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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 0: 1-11. Божественная Премудрость как устроительница Царства Божия на земле. 12-18. Противоположная тому деятельность нечестия, олицетворяемого в образе блудницы Matthew Henry: Concise Commentary on the Whole Bible - 1706 Christ and sin are rivals for the soul of man, and here we are told how they both make their court to it, to have the innermost and uppermost place in it. The design of this representation is to set before us life and death, good and evil; and there needs no more than a fair stating of the case to determine us which of those to choose, and surrender our hearts to. They are both brought in making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we are told what the issue will be; and, the matter being thus laid before us, let us consider, take advice, and speak our minds. And we are therefore concerned to put a value upon our own souls, because we see there is such striving for them. I. Christ, under the name of Wisdom, invites us to accept of his entertainment, and so to enter into acquaintance and communion with him, ver. 1-6. And having foretold the different success of his invitation (ver. 7-9) he shows, in short, what he requires from us (ver. 10) and what he designs for us (ver. 11), and then leaves it to our choice what we will do, ver. 12. II. Sin, under the character of a foolish woman, courts us to accept of her entertainment, and (ver. 13-16) pretends it is very charming, ver. 17. But Solomon tells us what the reckoning will be, ver. 18. And now choose you, this day, whom you will close with. Adam Clarke: Commentary on the Bible - 1831 Wisdom builds her house, makes her provision for a great feast, calls her guests, and exhorts them to partake of her entertainment, Pro 9:1-6. Different admonitions relative to the acquisition of wisdom, Pro 9:7-12. The character and conduct of a bad woman, Pro 9:13-18. The same Wisdom speaks here who spoke in the preceding chapter. There she represented herself as manifest in all the works of God in the natural world; all being constructed according to counsels proceeding from an infinite understanding. Here, she represents herself as the great potentate, who was to rule all that she had constructed, and having an immense family to provide for, had made an abundant provision, and calls all to partake of it. This, says Calmet, is the continuation of the parable begun in the preceding chapter, where wisdom is represented as a venerable lady, whose real beauties and solid promises are opposed to the false allurements of Pleasure, who was represented in the seventh chapter under the idea of a debauched and impudent woman. This one, to draw young people into her snares, describes the perfumes, the bed, and the festival which she has prepared. Wisdom acts in the same way: but, instead of the debauchery, the false pleasures, and the criminal connections which pleasure had promised, offers her guests a strong, well-built, magnificent palace, chaste and solid pleasures, salutary instructions, and a life crowned with blessedness. This is the sum and the substance of the parable; but as in the preceding part, so in this, men have produced strange creatures of their own brain by way of explanation. One specimen of this mode of interpretation may suffice. The house built by wisdom is the holy humanity of Jesus Christ; the seven pillars are the seven sacraments, or the seven gifts of the Holy Ghost, or the whole of the apostles, preachers, and ministers of the Church; the slain beasts are the sacrifice of Christ's body upon the cross; and the bread and mingled wine are the bread and wine in the sacrament of the Lord's Supper! - Fathers and Doctors. If we have recourse to any other particulars than those given above in the summary of the chapter, let us follow the first part of the parable, where wisdom is represented as laying the plan of the creation; and then perhaps we may say with safety, that wisdom, having produced the grand ichnopraph or ground plot of the whole, with all the requisite elevations and specifications of materials, comes to show us, in this part, that the whole has been constructed on this plan; and specifies the end for which this august building has been raised. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Pro 9:1, The discipline, Pro 9:4, and doctrine of wisdom; Pro 9:13, The custom, Pro 9:16, and error of folly. John Gill INTRODUCTION TO PROVERBS 9 In this chapter, Wisdom, or Christ, is represented as having built a stately house or palace for the entertainment of his guests, Prov 9:1; as having made large and suitable provisions for them, Prov 9:2; and as having sent his servants to invite them to come and partake of them, and quit all other company but his, Prov 9:3; When it is observed who are and who are not to be reproved, with the reasons of it, Prov 9:7; and what is the sum and substance of true wisdom; and what the advantages of it both here and hereafter, Prov 9:10; And the chapter is concluded with the description of the foolish woman, the opposite of Wisdom; who is represented as clamorous, simple, and ignorant, Prov 9:13; and plying passengers that go by her door, and inviting them in to partake of her provisions, Prov 9:14; the consequence of which is sure and certain death and destruction to her guests, Prov 9:18.
9:19:1: Իմաստութիւն շինեաց ի՛ւր տուն, եւ կանգնեաց սիւնս եւթն։ 1 Իմաստութիւնը շինեց իր տունը եւ կանգնեցրեց եօթը սիւներ, 9 Իմաստութիւնը իր տունը շինեց Ու իր եօթը սիւները կանգնեցուց, Իմաստութիւն շինեաց իւր տուն, եւ կանգնեաց սիւնս եւթն: 9:1: Իմաստութիւն շինեաց ի՛ւր տուն, եւ կանգնեաց սիւնս եւթն։ 1 Իմաստութիւնը շինեց իր տունը եւ կանգնեցրեց եօթը սիւներ, 9 Իմաստութիւնը իր տունը շինեց Ու իր եօթը սիւները կանգնեցուց, zohrab-1805▾ eastern-1994▾ western am▾	9:19:1 Премудрость построила себе дом, вытесала семь столбов его, 9:1 ἡ ο the σοφία σοφια wisdom ᾠκοδόμησεν οικοδομεω build ἑαυτῇ εαυτου of himself; his own οἶκον οικος home; household καὶ και and; even ὑπήρεισεν υπερειδω pillar ἑπτά επτα seven 9:1 חָ֭כְמֹות ˈḥoḵmôṯ חָכְמֹות wisdom בָּנְתָ֣ה bānᵊṯˈā בנה build בֵיתָ֑הּ vêṯˈāh בַּיִת house חָצְבָ֖ה ḥāṣᵊvˌā חצב hew עַמּוּדֶ֣יהָ ʕammûḏˈeʸhā עַמּוּד pillar שִׁבְעָֽה׃ šivʕˈā שֶׁבַע seven 9:1. sapientia aedificavit sibi domum excidit columnas septemWisdom hath built herself a house, she hath hewn her out seven pillars. 1. Wisdom hath builded her house, she hath hewn out her seven pillars: Wisdom hath builded her house, she hath hewn out her seven pillars: 9:1 Премудрость построила себе дом, вытесала семь столбов его, 9:1 ἡ ο the σοφία σοφια wisdom ᾠκοδόμησεν οικοδομεω build ἑαυτῇ εαυτου of himself; his own οἶκον οικος home; household καὶ και and; even ὑπήρεισεν υπερειδω pillar ἑπτά επτα seven 9:1 חָ֭כְמֹות ˈḥoḵmôṯ חָכְמֹות wisdom בָּנְתָ֣ה bānᵊṯˈā בנה build בֵיתָ֑הּ vêṯˈāh בַּיִת house חָצְבָ֖ה ḥāṣᵊvˌā חצב hew עַמּוּדֶ֣יהָ ʕammûḏˈeʸhā עַמּוּד pillar שִׁבְעָֽה׃ šivʕˈā שֶׁבַע seven 9:1. sapientia aedificavit sibi domum excidit columnas septem Wisdom hath built herself a house, she hath hewn her out seven pillars. 1. Wisdom hath builded her house, she hath hewn out her seven pillars: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-3: Если в гл. VIII говорилось об участии Премудрости в деле миротворения и промышления Божия (ст. 27-31), и люди вообще призывались к послушанию Премудрости, то здесь в гл. IX говорится - под образом основанного Премудростью дома (ст. 1) - об устроении Ипостасной Премудростью Царства Божия или Церкви среди людей для их духовного питания, просвещения и освящения, и все люди нарочито приглашаются в этот дом Премудрости на приготовленную Ею трапезу. Премудрость божественная - эта великая художница или строительница (Притч. VIII:30) с момента начала миротворения, - в исторические времена основала на земле великий дом Свой (там же ст. 34), который, конечно, вместе есть дом Божий (Пс. LXXXIII:11). Дом Премудрости Божией есть, очевидно, Царство Божие или Церковь, основание которой Божественным Домостроительством было положено еще в раю; это Царство Божие, затем во многообразии священных библейских событий и лиц, теократических установлений и учреждений, под руководством Закона и пророков, раскрывалось в течение всего Ветхого Завета вплоть до явления Христа Спасителя, когда оно сменилось новозаветной Церковью или новозаветным Царством Божием (1: Тим III:15; Евр. III:6; Апок. III:12). Дом премудрости основан на семи столбах (ст. 1), т. е. согласно общему библейскому значению числа 7: в смысле полноты, законченности, совершенства (Быт. IV:24; Пс. XI:7; Мф. XVIII:21-22). Царство Божие или Церковь Премудростью Божией снабжена многоразличными дарами и дарованиями - всем, что нужно для ее благоустройства, процветания и славы. Толкование числа семи столбов в точном значении дало большею частью неудачные опыты, таково древне-иудейское толкование - в смысле 7: небес, с которых сошла Тора и дарована людям (Midr. S. 25), еще менее в смысле 7: свободных искусств (Heidenheim) или 7: первых глав книги Притчей (Hitzig), наконец, 7: свойств вышней мудрости по исчислению Иакова (Иак. III:17). Заслуживает лишь внимания христианско-церковное толкование семи столбов в смысле семи даров Св. Духа (Ис. XI:2-3, сн. Апок. I:4, 12; III:1; IV:5), затем - семь таинств и под. Блага царства Божия, основанного Премудростью, изображаются здесь (ст. 2) под образом приготовленной Ею трапезы мяса мирной жертвы (евр.: тебах, LXX: qumata, Vulg.: victimas) и растворенного - водой или пряностями - вина (ср. Ис. V:22; Притч. XXIII:30), как и в Евангелии Господь изображал блага Царства Божия на земле и Царства Небесного под образом трапезы (Мф. XXII:1; сл. Лк. XIV:16; сл. XXII:30). Частнее, при свете Нового Завета, под этой трапезой Премудрости, можно разуметь Евхаристию или таинство тела и крови Христовой. К этой Божественной трапезе Премудрость призывает людей через посланных Ею рабов (ст. 3), как и в евангельских притчах о званных на царскую вечерю гости приглашаются через рабов царских (Мф. XXII, сл.; Лк. XIV:16: сл.). Под этими рабами-глашатаями надо разуметь всех когда-либо посланных Богом и Его Премудростью - проповедников истины Божией для созидания среди людей Божественной теократии, в Ветхом Завете - пророков, в Новом Завете - апостолов (Ис. LII:7; Рим X:15-18). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Wisdom hath builded her house, she hath hewn out her seven pillars: 2 She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. 3 She hath sent forth her maidens: she crieth upon the highest places of the city, 4 Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, 5 Come, eat of my bread, and drink of the wine which I have mingled. 6 Forsake the foolish, and live; and go in the way of understanding. 7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. 8 Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. 9 Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. 10 The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding. 11 For by me thy days shall be multiplied, and the years of thy life shall be increased. 12 If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it. Wisdom is here introduced as a magnificent and munificent queen, very great and very generous; that Word of God is this Wisdom in which God makes known his goodwill towards men; God the Word is this Wisdom, to whom the Father has committed all judgment. He who, in the chapter before, showed his grandeur and glory as the Creator of the world, here shows his grace and goodness as the Redeemer of it. The word is plural, Wisdoms; for in Christ are hid treasures of wisdom, and in his undertaking appears the manifold wisdom of God in a mystery. Now observe here, I. The rich provision which Wisdom has made for the reception of all those that will be her disciples. This is represented under the similitude of a sumptuous feast, whence it is probable, our Saviour borrowed those parables in which he compared the kingdom of heaven to a great supper, Matt. xxii. 2; Luke xiv. 16. And so it was prophesied of, Isa. xxv. 6. It is such a feast as Ahasuerus made to show the riches of his glorious kingdom. The grace of the gospel is thus set before us in the ordinance of the Lord's supper. To bid her guests welcome, 1. Here is a stately palace provided, v. 1. Wisdom, not finding a house capacious enough for all her guests, has built one on purpose, and, both to strengthen it and to beautify it, she has hewn out her seven pillars, which make it to be very firm, and look very great. Heaven is the house which Wisdom has built to entertain all her guests that are called to the marriage-supper of the Lamb; that is her Father's house, where there are many mansions, and whither she has gone to prepare places for us. She has hanged the earth upon nothing, there in it we have no continuing city; but heaven is a city that has foundations, has pillars. The church is Wisdom's house, to which she invites her guests, supported by the power and promise of God, as by seven pillars. Probably, Solomon refers to the temple which he himself had lately built for the service of religion, and to which he would persuade people to resort, both to worship God and to receive the instructions of Wisdom. Some reckon the schools of the prophets to be here intended. 2. Here is a splendid feast got ready (v. 2): She has killed her beasts; she has mingled her wine; plenty of meat and drink are provided, and all of the best. She has killed her sacrifice (so the word is); it is a sumptuous, but a sacred feast, a feast upon a sacrifice. Christ has offered up himself a sacrifice for us, and it is his flesh that is meat indeed and his blood that is drink indeed. The Lord's supper is a feast of reconciliation and joy upon the sacrifice of atonement. The wine is mingled with something richer than itself, to give it a more than ordinary spirit and flavour. She has completely furnished her table with all the satisfactions that a soul can desire-righteousness and grace, peace and joy, the assurances of God's love, the consolations of the Spirit, and all the pledges and earnests of eternal life. Observe, It is all Wisdom's own doing; she has killed the beasts, she has mingled the wine, which denotes both the love of Christ, who makes the provision (he does not leave it to others, but takes the doing of it into his own hands), and the excellency of the preparation. That must needs be exactly fitted to answer the end which Wisdom herself has the fitting up of. II. The gracious invitation she has given, not to some particular friends, but to all in general, to come and take part of these provisions. 1. She employs her servants to carry the invitation round about in the country: She has sent forth her maidens, v. 3. The ministers of the gospel are commissioned and commanded to give notice of the preparations which God has made, in the everlasting covenant, for all those that are willing to come up to the terms of it; and they, with maiden purity, not corrupting themselves or the word of God, and with an exact observance of their orders, are to call upon all they meet with, even in the highways and hedges, to come and feast with Wisdom, for all things are now ready, Luke xiv. 23. 2. She herself cries upon the highest places of the city, as one earnestly desirous of the welfare of the children of men, and grieved to see them rejecting their own mercies for lying vanities. Our Lord Jesus was himself the publisher of his own gospel; when he had sent forth his disciples he followed them to confirm what they said; nay, it began to be spoken by the Lord, Heb. ii. 3. He stood, and cried, Come unto me. We see who invited; now let us observe, (1.) To whom the invitation is given: Whoso is simple and wants understanding, v. 4. If we were to make an entertainment, of all people we should not care for, much less court, the company of such, but rather of philosophers and learned men, that we might hear their wisdom, and whose table-talk would be improving. "Have I need of madmen?" But Wisdom invites such, because what she has to give is what they most need, and it is their welfare that she consults, and aims at, in the preparation and invitation. He that is simple is invited, that he may be made wise, and he that wants a heart (so the word is) let him come hither, and he shall have one. Her preparations are rather physic than food, designed for the most valuable and desirable cure, that of the mind. Whosoever he be, the invitation is general, and excludes none that do not exclude themselves; though they be ever so foolish, yet, [1.] They shall be welcome. [2.] They may be helped; they shall neither be despised nor despaired of. Our Saviour came, not to call the righteous, but sinners, not the wise in their own eyes, who say they see (John ix. 41), but the simple, those who are sensible of their simplicity and ashamed of it, and him that is willing to become a fool, that he may be wise, 1 Cor. iii. 18. (2.) What the invitation is. [1.] We are invited to Wisdom's house: Turn in hither. I say we are, for which of us is there that must not own the character of the invited, that are simple and want understanding? Wisdom's doors stand open to such, and she is desirous to have some conversation with them, one word for their good, nor has she any other design upon them. [2.] We are invited to her table (v. 5): Come, eat of my bread, that is, taste of the true pleasures that are to be found in the knowledge and fear of God. By faith acted on the promises of the gospel, applying them to ourselves and taking the comfort of them, we feed, we feast, upon the provisions Christ has made for poor souls. What we eat and drink we make our own, we are nourished and refreshed by it, and so are our souls by the word of God; it has that in it which is meat and drink to those that have understanding. (3.) What is required of those that may have the benefit of this invitation, v. 6. [1.] They must break off from all bad company: "Forsake the foolish, converse not with them, conform not to their ways, have no fellowship with the works of darkness, or with those that deal in such works." The first step towards virtue is to shun vice, and therefore to shun the vicious. Depart from me, you evil-doers. [2.] They must awake and arise from the dead; they must live, not in pleasure (for those that do so are dead while they live), but in the service of God; for those only that do so live indeed, live to some purpose. "Live not a mere animal-life, as brutes, but now, at length, live the life of men. Live and you shall live; live spiritually, and you shall live eternally," Eph. v. 14. [3.] They must choose the paths of Wisdom, and keep to them: "Go in the way of understanding; govern thyself henceforward by the rules of religion and right reason." It is not enough to forsake the foolish, but we must join ourselves with those that walk in wisdom, and walk in the same spirit and steps. III. The instructions which Wisdom gives to the maidens she sends to invite, to the ministers and others, who in their places are endeavouring tot serve her interests and designs. She tells them, 1. What their work must be, not only to tell in general what preparation is made for souls, and to give a general offer of it, but they must address themselves to particular persons, must tell them of their faults, reprove, rebuke, v. 7, 8. They must instruct them how to amend--teach, v. 9. The word of God is intended, and therefore so is the ministry of that word, for reproof, for correction, and for instruction in righteousness. 2. What different sorts of persons they would meet with, and what course they must take with them, and what success they might expect. (1.) They would meet with some scorners and wicked men who would mock the messengers of the Lord, and misuse them, would laugh those to scorn that invite them to the feast of the Lord, as they did, 2 Chron. xxx. 10, would treat them spitefully, Matt. xxii. 6. And, though they are not forbidden to invite those simple ones to Wisdom's house, yet they are advised not to pursue the invitation by reproving and rebuking them. Reprove not a scorner; cast not these pearls before swine, Matt. vii. 6. Thus Christ said of the Pharisees, Let them alone, Matt. xv. 14. "Do not reprove them." [1.] "In justice to them, for those have forfeited the favour of further means who scorn the means they have had. Those that are thus filthy, let them be filthy still; those that are joined to idols, let them alone; lo, we turn to the Gentiles." [2.] "In prudence to yourselves; because, if you reprove them," First, "You lose your labour, and so get to yourselves shame for the disappointment." Secondly, "You exasperate them; do it ever so wisely and tenderly, if you do it faithfully, they will hate you, they will load you with reproaches, and say all the ill they can of you, and so you will get a blot; therefore you had better not meddle with them, for your reproofs will be likely to do more hurt than good." (2.) They would meet with others, who are wise, and good, and just; thanks be to God, all are not scorners. We meet with some who are so wise for themselves, to just to themselves, as to be willing and glad to be taught; and when we meet with such, [1.] If there be occasion, we must reprove them; for wise men are not so perfectly wise but there is that in them which needs a reproof; and we must not connive at any man's faults because we have a veneration for his wisdom, nor must a wise man think that his wisdom exempts him from reproof when he says or does any thing foolishly; but the more wisdom a man has the more desirous he should be to have his weaknesses shown him, because a little folly is a great blemish to him that is in reputation for wisdom and honour. [2.] With our reproofs we must give them instruction, and must teach them, v. 9. [3.] We may expect that our doing so will be taken as a kindness, Ps. cxli. 5. A wise man will reckon those his friends who deal faithfully with him: "Rebuke such a one, and he will love thee for thy plain dealing, will thank thee, and desire thee to do him the same good turn another time, if there be occasion." It is as great an instance of wisdom to take a reproof well as to give it well, [4.] Being taken well, it will do good, and answer the intention. A wise man will be made wiser by the reproofs and instructions that are given him; he will increase in learning, will grow in knowledge, and so grow in grace. None must think themselves too wise to learn, nor so good that they need not be better and therefore need not be taught. We must still press forward, and follow on to know till we come to the perfect man. Give to a wise man (so it is in the original), give him advice, give him reproof, give him comfort, and he will be yet wiser; give him occasion (so the LXX.), occasion to show his wisdom, and he will show it, and the acts of wisdom will strengthen the habits. IV. The instructions she gives to those that are invited, which her maidens must inculcate upon them. 1. Let them know wherein true wisdom consists, and what will be their entertainment at Wisdom's table, v. 10. (1.) The heart must be principled with the fear of God; that is the beginning of wisdom. A reverence of God's majesty, and a dread of his wrath, are that fear of him which is the beginning, the first step towards true religion, whence all other instances of it take rise. This fear may, at first, have torment, but love will, by degrees, cast out the torment of it. (2.) The head must be filled with the knowledge of the things of God. The knowledge of holy things (the word is plural) is understanding, the things pertaining to the service of God (those are called holy things), that pertain to our own sanctification; reproof is called that which is holy, Matt. vii. 6. Or the knowledge which holy men have, which was taught by the holy prophets, of those things which holy men spoke as they were moved by the holy Ghost, this is understanding; it is the best and most useful understanding, will stand us in most stead and turn to the best account. 2. Let them know what will be advantages of this wisdom (v. 11): "By me thy days shall be multiplied. It will contribute to the health of thy body, and so the years of thy life on earth shall be increased, while men's folly and intemperance shorten their days. It will bring thee to heaven, and there thy days shall be multiplied in infinitum--to infinity, and the years of thy life shall be increased without end." There is no true wisdom but in the say of religion and no true life but in the end of that way. 3. Let them know what will be the consequence of their choosing or refusing this fair offer, v. 12. Here is, (1.) The happiness of those that embrace it: "If thou be wise, thou shalt be wise for thyself; thou wilt be the gainer by it, not Wisdom." A man cannot be profitable to God. It is to our own good that we are thus courted. "Thou wilt not leave the gain to others" (as we do our worldly wealth when we die, which is therefore called another man's, Luke xvi. 12), "but thou shalt carry it with thee into another world." Those that are wise for their souls are wise for themselves, for the soul is the man; nor do any consult their own true interest but those that are truly religious. This recommends us to God, and recovers us from that which is our folly and degeneracy; it employs us in that which is most beneficial in this world, and entitles us to that which is much more so in the world to come. (2.) The shame and ruin of those that slight it: "If thou scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt bear the blame of it." Those that are good must thank God, but those that are wicked may thank themselves; it is not owing to God (he is not the author of sin); Satan can only tempt, he cannot force; and wicked companions are but his instruments; so that all the fault must lie on the sinner himself. [2.] "Thou shalt bear the loss of that which thou scornest; it will be to thy own destruction; thy blood will be upon thy own head, and the consideration of this will aggravate thy condemnation. Son, remember, that thou hadst this fair offer made thee, and thou wouldst not accept it; thou stoodest fair for life, but didst choose death rather." Adam Clarke: Commentary on the Bible - 1831 9:1: Wisdom hath builded her house - The eternal counsel of God has framed the universe. She hath hewn out her seven pillars - Every thing has been so constructed as to exhibit a scene of grandeur, stability, and durableness. Albert Barnes: Notes on the Bible - 1834 9:1: A parable full of beauty, and interesting in its parallelism to the parables of our Lord Mat 22:3-4; Luk 14:16. Seven pillars - The number is chosen as indicating completeness and perfection. God Rev_ealing Himself in nature, resting in His work, entering into covenant with human beings - these were the ideas conveyed by it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:1: Wisdom: The infinite and eternal Wisdom of God, which has so framed the universe as to exhibit a scene of grandeur and stability, and made ample provision for the innumerable beings by which it is inhabited. builded: Mat 16:18; Co1 3:9-15; Eph 2:20-22; Ti1 3:15; Heb 3:3-6; Pe1 2:5, Pe1 2:6 pillars: Kg1 7:2, Kg1 7:3, Kg1 7:6, Kg1 7:21; Gal 2:9; Rev 3:12 Carl Friedrich Keil and Franz Delitzsch 9:1 The preceding discourse pronounces those happy who, having taken their stand at the portal of Wisdom, wait for her appearance and her invitation. There is thus a house of Wisdom as there is a house of God, Ps 84:11; and if now the discourse is of a house of Wisdom, and of an invitation to a banquet therein (like that in the parable, Matt 22, of the invitation to the marriage feast of the king's son), it is not given without preparation: 1 Wisdom hath builded for herself an house, Hewn out her seven pillars; 2 Hath slaughtered her beasts, mingled her wine; Hath also spread her table; 3 Hath sent out her maidens; she waiteth On the highest points of the city. Prov 9:1 Regarding חכמות, vid., at Prov 1:20. It is a plur. excellentiae, which is a variety of the plur. extensivus. Because it is the expression of a plural unity, it stands connected (as for the most part also אלהים, Deus) with the sing. of the predicate. The perfects enumerate all that Wisdom has done to prepare for her invitation. If we had a parable before us, the perf. would have run into the historical ותּשׁלח; but it is, as the תקרא shows, an allegorical picture of the arrangement and carrying out of a present reality. Instead of בּנתה לּהּ בּית there is בּנתה בּיתהּ, for the house is already in its origin represented as hers, and 1b is to be translated: she has hewn out her seven pillars (Hitzig); more correctly: her pillars, viz., seven (after the scheme דבּתם רעה, Gen 37:2); but the construction is closer. שׁבעה is, altogether like Ex 25:37, the accusative of the second object, or of the predicate after the species of verba, with the idea: to make something, turn into something, which take to themselves a double accusative, Gesen. 139, 2: excidit columnas suas ita ut septem essent. Since the figure is allegorical, we may not dispense with the interpretation of the number seven by the remark, "No emphasis lies in the number" (Bertheau). First, we must contemplate architecturally the house with seven pillars: "They are," as Hitzig rightly remarks, "the pillars of the מסדּרון (porch) [vid. Bachmann under Judg 3:23, and Wetstein under Ps 144:12, where חטב is used of the cutting out and hewing of wood, as חצב of the cutting out and hewing of stone] in the inner court, which bore up the gallery of the first (and second) floors: four of these in the corners and three in the middle of three sides; through the midst of these the way led into the court of the house-floor the area." But we cannot agree with Hitzig in maintaining that, with the seven pillars of chap. 8 and 9, the author looks back to the first seven chapters (Arab. âbwab, gates) of this book; we think otherwise of the component members of this Introduction to the Book of Proverbs; and to call the sections of a book "gates, שׁערים," is a late Arabico-Jewish custom, of which there is found no trace whatever in the O.T. To regard them also, with Heidenheim (cf. Dante's Prose Writings, translated by Streckfuss, p. 77), as representing the seven liberal arts (שׁבע חכמות) is impracticable; for this division of the artes liberales into seven, consisting of the Trivium (Grammar, Rhetoric, and Dialectics) and Quadrivium (Music, Arithmetic, Geometry, and Astronomy), is not to be looked for within the old Israelitish territory, and besides, these were the sciences of this world which were so divided; but wisdom, to which the discourse here refers, is wholly a religious-moral subject. The Midrash thinks of the seven heavens (שׁבעה רקיעים), or the seven climates or parts of the earth (שׁבעה ארצות), as represented by them; but both references require artificial combinations, and have, as also the reference to the seven church-eras (Vitringa and Chr. Ben. Michaelis), this against them, that they are rendered probable neither from these introductory proverbial discourses, nor generally from the O.T. writings. The patristic and middle-age reference to the seven sacraments of the church passes sentence against itself; but the old interpretation is on the right path, when it suggests that the seven pillars are the seven gifts of the Holy Ghost. The seven-foldness of the manifestation of the Spirit, already brought near by the seven lamps of the sacred candelabra (the מנורה), is established by Is 11:2 (vid., l.c.); and that Wisdom is the possessor and dispenser of the Spirit she herself testifies, Prov 1:23. Her Spirit is the "Spirit of wisdom;" but at the same time, since, born of God, she is mediatrix between God and the world, also the "Spirit of Jahve," He is the "spirit of understanding," the "spirit of counsel," and the "spirit of might" (Is 11:2); for she says, Prov 8:14, "Counsel is mine, and reflection; I am understanding, I have strength." He is also the "spirit of knowledge," and the "spirit of the fear of the Lord" (Is 11:2); for fear and the knowledge of Jahve are, according to Prov 9:14, the beginning of wisdom, and essentially wisdom itself. Prov 9:2 If thus the house of Wisdom is the place of her fellowship with those who honour her, the system of arrangements made by her, so as to disclose and communicate to her disciples the fulness of her strength and her gifts, then it is appropriate to understand by the seven pillars the seven virtues of her nature communicating themselves (apocalyptically expressed, the ἑπτὰ πνεύματα), which bear up and adorn the dwelling which she establishes among men. Flesh and wine are figures of the nourishment for the mind and the heart which is found with wisdom, and, without asking what the flesh and the wine specially mean, are figures of the manifold enjoyment which makes at once strong and happy. The segolate n. verbale טבח, which Prov 7:22 denoted the slaughtering or the being slaughtered, signifies here, in the concrete sense, the slaughtered ox; Michaelis rightly remarks that טבח, in contradistinction to זבח, is the usual word for mactatio extrasacrificialis. Regarding מסך יין, vid., under Is 5:22; it is not meant of the mingling of wine with sweet scents and spices, but with water (warm or cold), and signifies simply to make the wine palatable (as κεραννύναι, temperare); the lxx ἐκέρασεν εἰς κρατῆρα, κρατήρ is the name of the vessel in which the mixing takes place; they drank not ἄκρατον, but κεκερασμένον ἄκρατον, Rev_ 14:10. The frequently occurring phrase ערך שׁלחן signifies to prepare the table (from שׁלּח, properly the unrolled and outspread leather cover), viz., by the placing out of the dishes (vid., regarding ערך, under Gen 22:9). Prov 9:3 The verb קרא, when a feast is spoken of, means to invite; קראים, Prov 9:18 (cf. 1Kings 9:13, etc.), are the guests. נערותיה the lxx translates τοὺς ἑαυτῆς δούλους, but certainly here the disciples are meant who already are in the service of Wisdom; but that those who are invited to Wisdom are thought of as feminine, arises from the tasteful execution of the picture. The invitation goes forth to be known to all far and wide, so that in her servants Wisdom takes her stand in the high places of the city. Instead of בּראשׁ, Prov 8:2; Prov 1:21, there is used here the expression על־גּפּי. We must distinguish the Semitic גּף (= ganf), wings, from גנף = כנף, to cover, and גּף (= gaff or ganf), the bark, which is derived either from גּפף or גּנף, Arab. jnf, convexus, incurvus et extrinsecus gibber fuit, hence originally any surface bent outwards or become crooked (cf. the roots cap, caf, קב כף גף גב, etc.), here the summit of a height (Fl.); thus not super alis (after the analogy of πτερύγιον, after Suidas = ἀκρωτήριον), but super dorsis (as in Lat. we say δορσυμ μοντις, and also viae). Geneva 1599 9:1 Wisdom hath built her (a) house, she hath hewn out her (b) seven pillars: (a) Christ has prepared him a Church. (b) That is, many chief supports and principal parts of his Church, as were the patriarchs, prophets, apostles, pastors and teachers. John Gill 9:1 Wisdom hath builded her house,.... Or "Wisdoms": of which see Prov 1:20; Christ, the Wisdom of God, is meant, in whom and from whom all wisdom is. Various are the opinions concerning this house built by him. Some take it to be the whole circle of sciences, and the seven pillars to be the seven liberal ones, as Aben Ezra; though rather, as others, it may design the schools of the prophets, in which young men were trained up in the knowledge of divine and spiritual things. Some would have the whole universe to be meant, and the seven pillars to be the seven days of creation, as Jarchi; or the seven planets, as others: it is an odd notion of Grotius, that the human body is intended, with its five senses; and, to make up the number seven, adds the voice and memory: rather the human nature of Christ, which is a temple, a tabernacle, a house in which the Godhead dwells, is built by Wisdom, made without the hands of men; and then its seven pillars are the graces of the Spirit, by which it was supported and adorned; see Is 11:2; Some understand it of the temple of a regenerate man's heart; in which God, Father, Son and Spirit, dwell. But there are two other senses, which bid fairest one of them to be right; either the heavenly glory, the house not made with hands, Christ's Father's house, in which are many mansions for his people; and which is a city whose builder and maker is God, and is prepared by Christ; and stands firm upon the promises of God, the person, blood, and righteousness of Christ, and the grace of the blessed Spirit: or rather the church of Christ on earth, the house of the living God, the pillar and ground of truth; this is built by Christ upon himself, the rock and foundation; the materials of it are true believers, precious and lively stones; built up a spiritual house, and a fit and suitable habitation for God through the Spirit. Such a house there was under the Old Testament, and such an one there is under the New; and which is continually building up by Christ by means of the word and ordinances, and will continue to the end of the world; see Ti1 3:15; she hath hewn out her seven pillars; ministers of the Gospel, compared to pillars for strength and stability, and for their being instrumental in supporting the interest and church of Christ; in allusion to the pillars in Solomon's temple, Jachin and Boaz; see Gal 2:9. These are said to be "hewn", being polished, beautified, and adorned with the gifts and graces of the Spirit by Christ, and thereby fitted for their work and service; and said to be "seven", because there is a complete and sufficient number of them, which Christ has provided, and always will provide for his churches, as long as they continue in the world. Though it may be these seven pillars may denote in general the firmness and solidity of this spiritual building, the church, and the continuance of it by the power of God; or they may have respect to the seven states of the church in so many periods of time, to last to the end of all things, signified by the seven churches in the book of the Revelation; so Cocceius (c). (c) Vid. Lexic. Heb. col. 623. John Wesley 9:1 Her house - For the reception of her guests. Seven - Many pillars; whereby is intimated the beauty and stability of the church. Pillars - Prophets, and apostles, and ministers. Robert Jamieson, A. R. Fausset and David Brown 9:1 The commendation of wisdom is continued, under the figure of a liberal host, and its provisions under that of a feast (compare Lk 14:16-24). The character of those who are invited is followed by a contrasted description of the rejectors of good counsel; and with the invitations of wisdom are contrasted the allurement of the wicked woman. (Pro. 9:1-18) house--(compare Prov 8:34). her--or, "its" (the house). seven pillars--the number seven for many, or a sufficiency (Prov 6:31).
9:29:2: Զե՛ն զզենլիս իւր, եւ խառնեաց ՚ի խառնելիս զգինի իւր, եւ պատրաստեաց զսեղան իւր[7948]։ [7948] Ոմանք. Եզեն զզենլիս... ՚ի խառնարանս զգինի իւր։ 2 մորթեց իր անասունները, խառնեց պատրաստեց գինին, պատրաստեց նաեւ իր սեղանը: 2 Իր անասունները մորթեց, իր գինին խառնեցՈւ իր սեղանը պատրաստեց։ Զեն զզենլիս իւր, եւ խառնեաց ի խառնելիս զգինի իւր, եւ պատրաստեաց զսեղան իւր: 9:2: Զե՛ն զզենլիս իւր, եւ խառնեաց ՚ի խառնելիս զգինի իւր, եւ պատրաստեաց զսեղան իւր[7948]։ [7948] Ոմանք. Եզեն զզենլիս... ՚ի խառնարանս զգինի իւր։ 2 մորթեց իր անասունները, խառնեց պատրաստեց գինին, պատրաստեց նաեւ իր սեղանը: 2 Իր անասունները մորթեց, իր գինին խառնեցՈւ իր սեղանը պատրաստեց։ zohrab-1805▾ eastern-1994▾ western am▾	9:29:2 заколола жертву, растворила вино свое и приготовила у себя трапезу; 9:2 ἔσφαξεν σφαζω slaughter τὰ ο the ἑαυτῆς εαυτου of himself; his own θύματα θυμα mix εἰς εις into; for κρατῆρα κρατηρ the ἑαυτῆς εαυτου of himself; his own οἶνον οινος wine καὶ και and; even ἡτοιμάσατο ετοιμαζω prepare τὴν ο the ἑαυτῆς εαυτου of himself; his own τράπεζαν τραπεζα table; bank 9:2 טָבְחָ֣ה ṭāvᵊḥˈā טבח slaughter טִ֭בְחָהּ ˈṭivḥāh טֶבַח slaughtering מָסְכָ֣ה māsᵊḵˈā מסך mix יֵינָ֑הּ yênˈāh יַיִן wine אַ֝֗ף ˈʔˈaf אַף even עָֽרְכָ֥ה ʕˈārᵊḵˌā ערך arrange שֻׁלְחָנָֽהּ׃ šulḥānˈāh שֻׁלְחָן table 9:2. immolavit victimas suas miscuit vinum et proposuit mensam suamShe hath slain her victims, mingled her wine, and set forth her table. 2. She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath killed her beasts; she hath mingled her wine; she hath also furnished her table: 9:2 заколола жертву, растворила вино свое и приготовила у себя трапезу; 9:2 ἔσφαξεν σφαζω slaughter τὰ ο the ἑαυτῆς εαυτου of himself; his own θύματα θυμα mix εἰς εις into; for κρατῆρα κρατηρ the ἑαυτῆς εαυτου of himself; his own οἶνον οινος wine καὶ και and; even ἡτοιμάσατο ετοιμαζω prepare τὴν ο the ἑαυτῆς εαυτου of himself; his own τράπεζαν τραπεζα table; bank 9:2 טָבְחָ֣ה ṭāvᵊḥˈā טבח slaughter טִ֭בְחָהּ ˈṭivḥāh טֶבַח slaughtering מָסְכָ֣ה māsᵊḵˈā מסך mix יֵינָ֑הּ yênˈāh יַיִן wine אַ֝֗ף ˈʔˈaf אַף even עָֽרְכָ֥ה ʕˈārᵊḵˌā ערך arrange שֻׁלְחָנָֽהּ׃ šulḥānˈāh שֻׁלְחָן table 9:2. immolavit victimas suas miscuit vinum et proposuit mensam suam She hath slain her victims, mingled her wine, and set forth her table. 2. She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:2: She hath killed her beasts - God has made the most ample provision for the innumerable tribes of animal and intellectual beings, which people the whole vortex of created nature. Albert Barnes: Notes on the Bible - 1834 9:2: Mingled her wine - i. e., with myrrh and other spices, to give flavor and strength. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:2: killed: Isa 25:6; Mat 22:3, Mat 22:4-14; Co1 5:7, Co1 5:8 beasts: Heb. killing, Gen 43:16 mingled: Pro 9:5, Pro 23:30; Luk 14:17 Geneva 1599 9:2 She hath killed her beasts; she hath mixed her wine; she hath also (c) furnished her table. (c) He compares wisdom with great princes who keep open house for all who come. John Gill 9:2 She hath killed her beasts,.... Or, "her sacrifice" (d): a crucified Christ, the principal of the provisions in Wisdom's house, or the church of Christ. The death of Christ was prefigured by the slaying of beasts for sacrifice under the old law; was foretold in prophecy, and is expressed by "killing" him in the New Testament; and which shows his death not to be natural, but violent. It is commonly ascribed to the Jews as a wicked action of theirs; but was not without the counsel and determination of God, and the will and consent of Christ; and this death was as a victim to justice, by way of sacrifice and satisfaction for sin, and was vicarious; was offered up in the room and stead of his people, to make atonement for their sins; and which is no other than himself, his soul and body, as in union with his divine person; a sacrifice voluntarily offered up by himself, exceeding acceptable, and well pleasing to God; effectual to the purposes for which it was offered, and so never to be repeated: and his death, being a sacrifice, becomes a feast; a crucified Christ is suitable food for faith, as he is the Lamb in the midst of the throne, as though he had been slain; he is evidently set forth in the Gospel as crucified, and as such is spiritual and savoury food to his people, nourishing and strengthening, quickening and comforting, and extremely satisfying: thus the Gospel feast, in which the slain Lamb of God makes the chiefest part, is expressed in the same language as here, "my oxen and my fatlings are killed", Mt 22:4; she hath mingled her wine; which also makes a considerable part in a banquet or feast, Esther 5:6; and the church is called a banqueting house, or a house of wine, Song 2:4. The love of Christ is compared to wine, Song 1:2; to old wine for the antiquity of it, being more ancient than ours to him, or than ourselves, even as old as eternity; to wine, on the lees well refined, for the purity of it, being free from all motives and conditions in the creature; to strong generous wine, which exhilarates and refreshes the weak, the weary, and distressed. The Gospel of Christ is also compared to wine, Song 7:9; to old wine, for the ancient doctrines of it; and to neat wine, for the purity of it; and to generous wine, for the pleasure, joy, and comfort it gives: the blessings of grace which it exhibits may be so called from their comforting and refreshing nature, which are had freely, Is 55:1; and so are the joys of heaven, Mt 26:29. Now the "mingling" of this wine is in allusion to the mixture of wine, either with something richer, as spice, Song 8:2; or rather with water, as Jarchi observes, which was usual in those hot countries, to make it fit and suitable drink for the bodies of men: the mixture was no doubt according to the strength of the wine; the wine of Sharon, being strong wine, was mixed two parts water and one wine (e); which, with the ancients (f), before three parts water and two wine; though, according to Plutarch (g), they had three ways of mixing, which they called by three different names; the one was three parts water and two wine, the other three parts water and one wine, the third was one wine and two water; the first of them was reckoned the best mixture (h): one Cerassus is said to be the inventor of mixing wine with water (i); others ascribe it to Melampus (k), and others to Amphictyon. And this, spiritually understood, does not design any impurity or degeneracy, such as is complained of, Is 1:22; for the love of Christ is pure and sovereign; the Gospel of Christ is free of all mixtures of human doctrines; the blessings of grace are all of free grace, without the mixture of men's works, and so is eternal life; salvation is all of free grace, and not by works of righteousness done by men mixed with it. But this may design the various displays of the love of Christ in the several acts of it, before time, in time, and now in heaven; or the joint display of the love of Father, Son, and Spirit, in the salvation of men, and the harmony and agreement of the divine perfections therein; and the publication of the Gospel, and the accommodation of the truths of it to the capacities of men: and perhaps some respect may be had to the blood and water that issued from the side of the slain Lamb of God, here prophetically and figuratively held forth; she hath also furnished her table; which seems to design the ministration of the word, and the administration of ordinances in Gospel times; especially the ordinance of the supper, called the table of the Lord, 1Cor 10:21; a well-furnished table has a variety of excellent provision upon it: and such is the ministry of the Gospel, which is signified by various sorts of food, as bread, meat, milk, honey, and delicious fruits; and Christ, who is the sum and substance of it, is expressed by several things that are eatable, as by a slain lamb, a fatted calf, the hidden manna, the bread of God and of life, whose flesh is meat indeed, and his blood drink indeed; and so is he held forth in the ordinances, particularly in the ordinance of the supper; the tame he sits at, and welcomes his guests; encourages them to eat and drink, and sups with them himself. Here his broken body, and his blood shed, are presented to the faith of his people, to be eaten and drank in a spiritual manner; a table richly furnished indeed! (d) "victimam suam", Pagninus, Montanus, Tigurine version, Baynus, Mercerus, so Ben Melech. (e) T. Bab. Sabbat, fol. 77. 1. & Nidda, fol. 19. 1. (f) Suidas in voce (g) Apud Philander. in Vitruv. de Architect. l. 16. c. 5. p. 281. (h) Aristoph. Equi, Act. 3. Sc. 1. p. 355. & Scholia in ib. (i) Hygin Fab. 274. (k) Athenaei Deipnosophist. l. 2. c. 6. p. 45. & l. 4. c. 27. p. 179. John Wesley 9:2 Killed - Made provision for the guests. Mingled - With water, as they used to do in those hot countries. Furnished - With all necessaries, and now waits for the guests. Robert Jamieson, A. R. Fausset and David Brown 9:2 mingled--to enhance the flavor (Prov 23:30; Is 5:22). furnished--literally, "set out," "arranged."
9:39:3: Եւ առաքեաց զծառայս իւր, կոչել բա՛րձր քարոզութեամբ ՚ի խառնելիս իւր՝ 3 Նա ուղարկեց իր ծառաներին, որ բարձր ձայնով հրաւիրեն իր հացկերոյթին, եւ ասաց. 3 Անիկա իր աղախինները ղրկեց, Որ քաղաքին բարձր տեղերը կանչեն. Եւ առաքեաց ^[122]զծառայս իւր, կոչել բարձր քարոզութեամբ ի խառնելիս իւր` եւ ասէ: 9:3: Եւ առաքեաց զծառայս իւր, կոչել բա՛րձր քարոզութեամբ ՚ի խառնելիս իւր՝ 3 Նա ուղարկեց իր ծառաներին, որ բարձր ձայնով հրաւիրեն իր հացկերոյթին, եւ ասաց. 3 Անիկա իր աղախինները ղրկեց, Որ քաղաքին բարձր տեղերը կանչեն. zohrab-1805▾ eastern-1994▾ western am▾	9:39:3 послала слуг своих провозгласить с возвышенностей городских: 9:3 ἀπέστειλεν αποστελλω send off / away τοὺς ο the ἑαυτῆς εαυτου of himself; his own δούλους δουλος subject συγκαλούσα συγκαλεω call together μετὰ μετα with; amid ὑψηλοῦ υψηλος high; lofty κηρύγματος κηρυγμα edict; proclamation ἐπὶ επι in; on κρατῆρα κρατηρ tell; declare 9:3 שָֽׁלְחָ֣ה šˈālᵊḥˈā שׁלח send נַעֲרֹתֶ֣יהָ naʕᵃrōṯˈeʸhā נַעֲרָה girl תִקְרָ֑א ṯiqrˈā קרא call עַל־ ʕal- עַל upon גַּ֝פֵּ֗י ˈgappˈê גַּף back? מְרֹ֣מֵי mᵊrˈōmê מָרֹום high place קָֽרֶת׃ qˈāreṯ קֶרֶת town 9:3. misit ancillas suas ut vocarent ad arcem et ad moenia civitatisShe hath sent her maids to invite to the tower, and to the walls of the city: 3. She hath sent forth her maidens, she crieth upon the highest places of the city, She hath sent forth her maidens: she crieth upon the highest places of the city: 9:3 послала слуг своих провозгласить с возвышенностей городских: 9:3 ἀπέστειλεν αποστελλω send off / away τοὺς ο the ἑαυτῆς εαυτου of himself; his own δούλους δουλος subject συγκαλούσα συγκαλεω call together μετὰ μετα with; amid ὑψηλοῦ υψηλος high; lofty κηρύγματος κηρυγμα edict; proclamation ἐπὶ επι in; on κρατῆρα κρατηρ tell; declare 9:3 שָֽׁלְחָ֣ה šˈālᵊḥˈā שׁלח send נַעֲרֹתֶ֣יהָ naʕᵃrōṯˈeʸhā נַעֲרָה girl תִקְרָ֑א ṯiqrˈā קרא call עַל־ ʕal- עַל upon גַּ֝פֵּ֗י ˈgappˈê גַּף back? מְרֹ֣מֵי mᵊrˈōmê מָרֹום high place קָֽרֶת׃ qˈāreṯ קֶרֶת town 9:3. misit ancillas suas ut vocarent ad arcem et ad moenia civitatis She hath sent her maids to invite to the tower, and to the walls of the city: 3. She hath sent forth her maidens, she crieth upon the highest places of the city, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:3: She hath sent forth her maidens - The wisdom of God has made use of the most proper means to communicate Divine knowledge to the inhabitants of the earth; as a good and gracious Creator wills to teach them whence they came, how they are supported, whither they are going, and for what end they were formed. It is a custom to the present day, in Asiatic countries, to send their invitations to guests by a company of females, preceded by eunuchs: they go to the doors of the invited, and deliver their message. Albert Barnes: Notes on the Bible - 1834 9:3: Wisdom and the "foolish woman" Pro 9:13 speak from the same places and to the same class - the simple, undecided, wavering, standing at the diverging point of the two paths that lead to life or death. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:3: sent: Mat 22:3, Mat 22:4, Mat 22:9; Luk 11:49, Luk 14:17, Luk 14:21-23; Rom 10:15; Co2 5:20, Co2 5:21 she crieth: Pro 9:14, Pro 1:20-23, Pro 8:1-3; Joh 7:37, Joh 18:20 Geneva 1599 9:3 She hath sent forth her (d) maidens: she crieth upon the highest places of the city, (d) Meaning, true preachers, who are not infected with man's wisdom. John Gill 9:3 She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be maidens, or that she should employ such in inviting her guests; as Rebekah, Pharaoh's daughter, Esther, and others, are said to have their maidens to wait upon them: and besides, it very fitly expresses the character of Gospel ministers; as that they are the servants of Christ, followers of him, obsequious to him, humble and modest, incorrupt in doctrine, pure in conversation, and whose voice is soft, pleasant, and delightful: being not the rough voice of the law, but the still, small, musical voice of the Gospel; a voice of love, grace, and mercy; of peace, pardon, and righteousness, liberty, life, and salvation; very charming, alluring, and drawing. These Christ has a property in; he chooses and calls them, and fits them for his service; and they give up themselves to him, and willingly engage in it. And these he "sends forth": from him they have their mission and commission to preach the Gospel; to invite persons to the Gospel feast, to partake of the provisions he has made: he sends them forth publicly into the world, into all places where his people are, into the streets and lanes; yea, to the hedges and highways, to invite, and even to compel them to come in. And this supposes superiority in him, and authority given to them; she crieth upon the high places of the city; this is to be understood of the preaching of the Gospel, both by Christ himself in person, in the city of Jerusalem, in the temple, and other public places; and by his ministers, and by him speaking in them there or elsewhere; and which is not a mere whisper, but a cry, a proclamation made aloud, and to be delivered with fervency and earnestness: the "city" may mean the church of God, and the "highest places" the ordinances thereof; and may in general denote the publicness of them; which are in the church, as the wings or pinnacles of the higher parts or buildings of a city are in that, as the word (l) signifies. (l) "super alas"; Montanus, so Ben Melech; "super pinnis", Piscator, Amama; "in pinnnaculis": Cocceius; "super convexitatibas", Schultens. John Wesley 9:3 Maidens - Her servants to invite the guests, ministers of the word whom he calls maidens for the decency of the parable; for wisdom being compared to a great princess, was fit to be attended upon by maidens. Highest places - From such high seats as those from which judges delivered their sentences, and officers made proclamations. Robert Jamieson, A. R. Fausset and David Brown 9:3 maidens--servants to invite (compare Ps 68:11; Is 40:9). highest places--ridges of heights, conspicuous places.
9:49:4: եւ ասէ. Որ ոք իցէ անզգամ, եկեսցէ՛ առ իս։ Եւ ցպակասամիտսն ասէ. 4 «Ով անզգամ է, թող գայ ինձ մօտ»: 4 «Ով որ պարզամիտ է, թող հոս գայ»։Ու պակասամիտ եղողին ըսեն. Որ ոք իցէ անզգամ, եկեսցէ առ իս: Եւ ցպակասամիտսն ասէ: 9:4: եւ ասէ. Որ ոք իցէ անզգամ, եկեսցէ՛ առ իս։ Եւ ցպակասամիտսն ասէ. 4 «Ով անզգամ է, թող գայ ինձ մօտ»: 4 «Ով որ պարզամիտ է, թող հոս գայ»։Ու պակասամիտ եղողին ըսեն. zohrab-1805▾ eastern-1994▾ western am▾	9:49:4 > И скудоумному она сказала: 9:4 ὅς ος who; what ἐστιν ειμι be ἄφρων αφρων senseless ἐκκλινάτω εκκλινω deviate; avoid πρός προς to; toward με με me καὶ και and; even τοῖς ο the ἐνδεέσι ενδεης straitened φρενῶν φρην feeling; wits εἶπεν επω say; speak 9:4 מִי־ mî- מִי who פֶ֭תִי ˈfeṯî פֶּתִי young man יָסֻ֣ר yāsˈur סור turn aside הֵ֑נָּה hˈēnnā הֵנָּה here חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֝֗ב ˈlˈēv לֵב heart אָ֣מְרָה ʔˈāmᵊrā אמר say לֹּֽו׃ llˈô לְ to 9:4. si quis est parvulus veniat ad me et insipientibus locuta estWhosoever is a little one, let him come to me. And to the unwise she said: 4. Whoso is simple, let him turn in hither: as for him that is void of understanding, she saith to him, Whoso [is] simple, let him turn in hither: [as for] him that wanteth understanding, she saith to him: 9:4 <<кто неразумен, обратись сюда!>> И скудоумному она сказала: 9:4 ὅς ος who; what ἐστιν ειμι be ἄφρων αφρων senseless ἐκκλινάτω εκκλινω deviate; avoid πρός προς to; toward με με me καὶ και and; even τοῖς ο the ἐνδεέσι ενδεης straitened φρενῶν φρην feeling; wits εἶπεν επω say; speak 9:4 מִי־ mî- מִי who פֶ֭תִי ˈfeṯî פֶּתִי young man יָסֻ֣ר yāsˈur סור turn aside הֵ֑נָּה hˈēnnā הֵנָּה here חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֝֗ב ˈlˈēv לֵב heart אָ֣מְרָה ʔˈāmᵊrā אמר say לֹּֽו׃ llˈô לְ to 9:4. si quis est parvulus veniat ad me et insipientibus locuta est Whosoever is a little one, let him come to me. And to the unwise she said: 4. Whoso is simple, let him turn in hither: as for him that is void of understanding, she saith to him, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4-6: Люди, к которым обращается призыв посланников Премудрости, именуются здесь (ст. 4, 6) неразумными или скудоумными - не в абсолютном смысле, а в относительном - в смысле ненаученности высшим истинам и, главнее, нравственной неустойчивости и бесхарактерности (ст. 6, ср. VII:7; XIX:25; XXI:11). Такие люди, каких особенно много среди юношей, еще доступны научению и педагогическому воздействию (ср. Пс. XVIII:8; CXVIII:130). А во время насаждения христианства именно такие, простые умом и сердцем люди, оказались особенно восприимчивыми к проповеди Евангелия (Мф. XI:25; Лк. Х:21; 1: Кор. I:27). Потому-то Премудрость и призывает их на свою духовную трапезу (ст. 5), в свет истинного разумения и благочестия. Adam Clarke: Commentary on the Bible - 1831 9:4: Whoso is simple - Let the young, heedless, and giddy attend to my teaching. Him that wanteth understanding - Literally, he that wanteth a heart; who is without couraye, is feeble and fickle, and easily drawn aside from the holy commandment. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:4: Pro 9:16, Pro 1:22, Pro 6:32, Pro 8:5; Psa 19:7, Psa 119:130; Mat 11:25; Rev 3:17, Rev 3:18, Rev 22:17 Carl Friedrich Keil and Franz Delitzsch 9:4 Now follows the street-sermon of Wisdom inviting to her banquet: 4 Who is simple? let him come hither!" Whoso wanteth understanding, to him she saith: 5 "Come, eat of my bread, And drink of the wine which I have mingled! 6 Cease, ye simple, and live, And walk straight on in the way of understanding." The question מי פּתי (thus with Munach, not with Makkeph, it is to be written here and at Prov 9:16; vid., Baer's Torath Emeth, p. 40), quis est imperitus, is, as Ps 25:12, only a more animated expression for quisquis est. The retiring into the background of the נערות (servants), and the immediate appearance of Wisdom herself, together with the interruption, as was to be expected, of her connected discourses by the אמרה לּו, are signs that the pure execution of the allegorical representation is her at an end. Hitzig seeks, by the rejection of Prov 9:4, Prov 9:5, Prov 9:7-10, to bring in a logical sequence; but these interpolations which he cuts out are yet far more inconceivable than the proverbial discourses in the mouth of Wisdom, abandoning the figure of a banquet, which besides are wholly in the spirit of the author of this book. That Folly invites to her, Prov 9:16, in the same words as are used by Wisdom, Prov 9:4, is not strange; both address themselves to the simple (vid., on פּתי at Prov 1:4) and those devoid of understanding (as the youth, Prov 7:7), and seek to bring to their side those who are accessible to evil as to good, and do not dully distinguish between them, which the emulating devertat huc of both imports. The fourth verse points partly backwards, and partly forwards; 4a has its introduction in the תקרא of Prov 9:3; on the contrary, 4b is itself the introduction of what follows. The setting forth of the nom. absolutus חסר־לב is conditioned by the form of 4a; the מי (cf. 4a) is continued (in 4b) without its needing to be supplied: excors (= si quis est excors) dicit ei (not dixit, because syntactically subordinating itself to the תקרא). It is a nominal clause, whose virtual predicate (the devoid of understanding is thus and thus addressed by her) as in Prov 9:16. Prov 9:5 The plur. of the address shows that the simple (inexperienced) and the devoid of understanding are regarded as essentially one and the same class of men. The בּ after לחם and שׁתה proceeds neither from the idea of eating into (hewing into) anything, nor from the eating with anything, i.e., inasmuch as one makes use of it, nor of pampering oneself with anything (as ראה ב); Michaelis at last makes a right decision (cf. Lev 22:11; Judg 13:16; Job 21:25, and particularly לחם בּ, Ps 141:4): communicationem et participationem in re fruenda denotat; the lxx φάγετε τῶν ἐμῶν ἄρτων. The attributive מסכתּי stands with backward reference briefly for מסכתּיו. That Wisdom, Prov 9:2, offers flesh and wine, but here presents bread and wine, is no contradiction, which would lead us, with Hitzig, critically to reject Prov 9:4 and Prov 9:5 as spurious; לחם is the most common, all-comprehensive name for nourishment. Bertheau suitably compares Jahve's invitation, Is 55:1, and that of Jesus, Jn 6:35. Prov 9:6 That פתאים is a plur. with abstract signification (according to which the four Greek and the two Aramaean translations render it; the Graec. Venet., however, renders τοὺς νηπίους) is improbable; the author forms the abstr. Prov 9:13 otherwise, and the expression here would be doubtful. For פתאים is here to be rendered as the object-accus.: leave the simple, i.e., forsake this class of men (Ahron b. Joseph; Umbreit, Zckler); or also, which we prefer (since it is always a singular thought that the "simple" should leave the "simple"), as the vocative, and so that עזבוּ means not absolutely "leave off" (Hitzig), but so that the object to be thought of is to be taken from פתאים: give up, leave off, viz., the simple (Immanuel and others; on the contrary, Rashi, Meri, and others, as Ewald, Bertheau, decide in favour of פתאים as n. abstr.). Regarding וחיוּ, for et vivetis, vid., Prov 4:4. The lxx, paraphrasing: ἵνα εἰς τὸν αἰῶνα βασιλεύσητε. אשׁר is related to אשׁוּר (אשׁוּר) is דּרך to דּרך; the Piel, not in its intrans. (vid., Prov 4:14) but in its trans. sense (Is 1:17; Is 3:12, etc.), shows that the idea of going straight out and forwards connects itself therewith. The peculiarity of the פתי is just the absence of character. Geneva 1599 9:4 Whoever [is] (e) simple, let him turn in here: [as for] him that lacketh understanding, she saith to him, (e) He who knows his own ignorance, and is void of malice. John Gill 9:4 Whoso is simple, let him turn in hither,.... Into Wisdom's house, so well built and furnished; the church of Christ, as a house of instruction; a school, where such who are "simple", weak, and foolish, may learn. Here are many instructors; saints instruct one another; ministers of the word are teachers; yea, Father, Son, and Spirit, here teach and instruct, and none teach like them. Here many lessons are to be learned concerning themselves, concerning Christ, and concerning their duty to God and men; all sorts of persons may learn here, such who know ever so much or ever so little. Or let him turn in here, as into an inn, into which passengers or travellers turn for accommodations; see Prov 9:15. The saints are travellers here, at a distance from their Father's house, and need refreshment by the way; the church of God is an inn of good accommodations; here is room enough to entertain them; here are good lodgings for rest and safety, and good provisions, and all of free cost. And now these are the words of Wisdom, or Christ, either in person, or by his maidens, his ministers, inviting such who are "simple" to turn in hither, and partake of the provisions in it; that is, not such who are quite stupid and insensible, sottish, incorrigible, and irreclaimable; but who are sensible of their folly and simplicity; who are but of weak capacities, apt to be credulous, and so easily imposed upon and deceived; as for him that wanteth understanding; not the natural faculty of the understanding, nor an understanding of things natural and civil; but of things spiritual and evangelical, as of the grace of God; of salvation by Christ; of the work of the Spirit; of themselves and their state; of the Gospel, and the mysteries of it; and who are sensible of their ignorance and want of understanding; which is the first thing the Spirit of God convinces men of; or who are so in comparison of others, are weak in knowledge and experience. Now these Christ does not despise, but invites them into his house for instruction; and where can they be better? and who so fit and proper to be here, and be with Wisdom, than such as these? she saith to him: as follows. John Wesley 9:4 Simple - Ignorant, and weak. Robert Jamieson, A. R. Fausset and David Brown 9:4 (Compare Prov 1:4; Prov 6:32). Wisdom not only supplies right but forbids wrong principles.
9:59:5: Եկա՛յք կերա՛յք ՚ի հացէ իմմէ, եւ արբէ՛ք զգինի իմ զոր խառնեցի ձեզ։ 5 Իսկ պակասամիտներին ասաց. «Եկէք կերէ՛ք իմ հացից եւ խմեցէ՛ք իմ գինուց, որ պատրաստել եմ ձեզ համար: 5 «Եկէ՛ք, իմ հացէս կերէ՛քՈւ խառնած գինիէս խմեցէ՛ք։ Եկայք կերայք ի հացէ իմմէ, եւ արբէք զգինի իմ զոր խառնեցի ձեզ: 9:5: Եկա՛յք կերա՛յք ՚ի հացէ իմմէ, եւ արբէ՛ք զգինի իմ զոր խառնեցի ձեզ։ 5 Իսկ պակասամիտներին ասաց. «Եկէք կերէ՛ք իմ հացից եւ խմեցէ՛ք իմ գինուց, որ պատրաստել եմ ձեզ համար: 5 «Եկէ՛ք, իմ հացէս կերէ՛քՈւ խառնած գինիէս խմեցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	9:59:5 9:5 ἔλθατε ερχομαι come; go φάγετε φαγω swallow; eat τῶν ο the ἐμῶν εμος mine; my own ἄρτων αρτος bread; loaves καὶ και and; even πίετε πινω drink οἶνον οινος wine ὃν ος who; what ἐκέρασα κεραννυω you 9:5 לְ֭כוּ ˈlᵊḵû הלך walk לַחֲמ֣וּ laḥᵃmˈû לחם feed בְֽ vᵊˈ בְּ in לַחֲמִ֑י laḥᵃmˈî לֶחֶם bread וּ֝ ˈû וְ and שְׁת֗וּ šᵊṯˈû שׁתה drink בְּ bᵊ בְּ in יַ֣יִן yˈayin יַיִן wine מָסָֽכְתִּי׃ māsˈāḵᵊttî מסך mix 9:5. venite comedite panem meum et bibite vinum quod miscui vobisCome, eat my bread, and drink the wine which I have mingled for you. 5. Come, eat ye of my bread, and drink of the wine which I have mingled. Come, eat of my bread, and drink of the wine [which] I have mingled: 9:5 <<идите, ешьте хлеб мой и пейте вино, мною растворенное; 9:5 ἔλθατε ερχομαι come; go φάγετε φαγω swallow; eat τῶν ο the ἐμῶν εμος mine; my own ἄρτων αρτος bread; loaves καὶ και and; even πίετε πινω drink οἶνον οινος wine ὃν ος who; what ἐκέρασα κεραννυω you 9:5 לְ֭כוּ ˈlᵊḵû הלך walk לַחֲמ֣וּ laḥᵃmˈû לחם feed בְֽ vᵊˈ בְּ in לַחֲמִ֑י laḥᵃmˈî לֶחֶם bread וּ֝ ˈû וְ and שְׁת֗וּ šᵊṯˈû שׁתה drink בְּ bᵊ בְּ in יַ֣יִן yˈayin יַיִן wine מָסָֽכְתִּי׃ māsˈāḵᵊttî מסך mix 9:5. venite comedite panem meum et bibite vinum quod miscui vobis Come, eat my bread, and drink the wine which I have mingled for you. 5. Come, eat ye of my bread, and drink of the wine which I have mingled. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:5: Come, eat of my bread - Not only receive my instructions, but act according to my directions. Drink of the wine - I have mingled - Enter into my counsels; be not contented with superficial knowledge on any subject, where any thing deeper may be attained. Go by the streams to the fountain head. Look into the principles on which they were formed; investigate their nature, examine their properties, acquaint thyself with their relations, connections, influences, and various uses. See the skill power, and goodness of God in their creation. And when thou hast learned all within thy reach, know that thou knowest but little of the manifold wisdom of God. Let what thou hast learned humble thee, by showing thee how very little thou dost know. Thou hast drunk of the provided wine; but that wine was mingled with water, for God will hide pride from man. He dwells only on the surface of religious and philosophical learning, who does not perceive and feel that he is yet but a child in knowledge; that he see through a glass darkly; that he perceives men like trees walking; and that there are lengths, breadths, depths, and heights, in the works and ways of God, which it will require an eternity to fathom. Here below the pure wine is mingled with water: but this is God's work. Yet there is enough; do not therefore be contented with a little. To this subject the words of the poet may be well applied: - A little learning is a dangerous thing; Drink deep, or taste not the Pierian spring: For scanty draughts intoxicate the brain, But drinking largely sobers us again. Pope Among the ancient Jews, Greek, and Romans, wine was rarely drank without being mingled with water; and among ancient writers we find several ordinances for this. Some direct three parts of water to one of wine; some five parts; and Pliny mentions some wines that required twenty waters: but the most common proportions appear to have been three parts of water to two of wine. But probably the יין מסך yayin masach, mingled wine, was wine mingled, not with water, to make it weaker; but with spices and other ingredients to make it stronger. The ingredients were honey, myrrh, mandragora, opium, and such like, which gave it not only an intoxicating but stupifying quality also. Perhaps the mixed wine here may mean wine of the strongest and best quality, that which was good to cheer and refresh the heart of man. If we consider the mixed wine as meaning this strong wine, then the import of the metaphor will be, a thorough investigation of the works of God will invigorate the soul, strengthen all the mental powers, enlarge their capacity, and enable the mind to take the most exalted views of the wonders of God's skill manifested in the operations of his hand. Albert Barnes: Notes on the Bible - 1834 9:5: A parallel to the higher teaching of the Gospels (compare Joh 6:27; Mat 26:26). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:5: Pro 9:2, Pro 9:17; Psa 22:26, Psa 22:29; Sol 5:1; Isa 55:1-3; Jer 31:12-14; Mat 26:26-28; Joh 6:27, Joh 6:49-58 Geneva 1599 9:5 Come, eat of my (f) bread, and drink of the wine [which] I have mixed. (f) By meat and drink is meant the word of God, and the ministration of the sacraments, by which God nourishes his servants in his house which is the Church. John Gill 9:5 Come, eat of my bread,.... Which stands for all the provisions of Christ's house; it designs the Gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer's daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity; and drink of the wine which I have mingled; of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to "drink" of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price, Song 1:2.
9:69:6: Թողէ՛ք զանզգամութիւն եւ կեցջիք. խնդրեցէ՛ք զիմաստութիւն զի ապրեսջիք. եւ ուղղեցէ՛ք գիտութեամբ զհանճար. եւ ուղիղ ճանապարհաւ իմացարո՛ւք զխրատ։ 6 Թողէ՛ք յիմարութիւնը, եւ դուք կ’ապրէք, իմաստութի՛ւն փնտռեցէք,եւ դուք կը փրկուէք, իմացութեա՛մբ ուղղեցէք ձեր խոհեմութիւնը եւ ճի՛շտ իմաստով հասկացէք խրատը»: 6 Յիմարութիւնը թողուցէ՛ք, որպէս զի ապրիք Ու խոհեմութեան ճամբուն մէջ քալեցէ՛ք»։ Թողէք զանզգամութիւն եւ կեցջիք, ^[123]խնդրեցէք զիմաստութիւն զի ապրեսջիք. եւ ուղղեցէք գիտութեամբ զհանճար, եւ ուղիղ ճանապարհաւ իմացարուք զխրատ: 9:6: Թողէ՛ք զանզգամութիւն եւ կեցջիք. խնդրեցէ՛ք զիմաստութիւն զի ապրեսջիք. եւ ուղղեցէ՛ք գիտութեամբ զհանճար. եւ ուղիղ ճանապարհաւ իմացարո՛ւք զխրատ։ 6 Թողէ՛ք յիմարութիւնը, եւ դուք կ’ապրէք, իմաստութի՛ւն փնտռեցէք,եւ դուք կը փրկուէք, իմացութեա՛մբ ուղղեցէք ձեր խոհեմութիւնը եւ ճի՛շտ իմաստով հասկացէք խրատը»: 6 Յիմարութիւնը թողուցէ՛ք, որպէս զի ապրիք Ու խոհեմութեան ճամբուն մէջ քալեցէ՛ք»։ zohrab-1805▾ eastern-1994▾ western am▾	9:69:6 оставьте неразумие, и живите, и ходите путем разума>>. 9:6 ἀπολείπετε απολειπω leave behind ἀφροσύνην αφροσυνη nonsense καὶ και and; even ζήσεσθε ζαω live; alive καὶ και and; even ζητήσατε ζητεω seek; desire φρόνησιν φρονησις prudence; insight ἵνα ινα so; that βιώσητε βιοω fare; have a lifestyle καὶ και and; even κατορθώσατε ορθοω in γνώσει γνωσις knowledge; knowing σύνεσιν συνεσις comprehension 9:6 עִזְב֣וּ ʕizᵊvˈû עזב leave פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man וִֽ wˈi וְ and חְי֑וּ ḥᵊyˈû חיה be alive וְ֝ ˈw וְ and אִשְׁר֗וּ ʔišrˈû אשׁר walk straight בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way בִּינָֽה׃ bînˈā בִּינָה understanding 9:6. relinquite infantiam et vivite et ambulate per vias prudentiaeForsake childishness, and live, and walk by the ways of prudence. 6. Leave off, ye simple ones, and live; and walk in the way of understanding. Forsake the foolish, and live; and go in the way of understanding: 9:6 оставьте неразумие, и живите, и ходите путем разума>>. 9:6 ἀπολείπετε απολειπω leave behind ἀφροσύνην αφροσυνη nonsense καὶ και and; even ζήσεσθε ζαω live; alive καὶ και and; even ζητήσατε ζητεω seek; desire φρόνησιν φρονησις prudence; insight ἵνα ινα so; that βιώσητε βιοω fare; have a lifestyle καὶ και and; even κατορθώσατε ορθοω in γνώσει γνωσις knowledge; knowing σύνεσιν συνεσις comprehension 9:6 עִזְב֣וּ ʕizᵊvˈû עזב leave פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man וִֽ wˈi וְ and חְי֑וּ ḥᵊyˈû חיה be alive וְ֝ ˈw וְ and אִשְׁר֗וּ ʔišrˈû אשׁר walk straight בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way בִּינָֽה׃ bînˈā בִּינָה understanding 9:6. relinquite infantiam et vivite et ambulate per vias prudentiae Forsake childishness, and live, and walk by the ways of prudence. 6. Leave off, ye simple ones, and live; and walk in the way of understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:6: Forsake the foolish - For the companion of fools must be a fool. And live - Answer the end for which thou wert born. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:6: Forsake: Pro 4:14, Pro 4:15, Pro 13:20; Psa 26:4-6, Psa 45:10, Psa 119:115; Act 2:40; Co2 6:17; Rev 18:4 in: Pro 4:11, Pro 10:17; Mat 7:13, Mat 7:14; Luk 13:24 John Gill 9:6 Forsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to be neglected and forsaken; but such who are wickedly foolish, who are ignorant of divine things, and make a mock at sin and at religion; such company is very unsuitable for Wisdom's guests; such as turn in to her house ought to forsake these; it is quite out of character for Wisdom's followers to be the companions of fools; it is very unprofitable to keep company with such vain men, yea, very pernicious and hurtful, and of very bad consequence; it corrupts good manners, and causes grief, and breaks peace, sooner or later; it is quite unbecoming them to converse with them; they are called out from among them by Christ, and should obey: and, besides, they have better company to attend unto: and they should also forsake "foolish" (m) things; the Septuagint version renders it, "foolishness"; and the Arabic version, "imprudence"; the Targum and Syriac version, "want of understanding", or "judgment"; foolish lusts, which are hurtful, and war against the soul, and which should be denied and abstained from; and all foolish ways, their own or others', which are dangerous and lead to ruin; and all foolish doctrines, such as are contrary to the Scriptures, to the doctrine of Christ and his apostles; that tend to degrade any of the Persons of the Trinity, to obscure or lessen the grace of God in man's salvation, or to exalt the creature; all such are to be forsaken, shunned, and avoided, and by no means countenanced and encouraged; and live; which may be considered either as an exhortation, as the foregoing; live on the provisions of Wisdom's house, on her bread and her wine; live on Christ himself by faith; live not as the foolish do, but as the wise; live not to yourselves, nor to the lusts of men, but to the will and glory of God; live not in sin, but unto righteousness; live not to the flesh, nor after it, but to and after the spirit: or as a promise by way of encouragement, and as enforcing the preceding exhortation, "and ye shall live" (n); honourably, and not scandalously, as they do that keep company with the foolish; comfortably and delightfully, as they do that turn into Wisdom's house, and are her guests; such live in communion with Christ, and with his people; they live a spiritual life now, and shall live an eternal one hereafter; and go in the way of understanding; as such do that quit the conversation of foolish men, and become the guests of Wisdom; such are in, and go in the way of understanding, who frequently attend the throne of grace, and ask wisdom of the Father of lights; the Spirit of wisdom and revelation in the knowledge of divine things, which they that ask have; Solomon got all his wisdom and understanding this way: such are in the way of it, and go in the way of it, who constantly and carefully read the Scriptures, which are able to make a man wise unto salvation; who go up to the house of the Lord as often as they have opportunity, that they may be taught by trim; who sit under the ministry of Gospel preachers, that feed men with knowledge and understanding; who submit to Gospel ordinances, and keep the commandments of Christ; for such are said to have a good understanding; they show that they have, and by these means get and increase it; see Ps 111:10; and who also converse with knowing and experienced Christians; for "he that walketh with wise men shall be wise", Prov 13:20. (m) "imperitiam", Tigurine version; "stultitias", Vatablus; "fatuitates", Piscator, Schultens; "stoliditates", Gejerus, Gussetius, p. 703. (n) "et vivetis", Pagninus, Vatablus, Piscator, Mercerus, Michaelis.
9:79:7: Որ խրատէ զչարս՝ առցէ անձին իւրում անարգա՛նս. եւ որ յանդիմանէ զամպարիշտս՝ ատեայ զանձն[7949]։ [7949] Ոմանք. Յանդիմանէ զամբարիշտն։ 7 Ով խրատ է տալիս չարերին, նա անարգանք է ստանում, եւ ով յանդիմանում է ամբարիշտներին, նա ատելութիւն է վաստակում: 7 Ծաղրողը յանդիմանողը՝ իրեն անարգանք Ու ամբարիշտը խրատողը իրեն արատ կը վաստկի։ Որ խրատէ զչարս` առցէ անձին իւրում անարգանս, եւ որ յանդիմանէ զամպարիշտս` ^[124]ատեայ զանձն: 9:7: Որ խրատէ զչարս՝ առցէ անձին իւրում անարգա՛նս. եւ որ յանդիմանէ զամպարիշտս՝ ատեայ զանձն[7949]։ [7949] Ոմանք. Յանդիմանէ զամբարիշտն։ 7 Ով խրատ է տալիս չարերին, նա անարգանք է ստանում, եւ ով յանդիմանում է ամբարիշտներին, նա ատելութիւն է վաստակում: 7 Ծաղրողը յանդիմանողը՝ իրեն անարգանք Ու ամբարիշտը խրատողը իրեն արատ կը վաստկի։ zohrab-1805▾ eastern-1994▾ western am▾	9:79:7 Поучающий кощунника наживет себе бесславие, и обличающий нечестивого пятно себе. 9:7 ὁ ο the παιδεύων παιδευω discipline κακοὺς κακος bad; ugly λήμψεται λαμβανω take; get ἑαυτῷ εαυτου of himself; his own ἀτιμίαν ατιμια dishonor ἐλέγχων ελεγχω convict; question δὲ δε though; while τὸν ο the ἀσεβῆ ασεβης irreverent μωμήσεται μωμαομαι find flaw / fault ἑαυτόν εαυτου of himself; his own 9:7 יֹ֤סֵ֨ר׀ yˈōsˌēr יסר admonish לֵ֗ץ lˈēṣ לֵץ scorner לֹקֵ֣חַֽ lōqˈēₐḥ לקח take לֹ֣ו lˈô לְ to קָלֹ֑ון qālˈôn קָלֹון dishonour וּ û וְ and מֹוכִ֖יחַ môḵˌîₐḥ יכח reprove לְ lᵊ לְ to רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty מוּמֹֽו׃ mûmˈô מאוּם blemish 9:7. qui erudit derisorem ipse sibi facit iniuriam et qui arguit impium generat maculam sibiHe that teacheth a scorner, doth an injury to himself; and he that rebuketh a wicked man, getteth himself a blot. 7. He that correcteth a scorner getteth to himself shame: and he that reproveth a wicked man himself a blot. He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked [man getteth] himself a blot: 9:7 Поучающий кощунника наживет себе бесславие, и обличающий нечестивого пятно себе. 9:7 ὁ ο the παιδεύων παιδευω discipline κακοὺς κακος bad; ugly λήμψεται λαμβανω take; get ἑαυτῷ εαυτου of himself; his own ἀτιμίαν ατιμια dishonor ἐλέγχων ελεγχω convict; question δὲ δε though; while τὸν ο the ἀσεβῆ ασεβης irreverent μωμήσεται μωμαομαι find flaw / fault ἑαυτόν εαυτου of himself; his own 9:7 יֹ֤סֵ֨ר׀ yˈōsˌēr יסר admonish לֵ֗ץ lˈēṣ לֵץ scorner לֹקֵ֣חַֽ lōqˈēₐḥ לקח take לֹ֣ו lˈô לְ to קָלֹ֑ון qālˈôn קָלֹון dishonour וּ û וְ and מֹוכִ֖יחַ môḵˌîₐḥ יכח reprove לְ lᵊ לְ to רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty מוּמֹֽו׃ mûmˈô מאוּם blemish 9:7. qui erudit derisorem ipse sibi facit iniuriam et qui arguit impium generat maculam sibi He that teacheth a scorner, doth an injury to himself; and he that rebuketh a wicked man, getteth himself a blot. 7. He that correcteth a scorner getteth to himself shame: and he that reproveth a wicked man himself a blot. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7-9: Здесь делается вводное замечание, имеющее целью ограничить круг людей, к которым обращена проповедь посланников Премудрости: бесцельно и напрасно учить мудрости людей, презрительно издевающихся над истиной, ненавистно относящихся к ней и к ее проповедникам (ср. Мф. VII:6). Вместо бесполезной и небезопасной траты слов на вразумление кощунника, проповедник лучше должен обращать свое внимание на мудрого, т. е., по крайней мере, стремящегося к мудрости, которому проповедь мудрости всегда принесет существенную пользу (ср. Мф. XIII:12). Понятно, впрочем, само собой, что и указанное ограничение, ст. 7-8, имеет лишь относительное и условное значение: им внушается не безусловное запрещение учить нечестивых истине, а лишь осмотрительность в обращении с хулителями истины. Любовь, высшее начало истинной жизни, обязывает всех обладателей истины всюду распространять добро и истину, заботясь о спасении всех, по образцу Самого Бога, хотящего спасения всех, не исключая и грешных (Иез. XVIII:32; XXXIII:11; 2: Пет III:9; 2: Тим II:4). Adam Clarke: Commentary on the Bible - 1831 9:7: He that reproveth a scorner - לץ lets, the person who mocks at sacred things; the libertine, the infidel; who turns the most serious things into ridicule, and, by his wit, often succeeds in rendering the person who reproves him ridiculous. Wisdom seems here to intimate that it is vain to attempt by reproof to amend such: and yet we must not suffer sin upon our neighbor; at all hazards, we must deliver our own soul. But no reproof should be given to any, but in the spirit of love and deep concern; and when they contradict and blaspheme, leave them to God. Albert Barnes: Notes on the Bible - 1834 9:7: These verses seem somewhat to interrupt the continuity of the invitation which Wisdom utters. The order of thought is, however, this: "I speak to you, the simple, the open ones, for you have yet ears to hear: but from the scorner or evil doer, as such, I turn away." The words are illustrated by Mat 13:11 ff. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:7: Pro 15:12; Gen 19:8, Gen 19:9; Kg1 18:17, Kg1 21:20, Kg1 22:24, Kg1 22:27; Ch2 24:20-22; Ch2 25:15, Ch2 25:16, Ch2 36:16 Carl Friedrich Keil and Franz Delitzsch 9:7 In what now follows the discourse of Wisdom is continued; wherefore she directs her invitation to the simple, i.e., those who have not yet decided, and are perhaps susceptible of that which is better: 7 "He who correcteth a scorner draweth upon himself insult; And he who communicateth instruction to a scorner, it is a dishonour to him. 8 Instruct not a scorner, lest he hate thee; Give instruction to the wise, so he will love thee. 9 Give to the wise, and he becomes yet wiser; Give knowledge to the upright, and he gains in knowledge." Zckler thinks that herewith the reason for the summons to the "simple" to forsake the fellowship of men of their own sort, is assigned (he explains 6a as Ahron b. Joseph: הפרדו מן הפתאים); but his remark, that, under the term "simple," mockers and wicked persons are comprehended as belonging to the same category, confounds two sharply distinguished classes of men. לץ is the freethinker who mocks at religion and virtue (vid., Prov 1:22), and רשׁע the godless who shuns restraint by God and gives himself up to the unbridled impulse to evil. The course of thought in Prov 9:7 and onwards shows why Wisdom, turning from the wise, who already are hers, directs herself only to the simple, and those who are devoid of understanding: she must pass over the לץ and רשׁע dna , because she can there hope for no receptivity for her invitation; she would, contrary to Mt 7:6, "give that which is holy to the dogs, and cast her pearls before swine." יסר, παιδεύειν (with the prevailing idea of the bitter lesson of reproof and punishment), and הוכיח, ἐλέγχειν, are interchangeable conceptions, Ps 94:10; the ל is here exponent of the object (to bring an accusation against any one), as Prov 9:8, Prov 15:12 (otherwise as Is 2:4; Is 11:4, where it is the dat. commodi: to bring unrighteousness to light, in favour of the injured). יסר לץ is pointed with Mahpach of the penultima, and thus with the tone thrown back. The Pasek, placed in some editions between the two words, is masoretically inaccurate. He who reads the moral to the mocker brings disgrace to himself; the incorrigible replies to the goodwill with insult. Similar to the לקח לו here, is מרים tollit = reportat, Prov 3:25; Prov 4:27. In 7b מוּמו is by no means the object governed by וּמוכיח: and he who shows to the godless his fault (Meri, Arama, Lwenstein: מומו = על־מומו, and thus also the Graec. Venet. μῶμον ἑαυτῷ, scil. λαμβάνει); plainly מומו is parallel with קלון. But מומו does not also subordinate itself to לקח as to the object. parallel קלון: maculam sibimet scil. acquirit; for, to be so understood, the author ought at least to have written לו מוּם. Much rather מומו is here, as at Deut 32:5, appos., thus pred. (Hitzig), without needing anything to be supplied: his blot it is, viz., this proceeding, which is equivalent to מוּמא הוּא ליהּ (Targ.), opprobrio ipsi est. Zckler not incorrectly compares Ps 115:7 and Eccles 5:16, but the expression (macula ejus = ipsi) lies here less remote from our form of expression. In other words: Whoever correcteth the mockers has only to expect hatred (אל־תוכח with the tone thrown back, according to rule; cf. on the contrary, Judg 18:25), but on the other hand, love from the wise. Prov 9:8 The ו in ויאהבך is that of consequence (apodosis imperativi): so he will love thee (as also Ewald now translates), not: that he may love thee (Syr., Targ.), for the author speaks here only of the consequence, not of something else, as an object kept in view. The exhortation influences the mocker less than nothing, so much the more it bears fruit with the wise. Thus the proverb is confirmed habenti dabitur, Mt 13:12; Mt 25:29. Prov 9:9 If anything is to be supplied to תּן, it is לקח (Prov 4:2); but תן, tradere, παραδιδόναι, is of itself correlat. of לקח, accipere (post-bibl. קבּל), παραλαμβάνειν, e.g., Gal 1:9. הודיע ל = to communicate knowledge, דעת, follows the analogy of הוכיח ל, to impart instruction, תוכחת. Regarding the jussive form ויוסף in the apod. imper., vid., Gesen. 128, 2. Observe in this verse the interchange of חכם and צדיק! Wisdom is not merely an intellectual power, it is a moral quality; in this is founded her receptivity of instruction, her embracing of every opportunity for self-improvement. She is humble; for, without self-will and self-sufficiency, she makes God's will her highest and absolutely binding rule (Prov 3:7). Geneva 1599 9:7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked [man getteth] himself a (g) blot. (g) For the wicked will contemn him and labour to defame him. John Gill 9:7 He that reproveth a scorner getteth to himself shame,.... Intimating, that though the simple, and such as want understanding, and of whom there is hope of doing them good, are to be invited into Wisdom's house; yet not the haughty scorner, the abandoned sinner, the scoffer at all religion, who walks after his own lusts, and is quite irreclaimable; it is but casting pearls before swine, and giving that which is holy to dogs, to reprove and exhort such persons; though the Gospel is to be preached to every creature, yet when men despise it, and make a mock at it, they are to be turned from, and no more is to be said to them; as the Jews of old, they were the first invited to the Gospel feast, the same that is described in the context; they made light of it, contradicted and blasphemed the word, and so judged themselves unworthy of it; wherefore Wisdom's maidens, or Christ's ministers, were bid to turn from them, and go to the Gentiles, and preach it to them; for it is to no purpose to address such persons; "shame" is the sure consequence of it, because a man is disappointed of the end he has in view, which is doing good; and he that rebuketh a wicked man getteth himself a blot; this shows who is meant by a scorner, a very profligate man, bent on his wicked ways, and quite incorrigible; to rebuke such an one is not only labour lost, and in vain, but the rebuker getteth himself an ill name, and is sure to have the dirt of reproach and scandal cast upon him; though this a man might patiently bear, if there was any hope of doing good. John Wesley 9:7 A former - He shews whom he meant by the foolish, Prov 9:6, even scorners and wicked men, and presses his last advice of forsaking them because there was no good, but hurt to be got from them. Robert Jamieson, A. R. Fausset and David Brown 9:7 shame--(Compare Prov 3:35). a blot--or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.
9:89:8: Մի՛ յանդիմաներ զչարս, զի մի՛ ատեսցեն զքեզ. յանդիմանեա՛ զիմաստունն, եւ սիրեսցէ զքեզ. զանմիտն, եւ յաւելցէ ատել զքեզ[7950]։ [7950] Ոմանք. Եւ զանմիտն, եւ յաւել՛՛։ 8 Մի՛ յանդիմանիր չարերին, որ քեզ չատեն, յանդիմանի՛ր իմաստունին, եւ նա կը սիրի քեզ, խրատի՛ր յիմարին, եւ նա աւելի շատ կ’ատի քեզ: 8 Ծաղրողը մի՛ յանդիմաներ, որ չըլլայ թէ քեզի թշնամի ըլլայ։Իմաստունը յանդիմանէ՛ ու քեզ պիտի սիրէ։ Մի՛ յանդիմաներ զչարս, զի մի՛ ատեսցեն զքեզ. յանդիմանեա զիմաստունն, եւ սիրեսցէ զքեզ, ^[125]զանմիտն, եւ յաւելցէ ատել զքեզ: 9:8: Մի՛ յանդիմաներ զչարս, զի մի՛ ատեսցեն զքեզ. յանդիմանեա՛ զիմաստունն, եւ սիրեսցէ զքեզ. զանմիտն, եւ յաւելցէ ատել զքեզ[7950]։ [7950] Ոմանք. Եւ զանմիտն, եւ յաւել՛՛։ 8 Մի՛ յանդիմանիր չարերին, որ քեզ չատեն, յանդիմանի՛ր իմաստունին, եւ նա կը սիրի քեզ, խրատի՛ր յիմարին, եւ նա աւելի շատ կ’ատի քեզ: 8 Ծաղրողը մի՛ յանդիմաներ, որ չըլլայ թէ քեզի թշնամի ըլլայ։Իմաստունը յանդիմանէ՛ ու քեզ պիտի սիրէ։ zohrab-1805▾ eastern-1994▾ western am▾	9:89:8 Не обличай кощунника, чтобы он не возненавидел тебя; обличай мудрого, и он возлюбит тебя; 9:8 μὴ μη not ἔλεγχε ελεγχω convict; question κακούς κακος bad; ugly ἵνα ινα so; that μὴ μη not μισῶσίν μισεω hate σε σε.1 you ἔλεγχε ελεγχω convict; question σοφόν σοφος wise καὶ και and; even ἀγαπήσει αγαπαω love σε σε.1 you 9:8 אַל־ ʔal- אַל not תֹּ֣וכַח tˈôḵaḥ יכח reprove לֵ֭ץ ˈlēṣ לֵץ scorner פֶּן־ pen- פֶּן lest יִשְׂנָאֶ֑ךָּ yiśnāʔˈekkā שׂנא hate הֹוכַ֥ח hôḵˌaḥ יכח reprove לְ֝ ˈl לְ to חָכָ֗ם ḥāḵˈām חָכָם wise וְ wᵊ וְ and יֶאֱהָבֶֽךָּ׃ yeʔᵉhāvˈekkā אהב love 9:8. noli arguere derisorem ne oderit te argue sapientem et diliget teRebuke not a scorner, lest he hate thee. Rebuke a wise man, and he will love thee. 8. Reprove not a scorner, lest he hate thee: reprove a wise man, and he will love thee. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee: 9:8 Не обличай кощунника, чтобы он не возненавидел тебя; обличай мудрого, и он возлюбит тебя; 9:8 μὴ μη not ἔλεγχε ελεγχω convict; question κακούς κακος bad; ugly ἵνα ινα so; that μὴ μη not μισῶσίν μισεω hate σε σε.1 you ἔλεγχε ελεγχω convict; question σοφόν σοφος wise καὶ και and; even ἀγαπήσει αγαπαω love σε σε.1 you 9:8 אַל־ ʔal- אַל not תֹּ֣וכַח tˈôḵaḥ יכח reprove לֵ֭ץ ˈlēṣ לֵץ scorner פֶּן־ pen- פֶּן lest יִשְׂנָאֶ֑ךָּ yiśnāʔˈekkā שׂנא hate הֹוכַ֥ח hôḵˌaḥ יכח reprove לְ֝ ˈl לְ to חָכָ֗ם ḥāḵˈām חָכָם wise וְ wᵊ וְ and יֶאֱהָבֶֽךָּ׃ yeʔᵉhāvˈekkā אהב love 9:8. noli arguere derisorem ne oderit te argue sapientem et diliget te Rebuke not a scorner, lest he hate thee. Rebuke a wise man, and he will love thee. 8. Reprove not a scorner, lest he hate thee: reprove a wise man, and he will love thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:8: Reprove: Pro 23:9, Pro 29:1; Num 14:6-10; Kg1 22:8; Mat 7:6, Mat 15:14; Heb 6:4-8 rebuke: Pro 13:18, Pro 28:23; Lev 19:17; Sa2 12:7-14; Kg1 1:23, Kg1 1:32; Psa 141:5; Gal 2:11-14; Pe2 3:15, Pe2 3:16 Geneva 1599 9:8 Reprove not a (h) scorner, lest he shall hate thee: rebuke a wise man, and he will love thee. (h) Meaning them who are incorrigible, which Christ calls dogs and swine: or he speaks this in comparison, not that the wicked should not be rebuked, but he shows their malice, and the small hope of the profit. John Gill 9:8 Reprove not a scorner, lest he hate thee,.... For wicked men are apt to hate those that publicly rebuke them, Amos 5:10. Hence minister's of the word are of all men most hated; though this also should be bore with, could it be thought, or there was any reason to believe, that the reproof would be of any service. The scorner here, and in the preceding verses, may not only design profane sinners, sensualists, and atheists, that despise all religion, and scoff at all that is good; but also proud scornful Pharisees, such who derided Christ himself, and trusted in themselves, and despised others, Christ and his apostles, and their ministrations, Lk 16:14; and such, as Christ came not to call them himself, so he bid his disciples let them alone, Mt 9:13; rebuke a wise man, and he will love thee; as David did Nathan; and who was determined to take kindly the reproof of any righteous man, Ps 141:5. Such who are spiritually wise will be thankful for the reproof of Gospel ministers, and even of private Christians, and will love and esteem them for their faithfulness and uprightness, and for the good which they themselves receive hereby. John Wesley 9:8 A scorner - An obstinate and incorrigible sinner.
9:99:9: Տո՛ւր իմաստնոյն պատճառս՝ եւ իմաստնագոյն եւս լիցի. տեղեկացո՛ զարդարն, եւ յաւելցէ ընդունել[7951]։ [7951] Ոմանք. Անձին քում իցես... այնպիսին զհողմս արա՛՛... քանզի եթող զճա՛՛... գնայ ընդ անջուր եւ ընդ անապատ... ՚ի ծարաւուտս։ 9 Իմաստունին բացատրի՛ր պատճառը, եւ նա աւելի՛ իմաստուն կը լինի, սովորեցրո՛ւ արդարին, եւ նա կ’աւելացնի իր ընկալումը: 9 Իմաստունին խրատ տո՛ւր եւ աւելի իմաստուն պիտի ըլլայ։Արդար մարդուն սորվեցուր ու իր իմաստութիւնը պիտի աւելցնէ։ Տուր իմաստնոյն պատճառս, եւ իմաստնագոյն եւս լիցի. տեղեկացո զարդարն, եւ յաւելցէ ^[126]ընդունել: 9:9: Տո՛ւր իմաստնոյն պատճառս՝ եւ իմաստնագոյն եւս լիցի. տեղեկացո՛ զարդարն, եւ յաւելցէ ընդունել[7951]։ [7951] Ոմանք. Անձին քում իցես... այնպիսին զհողմս արա՛՛... քանզի եթող զճա՛՛... գնայ ընդ անջուր եւ ընդ անապատ... ՚ի ծարաւուտս։ 9 Իմաստունին բացատրի՛ր պատճառը, եւ նա աւելի՛ իմաստուն կը լինի, սովորեցրո՛ւ արդարին, եւ նա կ’աւելացնի իր ընկալումը: 9 Իմաստունին խրատ տո՛ւր եւ աւելի իմաստուն պիտի ըլլայ։Արդար մարդուն սորվեցուր ու իր իմաստութիւնը պիտի աւելցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	9:99:9 дай {наставление} мудрому, и он будет еще мудрее; научи правдивого, и он приумножит знание. 9:9 δίδου διδωμι give; deposit σοφῷ σοφος wise ἀφορμήν αφορμη starting-point; base καὶ και and; even σοφώτερος σοφος wise ἔσται ειμι be γνώριζε γνωριζω make known; point out δικαίῳ δικαιος right; just καὶ και and; even προσθήσει προστιθημι add; continue τοῦ ο the δέχεσθαι δεχομαι accept; take 9:9 תֵּ֣ן tˈēn נתן give לְ֭ ˈl לְ to חָכָם ḥāḵˌām חָכָם wise וְ wᵊ וְ and יֶחְכַּם־ yeḥkam- חכם be wise עֹ֑וד ʕˈôḏ עֹוד duration הֹודַ֥ע hôḏˌaʕ ידע know לְ֝ ˈl לְ to צַדִּ֗יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and יֹ֣וסֶף yˈôsef יסף add לֶֽקַח׃ פ lˈeqaḥ . f לֶקַח teaching 9:9. da sapienti et addetur ei sapientia doce iustum et festinabit accipereGive an occasion to a wise man, and wisdom shall be added to him. Teach a just man, and he shall make haste to receive it. 9. Give to a wise man, and he will be yet wiser: teach a righteous man, and he will increase in learning. Give [instruction] to a wise [man], and he will be yet wiser: teach a just [man], and he will increase in learning: 9:9 дай {наставление} мудрому, и он будет еще мудрее; научи правдивого, и он приумножит знание. 9:9 δίδου διδωμι give; deposit σοφῷ σοφος wise ἀφορμήν αφορμη starting-point; base καὶ και and; even σοφώτερος σοφος wise ἔσται ειμι be γνώριζε γνωριζω make known; point out δικαίῳ δικαιος right; just καὶ και and; even προσθήσει προστιθημι add; continue τοῦ ο the δέχεσθαι δεχομαι accept; take 9:9 תֵּ֣ן tˈēn נתן give לְ֭ ˈl לְ to חָכָם ḥāḵˌām חָכָם wise וְ wᵊ וְ and יֶחְכַּם־ yeḥkam- חכם be wise עֹ֑וד ʕˈôḏ עֹוד duration הֹודַ֥ע hôḏˌaʕ ידע know לְ֝ ˈl לְ to צַדִּ֗יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and יֹ֣וסֶף yˈôsef יסף add לֶֽקַח׃ פ lˈeqaḥ . f לֶקַח teaching 9:9. da sapienti et addetur ei sapientia doce iustum et festinabit accipere Give an occasion to a wise man, and wisdom shall be added to him. Teach a just man, and he shall make haste to receive it. 9. Give to a wise man, and he will be yet wiser: teach a righteous man, and he will increase in learning. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:9: Give instruction to a wise man - Literally give to the wise, and he will be wise. Whatever you give to such, they reap profit from it. They are like the bee, they extract honey from every flower. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:9: Pro 1:5, Pro 25:12; Hos 6:3; Mat 13:11, Mat 13:12; Pe2 3:18; Jo1 2:20, Jo1 2:21, Jo1 5:13 Proverbs 9:10 John Gill 9:9 Give instruction to a wise man,.... In the Hebrew text it is only "give to a wise man"; give him reproof, correction, chastisement, doctrine, or instruction, be it what it will, he will be the better for it. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "give occasion"; to him of showing his wisdom and of improving in it: and he will be yet wiser; he will learn something by every him that is given him, whether it be by way of rebuke, or by way of instruction; teach a just man; one that is truly so, that has seen the insufficiency of his own righteousness, and has renounced that, and does not trust in it; and who has learned Christ, as the Lord his righteousness; has seen the glory, fulness, and suitableness of his righteousness, and trusts unto it and depends upon it; and in consequence of this lives soberly, righteously, and godly; teach such a man the doctrines of the Gospel, and every lesson of obedience and duty, and he will increase in learning; he will grow in grace, and in the knowledge of Christ and all divine things; see Mt 13:12. Robert Jamieson, A. R. Fausset and David Brown 9:9 The more a wise man learns, the more he loves wisdom.
9:109:10: Սկիզբն իմաստութեան՝ երկեւղ Տեառն, եւ խորհուրդ սրբոց հանճար. իմանալ զօրէնս՝ մտա՛ց առատաց է։ 10 Իմաստութեան սկիզբը Տիրոջ երկիւղն է, արդարների խորհուրդը՝ խոհեմութիւն, օրէնքի իմացութիւնը մտքի հարստութիւն է: 10 Իմաստութեան սկիզբը Տէրոջը վախն է Ու ամենասուրբին գիտութիւնը հանճար է։ Սկիզբն իմաստութեան` երկեւղ Տեառն, եւ ^[127]խորհուրդ սրբոց` հանճար. իմանալ զօրէնս` մտաց առատաց է: 9:10: Սկիզբն իմաստութեան՝ երկեւղ Տեառն, եւ խորհուրդ սրբոց հանճար. իմանալ զօրէնս՝ մտա՛ց առատաց է։ 10 Իմաստութեան սկիզբը Տիրոջ երկիւղն է, արդարների խորհուրդը՝ խոհեմութիւն, օրէնքի իմացութիւնը մտքի հարստութիւն է: 10 Իմաստութեան սկիզբը Տէրոջը վախն է Ու ամենասուրբին գիտութիւնը հանճար է։ zohrab-1805▾ eastern-1994▾ western am▾	9:109:10 Начало мудрости страх Господень, и познание Святаго разум; 9:10 ἀρχὴ αρχη origin; beginning σοφίας σοφια wisdom φόβος φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even βουλὴ βουλη intent ἁγίων αγιος holy σύνεσις συνεσις comprehension [a] τὸ ο the γὰρ γαρ for γνῶναι γινωσκω know νόμον νομος.1 law διανοίας διανοια mind; intention ἐστὶν ειμι be ἀγαθῆς αγαθος good 9:10 תְּחִלַּ֣ת tᵊḥillˈaṯ תְּחִלָּה beginning חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy בִּינָֽה׃ bînˈā בִּינָה understanding 9:10. principium sapientiae timor Domini et scientia sanctorum prudentiaThe fear of the Lord is the beginning of wisdom: and the knowledge of the holy is prudence. 10. The fear of the LORD is the beginning of wisdom: and the knowledge of the Holy One is understanding. The fear of the LORD [is] the beginning of wisdom: and the knowledge of the holy [is] understanding: 9:10 Начало мудрости страх Господень, и познание Святаго разум; 9:10 ἀρχὴ αρχη origin; beginning σοφίας σοφια wisdom φόβος φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even βουλὴ βουλη intent ἁγίων αγιος holy σύνεσις συνεσις comprehension [a] τὸ ο the γὰρ γαρ for γνῶναι γινωσκω know νόμον νομος.1 law διανοίας διανοια mind; intention ἐστὶν ειμι be ἀγαθῆς αγαθος good 9:10 תְּחִלַּ֣ת tᵊḥillˈaṯ תְּחִלָּה beginning חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy בִּינָֽה׃ bînˈā בִּינָה understanding 9:10. principium sapientiae timor Domini et scientia sanctorum prudentia The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is prudence. 10. The fear of the LORD is the beginning of wisdom: and the knowledge of the Holy One is understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-11: Речь Премудрости заканчивается указанием того главного основания, на котором зиждется серьезное искание мудрости (ст. 10), - и благодатных плодов или спасительных последствий истинной мудрости для стяжавшего ее (ст. 11). Началом мудрости является страх Божий (10а, сн. I:7) и благоговейное познавание Бога: "познание Святаго - разум" (10б). (Этот перевод следует, по закону параллелизма, предпочесть греческому LXX: Βουλή αγίων σύνεσίς, слав.: совет святых разум. Скорее можно бы принять перевод Вульг.: scientia sanctorum prudentia); LXX, слав. в конце ст. 10: имеют добавление: τό γάρ γνω̃ναι νόμον διανοίας εστίν αγαθη̃ς; слав.: разумети бо закон помысла есть благаго. Добавление это отсутствует во многих греческих кодексах (23, 68, 106, 109, 248, 252, 295: у Гольм., в Альд. Алекс., у Климента Александр.), не имеется и в Вульгате: по-видимому - позднейшая глосса, хотя и отвечающая контексту речи. Ст. 11: представляет одно из нередких в Книге притчей обещаний долголетия за исполнение уроков мудрости (сн. III:2, 16, 21; IV:10, 15; X:27). Рассмотренный отдел Притч. IX:1-11: читается в храмах в качестве паримии на Богородичные праздники, поскольку здесь предизображается Ипостасная Премудрость не в предвечном бытии Своем, а в состоянии воплощения; мысль же о воплощении Сына Божия неотделима от мысли о Богоматери, послужившей орудием воплощения Сына Божия (см. у еп. Виссариона, с. 103-104). Adam Clarke: Commentary on the Bible - 1831 9:10: The fear of the Lord - See on Pro 1:7 (note). The knowledge of the holy; קדשים kedoshim, of the holy ones: Sanctorum, of the saints - Vulgate. boulh agiwn, the counsel of the holy persons. Albert Barnes: Notes on the Bible - 1834 9:10: The holy - The word in the Hebrew is plural, agreeing, probably, with אלהים 'elohı̂ ym understood (so in Pro 30:3). The knowledge of the Most Holy One stands as the counterpart to the fear of Yahweh. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:10: The fear: Pro 1:7; Job 28:28; Psa 111:10; Ecc 12:13 the knowledge: Pro 2:5, Pro 30:3; Ch1 28:9; Mat 11:27; Joh 17:3; Jo1 5:20 Proverbs 9:11 Carl Friedrich Keil and Franz Delitzsch 9:10 These words naturally follow: 10 "The beginning of wisdom is the fear of Jahve, And the knowledge of the Holy One is understanding." This is the highest principle of the Chokma, which stands (Prov 1:7) as a motto at the beginning of the Book of Proverbs. The lxx translate ראשׁית there (Prov 1:7), and תּחלּת here, by ἀρχή. Gusset distinguishes the two synonyms as pars optima and primus actus; but the former denotes the fear of God as that which stands in the uppermost place, to which all that Wisdom accomplishes subordinates itself; the latter as that which begins wisdom, that which it proposes to itself in its course. With יהוה is interchanged, Prov 2:5, אלהים, as here קדושׁים, as the internally multiplicative plur. (Dietrich, Abhandlungen, pp. 12, 45), as Prov 30:3, Josh 24:9; Hos 12:1, of God, the "Holy, holy, holy" (Is 6:3), i.e., Him who is absolutely Holy. Michaelis inaccurately, following the ancients, who understood not this non-numerical plur.: cognitio quae sanctos facit et sanctis propria est. The דּעת, parallel with יראת, is meant of lively practical operative knowledge, which subordinates itself to this All-holy God as the normative but unapproachable pattern. Geneva 1599 9:10 The fear of the LORD [is] the beginning of wisdom: and the knowledge of the Holy One [is] (i) understanding. (i) He shows what true understanding is, to know the will of God in his word which is meant by holy things. John Gill 9:10 The fear of the Lord is the beginning of wisdom,.... This shows who the wise men are, and in what true wisdom lies; no man is wise till he fears the Lord, and he that does so is a wise man, at least then he begins to be one; this is the principal part of wisdom, Prov 1:7; and is at the first of it; it is the beginning of grace; it is the first act of wisdom, or grace; or which appears as soon as a man is converted and caused to know wisdom in the hidden part; as repentance, faith, and love, quickly show themselves in one act or another, so does the fear of God; for the former are never without the latter; for fear is an awe and reverence of the divine Being, joined with love to him, trust in him, and a desire to serve and worship him in a right manner; no sooner is a man converted, but presently there is in him a fear of offending God, from a principle of love to him; for not a slavish but a filial fear is here intended; and the knowledge of the Holy is understanding: either the knowledge of the Holy Ones, as the three divine Persons in the Godhead, who are so called, Josh 24:19; the knowledge of God the Father, who is holy in his nature and works; not a mere natural knowledge of him by the light of nature; nor a mere notional knowledge of him by revelation; not a legal knowledge of him as a lawgiver, and an offended Judge; but an evangelical knowledge of him in Christ, as his God and Father; and as the God of all grace in him; so as to have faith and hope in him, access unto him, and communion with him; this is right understanding: so the knowledge of Christ, God's Holy One; a knowledge of him in his person, offices, and grace; an inward knowledge of him, a spiritual acquaintance with him, so as to approve of him, believe in him, and appropriate him to one's self; this is to attain to a good degree of understanding: as likewise the knowledge of the Holy Spirit, the author of sanctification; of his person, and operations of grace; as a convincer and comforter; as a Spirit of illumination and faith, of regeneration and sanctification; and as the Spirit of adoption, and the earnest of glory; this is another branch of spiritual understanding. Moreover, such knowledge which holy men have, and which makes them so; and which holy men of God, moved by the Holy Ghost, have communicated in the sacred Scriptures, of which they are the penmen. The knowledge of holy things may also be meant; of the holy mysteries of religion, of the holy doctrines of the Gospel, which are all according to godliness, and teach men to live in a holy manner: the faith once delivered to the saints is a most holy faith, encourages and promotes holiness of heart and life; as the doctrines of God's everlasting love; eternal election; the unconditionality of the covenant of grace; redemption by Christ; conversion by efficacious grace; justification by Christ's righteousness; pardon by his blood; satisfaction by his sacrifice; and perseverance by his power: and now a knowledge of these things, not notional, but experimental, is understanding indeed; as well as a knowledge of holy and gracious experiences. Robert Jamieson, A. R. Fausset and David Brown 9:10 (Compare Prov 1:7). of the holy--literally, "holies," persons or things, or both. This knowledge gives right perception.
9:119:11: Այսո՛ւ օրինակաւ բազում ժամանակս կեցցես. եւ յաւելցին քեզ ամք կենաց։ 11 Օրինա՛կ առ սրանք, եւ դու կ’ապրես երկար, ու կ’աւելանան քո կեանքի տարիները: 11 Վասն զի քու օրերդ ինձմով պիտի շատնան Եւ քու կեանքիդ տարիները պիտի աւելնան։ Այսու օրինակաւ`` բազում ժամանակս կեցցես, եւ յաւելցին քեզ ամք կենաց: 9:11: Այսո՛ւ օրինակաւ բազում ժամանակս կեցցես. եւ յաւելցին քեզ ամք կենաց։ 11 Օրինա՛կ առ սրանք, եւ դու կ’ապրես երկար, ու կ’աւելանան քո կեանքի տարիները: 11 Վասն զի քու օրերդ ինձմով պիտի շատնան Եւ քու կեանքիդ տարիները պիտի աւելնան։ zohrab-1805▾ eastern-1994▾ western am▾	9:119:11 потому что чрез меня умножатся дни твои, и прибавится тебе лет жизни. 9:11 τούτῳ ουτος this; he γὰρ γαρ for τῷ ο the τρόπῳ τροπος manner; by means πολὺν πολυς much; many ζήσεις ζαω live; alive χρόνον χρονος time; while καὶ και and; even προστεθήσεταί προστιθημι add; continue σοι σοι you ἔτη ετος year ζωῆς ζωη life; vitality σου σου of you; your 9:11 כִּי־ kî- כִּי that בִ֭י ˈvî בְּ in יִרְבּ֣וּ yirbˈû רבה be many יָמֶ֑יךָ yāmˈeʸḵā יֹום day וְ wᵊ וְ and יֹוסִ֥יפוּ yôsˌîfû יסף add לְּ֝ךָ֗ ˈllᵊḵˈā לְ to שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year חַיִּֽים׃ ḥayyˈîm חַיִּים life 9:11. per me enim multiplicabuntur dies tui et addentur tibi anni vitaeFor by me shall thy days be multiplied, and years of life shall be added to thee. 11. For by me thy days shall be multiplied, and the years of thy life shall be increased. For by me thy days shall be multiplied, and the years of thy life shall be increased: 9:11 потому что чрез меня умножатся дни твои, и прибавится тебе лет жизни. 9:11 τούτῳ ουτος this; he γὰρ γαρ for τῷ ο the τρόπῳ τροπος manner; by means πολὺν πολυς much; many ζήσεις ζαω live; alive χρόνον χρονος time; while καὶ και and; even προστεθήσεταί προστιθημι add; continue σοι σοι you ἔτη ετος year ζωῆς ζωη life; vitality σου σου of you; your 9:11 כִּי־ kî- כִּי that בִ֭י ˈvî בְּ in יִרְבּ֣וּ yirbˈû רבה be many יָמֶ֑יךָ yāmˈeʸḵā יֹום day וְ wᵊ וְ and יֹוסִ֥יפוּ yôsˌîfû יסף add לְּ֝ךָ֗ ˈllᵊḵˈā לְ to שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year חַיִּֽים׃ ḥayyˈîm חַיִּים life 9:11. per me enim multiplicabuntur dies tui et addentur tibi anni vitae For by me shall thy days be multiplied, and years of life shall be added to thee. 11. For by me thy days shall be multiplied, and the years of thy life shall be increased. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:11: For by me thy days shall be multiplied - Vice shortens human life, by a necessity of consequence: and by the same, righteousness lengthens it. There is a long addition here in the Septuagint, Syriac, and Vulgate: "He who trusts in falsity feeds on the winds; and is like him who chases the fowls of heaven. He forsakes the way of his own vineyard, and errs from the paths of his own inheritance. He enters also into lonely and desert places, and into a land abandoned to thirst; and his hands collect that which yieldeth no fruit." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:11: Pro 3:2, Pro 3:16, Pro 10:27; Deu 6:2 Proverbs 9:12 Carl Friedrich Keil and Franz Delitzsch 9:11 The singular reason for this proverb of Wisdom is now given: "For by me will thy days become many, And the years of thy life will be increased." Incorrectly Hitzig: "and years of life will increase to thee;" הוסיף is always and everywhere (e.g., also Job 38:11) transitive. In the similar passage, Prov 3:2, יוסיפו had as its subject the doctrine of Wisdom; here חכמה and בינה it is not practicable to interpret as subj., since 11a Wisdom is the subject discoursing - the expression follows the scheme, dicunt eos = dicuntur, as e.g., Job 7:3; Gesen. 137 - a concealing of the operative cause, which lies near, where, as Prov 2:22, the discourse is of severe judgment, thus: they (viz., the heavenly Powers) will grant to thee years of life (חיּים in a pregnant sense, as Prov 3:2) in rich measure, so that constantly one span comes after another. But in what connection of consequence does this stand with the contents of the proverb, Prov 9:10? The ancients say that the clause with כי refers back to Prov 9:5. The Prov 9:7-10 (according also to Fl.) are, as it were, parenthetic. Hitzig rejects these verses as an interpolation, but the connection of Prov 9:11 with 5f. retains also something that is unsuitable: "steps forward on the way of knowledge, for by me shall thy days become many;" and if, as Hitzig supposes, Prov 9:12 is undoubtedly genuine, whose connection with Prov 9:11 is in no way obvious, then also will the difficulty of the connection of Prov 9:7-10 with the preceding and the succeeding be no decisive mark of the want of genuineness of this course of thought. We have seen how the progress of Prov 9:6 to 7 is mediated: the invitation of Wisdom goes forth to the receptive, with the exclusion of the irrecoverable. And Prov 9:11 is related to Prov 9:10, as the proof of the cause from the effect. It is the fear of God with which Wisdom begins, the knowledge of God in which above all it consists, for by it is fulfilled the promise of life which is given to the fear of God, Prov 10:27; Prov 14:27; Prov 19:23, cf. Deut 4:40, and to humility, which is bound up with it. Prov 10:17. John Gill 9:11 For by me thy days shall be multiplied,.... These are the words of Wisdom, and contain a reason and argument why her call and advice in the preceding verses should be listened unto, since she gives long life to her followers. She is a tree of life unto them, the author and giver of spiritual and eternal life; by means of her bread and her wine spiritual life is maintained, promoted, and preserved; and length of days, for ever and ever, is the gift of her right hand; see Prov 3:16. The Targum is, "for by it thy days shall be multiplied;'' which seems to refer it to the fear of the Lord, the beginning of wisdom, in Prov 9:10, to which long life is attributed; see Prov 10:27; and the years of thy life shall be increased; or, "they shall add years of life to thee" (o); wisdom and understanding, the fear of the Lord, and the knowledge of the Holy; if not in this world, yet in the world to come, which will be without end. (o) "et addent tibi annos vitae", Baynus, Cocceius. Robert Jamieson, A. R. Fausset and David Brown 9:11 (Compare Prov 3:16-18; Prov 4:10).
9:129:12: Որդեակ իմ՝ թէ իմաստուն լինիցիս, անձին քում իմաստո՛ւն իցես՝ եւ ընկերաց. եւ եթէ անզգա՛մ իցես՝ միայն պեղեսցես զչարիս։ Որ հաստատի ՚ի ստութիւն՝ նա զհո՛ղմս արածէ եւ նոյն հալածէ զթռչունս թեւաւորս։ Զի եթող զճանապարհս այգւոյ իւրոյ, եւ ՚ի շաւղաց անդոյ իւրոյ մոլորեալ է։ Գնա՛յ ընդ անջրդին եւ ընդ անապատն. եւ ընդ երկիր կարգեալ ՚ի ծարաւուտ. եւ ժողովէ ձեռօք իւրովք զանպտղութիւն[7952]։ [7952] Ոմանք. Ծանո՛ արդարոյն, եւ յաւել՛՛։ 12 Որդեա՛կ, եթէ իմաստուն լինես, պիտի լինես քե՛զ համար եւ քո ընկերների. եթէ անզգամ լինես, միայն դո՛ւ չարիք պիտի գտնես: Ով հաստատւում է ստի վրայ, նոյնն է, թէ հողմեր է արածեցնում կամ հալածում է թեւաւոր թռչուններ. քանզի այդպիսին իր այգու ճանապարհը թողած՝ մոլոր թափառում է իր հանդի շաւիղներում, անջրդի դաշտ ու անապատ է գնում եւ իր ձեռքով ոչ մի պտուղ չի հաւաքում ծարաւակէզ հողից: 12 Եթէ իմաստուն ես, քեզի համար իմաստուն ես Ու եթէ կը ծաղրես, անոր պատիժը միայն դուն պիտի կրես։ Որդեակ, եթէ իմաստուն լինիցիս, անձին քում իցես ^[128]եւ ընկերաց``, եւ եթէ անզգամ իցես` միայն պեղեսցես զչարիս: ^[129]Որ հաստատի ի ստութիւն` այնպիսին զհողմս արածէ, եւ նոյն հալածէ զթռչունս թեւաւորս. քանզի եթող զճանապարհս այգւոյ իւրոյ, եւ ի շաւղաց անդոյ իւրոյ մոլորեալ է. գնայ ընդ անջրդին եւ ընդ անապատն, եւ ընդ երկիր կարգեալ ի ծարաւուտ, եւ ժողովէ ձեռօք իւրովք զանպտղութիւն: 9:12: Որդեակ իմ՝ թէ իմաստուն լինիցիս, անձին քում իմաստո՛ւն իցես՝ եւ ընկերաց. եւ եթէ անզգա՛մ իցես՝ միայն պեղեսցես զչարիս։ Որ հաստատի ՚ի ստութիւն՝ նա զհո՛ղմս արածէ եւ նոյն հալածէ զթռչունս թեւաւորս։ Զի եթող զճանապարհս այգւոյ իւրոյ, եւ ՚ի շաւղաց անդոյ իւրոյ մոլորեալ է։ Գնա՛յ ընդ անջրդին եւ ընդ անապատն. եւ ընդ երկիր կարգեալ ՚ի ծարաւուտ. եւ ժողովէ ձեռօք իւրովք զանպտղութիւն[7952]։ [7952] Ոմանք. Ծանո՛ արդարոյն, եւ յաւել՛՛։ 12 Որդեա՛կ, եթէ իմաստուն լինես, պիտի լինես քե՛զ համար եւ քո ընկերների. եթէ անզգամ լինես, միայն դո՛ւ չարիք պիտի գտնես: Ով հաստատւում է ստի վրայ, նոյնն է, թէ հողմեր է արածեցնում կամ հալածում է թեւաւոր թռչուններ. քանզի այդպիսին իր այգու ճանապարհը թողած՝ մոլոր թափառում է իր հանդի շաւիղներում, անջրդի դաշտ ու անապատ է գնում եւ իր ձեռքով ոչ մի պտուղ չի հաւաքում ծարաւակէզ հողից: 12 Եթէ իմաստուն ես, քեզի համար իմաստուն ես Ու եթէ կը ծաղրես, անոր պատիժը միայն դուն պիտի կրես։ zohrab-1805▾ eastern-1994▾ western am▾	9:129:12 [Сын мой!] если ты мудр, то мудр для себя [и для ближних твоих]; и если буен, то один потерпишь. [Кто утверждается на лжи, тот пасет ветры, тот гоняется за птицами летающими: ибо он оставил пути своего виноградника и блуждает по тропинкам поля своего; проходит чрез безводную пустыню и землю, обреченную на жажду; собирает руками бесплодие.] 9:12 υἱέ υιος son ἐὰν εαν and if; unless σοφὸς σοφος wise γένῃ γινομαι happen; become σεαυτῷ σεαυτου of yourself σοφὸς σοφος wise ἔσῃ ειμι be καὶ και and; even τοῖς ο the πλησίον πλησιον near; neighbor ἐὰν εαν and if; unless δὲ δε though; while κακὸς κακος bad; ugly ἀποβῇς αποβαινω step off; step away μόνος μονος only; alone ἀναντλήσεις αναντλεω bad; ugly [a] ὃς ος who; what ἐρείδεται ερειδω stick fast; support ἐπὶ επι in; on ψεύδεσιν ψευδος falsehood; fallacy οὗτος ουτος this; he ποιμανεῖ ποιμαινω shepherd ἀνέμους ανεμος gale ὁ ο the δ᾿ δε though; while αὐτὸς αυτος he; him διώξεται διωκω go after; pursue ὄρνεα ορνεον fowl πετόμενα πετομαι fly [b] ἀπέλιπεν απολειπω leave behind γὰρ γαρ for ὁδοὺς οδος way; journey τοῦ ο the ἑαυτοῦ εαυτου of himself; his own ἀμπελῶνος αμπελων vineyard τοὺς ο the δὲ δε though; while ἄξονας αξων the ἰδίου ιδιος his own; private γεωργίου γεωργιον farm; crop πεπλάνηται πλαναω mislead; wander [c] διαπορεύεται διαπορευομαι travel through δὲ δε though; while δι᾿ δια through; because of ἀνύδρου ανυδρος waterless ἐρήμου ερημος lonesome; wilderness καὶ και and; even γῆν γη earth; land διατεταγμένην διατασσω give orders; ordain ἐν εν in διψώδεσιν διψωδης gather δὲ δε though; while χερσὶν χειρ hand ἀκαρπίαν ακαρπια unfruitfulness; barrenness 9:12 אִם־ ʔim- אִם if חָ֭כַמְתָּ ˈḥāḵamtā חכם be wise חָכַ֣מְתָּ ḥāḵˈamtā חכם be wise לָּ֑ךְ llˈāḵ לְ to וְ֝ ˈw וְ and לַ֗צְתָּ lˈaṣtā ליץ boast לְֽ lᵊˈ לְ to בַדְּךָ֥ vaddᵊḵˌā בַּד linen, part, stave תִשָּֽׂא׃ ṯiśśˈā נשׂא lift 9:12. si sapiens fueris tibimet ipsi eris si inlusor solus portabis malumIf thou be wise, thou shalt be so to thyself: and if a scorner, thou alone shalt bear the evil. 12. If thou art wise, thou art wise for thyself: and if thou scornest, thou alone shalt bear it. If thou be wise, thou shalt be wise for thyself: but [if] thou scornest, thou alone shalt bear: 9:12 [Сын мой!] если ты мудр, то мудр для себя [и для ближних твоих]; и если буен, то один потерпишь. [Кто утверждается на лжи, тот пасет ветры, тот гоняется за птицами летающими: ибо он оставил пути своего виноградника и блуждает по тропинкам поля своего; проходит чрез безводную пустыню и землю, обреченную на жажду; собирает руками бесплодие.] 9:12 υἱέ υιος son ἐὰν εαν and if; unless σοφὸς σοφος wise γένῃ γινομαι happen; become σεαυτῷ σεαυτου of yourself σοφὸς σοφος wise ἔσῃ ειμι be καὶ και and; even τοῖς ο the πλησίον πλησιον near; neighbor ἐὰν εαν and if; unless δὲ δε though; while κακὸς κακος bad; ugly ἀποβῇς αποβαινω step off; step away μόνος μονος only; alone ἀναντλήσεις αναντλεω bad; ugly [a] ὃς ος who; what ἐρείδεται ερειδω stick fast; support ἐπὶ επι in; on ψεύδεσιν ψευδος falsehood; fallacy οὗτος ουτος this; he ποιμανεῖ ποιμαινω shepherd ἀνέμους ανεμος gale ὁ ο the δ᾿ δε though; while αὐτὸς αυτος he; him διώξεται διωκω go after; pursue ὄρνεα ορνεον fowl πετόμενα πετομαι fly [b] ἀπέλιπεν απολειπω leave behind γὰρ γαρ for ὁδοὺς οδος way; journey τοῦ ο the ἑαυτοῦ εαυτου of himself; his own ἀμπελῶνος αμπελων vineyard τοὺς ο the δὲ δε though; while ἄξονας αξων the ἰδίου ιδιος his own; private γεωργίου γεωργιον farm; crop πεπλάνηται πλαναω mislead; wander [c] διαπορεύεται διαπορευομαι travel through δὲ δε though; while δι᾿ δια through; because of ἀνύδρου ανυδρος waterless ἐρήμου ερημος lonesome; wilderness καὶ και and; even γῆν γη earth; land διατεταγμένην διατασσω give orders; ordain ἐν εν in διψώδεσιν διψωδης gather δὲ δε though; while χερσὶν χειρ hand ἀκαρπίαν ακαρπια unfruitfulness; barrenness 9:12 אִם־ ʔim- אִם if חָ֭כַמְתָּ ˈḥāḵamtā חכם be wise חָכַ֣מְתָּ ḥāḵˈamtā חכם be wise לָּ֑ךְ llˈāḵ לְ to וְ֝ ˈw וְ and לַ֗צְתָּ lˈaṣtā ליץ boast לְֽ lᵊˈ לְ to בַדְּךָ֥ vaddᵊḵˌā בַּד linen, part, stave תִשָּֽׂא׃ ṯiśśˈā נשׂא lift 9:12. si sapiens fueris tibimet ipsi eris si inlusor solus portabis malum If thou be wise, thou shalt be so to thyself: and if a scorner, thou alone shalt bear the evil. 12. If thou art wise, thou art wise for thyself: and if thou scornest, thou alone shalt bear it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12: В качестве побуждения к исполнению наставлений мудрости и к избежанию (изображаемых ниже) соблазнов безумия и распутства, Премудрый указывает здесь на то, что полезные следствия мудрости имеют силу собственно для самого держащегося мудрости, а не для Бога (мысль, аналогичная выраженной в Иов XXII:2-3), и не для ближних. LXX, слав., однако, добавляет: καί τοι̃ς πλησίον, и искренним твоим. Кроме того LXX и еще имеют трехстрочное добавление к ст. 12, имеющееся также в сирск. и арабск. переводах, а также в славянск. и русск. синод. (в последнем эти добавления заключены в скобки). По-видимому, это позднейшие глоссы, хотя имеющие признаки происхождения из еврейского подлинника, перенесенные сюда из других мест кн. Притчей и других свящ. книг. Adam Clarke: Commentary on the Bible - 1831 9:12: If thou be wise - It is thy own interest to be religious. Though thy example may be very useful to thy neighbors and friends, yet the chief benefit is to thyself. But if thou scorn - refuse to receive - the doctrines of wisdom, and die in thy sins, thou alone shalt suffer the vengeance of an offended God. Albert Barnes: Notes on the Bible - 1834 9:12: The great law of personal retribution (compare Mat 7:2). The Septuagint makes a curious addition to this verse, "My son, if thou wilt be wise for thyself, thou shalt be wise also for thy neighbors; but if thou turn out evil, thou alone shalt bear evil. He who resteth on lies shall guide the winds, and the same shall hunt after winged birds, for he hath left the ways of his own vineyard, and has gone astray with the wheels of his own husbandry. He goeth through a wilderness without water, and over a land set in thirsty places, and with his hands he gathereth barrenness." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:12: Pro 16:26; Job 22:2, Job 22:3, Job 22:21, Job 35:6, Job 35:7; Isa 28:22; Eze 18:20; Pe2 3:3, Pe2 3:4, Pe2 3:16 Proverbs 9:13 Carl Friedrich Keil and Franz Delitzsch 9:12 This wisdom, resting on the fear of God, is itself a blessing to the wise: "If thou art wise, thou art wise for thyself; And if thou mockest, thou alone shalt bear it." The lxx, with the Syr., mangle the thought of 12a, for they translate: if thou art wise for thyself, so also thou wilt be wise for thy neighbour. The dat. commodi לך means that it is for the personal advantage of the wise to be wise. The contrast expressed by Job 22:2.: not profitable to God, but to thyself (Hitzig), is scarcely intended, although, so far as the accentuation is antithetic, it is the nearest. The perf. ולצתּ is the hypothetical; Gesen. 126, 1. To bear anything, viz., anything sinful (חטא or עון), is equivalent to, to atone for it, Job 34:2, cf. Num 9:13; Ezek 23:35. Also 12b is a contrast scarcely aimed at. Wisdom is its own profit to man; libertinism is its own disgrace. Man decides, whenever he prefers to be wise, or to be a mocker of religion and of virtue, regarding his own weal and woe. With this nota bene the discourse of Wisdom closes. Geneva 1599 9:12 If thou art wise, thou shalt be wise for (k) thyself: but [if] thou scornest, thou alone shalt bear [it]. (k) You will have the chief profit and convenience of it. John Gill 9:12 If thou be wise, thou shalt be wise for thyself,.... He is wise that harkens to Wisdom's advice, that obeys her call, turns in to her house, and becomes her guest; and such an one is wise for himself, it is for his own good, profit, and advantage; for the good of his soul, for his present peace and comfort, and for his future bliss and happiness. It is not for her own sake that Wisdom presses her exhortations, and is so urgent on men to take her counsel and advice; it is for their own good; their wisdom is not profitable to her, but to themselves; they, and they only, reap the advantage and usefulness of it; see Job 22:2. The Syriac and Arabic versions add, "and unto thy friends"; and the Septuagint version is, "if thou becomest wise to thyself, thou wilt be wise to neighbours"; they will receive some profit by it; but if thou scornest, thou alone shall bear it; the evil, as the Vulgate Latin; the sin of scorning, and the punishment due unto it; it will bring no real hurt to Wisdom, or Christ, nor to his ministers, nor to his Gospel and ordinances, scoffed at; all the hurt will redound to the scoffer himself; and he alone shall bear it, and feel the smart of it, and all the dreadful consequences following upon it. The Septuagint version here adds the following clause, "he that trusteth in lies, he feedeth on winds; the same pursues birds flying; for he forsakes the ways of his own vineyard; he wanders from the paths of his own husbandry; he passes through a desert without water, and a land destined to thirst, and he gathers unfruitfulness with his hands;'' and which are retained in the Syriac and Arabic version, but are not in the Hebrew text. John Wesley 9:12 For thyself - Thou dost not profit me but thyself. Robert Jamieson, A. R. Fausset and David Brown 9:12 You are mainly concerned in your own conduct.
9:139:13: Կին անզգամ եւ յանդուգն կարօ՛տ լիցի հացի. եւ որ ո՛չ գիտէ զամօթ[7953]։ [7953] Ոմանք. Կարօտ լիցի ՚ի հացէ։ 13 Անզգամ եւ յանդուգն կինը հացի կարօտ պիտի մնայ, նոյնպէս եւ նա, ով ամօթ չի զգում: 13 Անզգամ կինը աղաղակող կ’ըլլայ, Անիկա անմիտ է ու բան չի գիտեր։ Կին անզգամ ^[130]եւ յանդուգն` կարօտ լիցի հացի, եւ որ ոչ գիտէ զամօթ: 9:13: Կին անզգամ եւ յանդուգն կարօ՛տ լիցի հացի. եւ որ ո՛չ գիտէ զամօթ[7953]։ [7953] Ոմանք. Կարօտ լիցի ՚ի հացէ։ 13 Անզգամ եւ յանդուգն կինը հացի կարօտ պիտի մնայ, նոյնպէս եւ նա, ով ամօթ չի զգում: 13 Անզգամ կինը աղաղակող կ’ըլլայ, Անիկա անմիտ է ու բան չի գիտեր։ zohrab-1805▾ eastern-1994▾ western am▾	9:139:13 Женщина безрассудная, шумливая, глупая и ничего не знающая 9:13 γυνὴ γυνη woman; wife ἄφρων αφρων senseless καὶ και and; even θρασεῖα θρασυς straitened ψωμοῦ ψωμος happen; become ἣ ος who; what οὐκ ου not ἐπίσταται επισταμαι well aware; stand over αἰσχύνην αισχυνη shame 9:13 אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman כְּ֭סִילוּת ˈkᵊsîlûṯ כְּסִילוּת insolence הֹֽמִיָּ֑ה hˈōmiyyˈā המה make noise פְּ֝תַיּ֗וּת ˈpᵊṯayyˈûṯ פְּתַיּוּת [uncertain] וּ û וְ and בַל־ val- בַּל not יָ֥דְעָה yˌāḏᵊʕā ידע know מָּֽה׃ mmˈā מָה what 9:13. mulier stulta et clamosa plenaque inlecebris et nihil omnino sciensA foolish woman and clamorous, and full of allurements, and knowing nothing at all, 13. The foolish woman is clamorous; simple, and knoweth nothing. A foolish woman [is] clamorous: [she is] simple, and knoweth nothing: 9:13 Женщина безрассудная, шумливая, глупая и ничего не знающая 9:13 γυνὴ γυνη woman; wife ἄφρων αφρων senseless καὶ και and; even θρασεῖα θρασυς straitened ψωμοῦ ψωμος happen; become ἣ ος who; what οὐκ ου not ἐπίσταται επισταμαι well aware; stand over αἰσχύνην αισχυνη shame 9:13 אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman כְּ֭סִילוּת ˈkᵊsîlûṯ כְּסִילוּת insolence הֹֽמִיָּ֑ה hˈōmiyyˈā המה make noise פְּ֝תַיּ֗וּת ˈpᵊṯayyˈûṯ פְּתַיּוּת [uncertain] וּ û וְ and בַל־ val- בַּל not יָ֥דְעָה yˌāḏᵊʕā ידע know מָּֽה׃ mmˈā מָה what 9:13. mulier stulta et clamosa plenaque inlecebris et nihil omnino sciens A foolish woman and clamorous, and full of allurements, and knowing nothing at all, 13. The foolish woman is clamorous; simple, and knoweth nothing. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 13-18: Для усиления впечатления от увещаний Премудрости здесь подробно изображаются соблазны неразумия, идущие от жены распутной. По внешности призыв последней напоминает призыв мудрости, но отличающие жену распутную дерзость, безрассудство и подобные отрицательные качества (ст. 13-17), а главным образом гибельный конец увлекающихся ее соблазнами (ст. 18, сн. VII:27), должны, по мысли Премудрого, раз и навсегда предохранить ученика его от всяких увлечений распутства и безумия, как бы ни были подчас велики соблазн и искушение следовать им. - В конце ст. 18: у LXX имеется добавление, имеющее характер позднейшей глоссы (ее нет в Комплютенск. изд.). Matthew Henry: Concise Commentary on the Whole Bible - 1706 13 A foolish woman is clamorous: she is simple, and knoweth nothing. 14 For she sitteth at the door of her house, on a seat in the high places of the city, 15 To call passengers who go right on their ways: 16 Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, 17 Stolen waters are sweet, and bread eaten in secret is pleasant. 18 But he knoweth not that the dead are there; and that her guests are in the depths of hell. We have heard what Christ has to say, to engage our affections to God and godliness, and one would think the whole world should go after him; but here we are told how industrious the tempter is to seduce unwary souls into the paths of sin, and with the most he gains his point, and Wisdom's courtship is not effectual. Now observe, I. Who is the tempter--a foolish woman, Folly herself, in opposition to Wisdom. Carnal sensual pleasure I take to be especially meant by this foolish woman (v. 13); for that is the great enemy to virtue and inlet to vice; that defiles and debauches the mind, stupefies conscience, and puts out the sparks of conviction, more than any thing else. This tempter is here described to be, 1. Very ignorant: She is simple and knows nothing, that is, she has no sufficient solid reason to offer; where she gets dominion in a soul she works out all the knowledge of holy things; they are lost and forgotten. Whoredom, and wine, and new wine, take away the heart; they besot men, and make fools of them. (2.) Very importunate. The less she has to offer that is rational the more violent and pressing she is, and carries the day often by dint of impudence. She is clamorous and noisy (v. 13), continually haunting young people with her enticements. She sits at the door of her house (v. 14), watching for a prey; not as Abraham at his tent-door, seeking an opportunity to do good. She sits on a seat (on a throne, so the word signifies) in the high places of the city, as if she had authority to give law, and we were all debtors to the flesh, to live after the flesh, and as if she had reputation, and were in honour, and thought worthy of the high places of the city; and perhaps she gains upon many more by pretending to be fashionable than by pretending to be agreeable. "Do not all persons of rank and figure in the world" (says she) "give themselves a greater liberty than the strict laws of virtue allow; and why shouldst thou humble thyself so far as to be cramped by them?" Thus the tempter affects to seem both kind and great. II. Who are the tempted--young people who have been well educated; these she will triumph most in being the ruin of. Observe, 1. What their real character is; they are passengers that go right on their ways (v. 15), that have been trained up in the paths of religion and virtue and set out very hopefully and well, that seemed determined and designed for good, and are not (as that young man, ch. vii. 8) going the way to her house. Such as these she has a design upon, and lays snares for, and uses all her arts, all her charms, to pervert them; if they go right on, and will not look towards her, she will call after them, so urgent are these temptations. (2.) How she represents them. She calls them simple and wanting understanding, and therefore courts them to her school, that they may be cured of the restraints and formalities of their religion. This is the method of the stage (which is too close an exposition of this paragraph), where the sober young man, that has been virtuously educated, is the fool in the play, and the plot is to make him seven times more a child of hell than his profane companions, under colour of polishing and refining him, and setting him up for a wit and a beau. What is justly charged upon sin and impiety (v. 4), that it is folly, is here very unjustly retorted upon the ways of virtue; but the day will declare who are the fools. III. What the temptation is (v. 17): Stolen waters are sweet. It is to water and bread, whereas Wisdom invites to the beasts she has killed and the wine she has mingled; however, bread and water are acceptable enough to those that are hungry and thirsty; and this is pretended to be more sweet and pleasant than common, for it is stolen water and bread eaten in secret, with a fear of being discovered. The pleasures of prohibited lusts are boasted of as more relishing than those of prescribed love; and dishonest gain is preferred to that which is justly gotten. Now this argues, not only a bold contempt, but an impudent defiance, 1. Of God's law, in that the waters are the sweeter for being stolen and come at by breaking through the hedge of the divine command. Nitimur in vetitum--We are prone to what is forbidden. This spirit of contradiction we have from our first parents, who thought the forbidden tree of all others a tree to be desired. 2. Of God's curse. The bread is eaten in secret, for fear of discovery and punishment, and the sinner takes a pride in having so far baffled his convictions, and triumphed over them, that, notwithstanding that fear, he dares commit the sin, and can make himself believe that, being eaten in secret, it shall never be discovered or reckoned for. Sweetness and pleasantness constitute the bait; but, by the tempter's own showing, even that is so absurd, and has such allays, that it is a wonder how it can have any influence upon men that pretend to reason. IV. An effectual antidote against the temptation, in a few words, v. 18. He that so far wants understanding as to be drawn aside by these enticements is led on, ignorantly, to his own inevitable ruin: He knows not, will not believe, does not consider, the tempter will not let him know, that the dead are there, that those who live in pleasure are dead while they live, dead in trespasses and sins. Terrors attend these pleasures like the terrors of death itself. The giants are there--Rephaim. It was this that ruined the sinners of the old world, the giants that were in the earth in those days. Her guests, that are treated with those stolen waters, are not only in the highway to hell and at the brink of it, but they are already in the depths of hell, under the power of sin, led captive by Satan at his will, and ever and anon lashed by the terrors of their own consciences, which are a hell upon earth The depths of Satan are the depths of hell. Remorseless sin is remediless ruin; it is the bottomless pit already. Thus does Solomon show the hook; those that believe him will not meddle with the bait. Adam Clarke: Commentary on the Bible - 1831 9:13: A foolish woman is clamorous - Vain, empty women, are those that make most noise. And she that is full of clamor, has generally little or no sense. We have had this character already, see Pro 7:11. The translation of the Septuagint is very remarkable: Γυνη αφρων και θρασεια, ενδεης ψωμου γινεται, "A lewd and foolish woman shall be in need of a morsel of bread." Albert Barnes: Notes on the Bible - 1834 9:13: The picture of the harlot as the representative of the sensual life, the Folly between which and Wisdom the young man has to make his choice (Pro 9:3 note). "Simple," in the worst sense, as open to all forms of evil. "Knoweth nothing," ignorant with the ignorance which is willful and reckless. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:13: Pro 7:11, Pro 21:9, Pro 21:19; Ti1 6:4 *marg. Proverbs 9:14 Carl Friedrich Keil and Franz Delitzsch 9:13 The poet now brings before us another figure, for he personifies Folly working in opposition to Wisdom, and gives her a feminine name, as the contrast to Wisdom required, and thereby to indicate that the seduction, as the 13th proverbial discourse (chap. 7) has shown, appears especially in the form of degraded womanhood: 13 The woman Folly [Frau Thorheit] conducts herself boisterously, Wantonness, and not knowing anything at all; 14 And hath seated herself at the door of her house, On a seat high up in the city, 15 To call to those who walk in the way, Who go straight on their path. The connection of אשת כּסילוּת is genitival, and the genitive is not, as in אשׁת רע, Prov 6:24, specifying, but appositional, as in בת־ציון (vid., under Is 1:8). הומיּה [boisterous] is pred., as Prov 7:11 : her object is sensual, and therefore her appearance excites passionately, overcoming the resistance of the mind by boisterousness. In 13b it is further said who and how she is. פּתיּוּת she is called as wantonness personified. This abstract פּתיּוּת, derived from פּתי, must be vocalized as אכזריּוּת; Hitzig thinks it is written with a on account of the following u sound, but this formation always ends in ijjûth, not ajjûth. But as from חזה as well חזּיון = חזיון as חזון is formed, so from פּתה as well פּתוּת like חזוּת or פּתוּת like לזוּת, רעוּת, as פּתיוּת (instead of which פּתיּוּת is preferred) can be formed; Kimchi rightly (Michlol 181a) presents the word under the form פּעלוּת. With וּבל (Prov 14:7) poetic, and stronger than לאו, the designation of the subject is continued; the words וּבל־ידעה מּה (thus with Mercha and without Makkeph following, ידעה is to be written, after Codd. and old editions) have the value of an adjective: and not knowing anything at all (מה = τὶ, as Num 23:3; Job 13:13, and here in the negative clause, as in prose מאוּמה), i.e., devoid of all knowledge. The Targ. translates explanatorily: not recognising טבתּא, the good; and the lxx substitutes: she knows not shame, which, according to Hitzig, supposes the word כּלמּה, approved of by him; but כלמה means always pudefactio, not pudor. To know no כלמה would be equivalent to, to let no shaming from without influence one; for shamelessness the poet would have made use of the expression ובל־ידעה בּשׁת. In וישׁבה the declaration regarding the subject beginning with הומיה is continued: Folly also has a house in which works of folly are carried one, and has set herself down by the door (לפּתח as לפי, Prov 8:3) of this house; she sits there על־כּסּא. Most interpreters here think on a throne (lxx ἐπὶ δίφρου, used especially of the sella curulis); and Zckler, as Umbreit, Hitzig, and others, connecting genitiv. therewith מרמי קרת, changes in 14b the scene, for he removes the "high throne of the city" from the door of the house to some place elsewhere. But the sitting is in contrast to the standing and going on the part of Wisdom on the streets preaching (Evagrius well renders: in molli ignavaque sella); and if כסא and house-door are named along with each other, the former is a seat before the latter, and the accentuation rightly separates by Mugrash כסא from מרמי קרת. "According to the accents and the meaning, מרמי קרת is the acc. loci: on the high places of the city, as Prov 8:2." (Fl.). They are the high points of the city, to which, as Wisdom, Prov 9:3, Prov 8:2, so also Folly, her rival (wherefore Eccles 10:6 does not appertain to this place), invites followers to herself. She sits before her door to call לעברי דרך (with Munach, as in Cod. 1294 and old editions, without the Makkeph), those who go along the way (genitive connection with the supposition of the accusative construction, transire viam, as Prov 2:7), to call (invite) המישּׁרים (to be pointed with מ raphatum and Gaja going before, according to Ben-Asher's rule; vid., Methegsetz. 20), those who make straight their path, i.e., who go straight on, directly before them (cf. Is 57:2). The participial construction (the schemes amans Dei and amans Deum), as well as that of the verb קרא (first with the dat. and then with the accus.), interchange. Geneva 1599 9:13 A (l) foolish woman [is] clamorous: [she is] simple, and knoweth nothing. (l) By the foolish woman, some understand the wicked preachers, who counterfeit the word of God: as appears in (Prov 9:16) which were the words of the true preachers as in (Prov 9:4) but their doctrine is as stolen waters: meaning that they are men's traditions, which are more pleasant to the flesh than the word of God, and therefore they themselves boast of it. John Gill 9:13 A foolish woman is clamorous,.... Some by this woman understand folly itself, as opposed to wisdom; others blind reason, ignorant of divine things; others carnal sensual pleasure, which entices and draws men to that which is evil; others heresy and superstition; others the old serpent, the devil; she seems to be the same with the strange woman and harlot before described, Prov 2:16, &c. and being set in direct opposition to Wisdom, or Christ, seems to design antichrist, who is described in the book of the Revelation as the great whore; and all the characters here agree with the same. Antichrist is represented as a "woman", Rev_ 17:3; and is "foolish"; for whatever worldly cunning and craft, and wicked subtlety, there may be in the Romish antichrist, yet he is destitute of all spiritual wisdom and knowledge; and is "clamorous" and noisy, has a mouth speaking great swelling words of vanity and blasphemy, boasting of infallibility, works of supererogation, merits, miracles, wealth, and riches; and very pressing and importunate to gain proselytes to his religion; the priests and Jesuits are compared to noisy, clamorous, croaking frogs, Rev_ 16:13; she is simple, and knoweth nothing; a woman of follies, extremely foolish and simple, and most grossly ignorant; knows nothing that is good, as the Targum; that is, spiritually good; knows not God aright; is without the fear and love of him, and faith in him; nor knows Christ, and the way of righteousness and life by him; nor the Spirit of God, and the operations of his grace upon the heart; nor the Gospel, and the doctrines of it; nor the ways, worship, and ordinances of God. The Septuagint and Arabic versions are, "she knows not shame"; but is bold and impudent, having a whore's forehead, and on it written, "Mystery, Babylon, the mother of harlots, and abominations of the earth", Rev_ 17:5. Robert Jamieson, A. R. Fausset and David Brown 9:13 foolish woman--or literally, "woman of folly," specially manifested by such as are described. clamorous--or, "noisy" (Prov 7:11). knoweth nothing--literally, "knoweth not what," that is, is right and proper.
9:149:14: Նստաւ առ դրունս տան իւրոյ աթոռով յայտնապէս ՚ի հրապարակս[7954]. [7954] Ոմանք. Առ դուրս տան։ 14 Իր տան դռանը նստած աթոռին, որ երեւում է փողոցից, 14 Քաղաքին բարձր տեղերը, Իր տանը դուռը աթոռի վրայ կը նստի նստաւ առ դրունս տան իւրոյ աթոռով յայտնապէս ի հրապարակս: 9:14: Նստաւ առ դրունս տան իւրոյ աթոռով յայտնապէս ՚ի հրապարակս[7954]. [7954] Ոմանք. Առ դուրս տան։ 14 Իր տան դռանը նստած աթոռին, որ երեւում է փողոցից, 14 Քաղաքին բարձր տեղերը, Իր տանը դուռը աթոռի վրայ կը նստի zohrab-1805▾ eastern-1994▾ western am▾	9:149:14 садится у дверей дома своего на стуле, на возвышенных местах города, 9:14 ἐκάθισεν καθιζω sit down; seat ἐπὶ επι in; on θύραις θυρα door τοῦ ο the ἑαυτῆς εαυτου of himself; his own οἴκου οικος home; household ἐπὶ επι in; on δίφρου διφρος in πλατείαις πλατυς broad; street 9:14 וְֽ֭ ˈwˈ וְ and יָשְׁבָה yāšᵊvˌā ישׁב sit לְ lᵊ לְ to פֶ֣תַח fˈeṯaḥ פֶּתַח opening בֵּיתָ֑הּ bêṯˈāh בַּיִת house עַל־ ʕal- עַל upon כִּ֝סֵּ֗א ˈkissˈē כִּסֵּא seat מְרֹ֣מֵי mᵊrˈōmê מָרֹום high place קָֽרֶת׃ qˈāreṯ קֶרֶת town 9:14. sedit in foribus domus suae super sellam in excelso urbis locoSat at the door of her house, upon a seat, in a high place of the city, 14. And she sitteth at the door of her house, on a seat in the high places of the city, For she sitteth at the door of her house, on a seat in the high places of the city: 9:14 садится у дверей дома своего на стуле, на возвышенных местах города, 9:14 ἐκάθισεν καθιζω sit down; seat ἐπὶ επι in; on θύραις θυρα door τοῦ ο the ἑαυτῆς εαυτου of himself; his own οἴκου οικος home; household ἐπὶ επι in; on δίφρου διφρος in πλατείαις πλατυς broad; street 9:14 וְֽ֭ ˈwˈ וְ and יָשְׁבָה yāšᵊvˌā ישׁב sit לְ lᵊ לְ to פֶ֣תַח fˈeṯaḥ פֶּתַח opening בֵּיתָ֑הּ bêṯˈāh בַּיִת house עַל־ ʕal- עַל upon כִּ֝סֵּ֗א ˈkissˈē כִּסֵּא seat מְרֹ֣מֵי mᵊrˈōmê מָרֹום high place קָֽרֶת׃ qˈāreṯ קֶרֶת town 9:14. sedit in foribus domus suae super sellam in excelso urbis loco Sat at the door of her house, upon a seat, in a high place of the city, 14. And she sitteth at the door of her house, on a seat in the high places of the city, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:14: For she sitteth at the door of her house - Her conduct here marks at once her folly, impudence, and poverty. See above on Pro 7:6 (note), etc., where the reader will find a similar character. Albert Barnes: Notes on the Bible - 1834 9:14: Contrast with Pro 9:1, etc. The foolish woman has her house, but it is no stately palace with seven pillars, like the home of Wisdom. No train of maidens wait on her, and invite her guests, but she herself sits at the door, her position as prominent as that of Wisdom, counterfeiting her voice, making the same offer to the same class (compare Pro 9:16 with Pro 9:4). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:14: she: Pro 7:10-12 in: Pro 9:3 Proverbs 9:15 John Gill 9:14 For she sitteth at the door of her house, Idle and inactive, looking out for her prey; not active and laborious, as Wisdom, building her house, killing her beasts, furnishing her table, and sending out her maidens to call in her guests; but exposing herself in the most public manner, and being at the utmost ease, sitting as a queen; see Rev_ 18:7; and as it follows, on a seat, or "throne" (p); the same seat, or throne, power, and authority, which the dragon gave to the beast, or antichrist, placed at Rome, where this woman reigns; see Rev_ 13:2; in the high places of the city; the city of Rome, and its jurisdiction, the high places of which are their temples, or churches; where this foolish woman is noisy and clamorous, proclaims her folly, and endeavours to seduce and raw persons to her superstition and idolatry. "Merome", the word for "high places", has some affinity with Rome, and comes from the same root (q). (p) "super solium", Montanus, Junius & Tremellius; "super solio", Piscator, Michaelis, Schultens; "in thronum", Cocceius. (q) From "altus"; hence that of Virgil--"altae moenia Romae", Aeneid. l. 1. v. 7. John Wesley 9:14 At the door - Watching for occasions of sin. Robert Jamieson, A. R. Fausset and David Brown 9:14 on a seat--literally, "throne," takes a prominent place, impudently and haughtily.
9:159:15: եւ կոչէ զանցաւորս որ գնայցեն ուղի՛ղ զճանապարհս իւրեանց[7955]։ [7955] Ոմանք. Որ գնան ուղիղ։ 15 նա դիմում է անցորդներին, որոնք գնում են իրենց ուղիղ ճամփով. 15 Որպէս զի իրենց ճամբան շիտակ գացող Անցորդները կանչէ։ կոչէ զանցաւորս որ գնայցեն ուղիղ զճանապարհս իւրեանց: 9:15: եւ կոչէ զանցաւորս որ գնայցեն ուղի՛ղ զճանապարհս իւրեանց[7955]։ [7955] Ոմանք. Որ գնան ուղիղ։ 15 նա դիմում է անցորդներին, որոնք գնում են իրենց ուղիղ ճամփով. 15 Որպէս զի իրենց ճամբան շիտակ գացող Անցորդները կանչէ։ zohrab-1805▾ eastern-1994▾ western am▾	9:159:15 чтобы звать проходящих дорогою, идущих прямо своими путями: 9:15 προσκαλουμένη προσκαλεω summon τοὺς ο the παριόντας παρειμι here; present καὶ και and; even κατευθύνοντας κατευθυνω straighten out; direct ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him 9:15 לִ li לְ to קְרֹ֥א qᵊrˌō קרא call לְ lᵊ לְ to עֹֽבְרֵי־ ʕˈōvᵊrê- עבר pass דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way הַֽ֝ ˈhˈa הַ the מְיַשְּׁרִ֗ים mᵊyaššᵊrˈîm ישׁר be right אֹֽרְחֹותָֽם׃ ʔˈōrᵊḥôṯˈām אֹרַח path 9:15. ut vocaret transeuntes viam et pergentes itinere suoTo call them that pass by the way, and go on their journey: 15. To call to them that pass by, who go right on their ways, To call passengers who go right on their ways: 9:15 чтобы звать проходящих дорогою, идущих прямо своими путями: 9:15 προσκαλουμένη προσκαλεω summon τοὺς ο the παριόντας παρειμι here; present καὶ και and; even κατευθύνοντας κατευθυνω straighten out; direct ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him 9:15 לִ li לְ to קְרֹ֥א qᵊrˌō קרא call לְ lᵊ לְ to עֹֽבְרֵי־ ʕˈōvᵊrê- עבר pass דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way הַֽ֝ ˈhˈa הַ the מְיַשְּׁרִ֗ים mᵊyaššᵊrˈîm ישׁר be right אֹֽרְחֹותָֽם׃ ʔˈōrᵊḥôṯˈām אֹרַח path 9:15. ut vocaret transeuntes viam et pergentes itinere suo To call them that pass by the way, and go on their journey: 15. To call to them that pass by, who go right on their ways, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:15: Pro 7:13-15, Pro 7:25-27, Pro 23:27, Pro 23:28 Proverbs 9:16 John Gill 9:15 To call passengers who go right on their ways. Who have been religiously educated, and trained up in the principles of true Christianity; and who walk outwardly according to the rule of the divine word, and are in a fair way for heaven and eternal happiness. These she has her eye upon as they pass along, and calls unto them, and endeavours to turn them aside out of the way they are going, to make them proselytes to her antichristian religion; which, when she succeeds in, she glories and boasts of; just as harlots are very desirous of seducing and debauching chaste, innocent, and virtuous persons; see Rev_ 2:20. Saying as follows: John Wesley 9:15 Go right - Who are going innocently about their business. Robert Jamieson, A. R. Fausset and David Brown 9:15 to allure those who are right-minded, and who are addressed as in Prov 9:4, as simple--that is, easily led (Prov 1:4) and unsettled, though willing to do right.
9:169:16: Որ ոք իցէ ՚ի ձէնջ առաւել անմտագոյն՝ առ իս դարձցի. եւ պակասամտացդ հրաման տամ, եւ ասեմ[7956]. [7956] Ոմանք. Խոտորեսցի առ իս։ 16 «Ով ձեր մէջ առաւել յիմար է, թող գայ ինձ մօտ, 16 «Ո՛վ որ պարզամիտ է, թող հոս գայ» Ու պակասամիտ եղողին կ’ըսէ. ^[131]որ ոք իցէ ի ձէնջ առաւել անմտագոյն`` առ իս դարձցի. եւ պակասամտացդ հրաման տամ, եւ ասեմ: 9:16: Որ ոք իցէ ՚ի ձէնջ առաւել անմտագոյն՝ առ իս դարձցի. եւ պակասամտացդ հրաման տամ, եւ ասեմ[7956]. [7956] Ոմանք. Խոտորեսցի առ իս։ 16 «Ով ձեր մէջ առաւել յիմար է, թող գայ ինձ մօտ, 16 «Ո՛վ որ պարզամիտ է, թող հոս գայ» Ու պակասամիտ եղողին կ’ըսէ. zohrab-1805▾ eastern-1994▾ western am▾	9:169:16 > и скудоумному сказала она: 9:16 ὅς ος who; what ἐστιν ειμι be ὑμῶν υμων your ἀφρονέστατος αφρων senseless ἐκκλινάτω εκκλινω deviate; avoid πρός προς to; toward με με me ἐνδεέσι ενδεης straitened δὲ δε though; while φρονήσεως φρονησις prudence; insight παρακελεύομαι παρακελευομαι tell; declare 9:16 מִי־ mî- מִי who פֶ֭תִי ˈfeṯî פֶּתִי young man יָסֻ֣ר yāsˈur סור turn aside הֵ֑נָּה hˈēnnā הֵנָּה here וַ wa וְ and חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֝֗ב ˈlˈēv לֵב heart וְ wᵊ וְ and אָ֣מְרָה ʔˈāmᵊrā אמר say לֹּֽו׃ llˈô לְ to 9:16. quis est parvulus declinet ad me et vecordi locuta estHe that is a little one, let him turn to me. And to the fool she said: 16. Whoso is simple, let him turn in hither: and as for him that is void of understanding, she saith to him, Whoso [is] simple, let him turn in hither: and [as for] him that wanteth understanding, she saith to him: 9:16 <<кто глуп, обратись сюда!>> и скудоумному сказала она: 9:16 ὅς ος who; what ἐστιν ειμι be ὑμῶν υμων your ἀφρονέστατος αφρων senseless ἐκκλινάτω εκκλινω deviate; avoid πρός προς to; toward με με me ἐνδεέσι ενδεης straitened δὲ δε though; while φρονήσεως φρονησις prudence; insight παρακελεύομαι παρακελευομαι tell; declare 9:16 מִי־ mî- מִי who פֶ֭תִי ˈfeṯî פֶּתִי young man יָסֻ֣ר yāsˈur סור turn aside הֵ֑נָּה hˈēnnā הֵנָּה here וַ wa וְ and חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֝֗ב ˈlˈēv לֵב heart וְ wᵊ וְ and אָ֣מְרָה ʔˈāmᵊrā אמר say לֹּֽו׃ llˈô לְ to 9:16. quis est parvulus declinet ad me et vecordi locuta est He that is a little one, let him turn to me. And to the fool she said: 16. Whoso is simple, let him turn in hither: and as for him that is void of understanding, she saith to him, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:16: Whoso is simple, let him turn in hither - Folly or pleasure here personified, uses the very same expressions as employed by Wisdom, Pro 9:4. Wisdom says, "Let the simple turn in to me." No, says Folly, "Let the simple turn in to me." If he turn in to Wisdom, his folly shall be taken away and he shall become wise; if he turn in to Foliy, his darkness will be thickened, and his folly will remain. Wisdom sets up her school to instruct the ignorant: Folly sets her school up next door, to defeat the designs of Wisdom. Thus the saying of the satirist appears to be verified: - "Wherever God erects a house of prayer, The devil surely builds a chapel there. And it is found upon examination, The latter has the larger congregation." De Foe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:16: Pro 9:4 Proverbs 9:17 Carl Friedrich Keil and Franz Delitzsch 9:16 The woman, who in her own person serves as a sign to her house, addresses those who pass by in their innocence (לתמּם, 2Kings 15:11): 16 "Whoso is simple, let him turn in hither!" And if any one is devoid of understanding, she saith to him: 17 "Stolen waters taste sweet, And the bread of secrecy is pleasant." פּתי (folly, simplicity) has a side accessible to good and its contrary: Wisdom is connected with the one side, and Folly with the other. And as the חסר־לב offers a vacuum to Wisdom which may perhaps be filled with the right contents, so is this vacuum welcome to Folly, because it meets there no resistance. In this sense, Prov 9:16 is like Prov 9:4 (excepting the addition of a connecting and of a concluding ו: et si quis excors, tum dicit ei); the word is the same in both, but the meaning, according to the two speakers, is different. That to which they both invite is the pleasure of her fellowship, under the symbol of eating and drinking; in the one case it is intellectual and spiritual enjoyment, in the other sensual. That Wisdom offers (Prov 9:5) bread and wine, and Folly water and bread, has its reason in this, that the particular pleasure to which the latter invites is of a sensual kind; for to drink water out of his own or out of another fountain is (Prov 3:15-20) the symbol of intercourse in married life, or of intercourse between the unmarried, particularly of adulterous intercourse. מים גּנוּבים (correct texts have it thus, without the Makkeph) is sexual intercourse which is stolen from him who has a right thereto, thus carnal intercourse with אושׁת אישׁ; and לחם סתרים fleshly lust, which, because it is contrary to the law, must seek (cf. furtum, secret love intrigue) concealment (סתרים, extensive plur., as מעמקּים; Bttcher, 694). Just such pleasure, after which one wipes his mouth as if he had done nothing (Prov 30:20), is for men who are without wisdom sweet (מתק, Job 20:12) and pleasant; the prohibition of it gives to such pleasure attraction, and the secrecy adds seasoning; and just such enjoyments the כסילות, personified carnality, offers. But woe to him who, befooled, enters her house! John Gill 9:16 Whoso is simple, let him turn in hither,.... The harlot's house, Popish chapels and churches. She uses the same form of words that Wisdom does, Prov 9:4; having a form of godliness, a show of religion, but without the power of it; her priests are wolves in sheep's clothing, and speak lies in hypocrisy: and such that she fixes upon as proper persons to work on are the simple, the credulous and unwary; who are not on their guard, and are easily persuaded and imposed on; and as for him that wanteth understanding; is not well grounded in the principles of Christianity he professes; has not a spiritual and experimental understanding of them: she saith to him; addresses him in such language as follows: John Wesley 9:16 Simple - This title is not given them by her, but by Solomon.
9:179:17: Հա՛ց գաղտնի մտադեւր կերիջիք, եւ ջուր գողունի՝ ախորժելով արբջիք[7957]։ [7957] Ոմանք. Եւ ջուր գողովնի. կամ՝ գաղտնի։ 17 իսկ պակասամիտներին հրամայում եմ ու ասում. “Թաքցրած հացը համով է ուտւում, եւ քաղցր է խմւում գողացուած ջուրը”»: 17 «Գողցուած ջուրերը անոյշ են Եւ գաղտնի կերուած հացը համով կ’ըլլայ»։ Հաց գաղտնի մտադեւր կերիջիք, եւ ջուր գողունի` ախորժելով արբջիք: 9:17: Հա՛ց գաղտնի մտադեւր կերիջիք, եւ ջուր գողունի՝ ախորժելով արբջիք[7957]։ [7957] Ոմանք. Եւ ջուր գողովնի. կամ՝ գաղտնի։ 17 իսկ պակասամիտներին հրամայում եմ ու ասում. “Թաքցրած հացը համով է ուտւում, եւ քաղցր է խմւում գողացուած ջուրը”»: 17 «Գողցուած ջուրերը անոյշ են Եւ գաղտնի կերուած հացը համով կ’ըլլայ»։ zohrab-1805▾ eastern-1994▾ western am▾	9:179:17 >. 9:17 ἄρτων αρτος bread; loaves κρυφίων κρυφιος sweetly; gladly ἅψασθε απτομαι grasp; touch καὶ και and; even ὕδατος υδωρ water κλοπῆς κλοπη theft γλυκεροῦ γλυκερος sweet 9:17 מַֽיִם־ mˈayim- מַיִם water גְּנוּבִ֥ים gᵊnûvˌîm גנב steal יִמְתָּ֑קוּ yimtˈāqû מתק be sweet וְ wᵊ וְ and לֶ֖חֶם lˌeḥem לֶחֶם bread סְתָרִ֣ים sᵊṯārˈîm סֵתֶר hiding place יִנְעָֽם׃ yinʕˈām נעם be pleasant 9:17. aquae furtivae dulciores sunt et panis absconditus suaviorStolen waters are sweeter, and hidden bread is more pleasant. 17. Stolen waters are sweet, and bread in secret is pleasant. Stolen waters are sweet, and bread [eaten] in secret is pleasant: 9:17 <<воды краденые сладки, и утаенный хлеб приятен>>. 9:17 ἄρτων αρτος bread; loaves κρυφίων κρυφιος sweetly; gladly ἅψασθε απτομαι grasp; touch καὶ και and; even ὕδατος υδωρ water κλοπῆς κλοπη theft γλυκεροῦ γλυκερος sweet 9:17 מַֽיִם־ mˈayim- מַיִם water גְּנוּבִ֥ים gᵊnûvˌîm גנב steal יִמְתָּ֑קוּ yimtˈāqû מתק be sweet וְ wᵊ וְ and לֶ֖חֶם lˌeḥem לֶחֶם bread סְתָרִ֣ים sᵊṯārˈîm סֵתֶר hiding place יִנְעָֽם׃ yinʕˈām נעם be pleasant 9:17. aquae furtivae dulciores sunt et panis absconditus suavior Stolen waters are sweeter, and hidden bread is more pleasant. 17. Stolen waters are sweet, and bread in secret is pleasant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:17: Stolen waters are sweet - I suppose this to be a proverbial mode of expression, importing that illicit pleasures are sweeter than those which are legal The meaning is easy to be discerned; and the conduct of multitudes shows that they are ruled by this adage. On it are built all the adulterous intercourses in the land. Albert Barnes: Notes on the Bible - 1834 9:17: The besetting sin of all times and countries, the one great proof of the inherent corruption of man's nature. Pleasures are attractive because they are forbidden (compare Rom 7:7). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:17: Stolen: Pro 20:17, Pro 23:31, Pro 23:32; Gen 3:6; Rom 7:8; Jam 1:14, Jam 1:15 eaten in secret: Heb. of secrecies, Pro 7:18-20, Pro 30:20; Kg2 5:24-27; Eph 5:12 Proverbs 9:18 John Gill 9:17 Stolen waters are sweet,.... Wells and fountains of waters in those hot countries were very valuable, and were the property of particular persons; about which there were sometimes great strife and contention; and they were sometimes sealed and kept from the use of others; see Gen 26:18; now waters got by stealth from such wells and fountains were sweeter than their own, or what might be had in common and without difficulty, to which the proverb alludes. By which in general is meant, that all prohibited unlawful lusts and pleasures are desirable to men, and sweet in the enjoyment of them; and the pleasure promised by them is what makes them so desirable, and the more so because forbidden: and particularly as adultery, which is a sort of theft (r), and a drinking water out of another's cistern, Prov 5:15; being forbidden and unlawful, and secretly committed, is sweeter to an unclean person than a lawful enjoyment of his own wife; so false worship, superstition, and idolatry, the inventions of men, and obedience to their commands, which are no other than spiritual adultery, are more grateful and pleasing to a corrupt mind than the true and pure worship of God; and bread eaten in secret is pleasant; or, "bread of secret places" (s); hidden bread, as the Targum, Vulgate Latin, and Syriac versions; that which is stolen and is another's (t), and is taken and hid in secret places, fetched out from thence, or eaten there: the sweet morsel of sin, rolled in the mouth, and kept under the tongue; secret lusts, private sins, particularly idolatry, to which men are secretly enticed, and which they privately commit, Deut 13:6; the same thing is designed by this clause as the forager. (r) "Furtiva Verus", Ovid de Arte Amandi, l. 1. "Furta Jovis, furtiva munuscula", Catullus ad Mantium, Ep. 66. v. 140, 145. So Propertius, l. 2. eleg. 30. v. 28. Pindar; for which he was indebted to Solomon, according to Clemens of Alexandria, Paedagog. l. 3. p. 252. (s) "latebraram", Junius & Tremellius, Piscator, Michaelis. (t) "Quas habeat veneres aliens pecunia nescis", Juvenal. Satyr. 13. John Wesley 9:17 Sweet - From the difficulty of obtaining them; and because the very prohibition renders them more grateful to corrupt nature. Robert Jamieson, A. R. Fausset and David Brown 9:17 The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger.
9:189:18: Եւ ո՞ ո՛չ գիտէ թէ երկրածինք առ նմա կորնչին. եւ ՚ի թափս դժոխոց հասանեն։ Այլ դու ՚ի բա՛ց ոստիր, եւ մի՛ յամեր ՚ի տեղւոջ նորա. եւ մի՛ հաստատեր զակն քո ՚ի նա։ Զի ա՛յնպէս անցցես ընդ ջուրն օտար, եւ անցանիցես ընդ գետն օտարական. եւ ՚ի ջրոյ օտարէ ՚ի բաց լինիցիս. եւ յօտար աղբիւրէ մի՛ ըմպիցես։ Զի բազում ժամանակս կեցցես. եւ յաւելցին քեզ ամք կենաց[7958]։[7958] Ոմանք. Եւ ո՛չ գիտէ եթէ... եւ յատակս դժոխոց հասա՛՛... Այլ ՚ի բաց վազեա՛, եւ մի՛ յամեր... քանզի այսպէս անց՛՛։ 18 Եւ նա չգիտէ, թէ երկրածինները պիտի կորչեն իր մօտ, եւ պիտի հասնեն խորքերը դժոխքի: Բայց դու հեռո՛ւ թռիր եւ մի՛ դանդաղիր այդտեղ, հայեացքդ մի՛ յառիր նրան, որպէսզի այդպէս անցնես օտար ջրից, անցնես օտար գետից, հեռու մնաս օտար ջրից եւ ջուր չխմես օտար աղբիւրից. որպէսզի դու երկար ապրես, եւ աւելանան քո կեանքի տարիները:--- Սողոմոնի առակներըԵրկրորդ մաս 18 Բայց անիկա չի գիտեր թէ այն տեղը մեռելներ կան Ու անոր հրաւիրած մարդիկը դժոխքին անդունդներուն մէջ են։ Եւ ոչ գիտէ եթէ ^[132]երկրածինք առ նմա կորնչին, եւ ի թափս դժոխոց հասանեն: Այլ դու ի բաց ոստիր, եւ մի՛ յամեր ի տեղւոջ նորա, եւ մի՛ հաստատեր զակն քո ի նա. զի այնպէս անցցես ընդ ջուրն օտար, եւ անցանիցես ընդ գետն օտարական. եւ ի ջրոյ օտարէ ի բաց լինիցիս, եւ յօտար աղբիւրէ մի՛ ըմպիցես. զի բազում ժամանակս կեցցես, եւ յաւելցին քեզ ամք կենաց:`` ԱՌԱԿՔ ՍՈՂՈՄՈՆԻ Բան Երկրորդ: 9:18: Եւ ո՞ ո՛չ գիտէ թէ երկրածինք առ նմա կորնչին. եւ ՚ի թափս դժոխոց հասանեն։ Այլ դու ՚ի բա՛ց ոստիր, եւ մի՛ յամեր ՚ի տեղւոջ նորա. եւ մի՛ հաստատեր զակն քո ՚ի նա։ Զի ա՛յնպէս անցցես ընդ ջուրն օտար, եւ անցանիցես ընդ գետն օտարական. եւ ՚ի ջրոյ օտարէ ՚ի բաց լինիցիս. եւ յօտար աղբիւրէ մի՛ ըմպիցես։ Զի բազում ժամանակս կեցցես. եւ յաւելցին քեզ ամք կենաց[7958]։ [7958] Ոմանք. Եւ ո՛չ գիտէ եթէ... եւ յատակս դժոխոց հասա՛՛... Այլ ՚ի բաց վազեա՛, եւ մի՛ յամեր... քանզի այսպէս անց՛՛։ 18 Եւ նա չգիտէ, թէ երկրածինները պիտի կորչեն իր մօտ, եւ պիտի հասնեն խորքերը դժոխքի: Բայց դու հեռո՛ւ թռիր եւ մի՛ դանդաղիր այդտեղ, հայեացքդ մի՛ յառիր նրան, որպէսզի այդպէս անցնես օտար ջրից, անցնես օտար գետից, հեռու մնաս օտար ջրից եւ ջուր չխմես օտար աղբիւրից. որպէսզի դու երկար ապրես, եւ աւելանան քո կեանքի տարիները: --- Սողոմոնի առակները Երկրորդ մաս 18 Բայց անիկա չի գիտեր թէ այն տեղը մեռելներ կան Ու անոր հրաւիրած մարդիկը դժոխքին անդունդներուն մէջ են։ zohrab-1805▾ eastern-1994▾ western am▾	9:189:18 И он не знает, что мертвецы там, и что в глубине преисподней зазванные ею. [Но ты отскочи, не медли на месте, не останавливай взгляда твоего на ней; ибо таким образом ты пройдешь воду чужую. От воды чужой удаляйся, и из источника чужого не пей, чтобы пожить многое время, и чтобы прибавились тебе лета жизни.] 9:18 ὁ ο the δὲ δε though; while οὐκ ου not οἶδεν οιδα aware ὅτι οτι since; that γηγενεῖς γηγενης from; by αὐτῇ αυτος he; him ὄλλυνται ολλυμι and; even ἐπὶ επι in; on πέτευρον πεταυρον Hades συναντᾷ συνανταω meet with [a] ἀλλὰ αλλα but ἀποπήδησον αποπηδαω not ἐγχρονίσῃς εγχρονιζω in τῷ ο the τόπῳ τοπος place; locality μηδὲ μηδε while not; nor ἐπιστήσῃς εφιστημι stand over / by; get attention τὸ ο the σὸν σος your ὄμμα ομμα eye πρὸς προς to; toward αὐτήν αυτος he; him [b] οὕτως ουτως so; this way γὰρ γαρ for διαβήσῃ διαβαινω step through; go across ὕδωρ υδωρ water ἀλλότριον αλλοτριος another's; stranger καὶ και and; even ὑπερβήσῃ υπερβαινω overstep ποταμὸν ποταμος river ἀλλότριον αλλοτριος another's; stranger [c] ἀπὸ απο from; away δὲ δε though; while ὕδατος υδωρ water ἀλλοτρίου αλλοτριος another's; stranger ἀπόσχου αντεχω hold close / onto; reach καὶ και and; even ἀπὸ απο from; away πηγῆς πηγη well; fountain ἀλλοτρίας αλλοτριος another's; stranger μὴ μη not πίῃς πινω drink [d] ἵνα ινα so; that πολὺν πολυς much; many ζήσῃς ζαω live; alive χρόνον χρονος time; while προστεθῇ προστιθημι add; continue δέ δε though; while σοι σοι you ἔτη ετος year ζωῆς ζωη life; vitality 9:18 וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָ֭דַע ˈyāḏaʕ ידע know כִּֽי־ kˈî- כִּי that רְפָאִ֣ים rᵊfāʔˈîm רְפָאִים ghosts שָׁ֑ם šˈām שָׁם there בְּ bᵊ בְּ in עִמְקֵ֖י ʕimqˌê עֹמֶק depth שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world קְרֻאֶֽיהָ׃ פ qᵊruʔˈeʸhā . f קרא call 9:18. et ignoravit quod gigantes ibi sint et in profundis inferni convivae eiusAnd he did not know that giants are there, and that her guests are in the depths of hell. 18. But he knoweth not that the dead are there; that her guests are in the depths of Sheol. But he knoweth not that the dead [are] there; [and that] her guests [are] in the depths of hell: 9:18 И он не знает, что мертвецы там, и что в глубине преисподней зазванные ею. [Но ты отскочи, не медли на месте, не останавливай взгляда твоего на ней; ибо таким образом ты пройдешь воду чужую. От воды чужой удаляйся, и из источника чужого не пей, чтобы пожить многое время, и чтобы прибавились тебе лета жизни.] 9:18 ὁ ο the δὲ δε though; while οὐκ ου not οἶδεν οιδα aware ὅτι οτι since; that γηγενεῖς γηγενης from; by αὐτῇ αυτος he; him ὄλλυνται ολλυμι and; even ἐπὶ επι in; on πέτευρον πεταυρον Hades συναντᾷ συνανταω meet with [a] ἀλλὰ αλλα but ἀποπήδησον αποπηδαω not ἐγχρονίσῃς εγχρονιζω in τῷ ο the τόπῳ τοπος place; locality μηδὲ μηδε while not; nor ἐπιστήσῃς εφιστημι stand over / by; get attention τὸ ο the σὸν σος your ὄμμα ομμα eye πρὸς προς to; toward αὐτήν αυτος he; him [b] οὕτως ουτως so; this way γὰρ γαρ for διαβήσῃ διαβαινω step through; go across ὕδωρ υδωρ water ἀλλότριον αλλοτριος another's; stranger καὶ και and; even ὑπερβήσῃ υπερβαινω overstep ποταμὸν ποταμος river ἀλλότριον αλλοτριος another's; stranger [c] ἀπὸ απο from; away δὲ δε though; while ὕδατος υδωρ water ἀλλοτρίου αλλοτριος another's; stranger ἀπόσχου αντεχω hold close / onto; reach καὶ και and; even ἀπὸ απο from; away πηγῆς πηγη well; fountain ἀλλοτρίας αλλοτριος another's; stranger μὴ μη not πίῃς πινω drink [d] ἵνα ινα so; that πολὺν πολυς much; many ζήσῃς ζαω live; alive χρόνον χρονος time; while προστεθῇ προστιθημι add; continue δέ δε though; while σοι σοι you ἔτη ετος year ζωῆς ζωη life; vitality 9:18 וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָ֭דַע ˈyāḏaʕ ידע know כִּֽי־ kˈî- כִּי that רְפָאִ֣ים rᵊfāʔˈîm רְפָאִים ghosts שָׁ֑ם šˈām שָׁם there בְּ bᵊ בְּ in עִמְקֵ֖י ʕimqˌê עֹמֶק depth שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world קְרֻאֶֽיהָ׃ פ qᵊruʔˈeʸhā . f קרא call 9:18. et ignoravit quod gigantes ibi sint et in profundis inferni convivae eius And he did not know that giants are there, and that her guests are in the depths of hell. 18. But he knoweth not that the dead are there; that her guests are in the depths of Sheol. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:18: But he knoweth not that the dead are there - See on Pro 2:18 (note). He does not know that it was in this way the first apostates from God and truth walked. רפאים rephaim; gigantev, the Giants - Septuagint. The sons of men, the earth-born, to distinguish them from the sons of God, those who were born from above. See the notes on Gen 6:1, etc. Her guests are in the depths of hell - Those who have been drawn out of the way of understanding by profligacy have in general lost their lives, if not their souls, by their folly. The Septuagint, Syriac, and Arabic make a long addition to this verse: "But draw thou back, that thou mayest not die in this place; neither fix thy eyes upon her; so shalt thou pass by those strange waters. But abstain thou from strange waters, and drink not of another's fountain, that thou mayest live a long time, and that years may be added to thy life." Of this addition there is nothing in the Hebrew, the Chaldee, or the Vulgate, as now printed: but in the editio princeps are the following words: Qui enim applicabitur illi descendet ad inferos; nam qui abscesserit ab ea salvabitur. These words were in the copy from which my old MS. Bible has been made, as the following version proves: Who forsoth schal ben joyned to hir, schal falle doun on to hell: for whi he that goth awai fro hir, schal be saved. Three of my own MSS. have the same reading. Albert Barnes: Notes on the Bible - 1834 9:18: Compare the marginal reference. With this warning the long introduction closes, and the collection of separate proverbs begins. Wisdom and Folly have each spoken; the issues of each have been painted in life-like hues. The learner is left to choose. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:18: he: Pro 1:7; Psa 82:5; Pe2 3:5 the dead: Pro 2:18, Pro 2:19, Pro 5:5, Pro 6:26, Pro 7:27 Carl Friedrich Keil and Franz Delitzsch 9:18 He goes within: 18 And he knows not that the dead are there; In the depths of Hades, her guests. How near to one another the house of the adulteress and Hades are, so that a man passes through the one into the other, is already stated in Prov 2:18; Prov 7:27. Here, in the concluding words of the introduction to the Book of Proverbs, addressed to youth, and for the most part containing warning against sinful pleasure, these two further declarations are advanced: the company assembled in the house of lewdness consists of רפאים, i.e., (cf. p. 83) the old, worn-out, who are only in appearance living, who have gone down to the seeming life of the shadowy existence of the kingdom of the dead; her (כסילות) invited ones (cf. Prov 7:26, her slaughtered ones) are in the depths of Hades (not in the valleys, as Umbreit, Lwenstein, and Ewald translate, but in the depths, Aquila, Symmachus, Theodotion, ἐπὶ τοῖς βαθέσι; for עמקי is not only plur. to עמק, but also per metaplasmum to עמק, Prov 25:3, as אמרי to אמר), thus in שׁאול תּחתּית (Deut 32:22); they have forsaken the fellowship of the life and of the love of God, and have sunk into the deepest destruction. The house of infamy into which Folly allures does not only lead to hell, it is hell itself; and they who permit themselves to be thus befooled are like wandering corpses, and already on this side of death are in the realm of wrath and of the curse. (Note: The lxx has considerable additions introduced after Prov 9:18, as also after Prov 9:12, of which we shall elsewhere speak.) John Gill 9:18 But he knoweth not that the dead are there,.... In the house of this foolish and wicked woman, into which she invites passengers to turn; the simple, that is persuaded by her, does not consider that there are none there to be his companions, but such who are dead in a moral or spiritual sense; that, though they live in pleasure, they are dead while they live. Aben Ezra refers this to "hell" in the next clause; where her guests are, and where those that are slain by her have their everlasting abode; and where the giants are, as the Vulgate Latin and Syriac versions; or the mighty ones she has cast down there, as the Targum; so the word "rephaim" sometimes signifies: and some think that reference is had to the giants of the old world, that corrupted their way on earth, and brought a deluge on it; see Prov 7:26; and that her guests are in the depths of hell; not only in the way to it, and on the brink of it, but in the very midst of it: there are many in hell she has invited into her house, and persuaded to turn in there, and commit fornication with her; and all that worship the beast, or commit spiritual adultery with the whore of Rome, will go down to perdition with her, and have their portion in hell fire, in the lake which burns with fire and brimstone; which they do not consider that are drawn into her idolatrous practices, Rev_ 14:9. Robert Jamieson, A. R. Fausset and David Brown 9:18 (Compare Prov 2:18-19; Prov 7:27).

Առակներ / Proverbs - 9 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Geneva 1599

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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