here follows: τὸ εἰς πῦρ καὶ εἰς γυναῖκα ἐμπεσεῖν Ἴσον ὑπάρχει (Pythagoras in Maximi Eclog. c. 39). בּוא אל is here, as the second in Ps 51:1, a euphemism, and נגע בּ, to come in contact with, means, as נגע אל, to touch, Gen 20:6. He who goes in to his neighbour's wife shall not do so with impunity (נקי). Since both expressions denote fleshly nearness and contact, so it is evident he is not guiltless.
Geneva 1599
6:27 (n) Can a man take fire in his bosom, and his clothes not be burned?
(n) Meaning, that she will never cease till she has brought you to begging, and then seek your destruction.
John Gill
6:27 Can a man take fire in his bosom,.... A whore is compared to fire, and is so called by the poets (o); and it is a saying of Pythagoras,
"it is a like thing to fall into fire and into a woman (p);''
the Hebrew words "esh", "fire", and "ishah", "a woman", have some affinity in sound; and the phrase of taking it "into the bosom" fitly expresses the impure embraces of a harlot;
and his clothes not be burned? he cannot, it is impossible; and equally vain is it to think that a man can commit whoredom and it not be known, or he not hurt by it in his name and substance, or in his body, soul, and life.
(o) Plauti Bacehides, Act. 4. Sc. 9. v. 15. "Accede ad ignem hunc", Terent. Eunuehus, Act. 1. Sc. 2. v. 5. (p) , apud Maximum, Eclog. c. 39.
Robert Jamieson, A. R. Fausset and David Brown
6:27 The guilt and danger most obvious.
6:286:28: կամ գնայցէ՞ ոք ՚ի վերայ կայծականց հրոյ, եւ զոտս իւր ո՛չ խարշիցէ։
28 կամ որեւէ մէկը բոբիկ քայլի կայծ ու կրակի միջով եւ իր ոտքերը չայրի, -
28 Հնա՞ր է որ մէկը կրակի կայծերու վրայ քալէ Ու անոր ոտքերը չայրին։
կամ գնայցէ՞ ոք ի վերայ կայծականց հրոյ, եւ զոտս իւր ոչ խարշիցէ:

6:28: կամ գնայցէ՞ ոք ՚ի վերայ կայծականց հրոյ, եւ զոտս իւր ո՛չ խարշիցէ։
28 կամ որեւէ մէկը բոբիկ քայլի կայծ ու կրակի միջով եւ իր ոտքերը չայրի, -
28 Հնա՞ր է որ մէկը կրակի կայծերու վրայ քալէ Ու անոր ոտքերը չայրին։
zohrab-1805▾ eastern-1994▾ western am▾
6:286:28 Может ли кто ходить по горящим угольям, чтобы не обжечь ног своих?
6:28 ἢ η or; than περιπατήσει περιπατεω walk around / along τις τις anyone; someone ἐπ᾿ επι in; on ἀνθράκων ανθραξ live coal πυρός πυρ fire τοὺς ο the δὲ δε though; while πόδας πους foot; pace οὐ ου not κατακαύσει κατακαιω burn up
6:28 אִם־ ʔim- אִם if יְהַלֵּ֣ךְ yᵊhallˈēḵ הלך walk אִ֭ישׁ ˈʔîš אִישׁ man עַל־ ʕal- עַל upon הַ ha הַ the גֶּחָלִ֑ים ggeḥālˈîm גֶּחָל charcoals וְ֝ ˈw וְ and רַגְלָ֗יו raḡlˈāʸw רֶגֶל foot לֹ֣א lˈō לֹא not תִכָּוֶֽינָה׃ ṯikkāwˈeʸnā כוה burn
6:28. aut ambulare super prunas et non conburentur plantae eiusOr can he walk upon hot coals, and his feet not be burnt?
28. Or can one walk upon hot coals, and his feet not be scorched?
6:28. Or could he walk over burning coals, so that his feet would not be burned?
6:28. Can one go upon hot coals, and his feet not be burned?
Can one go upon hot coals, and his feet not be burned:

6:28 Может ли кто ходить по горящим угольям, чтобы не обжечь ног своих?
6:28
η or; than
περιπατήσει περιπατεω walk around / along
τις τις anyone; someone
ἐπ᾿ επι in; on
ἀνθράκων ανθραξ live coal
πυρός πυρ fire
τοὺς ο the
δὲ δε though; while
πόδας πους foot; pace
οὐ ου not
κατακαύσει κατακαιω burn up
6:28
אִם־ ʔim- אִם if
יְהַלֵּ֣ךְ yᵊhallˈēḵ הלך walk
אִ֭ישׁ ˈʔîš אִישׁ man
עַל־ ʕal- עַל upon
הַ ha הַ the
גֶּחָלִ֑ים ggeḥālˈîm גֶּחָל charcoals
וְ֝ ˈw וְ and
רַגְלָ֗יו raḡlˈāʸw רֶגֶל foot
לֹ֣א lˈō לֹא not
תִכָּוֶֽינָה׃ ṯikkāwˈeʸnā כוה burn
6:28. aut ambulare super prunas et non conburentur plantae eius
Or can he walk upon hot coals, and his feet not be burnt?
6:28. Or could he walk over burning coals, so that his feet would not be burned?
6:28. Can one go upon hot coals, and his feet not be burned?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
6:28 Can one go upon hot coals, and his feet not be burned? He cannot; if he sets his feet upon them, and continues them ever so little on them, they will be burnt, and much more if he walks upon them; and so if a man gives way to the burning lusts of his heart after a whorish woman, and commits adultery with her, though not with frequency, he will not escape punishment in one shape or another; and much more if he continues such a lewd course of life; such practices are extremely dangerous (q), and there is no possibility of being unhurt by them: see Job 31:12; the lake of fire and brimstone, everlasting burnings, will be the portion of those that commit fornication with the whore of Rome, Rev_ 14:10.
(q) "Periculosae plenum opus aleae tractas: et incedis per ignes suppositos cineri doloso", Horat. Carmin. l. 2. Ode. 1.
6:296:29: Նոյնպէս եւ որ մտանէ առ առնակին՝ առանց պատժի ո՛չ լիցի, եւ ո՛չ արդարասցի ամենայն որ մերձենայ առ նա[7898]։ [7898] Ոմանք. Ոչ լինի առանց պատժոյ... որ մերձենայ ՚ի նա։
29 այդպէս էլ անհնարին է որեւէ մէկին մտնել ամուսնացած կնոջ ծոցը եւ առանց պատժի մնալ. ով էլ որ մերձենայ նրան, չի արդարացուելու:
29 Ասոր պէս է իր դրացիին կնոջը քով գացողն ալ։Ո՛վ որ անոր դպչի՝ անմեղ չ’ըլլար։
Նոյնպէս եւ որ մտանէ առ առնակին` [90]առանց պատժի ոչ լիցի, եւ`` ոչ արդարասցի ամենայն որ մերձենայ առ նա:

6:29: Նոյնպէս եւ որ մտանէ առ առնակին՝ առանց պատժի ո՛չ լիցի, եւ ո՛չ արդարասցի ամենայն որ մերձենայ առ նա[7898]։
[7898] Ոմանք. Ոչ լինի առանց պատժոյ... որ մերձենայ ՚ի նա։
29 այդպէս էլ անհնարին է որեւէ մէկին մտնել ամուսնացած կնոջ ծոցը եւ առանց պատժի մնալ. ով էլ որ մերձենայ նրան, չի արդարացուելու:
29 Ասոր պէս է իր դրացիին կնոջը քով գացողն ալ։Ո՛վ որ անոր դպչի՝ անմեղ չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
6:296:29 То же бывает и с тем, кто входит к жене ближнего своего: кто прикоснется к ней, не останется без вины.
6:29 οὕτως ουτως so; this way ὁ ο the εἰσελθὼν εισερχομαι enter; go in πρὸς προς to; toward γυναῖκα γυνη woman; wife ὕπανδρον υπανδρος under a husband; married οὐκ ου not ἀθῳωθήσεται αθωοω not even; neither πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch αὐτῆς αυτος he; him
6:29 כֵּ֗ן kˈēn כֵּן thus הַ֭ ˈha הַ the בָּא bbˌā בוא come אֶל־ ʔel- אֶל to אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow לֹ֥א lˌō לֹא not יִ֝נָּקֶ֗ה ˈyinnāqˈeh נקה be clean כָּֽל־ kˈol- כֹּל whole הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בָּֽהּ׃ bˈāh בְּ in
6:29. sic qui ingreditur ad mulierem proximi sui non erit mundus cum tetigerit eamSo he that goeth in to his neighbour's wife, shall not be clean when he shall touch her.
29. So he that goeth in to his nieghbour’s wife; whosoever toucheth her shall not be unpunished.
6:29. So also, he who enters to the wife of his neighbor shall not be clean when he touches her.
6:29. So he that goeth in to his neighbour’s wife; whosoever toucheth her shall not be innocent.
So he that goeth in to his neighbour' s wife; whosoever toucheth her shall not be innocent:

6:29 То же бывает и с тем, кто входит к жене ближнего своего: кто прикоснется к ней, не останется без вины.
6:29
οὕτως ουτως so; this way
ο the
εἰσελθὼν εισερχομαι enter; go in
πρὸς προς to; toward
γυναῖκα γυνη woman; wife
ὕπανδρον υπανδρος under a husband; married
οὐκ ου not
ἀθῳωθήσεται αθωοω not even; neither
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
αὐτῆς αυτος he; him
6:29
כֵּ֗ן kˈēn כֵּן thus
הַ֭ ˈha הַ the
בָּא bbˌā בוא come
אֶל־ ʔel- אֶל to
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
לֹ֥א lˌō לֹא not
יִ֝נָּקֶ֗ה ˈyinnāqˈeh נקה be clean
כָּֽל־ kˈol- כֹּל whole
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בָּֽהּ׃ bˈāh בְּ in
6:29. sic qui ingreditur ad mulierem proximi sui non erit mundus cum tetigerit eam
So he that goeth in to his neighbour's wife, shall not be clean when he shall touch her.
6:29. So also, he who enters to the wife of his neighbor shall not be clean when he touches her.
6:29. So he that goeth in to his neighbour’s wife; whosoever toucheth her shall not be innocent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:29: So he that goeth In to his neighbor's wife - As sure as he who takes fire into his bosom, or who walks upon live coals, is burnt thereby; so sure he that seduces his neighbour's wife shall be guilty. That is, he shall be punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: he that: Gen 12:18, Gen 12:19; Lev 20:10; Sa2 11:3, Sa2 11:4, Sa2 12:9, Sa2 12:10, Sa2 16:21; Jer 5:8, Jer 5:9; Eze 22:11; Mal 3:5
toucheth: Gen 20:4-7, Gen 26:10, Gen 26:11; Co1 7:1
Proverbs 6:31
John Gill
6:29 So he that goeth into his neighbour's wife,.... To converse with her, or lie with her, as the Targum; for it means not barely going into her house or chamber, or into her company, though without any ill design at first, which yet may be dangerous; but committing adultery with her, as this phrase is often used, Gen 19:31;
whosoever toucheth her; by impure dalliances, and especially by carnal copulation with her, in which sense it is used; see Gill on 1Cor 7:1;
shall not be innocent; or free (r) from disgrace and infamy, from loss of substance or health; from punishment in this life, either by the jealous husband or civil magistrate; and in the world to come by the Lord himself; for "whoremongers and adulterers God will judge", Heb 13:4.
(r) "non insons, vel immunis", Schultens; so Gejerus.
6:306:30: Ոչ ինչ են զարմանք եթէ ըմբռնեսցի ոք ՚ի գողութեան. գողանայ՝ զի լցուսցէ զանձն իւր քաղցեալ.
30 Զարմանալու ոչինչ չկայ, եթէ մէկը բռնուի գողութեան մէջ. գողանում է, որպէսզի յագեցնի իր քաղցած անձը,
30 Գողը եթէ անօթութեան համար ու իր փորը կշտացնելու համար գողութիւն ընէ, Չեն քամահրեր զանիկա։
[91]Ոչ ինչ են զարմանք եթէ ըմբռնեսցի ոք ի գողութեան.`` գողանայ զի լցուսցէ զանձն իւր քաղցեալ:

6:30: Ոչ ինչ են զարմանք եթէ ըմբռնեսցի ոք ՚ի գողութեան. գողանայ՝ զի լցուսցէ զանձն իւր քաղցեալ.
30 Զարմանալու ոչինչ չկայ, եթէ մէկը բռնուի գողութեան մէջ. գողանում է, որպէսզի յագեցնի իր քաղցած անձը,
30 Գողը եթէ անօթութեան համար ու իր փորը կշտացնելու համար գողութիւն ընէ, Չեն քամահրեր զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
6:306:30 Не спускают вору, если он крадет, чтобы насытить душу свою, когда он голоден;
6:30 οὐ ου not θαυμαστὸν θαυμαστος wonderful ἐὰν εαν and if; unless ἁλῷ αλισκω anyone; someone κλέπτων κλεπτω steal κλέπτει κλεπτω steal γὰρ γαρ for ἵνα ινα so; that ἐμπλήσῃ εμπιπλημι fill in; fill up τὴν ο the ψυχὴν ψυχη soul πεινῶν πεινη hunger; hungry
6:30 לֹא־ lō- לֹא not יָב֣וּזוּ yāvˈûzû בוז despise לַ֭ ˈla לְ to † הַ the גַּנָּב ggannˌāv גַּנָּב thief כִּ֣י kˈî כִּי that יִגְנֹ֑וב yiḡnˈôv גנב steal לְ lᵊ לְ to מַלֵּ֥א mallˌē מלא be full נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul כִּ֣י kˈî כִּי that יִרְעָֽב׃ yirʕˈāv רעב be hungry
6:30. non grandis est culpae cum quis furatus fuerit furatur enim ut esurientem impleat animamThe fault is not so great when a man hath stolen: for he stealeth to fill his hungry soul:
30. Men do not despise a thief, if he steal to satisfy his soul when he is hungry:
6:30. Not so great is the fault when someone has stolen. For he steals so as to satisfy a hungry soul.
6:30. [Men] do not despise a thief, if he steal to satisfy his soul when he is hungry;
Men do not despise a thief, if he steal to satisfy his soul when he is hungry:

6:30 Не спускают вору, если он крадет, чтобы насытить душу свою, когда он голоден;
6:30
οὐ ου not
θαυμαστὸν θαυμαστος wonderful
ἐὰν εαν and if; unless
ἁλῷ αλισκω anyone; someone
κλέπτων κλεπτω steal
κλέπτει κλεπτω steal
γὰρ γαρ for
ἵνα ινα so; that
ἐμπλήσῃ εμπιπλημι fill in; fill up
τὴν ο the
ψυχὴν ψυχη soul
πεινῶν πεινη hunger; hungry
6:30
לֹא־ lō- לֹא not
יָב֣וּזוּ yāvˈûzû בוז despise
לַ֭ ˈla לְ to
הַ the
גַּנָּב ggannˌāv גַּנָּב thief
כִּ֣י kˈî כִּי that
יִגְנֹ֑וב yiḡnˈôv גנב steal
לְ lᵊ לְ to
מַלֵּ֥א mallˌē מלא be full
נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul
כִּ֣י kˈî כִּי that
יִרְעָֽב׃ yirʕˈāv רעב be hungry
6:30. non grandis est culpae cum quis furatus fuerit furatur enim ut esurientem impleat animam
The fault is not so great when a man hath stolen: for he stealeth to fill his hungry soul:
6:30. Not so great is the fault when someone has stolen. For he steals so as to satisfy a hungry soul.
6:30. [Men] do not despise a thief, if he steal to satisfy his soul when he is hungry;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:30: Men do not despise a thief if he steal - Every man pities the poor culprit who was perishing for lack of food, and stole to satisfy his hunger; yet no law clears him: he is bound to make restitution; in some cases double, in others quadruple and quintuple; and if he have not property enough to make restitution, to be sold for a bondsman; Exo 22:1-4; Lev 25:39.
Carl Friedrich Keil and Franz Delitzsch
6:30
The thief and the adulterer are now placed in comparison with one another, in such a way that adultery is supposed to be a yet greater crime.
30 One does not treat the thief scornfully if he steals
To satisfy his craving when he is hungry;
31 Being seized, he may restore sevenfold,
Give up the whole wealth of his house.
For the most part 30a is explained: even when this is the case, one does not pass it over in the thief as a bagatelle. Ewald remarks: בּוּז ל stands here in its nearest signification of overlooking, whence first follows that of contemning. But this "nearest" signification is devised wholly in favour of this passage; - the interpretation, "they do not thus let the thief pass," is set aside by Song 8:1, Song 8:7; for by 31b, cf. Song 8:7, and 34a, cf. Song 8:6, it is proved that from Prov 6:30 on, reminiscences from the Canticles, which belong to the literature of the Chokma, find their way into the Mashal language of the author. Hitzig's correct supposition, that בּוּז ל always signifies positive contemning, does not necessitate the interrogative interpretation: "Does not one despise the thief if...?" Thus to be understood, the author ought to have written אף כי or גם כי. Michaelis rightly: furtum licet merito pro infami in republica habetur, tamen si cum adulterio comparatur, minus probrosum est. Regarding נפשׁ in the sense of appetite, and even throat and stomach, vid., Psychologie, p. 204. A second is, that the thief, if he is seized (but we regard ונמצא not as the hypoth. perf., but as the part. deprehensus), may make compensation for this crime. The fut. ישׁלּם thus to be understood as the potential lies near from this, that a sevenfold compensation of the thing stolen is unheard of in the Israelitish law; it knows only of a twofold, fourfold, fivefold restoration, Ex. 21:37; Ex 22:1-3, Ex 22:8 (cf. Saalschtz, Mos. Recht, p. 554ff.). This excess over that which the law rendered necessary leads into the region of free-will: he (the thief, by which we are now only to think of him whom bitter necessity has made such) may make compensation sevenfold, i.e., superabundantly; he may give up the whole possessions (vid., on הון at Prov 1:13) of his house, so as not merely to satisfy the law, but to appease him against whom he has done wrong, and again to gain for himself an honoured name. What is said in Prov 6:30 and Prov 6:31 is perfectly just. One does not contemn a man who is a thief through poverty, he is pitied; while the adulterer goes to ruin under all circumstances of contempt and scorn. And: theft may be made good, and that abundantly; but adultery and its consequences are irreparable.
Geneva 1599
6:30 [Men] do not (o) despise a thief, if he stealeth to satisfy his (p) soul when he is hungry;
(o) He does not reprove theft, showing that it is not as abominable as whoredom, for theft can be restored, but adultery is permanent, and death by the law of God.
(p) Meaning, for necessity.
John Gill
6:30 Men do not despise a thief, if he steal,.... They do not discommend or reproach him for it, or fix a mark of infamy upon him, or expose him to public shame by whipping him; but rather excuse him and pity him when it appears what his case is, what put him upon it, and that he had no other intention in it than to do as follows;
to satisfy his soul; his craving appetite for food, having nothing to eat, nor no other way of getting any: the words should be supplied thus, "for he does this to satisfy his soul"; or, as the Syriac version, "for he steals to satisfy his soul": and so they are a reason why men do not despise him, nor use him ill, because it is done with no other view; not with a wicked design to hurt his neighbour, nor with a covetous intent to increase his own substance in an unlawful way, but only to satisfy nature in distress; and another reason follows, or the former confirmed;
when he is hungry; or for "he is hungry" (s); pressed with famine; the temptation is great, nature urges him to it; and though it is criminal, men in such cases wilt not bear hard upon him for it. The Targum is,
"it is not to be wondered at in a thief that he should steal to satisfy his soul when it is hungry.''
The Vulgate Latin version is,
"it is not a great fault when anyone steals, for he steals to fill a hungry soul;''
Tit is a fault, but it is not a very heinous one, at least it is not so heinous as adultery, for the sake of which it is mentioned, and with which it is compared: the design of the instance is to show the adultery is far greater than that; and yet in our age we see that the one is severely punished even with death for trifling things, when the other goes unpunished.
(s) "quia esurit", Cocceius, Michaelis.
John Wesley
6:30 Despise - Abhor, but rather pity him.
Robert Jamieson, A. R. Fausset and David Brown
6:30 Such a thief is pitied, though heavily punished.
6:316:31: ապա թէ ըմբռնեսցի, եւթնպատիկ տուժեսցի. եւ զամենայն ինչս իւր տուեալ ապրեցուցանէ զանձն[7899]։ [7899] Ոմանք. Տուեալ փրկեսցէ զանձն իւր։
31 բայց եթէ բռնուեց, պիտի եօթնապատիկ տուժի եւ անձը փրկելու համար պիտի տայ իր ողջ ունեցուածքը:
31 Սակայն եթէ բռնուի, եօթնապատիկ պիտի հատուցանէ, Իր տանը բոլոր ինչքը պիտի տայ։
ապա եթէ ըմբռնեսցի, եւթնպատիկ տուժեսցի, եւ զամենայն ինչս իւր [92]տուեալ` ապրեցուցանէ զանձն:

6:31: ապա թէ ըմբռնեսցի, եւթնպատիկ տուժեսցի. եւ զամենայն ինչս իւր տուեալ ապրեցուցանէ զանձն[7899]։
[7899] Ոմանք. Տուեալ փրկեսցէ զանձն իւր։
31 բայց եթէ բռնուեց, պիտի եօթնապատիկ տուժի եւ անձը փրկելու համար պիտի տայ իր ողջ ունեցուածքը:
31 Սակայն եթէ բռնուի, եօթնապատիկ պիտի հատուցանէ, Իր տանը բոլոր ինչքը պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:316:31 но, будучи пойман, он заплатит всемеро, отдаст все имущество дома своего.
6:31 ἐὰν εαν and if; unless δὲ δε though; while ἁλῷ αλισκω pay off; repay ἑπταπλάσια επταπλασιος and; even πάντα πας all; every τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him δοὺς διδωμι give; deposit ῥύσεται ρυομαι rescue ἑαυτόν εαυτου of himself; his own
6:31 וְ֭ ˈw וְ and נִמְצָא nimṣˌā מצא find יְשַׁלֵּ֣ם yᵊšallˈēm שׁלם be complete שִׁבְעָתָ֑יִם šivʕāṯˈāyim שֶׁבַע seven אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הֹ֖ון hˌôn הֹון abundance בֵּיתֹ֣ו bêṯˈô בַּיִת house יִתֵּֽן׃ yittˈēn נתן give
6:31. deprehensus quoque reddet septuplum et omnem substantiam domus suae tradetAnd if he be taken, he shall restore sevenfold, and shall give up all the substance of his house.
31. But if he be found, he shall restore sevenfold; he shall give all the substance of his house.
6:31. Also, if he is apprehended, he shall repay sevenfold and hand over all the substance of his house.
6:31. But [if] he be found, he shall restore sevenfold; he shall give all the substance of his house.
But [if] he be found, he shall restore sevenfold; he shall give all the substance of his house:

6:31 но, будучи пойман, он заплатит всемеро, отдаст все имущество дома своего.
6:31
ἐὰν εαν and if; unless
δὲ δε though; while
ἁλῷ αλισκω pay off; repay
ἑπταπλάσια επταπλασιος and; even
πάντα πας all; every
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
δοὺς διδωμι give; deposit
ῥύσεται ρυομαι rescue
ἑαυτόν εαυτου of himself; his own
6:31
וְ֭ ˈw וְ and
נִמְצָא nimṣˌā מצא find
יְשַׁלֵּ֣ם yᵊšallˈēm שׁלם be complete
שִׁבְעָתָ֑יִם šivʕāṯˈāyim שֶׁבַע seven
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הֹ֖ון hˌôn הֹון abundance
בֵּיתֹ֣ו bêṯˈô בַּיִת house
יִתֵּֽן׃ yittˈēn נתן give
6:31. deprehensus quoque reddet septuplum et omnem substantiam domus suae tradet
And if he be taken, he shall restore sevenfold, and shall give up all the substance of his house.
6:31. Also, if he is apprehended, he shall repay sevenfold and hand over all the substance of his house.
6:31. But [if] he be found, he shall restore sevenfold; he shall give all the substance of his house.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:31: if: Exo 22:1, Exo 22:3, Exo 22:4; Sa2 12:6; Job 20:18; Luk 19:8
he shall give: Mat 18:25
Proverbs 6:32
John Gill
6:31 But if he be found, he shall restore sevenfold,.... According to the law in Ex 22:1; in case of theft double was to be restored, if the theft was found alive in his hand; and in some cases fourfold and fivefold. Aben Ezra observing that double and fivefold being near together in the law, joins them, and so makes sevenfold. Some think Solomon has reference to a law in other nations, which obliged to a sevenfold restoration; or that the penalty was increased in his time, but neither appears; rather the meaning is, that a thief should make restoration according to law as often as he is found guilty, be it seven times, or seventy times seven, Mt 18:21; or the sense is, that be should make perfect restoration, full restitution as the law requires: but then this finding: him is not to be understood of finding him in the fact, stealing to satisfy hunger, for then to insist upon a legal restitution, as it is incompatible with such a man's circumstances, so would contradict what is before said, that such an one is not usually reproached and found fault with; but the sense is, if it should be found otherwise, or it should be found that he has food to satisfy his soul, as Gersom observes, and has no need to steal; or if he is found in a man's house, then he shall make restitution as the law directs, even a full one, Ex 22:2;
he shall give all the substance of his house: to pay the sevenfold, or to make full restitution; nay, if necessary, he himself may be sold, as the above law requires.
John Wesley
6:31 Restore - He speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame.
Robert Jamieson, A. R. Fausset and David Brown
6:31 sevenfold--(compare Ex 22:1-4), for many, ample (compare Gen 4:24; Mt 18:21), even if all his wealth is taken.
6:326:32: Իսկ որ շնայն՝ առ պակասութեան մտաց, կորո՛ւստ անձին իւրում ստանայ։
32 Իսկ եթէ մէկը շնանում է խելքի պակասութեան պատճառով, նա կորստի է մատնում ինքն իրեն,
32 Կնոջ հետ շնութիւն ընողին խելքը պակաս է։Այս բանը ընողը իր հոգին կը կորսնցնէ։
Իսկ որ շնայ [93]առ պակասութեան մտաց``, կորուստ անձին իւրում ստանայ:

6:32: Իսկ որ շնայն՝ առ պակասութեան մտաց, կորո՛ւստ անձին իւրում ստանայ։
32 Իսկ եթէ մէկը շնանում է խելքի պակասութեան պատճառով, նա կորստի է մատնում ինքն իրեն,
32 Կնոջ հետ շնութիւն ընողին խելքը պակաս է։Այս բանը ընողը իր հոգին կը կորսնցնէ։
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6:326:32 Кто же прелюбодействует с женщиною, у того нет ума; тот губит душу свою, кто делает это:
6:32 ὁ ο the δὲ δε though; while μοιχὸς μοιχος adulterer δι᾿ δια through; because of ἔνδειαν ενδεια feeling; wits ἀπώλειαν απωλεια destruction; waste τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him περιποιεῖται περιποιεω preserve; acquire
6:32 נֹאֵ֣ף nōʔˈēf נאף commit adultery אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֑ב lˈēv לֵב heart מַֽשְׁחִ֥ית mˈašḥˌîṯ שׁחת destroy נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul ה֣וּא hˈû הוּא he יַעֲשֶֽׂנָּה׃ yaʕᵃśˈennā עשׂה make
6:32. qui autem adulter est propter cordis inopiam perdet animam suamBut he that is an adulterer, for the folly of his heart shall destroy his own soul:
32. He that committeth adultery with a woman is void of understanding: he doeth it that would destroy his own soul.
6:32. But whoever is an adulterer, because of the emptiness of his heart, will destroy his own soul.
6:32. [But] whoso committeth adultery with a woman lacketh understanding: he [that] doeth it destroyeth his own soul.
But whoso committeth adultery with a woman lacketh understanding: he [that] doeth it destroyeth his own soul:

6:32 Кто же прелюбодействует с женщиною, у того нет ума; тот губит душу свою, кто делает это:
6:32
ο the
δὲ δε though; while
μοιχὸς μοιχος adulterer
δι᾿ δια through; because of
ἔνδειαν ενδεια feeling; wits
ἀπώλειαν απωλεια destruction; waste
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
περιποιεῖται περιποιεω preserve; acquire
6:32
נֹאֵ֣ף nōʔˈēf נאף commit adultery
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
חֲסַר־ ḥᵃsar- חָסֵר lacking
לֵ֑ב lˈēv לֵב heart
מַֽשְׁחִ֥ית mˈašḥˌîṯ שׁחת destroy
נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul
ה֣וּא hˈû הוּא he
יַעֲשֶֽׂנָּה׃ yaʕᵃśˈennā עשׂה make
6:32. qui autem adulter est propter cordis inopiam perdet animam suam
But he that is an adulterer, for the folly of his heart shall destroy his own soul:
6:32. But whoever is an adulterer, because of the emptiness of his heart, will destroy his own soul.
6:32. [But] whoso committeth adultery with a woman lacketh understanding: he [that] doeth it destroyeth his own soul.
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Adam Clarke: Commentary on the Bible - 1831
6:32: But whoso committeth adultery - The case understood is that of a married man: he has a wife; and therefore is not in the circumstances of the poor thief, who stole to appease his hunger, having nothing to eat. In this alone the opposition between the two cases is found: the thief had no food, and he stole some; the married man had a wife, and yet went in to the wife of his neighbor.
Destroyeth his own soul - Sins against his life, for, under the law of Moses, adultery was punished with death; Lev 20:10; Deu 22:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:32: lacketh: Pro 7:7; Gen 39:9, Gen 39:10, Gen 41:39; Ecc 7:25, Ecc 7:26; Jer 5:8, Jer 5:21; Rom 1:22-24
understanding: Heb. heart, Hos 4:11, Hos 4:12
destroyeth: Pro 2:18, Pro 2:19, Pro 5:22, Pro 5:23, Pro 7:22, Pro 7:23, Pro 8:36, Pro 9:16-18; Eze 18:31; Hos 13:9; Heb 13:4
Proverbs 6:33
Carl Friedrich Keil and Franz Delitzsch
6:32
Here there is a contrast stated to Prov 6:30 :
32 He who commits adultery (adulterans mulierem) is beside himself,
A self-destroyer-who does this.
33 He gains stripes and disgrace,
And his reproach is never quenched.
נאף, which primarily seems to mean excedere, to indulge in excess, is, as also in the Decalogue, cf. Lev 20:10, transitive: ὁ μοιχεύων γυναῖκα. Regarding being mad (herzlos = heartless) = amens (excors, vecors), vid., Psychologie, p. 254. משׁחית נפשׁו is he who goes to ruin with wilful perversity. A self-murderer - i.e., he intends to ruin his position and his prosperity in life - who does it, viz., this, that he touches the wife of another. It is the worst and most inextinguishable dishonouring of oneself. Singularly Behaji: who annihilates it (his soul), with reference to Deut 21:12. Eccl. 4:17, where עשׂה would be equivalent to בּטּל, καταργεῖν, which is untrue and impossible.
(Note: Behaji ought rather to have referred to Zeph 3:19; Ezek 7:27; Ezek 22:14; but there עשׂה את means agere cum aliquo, as we say: mit jemandem abrechnen (to settle accounts with any one).)
נגע refers to the corporal punishment inflicted on the adulterer by the husband (Deut 17:8; Deut 21:5); Hitzig, who rejects Prov 6:32, refers it to the stripes which were given to the thief according to the law, but these would be called מכּה (מכּות). The punctuation נגע־וקלון is to be exchanged for קלונו נגע (Lwenstein and other good editors). מצא has a more active signification than our "finden" (to find): consequitur, τυγχάνει.
John Gill
6:32 But whoso committeth adultery with a woman,.... Which is a greater degree of theft than the former, it being the stealing of another man's wife;
lacketh understanding; or "an heart" (t); the thief lacks bread, and therefore steals, but this man lacks wisdom, and therefore acts so foolish a part; the one does it to satisfy hunger, the other a brutish lust;
he that doeth it destroyeth his own soul; is liable to have his life taken away by the husband of the adulteress; so according to Solon's law (u) the adulterer taken in the act might be killed by the husband: or by the civil magistrate; for according to the law of. Moses he was to die, either to be strangled or stoned; see Gill on Jn 8:5; and besides, he not only ruins the natural faculties of his soul, besotting, corrupting, and depraving that, giving his heart to a whore, but brings eternal destruction on it; yet so foolish is he, though it issues in the ruin of his precious soul; "he does this" (w), for so the first part of this clause, which stands last in the original text, may be rendered.
(t) "deficit corde", Pagninus, Montanus; "caret corde", Mercerus, Gejerus; so Michaelis. (u) Plutarch. in Vita Solon. p. 90. (w) "ipse faeiet illud", Montanus; "ipse faciet hoc", so some in Vatablus; "is id faciet, sive facit", Cocceius; "ille facit id", Michaelis; "is patrabit illud", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
6:32 lacketh understanding--or, "heart"; destitute of moral principle and prudence.
6:336:33: Ցա՛ւս եւ անարգանս կրէ. եւ նախատինք նորա մի՛ կորիցեն յաւիտեան[7900]։ [7900] Ոմանք. Եւ նախատինք նորա ո՛չ ջնջեսցին յաւիտեան։
33 նա ցաւ ու անարգանք պիտի կրի, եւ երբեք չի ջնջուելու նրա նախատինքը:
33 Անիկա վէրք ու անարգանք կը գտնէ Եւ անոր նախատինքը անջնջելի է։
ցաւս եւ անարգանս կրէ, եւ նախատինք նորա մի՛ կորիցեն յաւիտեան:

6:33: Ցա՛ւս եւ անարգանս կրէ. եւ նախատինք նորա մի՛ կորիցեն յաւիտեան[7900]։
[7900] Ոմանք. Եւ նախատինք նորա ո՛չ ջնջեսցին յաւիտեան։
33 նա ցաւ ու անարգանք պիտի կրի, եւ երբեք չի ջնջուելու նրա նախատինքը:
33 Անիկա վէրք ու անարգանք կը գտնէ Եւ անոր նախատինքը անջնջելի է։
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6:336:33 побои и позор найдет он, и бесчестие его не изгладится,
6:33 ὀδύνας οδυνη pain τε τε both; and καὶ και and; even ἀτιμίας ατιμια dishonor ὑποφέρει υποφερω bear up under τὸ ο the δὲ δε though; while ὄνειδος ονειδος disgrace αὐτοῦ αυτος he; him οὐκ ου not ἐξαλειφθήσεται εξαλειφω erase; wipe out εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
6:33 נֶֽגַע־ nˈeḡaʕ- נֶגַע stroke וְ wᵊ וְ and קָלֹ֥ון qālˌôn קָלֹון dishonour יִמְצָ֑א yimṣˈā מצא find וְ֝ ˈw וְ and חֶרְפָּתֹ֗ו ḥerpāṯˈô חֶרְפָּה reproach לֹ֣א lˈō לֹא not תִמָּחֶֽה׃ ṯimmāḥˈeh מחה wipe
6:33. turpitudinem et ignominiam congregat sibi et obprobrium illius non delebiturHe gathereth to himself shame and dishonour, and his reproach shall not be blotted out:
33. Wounds and dishonour shall he get; and his reproach shall not be wiped away.
6:33. He gathers shame and dishonor to himself, and his disgrace will not be wiped away.
6:33. A wound and dishonour shall he get; and his reproach shall not be wiped away.
A wound and dishonour shall he get; and his reproach shall not be wiped away:

6:33 побои и позор найдет он, и бесчестие его не изгладится,
6:33
ὀδύνας οδυνη pain
τε τε both; and
καὶ και and; even
ἀτιμίας ατιμια dishonor
ὑποφέρει υποφερω bear up under
τὸ ο the
δὲ δε though; while
ὄνειδος ονειδος disgrace
αὐτοῦ αυτος he; him
οὐκ ου not
ἐξαλειφθήσεται εξαλειφω erase; wipe out
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
6:33
נֶֽגַע־ nˈeḡaʕ- נֶגַע stroke
וְ wᵊ וְ and
קָלֹ֥ון qālˌôn קָלֹון dishonour
יִמְצָ֑א yimṣˈā מצא find
וְ֝ ˈw וְ and
חֶרְפָּתֹ֗ו ḥerpāṯˈô חֶרְפָּה reproach
לֹ֣א lˈō לֹא not
תִמָּחֶֽה׃ ṯimmāḥˈeh מחה wipe
6:33. turpitudinem et ignominiam congregat sibi et obprobrium illius non delebitur
He gathereth to himself shame and dishonour, and his reproach shall not be blotted out:
6:33. He gathers shame and dishonor to himself, and his disgrace will not be wiped away.
6:33. A wound and dishonour shall he get; and his reproach shall not be wiped away.
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Adam Clarke: Commentary on the Bible - 1831
6:33: A wound and dishonor shall he get - Among the Romans, when a man was caught in the fact, the injured husband took the law into his own hand; and a large radish was thrust up into the anus of the transgressor, which not only overwhelmed him with infamy and disgrace, but generally caused his death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:33: A wound: Pro 5:9-11; Jdg 16:19-21; Psa 38:1-8, Psa 51:8
and his: Gen 49:4; Kg1 15:5; Neh 13:26; Psa 51:1 *title Mat 1:6
Proverbs 6:34
Geneva 1599
6:33 A (q) wound and dishonour shall he get; and his reproach shall not be wiped away.
(q) That is, death appointed by the Law.
John Gill
6:33 A wound and dishonour shall he get,.... A wound, stroke, or blow, either from the husband of the strumpet, as was often the case (x) in later times; or from the civil magistrate, being ordered by him to be beaten (y) or stoned; or from God himself inflicting diseases on him; see Gen 12:17; where the same word is used as here: and "dishonour" from men; for though they do not despise a thief in circumstances before related, yet they will despise an adulterer, and speak reproachfully of him, whenever they have occasion to make mention of him;
and his reproach shall not be wiped away; as long as he lives, though his life may be spared; yea, it shall even continue after death; and though he may repent of his sin and reform, as in the case of David.
(x) "Secat ille cruentis verberibus", Juvenal. Satyr. 10. v. 316. Vid. A. Gell. Noct. Attic. l. 17. c. 18. Horat. Satyr. l. 1. Sat. 2. v. 41, 42. (y) Valer. Maximus, l. 6. c. 1. s. 13.
Robert Jamieson, A. R. Fausset and David Brown
6:33 dishonour--or, "shame," as well as hurt of body (Prov 3:35).
reproach . . . away--No restitution will suffice;
6:346:34: Լի՛ է նախանձու սրտմտութիւն առն նորա. եւ ո՛չ խնայեսցէ յաւուր դատաստանի։
34 Կնոջ ամուսինը պիտի բորբոքուի խանդով լցուած եւ չի խնայելու վրէժխնդրութեան օրը,
34 Քանզի նախանձը էրիկը կը կատղեցնէ Ու անիկա վրէժխնդրութեան օրը չի խնայեր։
Լի է նախանձու սրտմտութիւն առն նորա, եւ ոչ խնայեսցէ յաւուր [94]դատաստանի:

6:34: Լի՛ է նախանձու սրտմտութիւն առն նորա. եւ ո՛չ խնայեսցէ յաւուր դատաստանի։
34 Կնոջ ամուսինը պիտի բորբոքուի խանդով լցուած եւ չի խնայելու վրէժխնդրութեան օրը,
34 Քանզի նախանձը էրիկը կը կատղեցնէ Ու անիկա վրէժխնդրութեան օրը չի խնայեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:346:34 потому что ревность ярость мужа, и не пощадит он в день мщения,
6:34 μεστὸς μεστος brimming; full γὰρ γαρ for ζήλου ζηλος zeal; jealousy θυμὸς θυμος provocation; temper ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him οὐ ου not φείσεται φειδομαι spare; refrain ἐν εν in ἡμέρᾳ ημερα day κρίσεως κρισις decision; judgment
6:34 כִּֽי־ kˈî- כִּי that קִנְאָ֥ה qinʔˌā קִנְאָה jealousy חֲמַת־ ḥᵃmaṯ- חֵמָה heat גָּ֑בֶר gˈāver גֶּבֶר vigorous man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַ֝חְמֹ֗ול ˈyaḥmˈôl חמל have compassion בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day נָקָֽם׃ nāqˈām נָקָם vengeance
6:34. quia zelus et furor viri non parcet in die vindictaeBecause the jealousy and rage of the husband will not spare in the day of revenge,
34. For jealousy is the rage of a man; and he will not spare in the day of vengeance.
6:34. For the jealousy and fury of the husband will not spare him on the day of vindication,
6:34. For jealousy [is] the rage of a man: therefore he will not spare in the day of vengeance.
For jealousy [is] the rage of a man: therefore he will not spare in the day of vengeance:

6:34 потому что ревность ярость мужа, и не пощадит он в день мщения,
6:34
μεστὸς μεστος brimming; full
γὰρ γαρ for
ζήλου ζηλος zeal; jealousy
θυμὸς θυμος provocation; temper
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
οὐ ου not
φείσεται φειδομαι spare; refrain
ἐν εν in
ἡμέρᾳ ημερα day
κρίσεως κρισις decision; judgment
6:34
כִּֽי־ kˈî- כִּי that
קִנְאָ֥ה qinʔˌā קִנְאָה jealousy
חֲמַת־ ḥᵃmaṯ- חֵמָה heat
גָּ֑בֶר gˈāver גֶּבֶר vigorous man
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַ֝חְמֹ֗ול ˈyaḥmˈôl חמל have compassion
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
נָקָֽם׃ nāqˈām נָקָם vengeance
6:34. quia zelus et furor viri non parcet in die vindictae
Because the jealousy and rage of the husband will not spare in the day of revenge,
6:34. For the jealousy and fury of the husband will not spare him on the day of vindication,
6:34. For jealousy [is] the rage of a man: therefore he will not spare in the day of vengeance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:34: Jealousy is the rage of a man: therefore he will not spare - He will not, when he has detected the adulterer in the fact, wait for the slow progress of the law: it is then to him the day of vengeance; and in general, he avenges himself on the spot, as we see above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:34: Pro 27:4; Num 5:14, Num 25:11; Jdg 19:29, Jdg 19:30; Sol 8:6; Co1 10:22
Proverbs 6:35
Carl Friedrich Keil and Franz Delitzsch
6:34
One who has been stolen from is to be appeased, but not the injured husband.
34 For jealousy is the fury of a husband,
And he spareth not in the day of vengeance.
35 He regardeth not any ransom,
And is not contented though thou offerest to him gifts ever so great.
The connection marks קנאה as the subject; for it respects carnal intercourse with another's wife. Jealousy is not usually חמה, the glow of anger (from יחם, as שׁנה from ישׁן), but חמת־גּבר (constr. as שׂנת), the glow of a man's anger, who with the putting forth of all his manly strength will seek satisfaction to his wounded honour. גּבר, here significant for אישׁ, with the fundamental idea of strength, firmness; cf. Arab. jabr, to make fast, to put right again something broken in pieces, particularly a broken vessel, hence Algebra, properly the operation by which an incomplete magnitude is completed (Fl.). The following ולא־יחמּל (with the orthophonic Dagesh, as Prov 6:25 יחמּד, and with Makkeph) is connected with גבר, with definite reference to the man whom the faithless guest has made a cuckold. When the day comes in which the adultery brought to light demands and admits of vengeance, then, wounded in his right and in his honour, he knows no mercy; he pays no regard to any atonement or recompense by which the adulterer seeks to appease him and induce him not to inflict the punishment that is due: he does not consent, even though thou makest ever so great the gift whereby thou thinkest to gain him. The phrase נשׂא פנים, πρόσωπον λαμβάνειν, signifies elsewhere to receive the countenance, i.e., the appearance and the impression of a man, i.e., to let it impress one favourably; here it is used of the כּפר, i.e., the means by which covering, i.e., non-punishment, pardon of the crime, impunity of the guilty, is obtained. Regarding אבה, to consent to, vid., at Prov 1:10. שׂחד, Aram. שׂוּחד, is a gift, particularly bribery. That the language may again finally assume the form of an address, it beautifully rounds itself off.
Geneva 1599
6:34 For jealousy [is] the rage of a man: therefore he will not (r) spare in the day of vengeance.
(r) He shows that man by nature seeks the death of he that has abused his wife, and so concludes that neither God's law nor the law of nature admits any ransom for the adultery.
John Gill
6:34 For jealousy is the rage of a man,.... Fills a man with rage against him of whom he is jealous; which keeps boiling within him, till he has an opportunity of venting it: and very severe it is; it is strong as death, and cruel as the grave;
therefore he will not spare in the day of vengeance; when he has an opportunity of avenging himself; whenever he finds the adulterer in his house, or catches him and his wife in bed together, he spares not to take away his life, and sometimes the life of both of them; instances of this nature history furnishes us with: or he will spare no cost and pains to prosecute him before a civil magistrate, and bring him to public justice; prayers and entreaties, bribes and gifts, wilt be of no avail, as follows.
John Wesley
6:34 Rage - It enflames a man with rage. In the day - When he hath an opportunity to avenge himself.
Robert Jamieson, A. R. Fausset and David Brown
6:34 nor any terms of reconciliation be admitted.
regard--or, "accept" any ransom.
6:356:35: Ո՛չ փոխանակեսցէ եւ ո՛չ ընդ միո՛յ իրիք փրկանաց զթշնամութիւն. եւ ո՛չ վճարիցի բազում կաշառօք[7901]։[7901] Ոմանք. Եւ ո՛չ փոխանա՛՛... եւ ո՛չ վճարեսցի։
35 ոչ մի փրկագնի հետ չի փոխանակելու իր թշնամութիւնը, ոչ իսկ առատ կաշառքով:
35 Անիկա բնաւ մէկ փրկանքի չի նայիր, Կաշառքը շատցնելու ալ ըլլաս՝ անիկա չի հաճիր։
ոչ փոխանակեսցէ եւ ոչ ընդ միոյ իրիք փրկանաց զթշնամութիւն, եւ ոչ վճարիցի`` բազում կաշառօք:

6:35: Ո՛չ փոխանակեսցէ եւ ո՛չ ընդ միո՛յ իրիք փրկանաց զթշնամութիւն. եւ ո՛չ վճարիցի բազում կաշառօք[7901]։
[7901] Ոմանք. Եւ ո՛չ փոխանա՛՛... եւ ո՛չ վճարեսցի։
35 ոչ մի փրկագնի հետ չի փոխանակելու իր թշնամութիւնը, ոչ իսկ առատ կաշառքով:
35 Անիկա բնաւ մէկ փրկանքի չի նայիր, Կաշառքը շատցնելու ալ ըլլաս՝ անիկա չի հաճիր։
zohrab-1805▾ eastern-1994▾ western am▾
6:356:35 не примет никакого выкупа и не удовольствуется, сколько бы ты ни умножал даров.
6:35 οὐκ ου not ἀνταλλάξεται ανταλλασσω no one; not one λύτρου λυτρον ransom τὴν ο the ἔχθραν εχθρος hostile; enemy οὐδὲ ουδε not even; neither μὴ μη not διαλυθῇ διαλυω dissipate; disperse πολλῶν πολυς much; many δώρων δωρον present
6:35 לֹא־ lō- לֹא not יִ֭שָּׂא ˈyiśśā נשׂא lift פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole כֹּ֑פֶר kˈōfer כֹּפֶר ransom וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹ֝אבֶ֗ה ˈyōvˈeh אבה want כִּ֣י kˈî כִּי that תַרְבֶּה־ ṯarbeh- רבה be many שֹֽׁחַד׃ פ šˈōḥaḏ . f שֹׁחַד present
6:35. nec adquiescet cuiusquam precibus nec suscipiet pro redemptione dona plurimaNor will he yield to any man's prayers, nor will he accept for satisfaction ever so many gifts.
35. He will not regard any ransom; neither will he rest content, though thou givest many gifts.
6:35. nor will he agree to the pleadings of anyone, nor will he accept, as repayment, a multitude of gifts.
6:35. He will not regard any ransom; neither will he rest content, though thou givest many gifts.
He will not regard any ransom; neither will he rest content, though thou givest many gifts:

6:35 не примет никакого выкупа и не удовольствуется, сколько бы ты ни умножал даров.
6:35
οὐκ ου not
ἀνταλλάξεται ανταλλασσω no one; not one
λύτρου λυτρον ransom
τὴν ο the
ἔχθραν εχθρος hostile; enemy
οὐδὲ ουδε not even; neither
μὴ μη not
διαλυθῇ διαλυω dissipate; disperse
πολλῶν πολυς much; many
δώρων δωρον present
6:35
לֹא־ lō- לֹא not
יִ֭שָּׂא ˈyiśśā נשׂא lift
פְּנֵ֣י pᵊnˈê פָּנֶה face
כָל־ ḵol- כֹּל whole
כֹּ֑פֶר kˈōfer כֹּפֶר ransom
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֹ֝אבֶ֗ה ˈyōvˈeh אבה want
כִּ֣י kˈî כִּי that
תַרְבֶּה־ ṯarbeh- רבה be many
שֹֽׁחַד׃ פ šˈōḥaḏ . f שֹׁחַד present
6:35. nec adquiescet cuiusquam precibus nec suscipiet pro redemptione dona plurima
Nor will he yield to any man's prayers, nor will he accept for satisfaction ever so many gifts.
6:35. nor will he agree to the pleadings of anyone, nor will he accept, as repayment, a multitude of gifts.
6:35. He will not regard any ransom; neither will he rest content, though thou givest many gifts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:35: He will not regard any ransom - This is an injury that admits of no compensation. No gifts can satisfy a man for the injury his honor has sustained; and to take a bribe or a ransom, would be setting up chastity at a price.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:35: regard: Heb. accept the face of, Pro 4:3, Pro 7:13, Pro 8:25; Kg2 5:1 *marg. Isa 2:9; Mal 2:9 *marg.
John Gill
6:35 He will not regard any ransom,.... So that his case is much worse than, a thief's; if he is taken, he makes restitution according to law, and he is freed, and no more is said and done to him; and, at most, it is but parting with all the goods in his house; but in this case it will not do. In the Hebrew text it is, "he will not accept the face of any ransom" (z); that is, as the Targum paraphrases it,
"he will not accept the face of anyone that gives a gift:''
he will have no respect unto him for the sake of the gift; whatever gift is offered, be it what it will, for the ransom of his life from death, it will be disregarded;
neither will he rest content, though thou givest many gifts; increase them, and keep continually giving; nothing but the life of the adulterer will satisfy him, which he will either take away himself, or obtain it in a way of legal prosecution. How foolish therefore is the man that will expose his name and credit, his health and substance, his life in this world, and his soul in another, to utter ruin, for the sake of gratifying a sordid lust! This may be interpreted of God, who is a jealous God in matters of worship, and will not suffer idolatry to go unpunished, which is spiritual adultery.
(z) "non accipiet facies", Montanus; "non acceptabit faciem ullius redemptionis", Mercerus, Gejerus; "ullius lytri", Cocceius, Michaelis, Schultens.