Home | Books | Headwords - Wordforms | A-Z | Gospels: chrestomathy - parallels | Commentaries-sources | Arak29 | Dictionaries | Գրաբարից-փոխարկիչ 
| < PreviousԺողովող - 10 | Ecclesiastes - 10Next > |
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914Свойства и поведение мудрого и глупого.Matthew Henry: Concise Commentary on the Whole Bible - 1706This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously, ver. 1-3. 2. To be submissive to our superiors if at any time we have offended them, ver. 4. 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows, ver. 8-11. 4. To govern our tongues well, ver. 12-15. 5. To be diligent in our business and provide well for our families, ver. 18, 19. 6. Not to speak ill of our rulers, no, not in secret, ver. 20. II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power, ver. 5-7. 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious, ver. 16, 17. Happy the nation when princes and people make conscience of their duty according to these rules.Adam Clarke: Commentary on the Bible - 1831Observations on wisdom and folly, Ecc 10:1-3. Concerning right conduct towards rulers, Ecc 10:4. Merit depressed, and worthlessness exalted, Ecc 10:5-7. Of him who digs a pit and removes a landmark, Ecc 10:8, Ecc 10:9. The use of wisdom and experience, Ecc 10:10. Of the babbler and the fool, Ecc 10:11-15. The infant king, Ecc 10:16. The well-regulated court, Ecc 10:17. Of slothfulness, Ecc 10:18. Of feasting, Ecc 10:19. Speak not evil of the king, Ecc 10:20.Albert Barnes: Notes on the Bible - 183410:0: This chapter resembles a portion of the Book of Proverbs, consisting entirely of rhythmical sentences giving advice, more or less direct, as to conduct. It is part of the writer's answer to the question Ecc 2:3; Ecc 6:12 "What is good for men to do?" The thought which underlies the whole chapter is the advantage of that wisdom which includes piety and patience, as practical guidance through all the perplexities of life: various traits of wisdom are set forth in a favorable light, heightened by contrast with folly. A great part of the advice seems, in addition to its general application, to have a special reference to servants of a king.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Ecc 10:1, Observations of wisdom and folly; Ecc 10:16, of riot; Ecc 10:18, slothfulness; Ecc 10:19, and money; Ecc 10:20, Men's thoughts of kings ought to be Rev_erent.John GillINTRODUCTION TO ECCLESIASTES 10This chapter treats of the difference between wisdom and folly; and of the preferableness of the one, to the other, especially in civil government: folly is compared to a dead or deadly fly; a little of which as much hurts a wise man's reputation, as that does the most precious ointment, Eccles 10:1. A wise man and a fool differ in the situation of their heart; which is in the one on the right hand, in the other on the left, Eccles 10:2; the folly of the latter lies not only in his heart, but betrays itself throughout the whole of his conversation, Eccles 10:3. And it is one part of wisdom in a subject to bear patiently the anger of his prince, and not in a passion and at once leave his service, Eccles 10:4. And, among the follies of princes, this is a great one; to bestow their honours and favours on improper persons, to the neglect of such as are deserving, Eccles 10:5. And several proverbial expressions are used, as cautions to a wise man against plotting mischief to others; breaking in upon the constitution and laws of a commonwealth; weakening the strength of the state by an methods, and making discord in it, and carrying thin by mere strength and force; when, if wisdom used, it would direct to proper ways and means, by which things would be managed to the best advantage, Eccles 10:8. Then the babbling of fools against a government is exposed, which is like the secret bite of a serpent, Eccles 10:11; and the difference between the words of wise men, which express grace and kindness, and are amiable and acceptable to men; and those of fools, which destroy themselves, begin in folly, and end in mischief; are noisy, and without meaning; do not direct to things most plain and easy, but wearisome and fatiguing to themselves and others, Eccles 10:12. Next the unhappiness of a land is observed, when the governors of it are childish, intemperate, slothful, and prodigal; the happiness of a country when it is the reverse, Eccles 10:16; and the chapter is concluded with advice not to curse a king, or any great personage; no, not in the most private and secret manner; since, by one means or another, it will be discovered Eccles 10:20. |
|
10:110:1: Ճանճք մեռեալք զազրացուցանեն զեւղս անուշունս։ Պատուակա՛ն է սակաւիկ ինչ յիմաստութենէ, քան զմե՛ծ փառս անմտութեամբ[8598]։ [8598] Ոմանք. Սակաւ ինչ իմաստութեամբ։ Ճանճք մեռեալք զազրացուցանեն զեւղս անուշունս. [109]պատուական է սակաւիկ ինչ յիմաստութենէ, քան զմեծ փառս անմտութեամբ:1 Սատկած ճանճերը ապականում են անուշ իւղերը: Սակաւ-ինչ իմաստութիւնն աւելի յարգի է, քան մեծ ու անմիտ փառքը: 10 Մեռած ճանճերը իւղագործին իւղը գարշահոտ կ’ընեն։Քիչ մը անմտութիւնն ալ իմաստութեամբ եւ պատուով երեւելի սեպուած մարդը այնպէս կ’ընէ*։ 10:1: Ճանճք մեռեալք զազրացուցանեն զեւղս անուշունս։ Պատուակա՛ն է սակաւիկ ինչ յիմաստութենէ, քան զմե՛ծ փառս անմտութեամբ[8598]։ [8598] Ոմանք. Սակաւ ինչ իմաստութեամբ։ 1 Սատկած ճանճերը ապականում են անուշ իւղերը: Սակաւ-ինչ իմաստութիւնն աւելի յարգի է, քան մեծ ու անմիտ փառքը: 10 Մեռած ճանճերը իւղագործին իւղը գարշահոտ կ’ընեն։Քիչ մը անմտութիւնն ալ իմաստութեամբ եւ պատուով երեւելի սեպուած մարդը այնպէս կ’ընէ*։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:110:1 Мертвые мухи портят и делают зловонною благовонную масть мироварника: то же делает небольшая глупость уважаемого человека с его мудростью и честью. 10:1 μυῖαι μυια put to death σαπριοῦσιν σαπριζω oil ἡδύσματος ηδυσμα precious ὀλίγον ολιγος few; sparse σοφίας σοφια wisdom ὑπὲρ υπερ over; for δόξαν δοξα glory ἀφροσύνης αφροσυνη nonsense μεγάλης μεγας great; loud 10:1 זְב֣וּבֵי zᵊvˈûvê זְבוּב fly מָ֔וֶת mˈāweṯ מָוֶת death יַבְאִ֥ישׁ yavʔˌîš באשׁ stink יַבִּ֖יעַ yabbˌîₐʕ נבע bubble שֶׁ֣מֶן šˈemen שֶׁמֶן oil רֹוקֵ֑חַ rôqˈēₐḥ רקח mix יָקָ֛ר yāqˈār יָקָר rare מֵ mē מִן from חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom מִ mi מִן from כָּבֹ֖וד kkāvˌôḏ כָּבֹוד weight סִכְל֥וּת siḵlˌûṯ סִכְלוּת folly מְעָֽט׃ mᵊʕˈāṭ מְעַט little 10:1. muscae morientes perdunt suavitatem unguenti pretiosior est sapientia et gloria parva ad tempus stultitiaDying flies spoil the sweetness of the ointment. Wisdom and glory is more precious than a small and shortlived folly. 10:1. Dying flies ruin the sweetness of the ointment. Wisdom and glory is more precious than a brief and limited foolishness. 10:1. Dead flies cause the ointment of the apothecary to send forth a stinking savour: [so doth] a little folly him that is in reputation for wisdom [and] honour. 1. Dead flies cause the ointment of the perfumer to send forth a stinking savour: doth a little folly outweigh wisdom and honour.
10:1 Dead flies cause the ointment of the apothecary to send forth a stinking savour: [so doth] a little folly him that is in reputation for wisdom [and] honour: 10:1 Мертвые мухи портят и делают зловонною благовонную масть мироварника: то же делает небольшая глупость уважаемого человека с его мудростью и честью. 10:1 μυῖαι μυια put to death σαπριοῦσιν σαπριζω oil ἡδύσματος ηδυσμα precious ὀλίγον ολιγος few; sparse σοφίας σοφια wisdom ὑπὲρ υπερ over; for δόξαν δοξα glory ἀφροσύνης αφροσυνη nonsense μεγάλης μεγας great; loud 10:1 זְב֣וּבֵי zᵊvˈûvê זְבוּב fly מָ֔וֶת mˈāweṯ מָוֶת death יַבְאִ֥ישׁ yavʔˌîš באשׁ stink יַבִּ֖יעַ yabbˌîₐʕ נבע bubble שֶׁ֣מֶן šˈemen שֶׁמֶן oil רֹוקֵ֑חַ rôqˈēₐḥ רקח mix יָקָ֛ר yāqˈār יָקָר rare מֵ mē מִן from חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom מִ mi מִן from כָּבֹ֖וד kkāvˌôḏ כָּבֹוד weight סִכְל֥וּת siḵlˌûṯ סִכְלוּת folly מְעָֽט׃ mᵊʕˈāṭ מְעַט little 10:1. muscae morientes perdunt suavitatem unguenti pretiosior est sapientia et gloria parva ad tempus stultitia Dying flies spoil the sweetness of the ointment. Wisdom and glory is more precious than a small and shortlived folly. 10:1. Dying flies ruin the sweetness of the ointment. Wisdom and glory is more precious than a brief and limited foolishness. 10:1. Dead flies cause the ointment of the apothecary to send forth a stinking savour: [so doth] a little folly him that is in reputation for wisdom [and] honour. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141: Не только один грешник может погубить много доброго, но даже один глупый поступок, так сказать, небольшая доза глупости может поколебать и погубить нравственное достоинство человека, его мудрость и честь, подобно мертвой мухе, попавшей в благовонную масть. «Малая закваска все тесто квасит» — говорит Апостол (1: Кор 5:6) [Точный перевод второй половины 1-го стиха должен быть таков: «тяжелее чем мудрость, чем честь, весит малая глупость», т. е. один глупый, бесчестный поступок может запятнать нравственное достоинство человека, превратить в ничто его мудрость и честь.].Matthew Henry: Concise Commentary on the Whole Bible - 17061 Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour. 2 A wise man's heart is at his right hand; but a fool's heart at his left. 3 Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.In these verses Solomon shows, I. What great need wise men have to take heed of being guilty of any instance of folly; for a little folly is a great blemish to him that is in reputation for wisdom and honour, and is as hurtful to his good name as dead flies are to a sweet perfume, not only spoiling the sweetness of it, but making it to send forth a stinking savour. Note, 1. True wisdom is true honour, and will gain a man a reputation, which is like a box of precious ointment, pleasing and very valuable. 2. The reputation that is got with difficulty, and by a great deal of wisdom, may be easily lost, and by a little folly, because envy fastens upon eminency, and makes the worst of the mistakes and miscarriages of those who are cried up for wisdom, and improves them to their disadvantage; so that the folly which in another would not be taken notice of in them is severely censured. Those who make a great profession of religion have need to walk very circumspectly, to abstain from all appearances of evil, and approaches towards it, because many eyes are upon them, that watch for their halting; their character is soon sullied, and they have a great deal of reputation to lose. II. What a deal of advantage a wise man has above a fool in the management of business (v. 2): A wise man's heart is at his right hand, so that he goes about his business with dexterity, turns his hand readily to it, and goes through it with despatch; his counsel and courage are ready to him, whenever he has occasion for them. But a fool's heart is at his left hand; it is always to seek when he has any thing to do that is of importance, and therefore he goes awkwardly about it, like a man that is left-handed; he is soon at a loss and at his wits' end. III. How apt fools are at every turn to proclaim their own folly, and expose themselves; he that is either witless or graceless, either silly or wicked, if he be ever so little from under the check, and left to himself, if he but walk by the way, soon shows what he is; his wisdom fails him, and, by some impropriety or other, he says to every one he meets that he is a fool (v. 3), that is, he discovers his folly as plainly as if he had told them so. He cannot conceal it, and he is not ashamed of it. Sin is the reproach of sinners wherever they go. Adam Clarke: Commentary on the Bible - 183110:1: Dead flies - Any putrefaction spoils perfume; and so a foolish act ruins the character of him who has the reputation of being wise and good. Alas! alas! in an unguarded moment how many have tarnished the reputation which they were many years in acquiring! Hence, no man can be said to be safe, till he is taken to the paradise of God.Albert Barnes: Notes on the Bible - 183410:1: This verse is by its meaning so closely connected with Ecc 9:18 that the selection of it for the beginning of a new chapter seems unfortunate.Apothecary - Rather: a dealer in spices and perfumes (compare Exo 30:25). The swarms of flies in the East very soon corrupt and destroy any moist unguent or mixture left uncovered, and pollute a dish of food in a few minutes. So doth ... - literally, more weighty than wisdom, than honor, is a little folly. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:1: Dead flies: Heb. Flies of deaththe ointment: Exo 30:34, Exo 30:35 a little: Ch2 19:2; Neh 6:13, Neh 13:26; Mat 5:13-16; Gal 2:12-14 Carl Friedrich Keil and Franz Delitzsch10:1The second half of the foregoing double proverb introduces what now follows: "Poisonous flies make to stink, make to ferment the oil of the preparer of ointment; heavier than wisdom, than honour, weighs a little folly." We do not need to change מות זבוּבי, on account of the foll. sing. of the pred., either into זבוגי ם (as possible by Hitz.) or זב ימוּתי (Luzz.); both are inadmissible, for the style of Koheleth is not adorned with archaisms such as Chirek compaginis; and also such an attrib. clause as זבוב ימות, a fly which dies," is for him too refined; but both are also unnecessary, for a plur. of the subj., in which the plurality of the individuals comes less into view than the oneness of their character, is frequently enough followed by the sing. of the pred., e.g., Gen 39:22; Joel 1:20; Is 59:12, etc. It is a question, however, whether by זבובי מות, death-bringing, i.e., poisonous flies (lxx, Targ., Luther) (Note: The Targ. interprets, as the Talm. and Mid. do, deadly flies as a figure of the prava concupiscentia. Similarly Wangemann: a mind buried in the world.) or dead flies (Symm., Syr., Jerome) is meant. We decide in favour of the former; for (1) זבובי מות for זבוּבים מתים (Eccles 9:4; Is 37:36), "death-flies" for "dead flies," would be an affected poetic expression without analogy; while, on the contrary, "death-flies" for "deadly flies" is a genit. connection, such as מות כּלי instruments of death, i.e., deadly instruments and the like; Bttcher understands dung-flies; but the expression can scarcely extend to the designation of flies which are found on dead bodies. Meanwhile, it is very possible that by the expression זב ם, such flies are thought of as carry death from dead bodies to those that are living; the Assyr. syllabare show how closely the Semites distinguished manifold kinds of זבובים (Assyr. zumbi = zubbi). (2) In favour of "dead flies," it has been remarked that that influence on the contents of a pot of ointment is effected not merely by poison-flies, but, generally, by flies that have fallen into it. But since the oil mixed with perfumes may also be of the kind which, instead of being changed by a dead body, much rather embalms it; so it does not surprise us that the exciter of fermentation is thus drastically described by μυῖαι θανατοῦσαι (lxx); it happens, besides, also on this account, because "a little folly" corresponds as a contrasted figure to the little destructive carcase, - wisdom בע תּח ("giveth life," Eccles 7:2), a little folly is thus like little deadly flies. The sequence of ideas יב יבּ (maketh the ointment stink) is natural. The corrupting body communicates its foul savour to the ointment, makes it boil up, i.e., puts it into a state of fermentation, in consequence of which it foams and raises up small blisters, אבעבועות (Rashi). To the asyndeton יב יבּ, there corresponds, in 1b, the asyndeton מח מ כּ; the Targ., Syr., and Jerome, (Note: The lxx entirely remodels Eccles 10:1: τίμιον κ.τ.λ ("a little wisdom is more honour than the great glory of folly"), i.e., יקר מעט חכמה סכלות רב (כבוד in the sense of "great multitude"). Van der Palm (1784) regards this as the original form of the text.) who translate by "and," are therefore not witnesses for the phrase וּמך, but the Venet. (καὶ τῆς δόχης) had this certainly before it; it is, in relation to the other, inferior in point of evidence. (Note: מכּבוד; thus in the Biblia rabb. 1525, 1615, Genoa 1618, Plantin 1582, Jablonski 1699, and also v. d. Hooght and Norzi. In the Ven. 1515, 1521, 1615, וּמכּבוד is found with the copulat. vav, a form which is adopted by Michaelis. Thus also the Concord. cites, and thus, originally, it stood in J., but has been corrected to מכּבוד. F., however, has מכּבוד, with the marginal remark: מכבוד כן קבלתי מני שמשון (Simson ha-Nakdam, to whom the writer of the Frankf. Cod. 1294 here refers for the reading מך, without the copul. vav, is often called by him his voucher). This is also the correct Masoretic reading; for if וּמך were to be read, then the word would be in the catalogue of words of which three begin with their initial letter, and a fourth has introduced a vav before it (Mas. fin. f. 26, Ochla veochla, Nr. 15).) In general, it is evident that the point of comparison is the hurtfulness, widely extending itself, of a matter which in appearance is insignificant. Therefore the meaning of Eccles 10:1 cannot be that a little folly is more weighty than wisdom, than honour, viz., in the eyes of the blinded crowd (Zckl., Dchsel). This limitation the author ought to have expressed, for without it the sentence is an untruth. Jerome, following the Targ. and Midrash, explains: Pretiosa est super sapientiam et gloriam stultitia parva, understanding by wisdom and honour the self-elation therewith connected; besides, this thought, which Luther limits by the introduction of zuweilen ["folly is sometimes better than wisdom, etc."], is in harmony neither with that which goes before nor with that which follows. Luzz., as already Aben Ezra, Grotius, Geiger, Hengst., and the more recent English expositors, transfer the verbs of Eccles 10:1 zeugmatically to Eccles 10:1: similiter pretiosum nomine sapientiae et gloriae virum foetidum facit stolidtias parva. But יביע forbids this transference, and, besides, מן יקר, "honoured on account of," is an improbable expression; also מך יקר presents a tautology, which Luzz. seeks to remove by glossing מך, as the Targ. does, by ונכסים עושר מרוב. Already Rashi has rightly explained by taking יקר (Syr. jaḳîr, Arab. waḳur, waḳûr), in its primary meaning, as synon. of כּבד: more weighty, i.e., heavier and weighing more than wisdom, than honour, is a little folly; and he reminds us that a single foolish act can at once change into their contrary the wisdom and the honour of a man, destroying both, making it as if they had never been, cf. 1Cor 5:6. The sentence is true both in an intellectual and in a moral reference. Wisdom and honour are swept away by a little quantum of folly; it places both in the shade, it outweighs them in the scale; it stamps the man, notwithstanding the wisdom and dignity which otherwise belong to him, as a fool. The expressive רקח שׁמן is purposely used here; the dealer in ointments (pigmentarius) can now do nothing with the corrupted perfume, - thus the wisdom which a man possesses, the honour which he has hitherto enjoyed, avail him no longer; the proportionally small portion of folly which has become an ingredient in his personality gives him the character of a fool, and operates to his dishonour. Knobel construes rightly; but his explanation (also of Heiligst., Elst., Ginsb.): "a little folly frequently shows itself more efficacious and fruitful than the wisdom of an honoured wise man," helps itself with a "frequently" inserted, and weakens מך to a subordinated idea, and is opposed to the figure, which requires a personality. John Gill10:1 Dead flies cause the ointment of the apothecary to send forth a stinking savour,.... Such, as Jarchi observes, are in the winter season, which are weak and near to death, and get into precious ointment, prepared after the best manner, where they die, and corrupt and spoil it: or, "flies of deaths" (m); deadly ones, which have something in their nature poisonous and pernicious; which, when they light upon the most sweet and savoury ointment, give it an ill smell;so doth a little folly him that is in reputation for wisdom and honour; a good name is like precious ointment, valuable and fragrant; sin, which is folly, is like a dead fly; not only light and mean, and base and worthless, but hurtful and pernicious, deadly, and the cause of death; and what may seem little, a peccadillo, or, however, one single act of sin, may injure the character of a wise and honourable man, and greatly expose him to shame and contempt, and cause him to stink in the nostrils of men, Gen 36:20; and to be reproached by men, and religion and government to be reproached for his sake. Thus the affair of Bathsheba and Uriah, what a slur did it bring on the character of David, so famous for wisdom and honour, for religion and piety? and the idolatry of Solomon, the wisest of men; Jehoshaphat, that good king, entering into affinity with Ahab; and pious Josiah going to war with the king of Egypt, contrary to the word of the Lord; with many other instances. This teaches how careful men eminent for gifts and grace should be of their words and actions; since the least thing amiss in them is easily discerned, and soon taken notice of, as the least speck in a diamond, or spot in fine linen, clean and white; and there are wicked and envious persons enough watching for their halting, glad to have an occasion against them, and improve everything to the uttermost: this is a caution to wise magistrates, honourable ministers of the word, and eminent professors more especially. The Targum is, "evil concupiscence, which dwells at the gates of the heart, is as a fly, and is the cause of death in the world; and corrupts a good name, which was before like to anointing oil, perfumed with spices:'' and to the same purpose the Midrash. One of the names of Satan is Beelzebub, the lord of a fly; who, by his temptations, solicits to sin and folly, which produce the effect here mentioned, and therefore to be shunned as a deadly fly in the ointment, Mt 12:24. Gussetius (n) renders it, "that which is precious and worthy of honour "proceeds" from wisdom; and folly "comes" from glory, "worldly glory", in a little time.'' (m) "muscae mortis", Montanus, Vatablus, Drusius, Amama, Cocceius, Rambachius. (n) Ebr. Comment. p. 344. Robert Jamieson, A. R. Fausset and David Brown10:1 (Ecc. 10:1-20)Following up Eccles 9:18. him that is in reputation--for example, David (2Kings 12:14); Solomon (1Ki. 11:1-43); Jehoshaphat (2Ch. 18:1-34; 2Chron 19:2); Josiah (2Chron 35:22). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (1Cor 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Eccles 7:1; Gen 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor. |
|
10:210:2: Սիրտ իմաստնոյ յաջակողմ իւր, եւ սիրտ անմտի ՚ի ձախակողմ իւր։ Սիրտ իմաստնոյ յաջակողմ իւր, եւ սիրտ անմտի ի ձախակողմ իւր:2 Իմաստունի սիրտը իր աջ կողմն է, յիմարի սիրտը՝ իր ձախ կողմը: 2 Իմաստունին սիրտը իր աջ կողմն է, Իսկ անմիտին սիրտը իր ձախ կողմն է։ 10:2: Սիրտ իմաստնոյ յաջակողմ իւր, եւ սիրտ անմտի ՚ի ձախակողմ իւր։ 2 Իմաստունի սիրտը իր աջ կողմն է, յիմարի սիրտը՝ իր ձախ կողմը: 2 Իմաստունին սիրտը իր աջ կողմն է, Իսկ անմիտին սիրտը իր ձախ կողմն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:210:2 Сердце мудрого на правую сторону, а сердце глупого на левую. 10:2 καρδία καρδια heart σοφοῦ σοφος wise εἰς εις into; for δεξιὸν δεξιος right αὐτοῦ αυτος he; him καὶ και and; even καρδία καρδια heart ἄφρονος αφρων senseless εἰς εις into; for ἀριστερὸν αριστερος left αὐτοῦ αυτος he; him 10:2 לֵ֤ב lˈēv לֵב heart חָכָם֙ ḥāḵˌām חָכָם wise לִֽ lˈi לְ to ימִינֹ֔ו ymînˈô יָמִין right-hand side וְ wᵊ וְ and לֵ֥ב lˌēv לֵב heart כְּסִ֖יל kᵊsˌîl כְּסִיל insolent לִ li לְ to שְׂמֹאלֹֽו׃ śᵊmōlˈô שְׂמֹאל lefthand side 10:2. cor sapientis in dextera eius et cor stulti in sinistra illiusThe heart of a wise man is in his right hand, and the heart of a fool is in his left hand. 10:2. The heart of a wise man is in his right hand, and the heart of a foolish man is in his left hand. 10:2. A wise man’s heart [is] at his right hand; but a fool’s heart at his left. 10:2 A wise man' s heart [is] at his right hand; but a fool' s heart at his left: 10:2 Сердце мудрого на правую сторону, а сердце глупого на левую. 10:2 καρδία καρδια heart σοφοῦ σοφος wise εἰς εις into; for δεξιὸν δεξιος right αὐτοῦ αυτος he; him καὶ και and; even καρδία καρδια heart ἄφρονος αφρων senseless εἰς εις into; for ἀριστερὸν αριστερος left αὐτοῦ αυτος he; him 10:2 לֵ֤ב lˈēv לֵב heart חָכָם֙ ḥāḵˌām חָכָם wise לִֽ lˈi לְ to ימִינֹ֔ו ymînˈô יָמִין right-hand side וְ wᵊ וְ and לֵ֥ב lˌēv לֵב heart כְּסִ֖יל kᵊsˌîl כְּסִיל insolent לִ li לְ to שְׂמֹאלֹֽו׃ śᵊmōlˈô שְׂמֹאל lefthand side 10:2. cor sapientis in dextera eius et cor stulti in sinistra illius The heart of a wise man is in his right hand, and the heart of a fool is in his left hand. 10:2. The heart of a wise man is in his right hand, and the heart of a foolish man is in his left hand. 10:2. A wise man’s heart [is] at his right hand; but a fool’s heart at his left. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: «Правый», «правая сторона», как и во всех языках, выражает понятие истинно доброго, справедливого; «левый», «левая сторона», напротив — понятие ложного, злого, несправедливого.Adam Clarke: Commentary on the Bible - 183110:2: A wise man's heart is at his right hand - As the right hand is ordinarily the best exercised, strongest, and most ready, and the left the contrary, they show,1. The command which the wise man has over his own mind, feelings, passions, etc., and the prudence with which he acts. And, 2. The want of prudence and management in the fool, who has no restraint on his passions, and no rule or guard upon his tongue. The right hand and the left are used in Scripture to express good and evil. The wise man is always employed in doing good; the fool, in nonsense or evil. Albert Barnes: Notes on the Bible - 183410:2: The metaphor perhaps means "A wise man's sense is in its place, ready to help and protect him; but a fool's sense is missing when it is wanted, and so is useless."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:2: wise: Ecc 9:10; Pro 14:8; Luk 14:28-32but: Ecc 10:10, Ecc 10:14; Pro 17:16; Luk 12:18-20 Carl Friedrich Keil and Franz Delitzsch10:2A double proverb regarding wisdom and folly in their difference: "The heart of a wise man is directed to his right hand, and the heart of the fool to his left. And also on the way where a fool goeth, there his heart faileth him, and he saith to all that he is a fool." Most interpreters translate: The heart of the wise man is at his right hand, i.e., it is in the right place. But this designation, meant figuratively and yet sounding anatomically, would be in bad taste (Note: Christ. Fried. Bauer (1732) explains as we do, and remarks, "If we translate: the heart of the wise is at his right hand, but the heart of the fool at his left, it appears as if the heart of the prudent and of the foolish must have a different position in the human body, thus affording to the profane ground for mockery.") in this distinguishing double form (vid., on the contrary, Eccles 2:14). The ל is that of direction; (Note: Accordingly, Eccles 10:2 has become a Jewish saying with reference to the study of a book (this thought of as Heb.): The wise always turn over the leaves backwards, repeating that which has been read; the fool forwards, superficially anticipating that which has not yet been read, and scarcely able to wait for the end.) and that which is situated to the right of a man is figuratively a designation of the right; and that to the left, a designation of the wrong. The designation proceeds from a different idea from that at Deut 5:32, etc.; that which lies to the right, as that lying at a man's right hand, is that to which his calling and duty point him; השׂ denotes, in the later Hebrew, "to turn oneself to the wrong side." Geneva 159910:2 A (a) wise man's heart [is] at his right hand; but a fool's heart [is] at his left.(a) So that he does all things well and justly, where as the fool does the contrary. John Gill10:2 A wise man's heart is at his right hand,.... This is not designed to express the direct position and situation of the heart of man, wise or foolish, which is the same in both; and which, according to anatomists, is in the middle of the body, inclining to the left side; but the understanding and wisdom of men, as Aben Ezra observes; which, with a wise man, is ready a hand to direct and assist him in any affair; and which under the influence of it, he goes about with great readiness and dexterity, and performs it with great ease and facility, without sinister ends and selfish views; it inclines him to pursue the true way to honour, heaven, and happiness, which lies to the right; to seek things that are above, at the right hand of God; and, in all, his honour and glory;but a fool's heart is at his left; he is at a loss for wisdom and understanding to direct him, when he has an affair of any moment upon his hand; which he goes about in an awkward manner, as left handed persons do, and has sinister ends in what he does; and he is to every good work reprobate and unfit, and seeks earth and earthly things, which lie to the left, and in all himself. The Targum is, "the heart of a wise man is to get the law, which was given by the right hand of the Lord; and the heart of a fool to get the goods of gold and silver:'' so Jarchi, "his wisdom is ready to incline him (the wise man) to the right hand way for his good; but the heart of a fool to pervert him from it.'' The ancients (o) used to call things wise and prudent the right hand and things foolish the left hand. (o) Suidas in voce John Wesley10:2 Heart - His understanding is always present with him and ready to direct him. He mentions the right hand, because that is the common instrument of action. A fool's - His understanding is not effectual to govern his affections and actions.Robert Jamieson, A. R. Fausset and David Brown10:2 (Eccles 2:14).right--The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one. |
|
10:310:3: Քանզի եւ ՚ի ճանապարհի յորժամ գնայցէ անմիտն, սիրտ նորա կասեսցի՛. եւ զոր ինչ խորհի՝ ամենայն անմտութիւն է[8599]։ [8599] Ոմանք. Սիրտ նորա պակասեսցի։ [110]Քանզի եւ ի ճանապարհի յորժամ գնայցէ անմիտն, սիրտ նորա պակասեսցի, եւ [111]զոր ինչ խորհի` ամենայն անմտութիւն`` է:3 Երբ յիմարը ճանապարհ գնայ, պիտի երեւայ, որ խելքը պակաս է, եւ ինչի մասին էլ նա մտածի՝ ամբողջն անմտութիւն է: 3 Անմիտ մարդը ճամբան քալելու ատենն ալ՝ Խելքը պակաս ըլլալուն համար՝ իր յիմար ըլլալը ամենուն կը յայտնէ։ 10:3: Քանզի եւ ՚ի ճանապարհի յորժամ գնայցէ անմիտն, սիրտ նորա կասեսցի՛. եւ զոր ինչ խորհի՝ ամենայն անմտութիւն է[8599]։ [8599] Ոմանք. Սիրտ նորա պակասեսցի։ 3 Երբ յիմարը ճանապարհ գնայ, պիտի երեւայ, որ խելքը պակաս է, եւ ինչի մասին էլ նա մտածի՝ ամբողջն անմտութիւն է: 3 Անմիտ մարդը ճամբան քալելու ատենն ալ՝ Խելքը պակաս ըլլալուն համար՝ իր յիմար ըլլալը ամենուն կը յայտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:310:3 По какой бы дороге ни шел глупый, у него {всегда} недостает смысла, и всякому он выскажет, что он глуп. 10:3 καί και and; even γε γε in fact ἐν εν in ὁδῷ οδος way; journey ὅταν οταν when; once ἄφρων αφρων senseless πορεύηται πορευομαι travel; go καρδία καρδια heart αὐτοῦ αυτος he; him ὑστερήσει υστερεω lack; fail καὶ και and; even ἃ ος who; what λογιεῖται λογιζομαι account; count πάντα πας all; every ἀφροσύνη αφροσυνη nonsense ἐστίν ειμι be 10:3 וְ wᵊ וְ and גַם־ ḡam- גַּם even בַּ ba בְּ in † הַ the דֶּ֛רֶךְ ddˈereḵ דֶּרֶךְ way כְּכ *kᵊ כְּ as שֶׁשׁה *še שַׁ [relative] סָּכָ֥לסכל *ssāḵˌāl סָכָל foolish הֹלֵ֖ךְ hōlˌēḵ הלך walk לִבֹּ֣ו libbˈô לֵב heart חָסֵ֑ר ḥāsˈēr חסר diminish וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say לַ la לְ to † הַ the כֹּ֖ל kkˌōl כֹּל whole סָכָ֥ל sāḵˌāl סָכָל foolish הֽוּא׃ hˈû הוּא he 10:3. sed et in via stultus ambulans cum ipse insipiens sit omnes stultos aestimatYea, and the fool when he walketh in the way, whereas he himself is a fool, esteemeth all men fools. 10:3. Moreover, as a foolish man is walking along the way, even though he himself is unwise, he considers everyone to be foolish. 10:3. Yea also, when he that is a fool walketh by the way, his wisdom faileth [him], and he saith to every one [that] he [is] a fool. 3. Yea also, when the fool walketh by the way, his understanding faileth him, and he saith to every one he is a fool.
10:3 Yea also, when he that is a fool walketh by the way, his wisdom faileth [him], and he saith to every one [that] he [is] a fool: 10:3 По какой бы дороге ни шел глупый, у него {всегда} недостает смысла, и всякому он выскажет, что он глуп. 10:3 καί και and; even γε γε in fact ἐν εν in ὁδῷ οδος way; journey ὅταν οταν when; once ἄφρων αφρων senseless πορεύηται πορευομαι travel; go καρδία καρδια heart αὐτοῦ αυτος he; him ὑστερήσει υστερεω lack; fail καὶ και and; even ἃ ος who; what λογιεῖται λογιζομαι account; count πάντα πας all; every ἀφροσύνη αφροσυνη nonsense ἐστίν ειμι be 10:3 וְ wᵊ וְ and גַם־ ḡam- גַּם even בַּ ba בְּ in † הַ the דֶּ֛רֶךְ ddˈereḵ דֶּרֶךְ way הֹלֵ֖ךְ hōlˌēḵ הלך walk לִבֹּ֣ו libbˈô לֵב heart חָסֵ֑ר ḥāsˈēr חסר diminish וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say לַ la לְ to † הַ the כֹּ֖ל kkˌōl כֹּל whole סָכָ֥ל sāḵˌāl סָכָל foolish הֽוּא׃ hˈû הוּא he 10:3. sed et in via stultus ambulans cum ipse insipiens sit omnes stultos aestimat Yea, and the fool when he walketh in the way, whereas he himself is a fool, esteemeth all men fools. 10:3. Moreover, as a foolish man is walking along the way, even though he himself is unwise, he considers everyone to be foolish. 10:3. Yea also, when he that is a fool walketh by the way, his wisdom faileth [him], and he saith to every one [that] he [is] a fool. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
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 - 1903-19143: По какой бы дороге ни шел глупый, у него (всегда) недостает смысла. Точнее следует перевести: «и по дороге, когда глупый идет, ему недостает смысла», т. е. глупый не делает ни одного шага, чтобы не обнаружить своей глупости. И всякому он выскажет, что он глуп, т. е. всякому покажет свою глупость. Перевод Иеронима и Симмаха: «он всякого считает за глупого».Adam Clarke: Commentary on the Bible - 183110:3: When - a fool walketh by the way - In every act of life, and in every company he frequents, the irreligious man shows what he is. Vanity, nonsense, and wickedness are his themes: so that in effect he saith to every one that he is a fool.Albert Barnes: Notes on the Bible - 183410:3: "Way" may be understood either literally (compare Ecc 10:15), or figuratively, of the course of action which he follows.He saith ... - He exposes his folly to every one he meets. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:3: wisdom: Heb. heartand he: Ecc 5:3; Pro 13:16, Pro 18:2, Pro 18:6; Pe1 4:4 Carl Friedrich Keil and Franz Delitzsch10:3This proverb forms, along with the preceding, a tetrastich, for it is divided into two parts by vav. The Kerı̂ has removed the art. in כש and שה, Eccles 6:10, as incompatible with the ש. The order of the words vegam-baderek keshehsachal holek is inverted for vegam keshehsachal baderek holek, cf. Eccles 3:13, and also rav shěyihyn, Eccles 6:3; so far as this signifies, "supposing that they are many." Plainly the author intends to give prominence to "on the way;" and why, but because the fool, the inclination of whose heart, according to 2b, always goes to the left, is now placed in view as he presents himself in his public manner of life. Instead of לב־הוּא חסר we have here the verbal clause חסר לבּו, which is not, after Eccles 6:2, to be translated: corde suo caret (Herzf., Ginsb.), contrary to the suff. and also the order of the words, but, after Eccles 9:8 : cor ejus deficit, i.e., his understanding is at fault; for לב, here and at Eccles 10:2, is thus used in a double sense, as the Greek νοῦς and the Lat. mens can also be used: there it means pure, formal, intellectual soul-life; here, pregnantly (Psychol. p. 249), as at Eccles 7:7, cf. Hos 4:11, the understanding or the knowledge and will of what is right. The fool takes no step without showing that his understanding is not there, - that, so to speak, he does not take it along with him, but has left it at home. He even carries his folly about publicly, and prides himself in it as if it were wisdom: he says to all that he is a fool, se esse stultum (thus, correctly, most Jewish and Christian interpreters, e.g., Rashi and Rambach). The expression follows the scheme of Ps. 9:21: May the heathen know mortales se esse (vid., l.c.). Otherwise Luther, with Symm. and Jerome: "he takes every man as a fool;" but this thought has no support in the connection, and would undoubtedly be expressed by המּה סכלים. Still differently Knobel and Ewald: he says to all, "it is foolish;" Hitzig, on the contrary, justly remarks that סכל is not used of actions and things; this also is true of כּסיל, against himself, Eccles 5:2, where he translates qol kesil by "foolish discourses." Geneva 159910:3 Also, when he that is a fool walketh by the way, his wisdom faileth [him], and he (b) saith to every one [that] he [is] a fool.(b) By his doings he betrays himself. John Gill10:3 Yea also, when he that is a fool walketh by the way,.... The king's highway, the common road; as he passeth along the streets, going to any place, or about any business:his wisdom faileth him; or "his heart" (p); he appears by his gait, his manner of walking, to want a heart, to be a fool; walking with a froward mouth, winking with his eyes, speaking with his feet, and teaching with his fingers; all which shows the frowardness and folly of his heart, Prov 6:12; or he discovers it throughout his conversation, in all the actions of it, in whatsoever business he is concerned, and in all the affairs of life. The Targum is, "when he walketh in a perplexed way;'' then his wisdom fails him; he does not know which way to take, whether to the right or left: this can never be understood of the highway of holiness, in which men, though fools, shall not err, Is 35:8; and he saith to everyone that he is a fool; his folly is manifest to all; he betrays it, by his words and actions, to every man he has to do with; his sins and transgressions, which are his folly, he hides not, they are evident to all; and, as the Targum expresses it, "all say he is a fool:'' though indeed he himself says this of every other man, that he is a fool; for, according to the Vulgate Latin version, he, being a fool himself, thinks everybody else is so. (p) "cor ejus", Pagninus, Montanus, &c. John Wesley10:3 Walketh - In his daily conversation. He saith - He discovers his folly to all that meet him.Robert Jamieson, A. R. Fausset and David Brown10:3 by the way--in his ordinary course; in his simplest acts (Prov 6:12-14). That he "saith," virtually, "that he" himself, &c. [Septuagint]. But Vulgate, "He thinks that every one (else whom he meets) is a fool." |
|
10:410:4: Եթէ հոգի իշխանին ելցէ ՚ի վերայ քո՝ մի՛ թողուր զտեղի քո. զի ողոքումն դարձուցանէ՛ զմեղս մեծամեծս։ Եթէ հոգի իշխանին ելցէ ի վերայ քո` մի՛ թողուր զտեղի քո. զի ողոքումն դարձուցանէ զմեղս մեծամեծս:4 Եթէ իշխանի զայրոյթը բռնկուի քո դէմ, դու մի՛ լքիր քո տեղը. քաղցր աղաչանքը կարող է կանխել մեծ մեղքերը: 4 Եթէ իշխանին բարկութիւնը քեզի դէմ ելլէ, Քու տեղդ մի՛ ձգեր, Վասն զի քաղցրութիւնը մեծ յանցանքները կը դադրեցնէ։ 10:4: Եթէ հոգի իշխանին ելցէ ՚ի վերայ քո՝ մի՛ թողուր զտեղի քո. զի ողոքումն դարձուցանէ՛ զմեղս մեծամեծս։ 4 Եթէ իշխանի զայրոյթը բռնկուի քո դէմ, դու մի՛ լքիր քո տեղը. քաղցր աղաչանքը կարող է կանխել մեծ մեղքերը: 4 Եթէ իշխանին բարկութիւնը քեզի դէմ ելլէ, Քու տեղդ մի՛ ձգեր, Վասն զի քաղցրութիւնը մեծ յանցանքները կը դադրեցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:410:4 Если гнев начальника вспыхнет на тебя, то не оставляй места твоего; потому что кротость покрывает и большие проступки. 10:4 ἐὰν εαν and if; unless πνεῦμα πνευμα spirit; wind τοῦ ο the ἐξουσιάζοντος εξουσιαζω influence; have authority ἀναβῇ αναβαινω step up; ascend ἐπὶ επι in; on σέ σε.1 you τόπον τοπος place; locality σου σου of you; your μὴ μη not ἀφῇς αφιημι dismiss; leave ὅτι οτι since; that ἴαμα ιαμα healing; remedy καταπαύσει καταπαυω rest ἁμαρτίας αμαρτια sin; fault μεγάλας μεγας great; loud 10:4 אִם־ ʔim- אִם if ר֤וּחַ rˈûₐḥ רוּחַ wind הַ ha הַ the מֹּושֵׁל֙ mmôšˌēl משׁל rule תַּעֲלֶ֣ה taʕᵃlˈeh עלה ascend עָלֶ֔יךָ ʕālˈeʸḵā עַל upon מְקֹומְךָ֖ mᵊqômᵊḵˌā מָקֹום place אַל־ ʔal- אַל not תַּנַּ֑ח tannˈaḥ נוח settle כִּ֣י kˈî כִּי that מַרְפֵּ֔א marpˈē מַרְפֵּא calmness יַנִּ֖יחַ yannˌîₐḥ נוח settle חֲטָאִ֥ים ḥᵃṭāʔˌîm חֵטְא offence גְּדֹולִֽים׃ gᵊḏôlˈîm גָּדֹול great 10:4. si spiritus potestatem habentis ascenderit super te locum tuum ne dimiseris quia curatio cessare faciet peccata maximaIf the spirit of him that hath power, ascend upon thee, leave not thy place: because care will make the greatest sins to cease. 10:4. If the spirit of one who holds authority rises over you, do not leave your place, because attentiveness will cause the greatest sins to cease. 10:4. If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. 4. If the spirit of the ruler rise up against thee, leave not thy place; for yielding allayeth great offences.
10:4 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences: 10:4 Если гнев начальника вспыхнет на тебя, то не оставляй места твоего; потому что кротость покрывает и большие проступки. 10:4 ἐὰν εαν and if; unless πνεῦμα πνευμα spirit; wind τοῦ ο the ἐξουσιάζοντος εξουσιαζω influence; have authority ἀναβῇ αναβαινω step up; ascend ἐπὶ επι in; on σέ σε.1 you τόπον τοπος place; locality σου σου of you; your μὴ μη not ἀφῇς αφιημι dismiss; leave ὅτι οτι since; that ἴαμα ιαμα healing; remedy καταπαύσει καταπαυω rest ἁμαρτίας αμαρτια sin; fault μεγάλας μεγας great; loud 10:4 אִם־ ʔim- אִם if ר֤וּחַ rˈûₐḥ רוּחַ wind הַ ha הַ the מֹּושֵׁל֙ mmôšˌēl משׁל rule תַּעֲלֶ֣ה taʕᵃlˈeh עלה ascend עָלֶ֔יךָ ʕālˈeʸḵā עַל upon מְקֹומְךָ֖ mᵊqômᵊḵˌā מָקֹום place אַל־ ʔal- אַל not תַּנַּ֑ח tannˈaḥ נוח settle כִּ֣י kˈî כִּי that מַרְפֵּ֔א marpˈē מַרְפֵּא calmness יַנִּ֖יחַ yannˌîₐḥ נוח settle חֲטָאִ֥ים ḥᵃṭāʔˌîm חֵטְא offence גְּדֹולִֽים׃ gᵊḏôlˈîm גָּדֹול great 10:4. si spiritus potestatem habentis ascenderit super te locum tuum ne dimiseris quia curatio cessare faciet peccata maxima If the spirit of him that hath power, ascend upon thee, leave not thy place: because care will make the greatest sins to cease. 10:4. If the spirit of one who holds authority rises over you, do not leave your place, because attentiveness will cause the greatest sins to cease. 10:4. If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144: Екклезиаст продолжает характеристику мудрого и глупого. Мудрый человек должен спокойно относиться к раздражению своего начальника, не спешить оставлять свое место, зная, что незаслуженный гнев начальника пройдет, что спокойствие и кротость обезоруживает людей в случаях даже серьезных проступков.Matthew Henry: Concise Commentary on the Whole Bible - 17064 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. 5 There is an evil which I have seen under the sun, as an error which proceedeth from the ruler: 6 Folly is set in great dignity, and the rich sit in low place. 7 I have seen servants upon horses, and princes walking as servants upon the earth. 8 He that diggeth a pit shall fall into it; and whoso breaketh a hedge, a serpent shall bite him. 9 Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby. 10 If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct. 11 Surely the serpent will bite without enchantment; and a babbler is no better.The scope of these verses is to keep subjects loyal and dutiful to the government. In Solomon's reign the people were very rich, and lived in prosperity, which perhaps made them proud and petulant, and when the taxes were high, though they had enough to pay them with, it is probable that many conducted themselves insolently towards the government and threatened to rebel. To such Solomon here gives some necessary cautions. I. Let not subjects carry on a quarrel with their prince upon any private personal disgust (v. 4): "If the spirit of the ruler rise up against thee, if upon some misinformation given him, or some mismanagement of thine, he is displeased at thee, and threaten thee, yet leave not thy place, forget not the duty of a subject, revolt not from thy allegiance, do not, in a passion, quit thy post in his service and throw up thy commission, as despairing ever to regain his favour. No, wait awhile, and thou wilt find he is not implacable, but that yielding pacifies great offences." Solomon speaks for himself, and for every wise and good man that is a master, or a magistrate, that he could easily forgive those, upon their submission, whom yet, upon their provocation, he had been very angry with. It is safer and better to yield to an angry prince than to contend with him. II. Let not subjects commence a quarrel with their prince, though the public administration be not in every thing as they would have it. He grants there is an evil often seen under the sun, and it is a king's-evil, an evil which the king only can cure, for it is an error which proceeds from the ruler (v. 5); it is a mistake which rulers, consulting their personal affections more than the public interests, are too often guilty of, that men are not preferred according to their merit, but folly is set in great dignity, men of shattered brains, and broken fortunes, are put in places of power and trust, while the rich men of good sense and good estates, whose interest would oblige them to be true to the public, and whose abundance would be likely to set them above temptations to bribery and extortion, yet sit in low places, and can get no preferment (v. 6), either the ruler knows not how to value them or the terms of preferment are such as they cannot in conscience comply with. It is ill with a people when vicious men are advanced and men of worth are kept under hatches. This is illustrated v. 7. "I have seen servants upon horses, men not so much of mean extraction and education (if that were all, it were the more excusable, nay, there is many a wise servant who with good reason has rule over a son that causes shame), but of sordid, servile, mercenary dispositions. I have seen these riding in pomp and state as princes, while princes, men of noble birth and qualities, fit to rule a kingdom, have been forced to walk as servants upon the earth, poor and despised." Thus God, in his providence, punishes a wicked people; but, as far as it is the ruler's act and deed, it is certainly his error, and a great evil, a grievance to the subject and very provoking; but it is an error under the sun, which will certainly be rectified above the sun, and when it shall shine no more, for in heaven it is only wisdom and holiness that are set in great dignity. But, if the prince be guilty of his error, yet let not the subjects leave their place, nor rise up against the government, nor form any project for the alteration of it; nor let the prince carry on the humour too far, nor set such servants, such beggars, on horseback, as will ride furiously over the ancient land-marks of the constitution, and threaten the subversion of it. 1. Let neither prince nor people violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence, which he shows here by four similitudes, the scope of which is to give us a caution not to meddle to our own hurt. Let not princes invade the rights and liberties of their subjects; let not subjects mutiny and rebel against their princes; for, (1.) He that digs a pit for another, it is ten to one but he falls into it himself, and his violent dealing returns upon his own head. If princes become tyrants, or subjects become rebels, all histories will tell both what is likely to be their fate and that it is at their utmost peril, and it were better for both to be content within their own bounds. (2.) Whoso breaks a hedge, an old hedge, that has long been a land-mark, let him expect that a serpent, or adder, such as harbour in rotten hedges, will bite him; some viper or other will fasten upon his hand, Acts xxviii. 3. God, by his ordinance, as by a hedge, has inclosed the prerogatives and powers of princes; their persons are under his special protection; those therefore that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves. (3.) Whoso removes stones, to pull down a wall or building, does but pluck them upon himself; he shall be hurt therewith, and will wish that he had let them alone. Those that go about to alter a well-modelled well-settled government, under colour of redressing some grievances and correcting some faults in it, will quickly perceive not only that it is easier to find fault than to mend, to demolish that which is good than to build up that which is better, but that they thrust their own fingers into the fire and overwhelm themselves in the ruin they occasion. (4.) He that cleaves the wood, especially if, as it follows, he has sorry tools (v. 10), shall be endangered thereby; the chips, or his own axe-head, will fly in his face. If we meet with knotty pieces of timber, and we think to master them by force and violence, and hew them to pieces, they may not only prove too hard for us, but the attempt may turn to our own damage. 2. Rather let both prince and people act towards each other with prudence, mildness, and good temper: Wisdom is profitable to direct the ruler how to manage a people that are inclined to be turbulent, so as neither, on the one hand, by a supine negligence to embolden and encourage them, nor, on the other hand, by rigour and severity to exasperate and provoke them to any seditious practices. It is likewise profitable to direct the subjects how to act towards a prince that is inclined to bear hard upon them, so as not to alienate his affections from them, but to win upon him by humble remonstrances (not insolent demands, such as the people made upon Rehoboam), by patient submissions and peaceable expedients. The same rule is to be observed in all relations, for the preserving of the comfort of them. Let wisdom direct to gentle methods and forbear violent ones. (1.) Wisdom will teach us to whet the tool we are to make use of, rather than, by leaving it blunt, oblige ourselves to exert so much the more strength, v. 10. We might save ourselves a great deal of labour, and prevent a great deal of danger, if we did whet before we cut, that is, consider and premeditate what is fit to be said and done in every difficult case, that we may accommodate ourselves to it and may do our work smoothly and easily both to others and to ourselves. Wisdom will direct how to sharpen and put an edge upon both ourselves and those we employ, not to work deceitfully (Ps. lii. 2), but to work cleanly and cleverly. The mower loses no time when he is whetting his scythe. (2.) Wisdom will teach us to enchant the serpent we are to contend with, rather than think to out-hiss it (v. 11): The serpent will bite if he be not by singing and music charmed and enchanted, against which therefore he stops his ears (Ps. lviii. 4, 5); and a babbler is no better to all those who enter the lists with him, who therefore must not think by dint of words to out-talk him, but be prudent management to enchant him. He that is lord of the tongue (so the phrase is), a ruler that has liberty of speech and may say what he will, it is as dangerous dealing with him as with a serpent uncharmed; but, if you use the enchantment of a mild and humble submission, you may be safe and out of danger; herein wisdom, the meekness of wisdom, is profitable to direct. By long forbearing is a prince persuaded, Prov. xxv. 15. Jacob enchanted Esau with a present and Abigail David. To those that may say any thing it is wisdom to say nothing that is provoking. Adam Clarke: Commentary on the Bible - 183110:4: If the spirit of the ruler rise up against thee - If the king get incensed against thee.Leave not thy place - Humble thyself before him, that is thy place and duty; for yielding to him, and not standing stoutly in thy defense, pacifieth great offenses: and then, when his anger is appeased, he will hear any thing in thy justification, if thou have any thing to offer. This is good advice to a child in reference to his parents, and to an inferior of any kind in reference to his superiors. Several of the fathers understood this differently, It the spirit of the ruler - the influence of Satan - hath risen up against and prevailed over thee, to bring thee into some sin; leave not thy place - do not despair of God's mercy; humble thyself before him, and seek pardon through the Son of his love, and this will be מרפא marpe, a remedy or cure even for חטאים גדולים chataim gedolim, great errors or sins. All this is true in itself, whether found in this text or not. Albert Barnes: Notes on the Bible - 183410:4: If the spirit ... - i. e., If he is angry.Leave not thy place - i. e., Do not lose thy self-control and quit his presence. Gentleness on thy part will calm both thyself and him, and pRev_ent great wrongs being committed by either. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:4: leave: Ecc 8:3for: 1Sam. 25:24-44; Pro 25:15 Carl Friedrich Keil and Franz Delitzsch10:4This verse shows what is the wise conduct of a subject, and particularly of a servant, when the anger of the ruler breaks forth: "If the ill-humour of the ruler rise up against thee, do not leave thy post; for patience leaves out great sins." Luther connects Eccles 10:4 and Eccles 10:3 by "therefore;" for by the potentate he understands such an one as, himself a fool, holds all who contradict him to be fools: then it is best to let his folly rage on. But the מושׁל is a different person from the סכל; and מק אל־תּנּח does not mean, "let not yourself get into a passion," or, as he more accurately explains in the Annotationes: "remain self-possessed" (similarly Hitzig: lose not thy mental state of composure), but, in conformity with תלך ... אל, Eccles 8:3, "forsake not the post (synon. מצּב and מעמד, Is 22:19, cf. 23) which thou hast received." The person addressed is thus represented not merely as a subject, but officially as a subordinate officer: if the ruler's displeasure (רוּח, as at Judg 8:3; Prov 29:11) rises up against him (עלה, as elsewhere; cf. אף, Ps 73:21; or חמה, 2Kings 11:20), he ought not, in the consciousness that he does not merit his displeasure, hastily give up his situation which has been entrusted to him and renounce submission; for patience, gentleness (regarding מרפּא, vid., Prov 12:18) 'גּד ... 'ין. This concluding clause of the verse is usually translated: "It appeaseth (pacifieth) great sins" (lxx καταπαύσει, Symm. παύσει). The phrase (חמה) אף הניח is not to be compared, for it signifies quieting by an exhausting outbreak; on the contrary, יניח in the passage before us must signify quieting, as the preventing of an outbreak (cf. Prov 15:1). It appears more correct to render הנּיח in both cases in the sense of ἐᾶν, missum facere: to leave great sins is = not to commit them, to give up the lust thereto; for hinniahh signifies to let go, to leave off, e.g., Jer 14:9; and to indulge, Esther 3:8, here as at Eccles 7:18; Eccles 11:6, "to keep the hands from something." The great sins cannot certainly be thought of as those of the ruler; for on his part only one comes into view, if indeed, according to the old legal conception, it could be called such, viz., cruel proceeding with reference to him who wilfully withdraws from him, and thus proves his opposition; much rather we are to think of the great sins into which he who is the object of the ruler's displeasure might fall, viz., treason (Eccles 8:2), insubordination, self-destruction, and at the same time, since he does not stand alone, or make common cause with others who are discontented, the drawing of others into inevitable ruin (Eccles 8:3). All these sins, into which he falls who answers wrath with wrath, patience avoids, and puts a check to them. The king's anger is perhaps justified; the admonition, however, would be otherwise expressed than by 'l-tnch mq', if it were not presupposed that it was not justified; and thus without meta'basis eis a'llo ge'nos an I-section follows the reflection regarding wise deportment as over against the king's displeasure, a section which describes from experience and from personal observation the world turned upside down in the state. Geneva 159910:4 If the (c) spirit of the ruler riseth against thee, leave not thy place; for yielding pacifieth great offences.(c) If your superior is angry with you, be discrete and not moved. John Gill10:4 If the spirit of the ruler rise up against thee,.... The wrath of the civil magistrate, the chief ruler of the land, the sovereign prince or king, to whom men are and should be subject: if his wrath on any occasion breaks out in a furious manner, and, like a storm and tempest, is very blustering and threatening:leave not thy place; at court; thine office under the prince, do not throw it up in a passion, and quit his service upon it; and much less forget thy duty and allegiance to him, and go into disloyalty and rebellion; see Eccles 8:3; for yielding pacifieth great offences; bearing his anger patiently, submitting to his displeasure quietly, making no returns, or at least giving soft answers, and behaving in a modest and humble manner; in time his wrath will subside, and he will be pacified, and forgive the offences committed; or be convinced that there were none, or however not so great as to require such resentment; see Prov 15:1. The Targum is, "if a spirit of evil concupiscence rules over thee; thy good place, in which thou wert used to stand, leave not:'' some understand this of a man's having a spirit of rule and government coming upon him, or of his being advanced to power and authority, that then he should not forget the low estate in which he had been. Jarchi interprets it of the spirit of the governor of the world, strictly inquiring into the actions of men; and healing their sins by chastisements, which cause them to leave them. John Wesley10:4 The spirit - The passion. Leave not - In anger or discontent. Continue in a diligent and faithful discharge of thy duty, and modestly and humbly submit to him. Yielding - A gentle and submissive carriage.Robert Jamieson, A. R. Fausset and David Brown10:4 spirit--anger.yielding pacifieth-- (Prov 15:1). This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty (Eccles 8:3). |
|
10:510:5: Է՛ չարութիւն զոր տեսի ՚ի ներքոյ արեգական որ իբրեւ յակամա՛յ կամս ել յերեսաց իշխանին[8600]։ [8600] Ոմանք. Արեգական. իբրեւ ակամայ իմն ել յերեսաց։ Է չարութիւն զոր տեսի ի ներքոյ արեգական, որ իբրեւ [112]յակամայ կամս`` ել յերեսաց իշխանին:5 Մի չարիք էլ տեսայ արեգակի ներքոյ, որ ակամայ լինում է իշխանի պատճառով: 5 Արեւուն տակ չարութիւն մըն ալ տեսայ, Որպէս թէ իշխանին երեսէն ելած անխոհեմութիւն մը ըլլար։ 10:5: Է՛ չարութիւն զոր տեսի ՚ի ներքոյ արեգական որ իբրեւ յակամա՛յ կամս ել յերեսաց իշխանին[8600]։ [8600] Ոմանք. Արեգական. իբրեւ ակամայ իմն ել յերեսաց։ 5 Մի չարիք էլ տեսայ արեգակի ներքոյ, որ ակամայ լինում է իշխանի պատճառով: 5 Արեւուն տակ չարութիւն մըն ալ տեսայ, Որպէս թէ իշխանին երեսէն ելած անխոհեմութիւն մը ըլլար։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:510:5 Есть зло, которое видел я под солнцем, это как бы погрешность, происходящая от властелина: 10:5 ἔστιν ειμι be πονηρία πονηρια harm; malignancy ἣν ος who; what εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὡς ως.1 as; how ἀκούσιον ακουσιος who; what ἐξῆλθεν εξερχομαι come out; go out ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the ἐξουσιάζοντος εξουσιαζω influence; have authority 10:5 יֵ֣שׁ yˈēš יֵשׁ existence רָעָ֔ה rāʕˈā רָעָה evil רָאִ֖יתִי rāʔˌîṯî ראה see תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun כִּ ki כְּ as שְׁגָגָ֕ה šᵊḡāḡˈā שְׁגָגָה error שֶׁ še שַׁ [relative] יֹּצָ֖א yyōṣˌā יצא go out מִ mi מִן from לִּ lli לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the שַּׁלִּֽיט׃ ššallˈîṭ שַׁלִּיט tyrant 10:5. est malum quod vidi sub sole quasi per errorem egrediens a facie principisThere is an evil that I have seen under the sun, as it were by an error proceeding from the face of the prince: 10:5. There is an evil which I have seen under the sun, proceeding from the presence of a prince, as if by mistake: 10:5. There is an evil [which] I have seen under the sun, as an error [which] proceedeth from the ruler: 5. There is an evil which I have seen under the sun, as it were an error which proceedeth from the ruler:
10:5 There is an evil [which] I have seen under the sun, as an error [which] proceedeth from the ruler: 10:5 Есть зло, которое видел я под солнцем, это как бы погрешность, происходящая от властелина: 10:5 ἔστιν ειμι be πονηρία πονηρια harm; malignancy ἣν ος who; what εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὡς ως.1 as; how ἀκούσιον ακουσιος who; what ἐξῆλθεν εξερχομαι come out; go out ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the ἐξουσιάζοντος εξουσιαζω influence; have authority 10:5 יֵ֣שׁ yˈēš יֵשׁ existence רָעָ֔ה rāʕˈā רָעָה evil רָאִ֖יתִי rāʔˌîṯî ראה see תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun כִּ ki כְּ as שְׁגָגָ֕ה šᵊḡāḡˈā שְׁגָגָה error שֶׁ še שַׁ [relative] יֹּצָ֖א yyōṣˌā יצא go out מִ mi מִן from לִּ lli לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the שַּׁלִּֽיט׃ ššallˈîṭ שַׁלִּיט tyrant 10:5. est malum quod vidi sub sole quasi per errorem egrediens a facie principis There is an evil that I have seen under the sun, as it were by an error proceeding from the face of the prince: 10:5. There is an evil which I have seen under the sun, proceeding from the presence of a prince, as if by mistake: 10:5. There is an evil [which] I have seen under the sun, as an error [which] proceedeth from the ruler: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-7: По вине правителей глупые и недостойные уважения остаются в унижении и презрении. Ст. 5: можно по другому передать так: «есть зло, которое видел я под солнцем, подобное погрешности, происходящей от властелина» (славянский текст — Есть лукавство, еже видех под солнцем, аки невольно изыде от лица владеющаго). Богатые сидят низко; разумеются лица знатных и заслуженных родов. Случаи, указанные Екклезиастом, часто имели место в персидском царстве.Adam Clarke: Commentary on the Bible - 183110:5: An error which proceedeth from the ruler - What this error in the ruler is, the two following verses point out: it is simpiy this - an injudicious distribution of offices, and raising people to places of trust and confidence, who are destitute of merit, are neither of name nor family to excite public confidence, and are without property; so that they have no stake in the country, and their only solicitude must naturally be to enrich themselves, and provide for their poor relatives. This is frequent in the governments of the world; and favouritism has often brought prosperous nations to the brink of ruin. Folly was set in dignity; the man of property, sense, and name, in a low place. Servants - menial men, rode upon horses - carried every thing with a high and proud hand; and princes, - the nobles of the people, were obliged to walk by their sides, and often from the state of things to become in effect their servants. This was often the case in this country, during the reign of Thomas a Becket, and Cardinal Woolsey. These insolent men lorded it over the whole nation; and the people and their gentry were raised or depressed according as their pride and caprice willed. And, through this kind of errors, not only a few sovereigns have had most uncomfortable and troublesome reigns, but some have even lost their lives.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:5: an evil: Ecc 4:7, Ecc 5:13, Ecc 6:1, Ecc 9:3as an: Ecc 3:16, Ecc 4:1 from: Heb. from before Carl Friedrich Keil and Franz Delitzsch10:5"There is an evil which I have seen under the sun, like an error which proceedeth from the ruler." The introduction by the virtual relative raithi is as at Eccles 5:12; Eccles 6:1. Knobel, Hengst., and others give to the כ of כּשׁ the meaning of "according to," or "in consequence of which," which harmonizes neither with ra'ah nor with raithi. Also Kleinert's translation: "There is a misery - I have seen it under the sun - in respect of an error which proceedeth from the ruler," is untenable; for by this translation ra'ah is made the pred. while it is the subj. to ישׁ, and kishgagah the unfolding of this subject. Hitzig also remarks: "as [wie ein] an error, instead of which we have: in respect to [um einen] an error;" for he confounds things incongruous. Hitz., however, rightly recognises, as also Kleinert, the כ as Caph veritatis, which measures the concrete with the idea. Is 13:6, compares the individual with the general which therein comes to view, Ezek 26:10; Neh 7:2; cf. 2Kings 9:8. Koheleth saw an evil under the sun; something which was like an error, appeared to him altogether like an error which proceedeth from the ruler. If we could translate שׁיּ by quod exiit, then כ would be the usual Caph similitudinis; but since it must be translated by quod exit, וגו כשׁ places the observed fact under a comprehensive generality: it had the nature of an error proceeding from the ruler. If this is correct, it is so much the less to be assumed that by השׁלּיט God is to be understood (Dan 5:21), as Jerome was taught by his Hebraeus: quod putent homines in hac inaequalitate rerum illum non juste et ut aequum est judicare. It is a governor in a state that is meant, by whom an error might easily be committed, and only too frequently is committed, in the promotion of degradation of persons. But since the world, with its wonderful division of high and low, appears like as it were an error proceeding from the Most High, there certainly falls a shadow on the providence of God Himself, the Governor of the world; but yet not so immediately that the subject of discourse is an "error" of God, which would be a saying more than irreverent. יּצא = יּצה is the metaplastic form for יּצאה or יּצאת (for which at Deut 28:57 incorrectly יּצת), not an error of transcription, as Olsh. supposes; vid., to the contrary. מלּפני (Symm. ἐξ ἔμπροστηεν) with יצא is the old usus loq. There now follows a sketch of the perverted world. Geneva 159910:5 There is an evil [which] I have seen under the sun, as an (d) error [which] proceedeth from the ruler:(d) Meaning that it is an evil thing when they who are in authority fail and do not do their duty. John Gill10:5 There is an evil which I have seen under the sun,.... Which Solomon had observed in the course of his life, practised in some kingdoms and by some princes on earth, under the sun; for there is nothing of the like kind, as after mentioned, done in heaven, above the sun;as an error which proceedeth from the ruler; from the supreme ruler of a nation, the king of it; and it is not only as an error, or like one, a seeming one; but it is a real error, bestowing places of honour and profit on undeserving persons: which error proceeds from ignorance of the persons; or from affection to them, and from friendship cultivated with them in the younger time of life, being educated with them; or through the misrepresentation and imposition of those about him, who have ends to serve by their promotion; or through his own lusts and passions, which these men indulge him in. It may be understood of God, the supreme ruler, who suffers such things to be; and which may seem to some an error in providence, though it is not: but the other sense is best. Robert Jamieson, A. R. Fausset and David Brown10:5 as--rather, "by reason of an error" [MAURER and HOLDEN]. |
|
10:610:6: Տուաւ անմիտն ՚ի բարձրութիւնս մեծամեծս. եւ մեծատունք ՚ի խոնարհութեան նստցին։ Տուաւ անմիտն ի բարձրութիւնս մեծամեծս, եւ մեծատունք ի խոնարհութեան նստցին:6 Յիմարին բարձր դիրք է տրւում, իսկ հարուստներին ցածր տեղ են նստեցնում: 6 Անմտութիւնը խիստ բարձր տեղերու վրայ կը դրուի Ու հարուստները ցած տեղ մը կը նստին։ 10:6: Տուաւ անմիտն ՚ի բարձրութիւնս մեծամեծս. եւ մեծատունք ՚ի խոնարհութեան նստցին։ 6 Յիմարին բարձր դիրք է տրւում, իսկ հարուստներին ցածր տեղ են նստեցնում: 6 Անմտութիւնը խիստ բարձր տեղերու վրայ կը դրուի Ու հարուստները ցած տեղ մը կը նստին։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:610:6 невежество поставляется на большой высоте, а богатые сидят низко. 10:6 ἐδόθη διδωμι give; deposit ὁ ο the ἄφρων αφρων senseless ἐν εν in ὕψεσι υψος height; on high μεγάλοις μεγας great; loud καὶ και and; even πλούσιοι πλουσιος rich ἐν εν in ταπεινῷ ταπεινος humble καθήσονται καθιημι let down 10:6 נִתַּ֣ן nittˈan נתן give הַ ha הַ the סֶּ֔כֶל ssˈeḵel סֶכֶל folly בַּ ba בְּ in † הַ the מְּרֹומִ֖ים mmᵊrômˌîm מָרֹום high place רַבִּ֑ים rabbˈîm רַב much וַ wa וְ and עֲשִׁירִ֖ים ʕᵃšîrˌîm עָשִׁיר rich בַּ ba בְּ in † הַ the שֵּׁ֥פֶל ššˌēfel שֵׁפֶל low state יֵשֵֽׁבוּ׃ yēšˈēvû ישׁב sit 10:6. positum stultum in dignitate sublimi et divites sedere deorsumA fool set in high dignity, and the rich sitting beneath. 10:6. a foolish man appointed to a high dignity, and the rich sitting beneath him. 10:6. Folly is set in great dignity, and the rich sit in low place. 10:6 Folly is set in great dignity, and the rich sit in low place: 10:6 невежество поставляется на большой высоте, а богатые сидят низко. 10:6 ἐδόθη διδωμι give; deposit ὁ ο the ἄφρων αφρων senseless ἐν εν in ὕψεσι υψος height; on high μεγάλοις μεγας great; loud καὶ και and; even πλούσιοι πλουσιος rich ἐν εν in ταπεινῷ ταπεινος humble καθήσονται καθιημι let down 10:6 נִתַּ֣ן nittˈan נתן give הַ ha הַ the סֶּ֔כֶל ssˈeḵel סֶכֶל folly בַּ ba בְּ in † הַ the מְּרֹומִ֖ים mmᵊrômˌîm מָרֹום high place רַבִּ֑ים rabbˈîm רַב much וַ wa וְ and עֲשִׁירִ֖ים ʕᵃšîrˌîm עָשִׁיר rich בַּ ba בְּ in † הַ the שֵּׁ֥פֶל ššˌēfel שֵׁפֶל low state יֵשֵֽׁבוּ׃ yēšˈēvû ישׁב sit 10:6. positum stultum in dignitate sublimi et divites sedere deorsum A fool set in high dignity, and the rich sitting beneath. 10:6. a foolish man appointed to a high dignity, and the rich sitting beneath him. 10:6. Folly is set in great dignity, and the rich sit in low place. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183410:6: The "evil" of Ecc 10:5 is here specified as that caprice of a king by which an unworthy favorite of low origin is promoted to successive dignities, while a noble person is degraded or neglected.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:6: Folly: Jdg 9:14-20; Kg1 12:13, Kg1 12:14; Est 3:1; Psa 12:8; Pro 28:12, Pro 28:28dignity: Heb. heights the rich: Jam 2:3-5 Carl Friedrich Keil and Franz Delitzsch10:6"Folly is set on great heights, and the rich must sit in lowliness. I have seen servants upon horses, and princes like servants walking on foot." The word הסּכל (with double seghol, Aram. סכלוּ) is used here instead of those in whom it is personified. Elsewhere a multiplicity of things great, such as עמּים, מים, and the like, is heightened by רבּים (cf. e.g., Ps 18:17); here "great heights" are such as are of a high, or the highest degree; rabbim, instead of harabbim, is more appos. than adject. (cf. Gen 43:14; Ps 68:28; Ps 143:10; Jer 2:21), in the sense of "many" (e.g., Ginsburg: "in many high positions") it mixes with the poetry of the description dull prose. (Note: Luzz. reads נתן: "Folly brings many into high places." The order of the words, however, does not favour this.) 'Ashirim also is peculiarly used: divites = nobiles (cf. שׁוע, Is 32:5), those to whom their family inheritance gives a claim to a high station, who possess the means of training themselves for high offices, which they regard as places of honour, not as sources of gain. Regibus multis, Grotius here remarks, quoting from Sallust and Tacitus, suspecti qui excellunt sive sapientia sive nobilitate aut opibus. Hence it appears that the relation of slaves and princes to each other is suggested; hoc discrimen, says Justin, 41:3, of the Parthians, inter servos liberosque est quod servi pedibus, liberi nonnisi equis incedunt; this distinction is set aside, princes must walk 'al-haarěts, i.e., beregel (beraglēhěm), and in their stead (Jer 17:25) slaves sit high on horseback, and rule over them (the princes), - an offensive spectacle, Prov 19:10. The eunuch Bagoas, long all-powerful at the Persian Court, is an example of the evil consequences of this reversal of the natural relations of men. Geneva 159910:6 Folly is set in great dignity, and the (e) rich sit in low place.(e) They who are rich in wisdom and virtue. John Gill10:6 Folly is set in great dignity,.... Or "in great heights" (q); in high places of honour and truest; even foolish and wicked men; men of poor extraction, of low life, and of mean abilities and capacities; and, which is worse, men vile and vicious, as Doeg the Edomite, Haman the Amalekite, and others;and the rich sit in low places; men not only of fortune and estates, and above doing mean and little actions, and so more fit for such high places; but men rich in wisdom and knowledge, of large capacities and of great endowments of mind, and so abundantly qualified for posts in the administration of government; and, above all, men rich in grace, fearing God, and hating coveteousness, as rulers ought to be, Ex 18:21; and yet these sometimes are neglected, live in obscurity, who might otherwise be very useful in public life. The Targum interprets this and the following verse of the Israelites in exile and poverty among the Gentiles for their sins; so Jarchi. (q) , Sept. "in celsitudinibus amplis", Piscator, Amama, Gejerus; "in sublimitatibus amplis", Cocceius; "in altitudinibus magnis", Rambachius; "in great height", Broughton. John Wesley10:6 The rich - Wise and worthy men, rich in endowments of mind.Robert Jamieson, A. R. Fausset and David Brown10:6 rich--not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows. So Hebrew, rich, equivalent to "liberal," in a good sense (Is 32:5). Mordecai and Haman (Esther 3:1-2; Esther 6:6-11). |
|
10:710:7: Տեսի ես զծառայս հեծեալս ՚ի ձիս, եւ իշխանս զի գնային իբրեւ զծառայս յերկրի։ Տեսի ես զծառայս հեծեալս ի ձիս, եւ իշխանս` զի գնային իբրեւ զծառայս յերկրի:7 Ես ծառաներ եմ տեսել, որ ձի հեծած են շրջել, եւ իշխաններ, որոնք երկրի վրայ քայլել են ծառաների նման: 7 Տեսայ ծառաներ, որոնք ձիերու վրայ հեծեր էին Եւ իշխաններ, որոնք հետիոտն կը քալէին։ 10:7: Տեսի ես զծառայս հեծեալս ՚ի ձիս, եւ իշխանս զի գնային իբրեւ զծառայս յերկրի։ 7 Ես ծառաներ եմ տեսել, որ ձի հեծած են շրջել, եւ իշխաններ, որոնք երկրի վրայ քայլել են ծառաների նման: 7 Տեսայ ծառաներ, որոնք ձիերու վրայ հեծեր էին Եւ իշխաններ, որոնք հետիոտն կը քալէին։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:710:7 Видел я рабов на конях, а князей ходящих, подобно рабам, пешком. 10:7 εἶδον οραω view; see δούλους δουλος subject ἐφ᾿ επι in; on ἵππους ιππος horse καὶ και and; even ἄρχοντας αρχων ruling; ruler πορευομένους πορευομαι travel; go ὡς ως.1 as; how δούλους δουλος subject ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 10:7 רָאִ֥יתִי rāʔˌîṯî ראה see עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant עַל־ ʕal- עַל upon סוּסִ֑ים sûsˈîm סוּס horse וְ wᵊ וְ and שָׂרִ֛ים śārˈîm שַׂר chief הֹלְכִ֥ים hōlᵊḵˌîm הלך walk כַּ ka כְּ as עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 10:7. vidi servos in equis et principes ambulantes quasi servos super terramI have seen servants upon horses: and princes walking on the ground as servants. 10:7. I have seen servants on horses, and princes walking on the ground like servants. 10:7. I have seen servants upon horses, and princes walking as servants upon the earth. 10:7 I have seen servants upon horses, and princes walking as servants upon the earth: 10:7 Видел я рабов на конях, а князей ходящих, подобно рабам, пешком. 10:7 εἶδον οραω view; see δούλους δουλος subject ἐφ᾿ επι in; on ἵππους ιππος horse καὶ και and; even ἄρχοντας αρχων ruling; ruler πορευομένους πορευομαι travel; go ὡς ως.1 as; how δούλους δουλος subject ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 10:7 רָאִ֥יתִי rāʔˌîṯî ראה see עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant עַל־ ʕal- עַל upon סוּסִ֑ים sûsˈîm סוּס horse וְ wᵊ וְ and שָׂרִ֛ים śārˈîm שַׂר chief הֹלְכִ֥ים hōlᵊḵˌîm הלך walk כַּ ka כְּ as עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 10:7. vidi servos in equis et principes ambulantes quasi servos super terram I have seen servants upon horses: and princes walking on the ground as servants. 10:7. I have seen servants on horses, and princes walking on the ground like servants. 10:7. I have seen servants upon horses, and princes walking as servants upon the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:7: Pro 19:10, Pro 30:22John Gill10:7 I have seen servants upon horses,.... Which being scarce in Judea, were only rode upon by princes and great personages, or such as were in affluent circumstances; and therefore it was an unusual and disagreeable sight to see servants upon them, which was a token of their being advanced upon the ruin and destruction of their masters; a reigning servant is not only uncomely, but one of the things by which the earth is disquieted, and it cannot bear, Prov 30:21; the Parthians and Persians distinguished their nobles and the vulgar, freemen and servants, by this; the servants went on foot, and the freemen rode on horses (r);and princes walking as servants upon the earth; degraded from their honour; banished from their thrones and palaces, or obliged to leave them, and reduced to the lowest state and condition: so David, when his son rebelled against him, and he was forced to flee from him, and walk on foot, 2Kings 15:30; Alshech thinks it may be a prophecy of the captivity of Israel, when they walked as servants on the earth, and the Gentiles rode on horses. (r) Justin. e Trogo, l. 41. c. 3. Alex. ab Alex. Genial. Dier. l. 5. c. 19. Robert Jamieson, A. R. Fausset and David Brown10:7 servants upon horses--the worthless exalted to dignity (Jer 17:25); and vice versa (2Kings 15:30). |
|
10:810:8: Որ փորէ խորխորատ՝ ՚ի նո՛յն անկցի, եւ որ քակէ զցանգ՝ հարցէ՛ զնա օձ։ Որ փորէ խորխորատ` ի նոյն անկցի, եւ որ քակէ զցանգ` հարցէ զնա օձ:8 Հոր փորողն ինքը կ’ընկնի հորի մէջ, ցանկապատ քանդողին կը խայթի օձը: 8 Փոս փորողը ինք անոր մէջ կ’իյնայ Ու օձը կը խածնէ ցանկ քակողը։ 10:8: Որ փորէ խորխորատ՝ ՚ի նո՛յն անկցի, եւ որ քակէ զցանգ՝ հարցէ՛ զնա օձ։ 8 Հոր փորողն ինքը կ’ընկնի հորի մէջ, ցանկապատ քանդողին կը խայթի օձը: 8 Փոս փորողը ինք անոր մէջ կ’իյնայ Ու օձը կը խածնէ ցանկ քակողը։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:810:8 Кто копает яму, тот упадет в нее, и кто разрушает ограду, того ужалит змей. 10:8 ὁ ο the ὀρύσσων ορυσσω dig βόθρον βοθρος in αὐτῷ αυτος he; him ἐμπεσεῖται εμπιπτω fall in καὶ και and; even καθαιροῦντα καθαιρεω take down; demolish φραγμόν φραγμος fence; fencing δήξεται δακνω bite αὐτὸν αυτος he; him ὄφις οφις serpent 10:8 חֹפֵ֥ר ḥōfˌēr חפר dig גּוּמָּ֖ץ gûmmˌāṣ גּוּמָּץ pit בֹּ֣ו bˈô בְּ in יִפֹּ֑ול yippˈôl נפל fall וּ û וְ and פֹרֵ֥ץ fōrˌēṣ פרץ break גָּדֵ֖ר gāḏˌēr גָּדֵר wall יִשְּׁכֶ֥נּוּ yiššᵊḵˌennû נשׁך bite נָחָֽשׁ׃ nāḥˈāš נָחָשׁ serpent 10:8. qui fodit foveam incidet in eam et qui dissipat sepem mordebit eum coluberHe that diggeth a pit, shall fall into it: and he that breaketh a hedge, a serpent shall bite him. 10:8. Whoever digs a pit will fall into it. And whoever tears apart a hedge, a snake will bite him. 10:8. He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. 8. He that diggeth a pit shall fall into it; and whoso breaketh through a fence, a serpent shall bite him.
10:8 He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him: 10:8 Кто копает яму, тот упадет в нее, и кто разрушает ограду, того ужалит змей. 10:8 ὁ ο the ὀρύσσων ορυσσω dig βόθρον βοθρος in αὐτῷ αυτος he; him ἐμπεσεῖται εμπιπτω fall in καὶ και and; even καθαιροῦντα καθαιρεω take down; demolish φραγμόν φραγμος fence; fencing δήξεται δακνω bite αὐτὸν αυτος he; him ὄφις οφις serpent 10:8 חֹפֵ֥ר ḥōfˌēr חפר dig גּוּמָּ֖ץ gûmmˌāṣ גּוּמָּץ pit בֹּ֣ו bˈô בְּ in יִפֹּ֑ול yippˈôl נפל fall וּ û וְ and פֹרֵ֥ץ fōrˌēṣ פרץ break גָּדֵ֖ר gāḏˌēr גָּדֵר wall יִשְּׁכֶ֥נּוּ yiššᵊḵˌennû נשׁך bite נָחָֽשׁ׃ nāḥˈāš נָחָשׁ serpent 10:8. qui fodit foveam incidet in eam et qui dissipat sepem mordebit eum coluber He that diggeth a pit, shall fall into it: and he that breaketh a hedge, a serpent shall bite him. 10:8. Whoever digs a pit will fall into it. And whoever tears apart a hedge, a snake will bite him. 10:8. He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148-10: Связь этих стихов с предшествующими понимается различно. Одни находят здесь изображение тех интриг, путем которых добивались высокого положения низшие и глупые люди. Другие видят в этих стихах продолжение характеристики мудрого и глупого. Кто неосторожно берется за рискованные и опасные предприятия, к своей ли выгоде или ко вреду другим, тот легко может повредить себе. Мудрость же научит человека соразмерять желания со своими силами, не расточать непроизводительно своей энергии. Она заранее сознает всю опасность и всю трудность каждого предприятия и умеет во время устранить их. Мудрость умеет это исправить; точнее с еврейского: «преимущество успешного действия — мудрость».Adam Clarke: Commentary on the Bible - 183110:8: Whoso breaketh a hedge, a serpent shall bite him - While spoiling his neighbor's property, he himself may come to greater mischief: while pulling out the sticks, he may be bit by a serpent, who has his nest there. Some have supposed that נחש nachash here means a thorn; perhaps from the similarity of its prick to the serpent's sting. He who forces his way through a hedge will be pricked by the thorns.Albert Barnes: Notes on the Bible - 183410:8Breaketh an hedge - Rather: "breaks through a wall." Serpent - The habit of snakes is to nestle in a chink of a wall, or among stones (compare Amo 5:19). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:8: that: Jdg 9:5, Jdg 9:53-57; Sa2 17:23, Sa2 18:15; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16; Pro 26:27a serpent: Amo 5:19, Amo 9:3 Carl Friedrich Keil and Franz Delitzsch10:8"He that diggeth a pit may fall into it; whoso breaketh down walls, a serpent may sting him. Whoso pulleth out stones may do himself hurt therewith; he who cleaveth wood may endanger himself thereby." The futures are not the expression of that which will necessarily take place, for, thus rendered, these four statements would be contrary to experience; they are the expression of a possibility. The fut. יפּול is not here meant as predicting an event, as where the clause 8a is a figure of self-punishment arising from the destruction prepared for others, Prov 26:27. Sir. 27:26. גּוּמּץ is, Prov 26:27, the Targum word for שׁחת, ditch, from גּמץ = שׁוּח, depressum esse. גּדר (R. גד, to cut), something cutting off, something dividing, is a wall as a boundary and means of protection drawn round a garden, vineyard, or farm-court; גּדר פּרץ is the reverse of פּרץ גּדר, Is 58:12. Serpents are accustomed to nestle in the crevices and holes of walls, as well as in the earth (from a city-wall is called חומה and חל); thus he who breaks into such a wall may expect that the serpent which is there will bite him (cf. Amos 5:19). To tear down stones, hissi'a, is synon. of hhatsav, to break stones, Is 51:1; yet hhotsēv does not usually mean the stone-breaker, but the stone-cutter (stone-mason); hissi'a, from nasa', to tear out, does not also signify, 3Kings 5:18, "to transport," and here, along with wood-splitting, is certainly to be thought of as a breaking loose or separating in the quarry or shaft. Ne'etsav signifies elsewhere to be afflicted; here, where the reference is not to the internal but the external feeling: to suffer pain, or reflex.: to injure oneself painfully; the derivat. 'etsev signifies also severe labour; but to find this signification in the Niph. ("he who has painful labour") is contrary to the usu loq., and contrary to the meaning intended here, where generally actual injuries are in view. Accordingly בּם יסּכן, for which the Mishn. יסכּן בּעצמו, "he brings himself into danger," would denote, to be placed in danger of life and limb, cf. Gittin 65b, Chullin 37a; and it is therefore not necessary, with Hitzig and others, to translate after the vulnerabitur of Jerome: "He may wound himself thereby;" there is not a denom. סכן, to cut, to wound, derived from סכּין (שׂכּין), an instrument for cutting, a knife. (Note: The Midrash understands the whole ethically, and illustrates it by the example of Rabsake we know now that the half-Assyr., half-Accad. word rabsak means a military chief], whom report makes a brother of Manasseh, and a renegade in the Assyrian service.) The sum of these four clauses is certainly not merely that he who undertakes a dangerous matter exposes himself to danger; the author means to say, in this series of proverbs which treat of the distinction between wisdom and folly, that the wise man is everywhere conscious of his danger, and guards against it. These two verses (Eccles 10:8, Eccles 10:9) come under this definite point of view by the following proverb; wisdom has just this value in providing against the manifold dangers and difficulties which every undertaking brings along with it. (Note: Thus rightly Carl Lang in his Salom. Kunst im Psalter (Marburg 1874). He sees in Eccles 10:8-10 a beautiful heptastich. But as to its contents, Eccles 10:11 also belongs to this group.) This is illustrated by a fifth example, and then it is declared with reference to all together. John Gill10:8 He that diggeth a pit shall fall into it,.... This and the three following clauses are proverbial expressions, teaching men to be wise and cautious, lest by their conduct they bring mischief upon themselves; as it often is, the one that digs a pit for another, falls into it himself, as the wise man's father before him had observed, Ps 7:15; as kings that lay snares for their people, and subjects that plot against their sovereign; or courtiers that form schemes for the rain of those that are in their way; or any man that devises mischief against another, frequently so it is, that the same befalls them; as Haman, who prepared a gallows for Mordecai, was hanged on it himself;and whoso breaketh an hedge a serpent shall bite him; which often lies hid in fences, in old walls, and rotten hedges (s), Amos 5:19; so he that breaks down the hedges and fences of kingdoms and commonwealths, and breaks through the fundamental laws of a civil constitution, and especially that transgresses the laws of God, moral or civil, may expect to smart for it. Jarchi interprets this hedge of the sayings of their wise men, which those that transgress shall suffer death by the hand of heaven: but it would be much better to apply it to the doctrines contained in the word of God, which are a hedge and fence to the church of God, and whoever transgress them will suffer for it; see 2Jn 1:8; The Targum, by the "serpent", understands an ungodly king, who bites like a serpent, into whose hands such transgressors shall be delivered: and some have thought of the old serpent the devil, as Alshech, who deceived Adam and Eve. (s) Nicander apud Bochart. Hierozoic. par. 1. l. 1. c. 4. col. 26. John Wesley10:8 An hedge - Whereby another man's fields or vineyards are distinguished, that he may either take away their fruits, or enlarge his own fields.Robert Jamieson, A. R. Fausset and David Brown10:8 The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves (Eccles 8:9); they fall into the pit which they dug for others (Esther 7:10; Ps 7:15; Prov 26:27). Breaking through the wise fences of their throne, they suffer unexpectedly themselves; as when one is stung by a serpent lurking in the stones of his neighbor's garden wall (Ps 80:12), which he maliciously pulls down (Amos 5:19). |
|
10:910:9: Եւ որ բառնայ քարինս՝ նոքիմք չարչարեսցի, եւ որ պատառէ փայտ՝ նովի՛ն ճգնեսցի[8601]։ [8601] ՚Ի լուս՛՛. Եւ որ բրէ քարինս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Քարինս, վտանգեսցի նոքիմբք, եւ որ հերձանէ փայտ վշտասցի ՚ի նոսին։ Եւ որ բառնայ քարինս` նոքիմբք չարչարեսցի, եւ որ պատառէ փայտ` նովին ճգնեսցի:9 Քար հանողին քարը վնաս կը տայ, փայտ ճեղքողին՝ փայտից վտանգ կը գայ: 9 Քարեր կտրողը անոնցմէ կը վնասուի Եւ փայտ ճեղքողը անկէ վտանգի մէջ կ’իյնայ։ 10:9: Եւ որ բառնայ քարինս՝ նոքիմք չարչարեսցի, եւ որ պատառէ փայտ՝ նովի՛ն ճգնեսցի[8601]։ [8601] ՚Ի լուս՛՛. Եւ որ բրէ քարինս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Քարինս, վտանգեսցի նոքիմբք, եւ որ հերձանէ փայտ վշտասցի ՚ի նոսին։ 9 Քար հանողին քարը վնաս կը տայ, փայտ ճեղքողին՝ փայտից վտանգ կը գայ: 9 Քարեր կտրողը անոնցմէ կը վնասուի Եւ փայտ ճեղքողը անկէ վտանգի մէջ կ’իյնայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:910:9 Кто передвигает камни, тот может надсадить себя, и кто колет дрова, тот может подвергнуться опасности от них. 10:9 ἐξαίρων εξαιρω lift out / up; remove λίθους λιθος stone διαπονηθήσεται διαπονεω thoroughly pain; troubled ἐν εν in αὐτοῖς αυτος he; him σχίζων σχιζω split; cut out ξύλα ξυλον wood; timber κινδυνεύσει κινδυνευω in danger ἐν εν in αὐτοῖς αυτος he; him 10:9 מַסִּ֣יעַ massˈîₐʕ נסע pull out אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone יֵעָצֵ֖ב yēʕāṣˌēv עצב hurt בָּהֶ֑ם bāhˈem בְּ in בֹּוקֵ֥עַ bôqˌēₐʕ בקע split עֵצִ֖ים ʕēṣˌîm עֵץ tree יִסָּ֥כֶן yissˌāḵen סכן serve בָּֽם׃ bˈām בְּ in 10:9. qui transfert lapides adfligetur in eis et qui scindit ligna vulnerabitur ab eisHe that removeth stones, shall be hurt by them: and he that cutteth trees, shall be wounded by them. 10:9. Whoever carries away stones will be harmed by them. And whoever cuts down trees will be wounded by them. 10:9. Whoso removeth stones shall be hurt therewith; [and] he that cleaveth wood shall be endangered thereby. 10:9 Whoso removeth stones shall be hurt therewith; [and] he that cleaveth wood shall be endangered thereby: 10:9 Кто передвигает камни, тот может надсадить себя, и кто колет дрова, тот может подвергнуться опасности от них. 10:9 ἐξαίρων εξαιρω lift out / up; remove λίθους λιθος stone διαπονηθήσεται διαπονεω thoroughly pain; troubled ἐν εν in αὐτοῖς αυτος he; him σχίζων σχιζω split; cut out ξύλα ξυλον wood; timber κινδυνεύσει κινδυνευω in danger ἐν εν in αὐτοῖς αυτος he; him 10:9 מַסִּ֣יעַ massˈîₐʕ נסע pull out אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone יֵעָצֵ֖ב yēʕāṣˌēv עצב hurt בָּהֶ֑ם bāhˈem בְּ in בֹּוקֵ֥עַ bôqˌēₐʕ בקע split עֵצִ֖ים ʕēṣˌîm עֵץ tree יִסָּ֥כֶן yissˌāḵen סכן serve בָּֽם׃ bˈām בְּ in 10:9. qui transfert lapides adfligetur in eis et qui scindit ligna vulnerabitur ab eis He that removeth stones, shall be hurt by them: and he that cutteth trees, shall be wounded by them. 10:9. Whoever carries away stones will be harmed by them. And whoever cuts down trees will be wounded by them. 10:9. Whoso removeth stones shall be hurt therewith; [and] he that cleaveth wood shall be endangered thereby. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:9: Whoso removeth stones - This verse teaches care and caution. Whoever pulls down an old building is likely to be hurt by the stones; and in cleaving wood many accidents occur for want of sufficient caution.Albert Barnes: Notes on the Bible - 183410:9Be endangered - Rather: "cut himself." John Gill10:9 Whoso removeth stones shall be hurt therewith,.... That carries them from the quarry, where they are dug; or takes them from a heap, where they lie; or that attempts to pull them out of a building, where they are put; or removes them from places, where they are set as boundaries and landmarks; all which is troublesome, and by which men get hurt; the stones fall upon them, or are too heavy for them, or they do what they should not do, and so bring themselves into trouble; as do all such persons who are for removing the boundaries of commonwealths and communities, and for changing laws, and altering constitutions;and he that cleaveth wood shall be endangered thereby; of cutting himself: so he that soweth discord among brethren, that makes divisions in families, neighbourhoods, kingdoms, and churches; see Prov 6:16, Rom 16:18. Jarchi renders it, "shall be warmed" or "heated", according to the sense of the word, as he thinks, in 3Kings 1:2; though he understands it of being profited by studying in the law and the commandments; of which he interprets the clause; and Ben Melech observes, that the word so signifies in the Arabic language; and Mr. Broughton renders it, "shall be heated thereby". The Targum paraphrases it, "shall be burnt with fire, by the hand of the Angel of the Lord:'' or, however, he may be overheated and do himself hurt, as men, that kindle the flame of contention and strife, often do. John Wesley10:9 Whoso removeth - Stones too heavy for them: who rashly attempts things too high and hard for them.Robert Jamieson, A. R. Fausset and David Brown10:9 removeth stones--namely, of an ancient building [WEISS]. His neighbor's landmarks [HOLDEN]. Cuts out from the quarry [MAURER].endangered--by the splinters, or by the head of the hatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators. |
|
10:1010:10: Եթէ անկցի եւս երկաթն՝ եւ նա տրտմեցո՛յց զերեսս իւր. եւ զօրութիւնք զօրացուցանեն, եւ է՛ առաւելութիւն քաջ իմաստութեանն։ [113]Եթէ անկցի եւս երկաթն` եւ նա տրտմեցոյց զերեսս իւր. եւ զօրութիւնք զօրացուցանեն, եւ է առաւելութիւն քաջ իմաստութեանն:10 Եթէ կացինը բթանայ, եւ մարդը չսրի նրա բերանը, ապա պիտի աւելի շատ ուժեր վատնի, մինչդեռ յաջողութեան մեծ օգուտը իմաստութիւնն է: 10 Եթէ երկաթը բթացած է ու անոր բերանը չոր է, Այն ատեն մարդը իր ոյժը կրկնապատկելու է. Բայց իմաստութիւնը կ’օգնէ, որ յաջողի։ 10:10: Եթէ անկցի եւս երկաթն՝ եւ նա տրտմեցո՛յց զերեսս իւր. եւ զօրութիւնք զօրացուցանեն, եւ է՛ առաւելութիւն քաջ իմաստութեանն։ 10 Եթէ կացինը բթանայ, եւ մարդը չսրի նրա բերանը, ապա պիտի աւելի շատ ուժեր վատնի, մինչդեռ յաջողութեան մեծ օգուտը իմաստութիւնն է: 10 Եթէ երկաթը բթացած է ու անոր բերանը չոր է, Այն ատեն մարդը իր ոյժը կրկնապատկելու է. Բայց իմաստութիւնը կ’օգնէ, որ յաջողի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1010:10 Если притупится топор, и если лезвие его не будет отточено, то надобно будет напрягать силы; мудрость умеет это исправить. 10:10 ἐὰν εαν and if; unless ἐκπέσῃ εκπιπτω fall out; fall off τὸ ο the σιδήριον σιδηριον and; even αὐτὸς αυτος he; him πρόσωπον προσωπον face; ahead of ἐτάραξεν ταρασσω stir up; trouble καὶ και and; even δυνάμεις δυναμις power; ability δυναμώσει δυναμοω empower καὶ και and; even περισσεία περισσεια overflow τοῦ ο the ἀνδρείου ανδρειος wisdom 10:10 אִם־ ʔim- אִם if קֵהָ֣ה qēhˈā קהה be dull הַ ha הַ the בַּרְזֶ֗ל bbarzˈel בַּרְזֶל iron וְ wᵊ וְ and הוּא֙ hû הוּא he לֹא־ lō- לֹא not פָנִ֣ים fānˈîm פָּנֶה face קִלְקַ֔ל qilqˈal קלל be slight וַ wa וְ and חֲיָלִ֖ים ḥᵃyālˌîm חַיִל power יְגַבֵּ֑ר yᵊḡabbˈēr גבר be superior וְ wᵊ וְ and יִתְרֹ֥ון yiṯrˌôn יִתְרֹון profit הַכְשֵׁ֖רהכשׁיר *haḵšˌēr כשׁר succeed חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom 10:10. si retunsum fuerit ferrum et hoc non ut prius sed hebetatum erit multo labore exacuatur et post industriam sequitur sapientiaIf the iron be blunt, and be not as before, but be made blunt, with much labour it shall be sharpened: and after industry shall follow wisdom. 10:10. If the iron is dull, and if it was not that way before, but has been made dull by much labor, then it will be sharpened. And wisdom will follow after diligence. 10:10. If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom [is] profitable to direct. 10. If the iron be blunt, and one do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.
10:10 If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom [is] profitable to direct: 10:10 Если притупится топор, и если лезвие его не будет отточено, то надобно будет напрягать силы; мудрость умеет это исправить. 10:10 ἐὰν εαν and if; unless ἐκπέσῃ εκπιπτω fall out; fall off τὸ ο the σιδήριον σιδηριον and; even αὐτὸς αυτος he; him πρόσωπον προσωπον face; ahead of ἐτάραξεν ταρασσω stir up; trouble καὶ και and; even δυνάμεις δυναμις power; ability δυναμώσει δυναμοω empower καὶ και and; even περισσεία περισσεια overflow τοῦ ο the ἀνδρείου ανδρειος wisdom 10:10 אִם־ ʔim- אִם if קֵהָ֣ה qēhˈā קהה be dull הַ ha הַ the בַּרְזֶ֗ל bbarzˈel בַּרְזֶל iron וְ wᵊ וְ and הוּא֙ hû הוּא he לֹא־ lō- לֹא not פָנִ֣ים fānˈîm פָּנֶה face קִלְקַ֔ל qilqˈal קלל be slight וַ wa וְ and חֲיָלִ֖ים ḥᵃyālˌîm חַיִל power יְגַבֵּ֑ר yᵊḡabbˈēr גבר be superior וְ wᵊ וְ and יִתְרֹ֥ון yiṯrˌôn יִתְרֹון profit חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom 10:10. si retunsum fuerit ferrum et hoc non ut prius sed hebetatum erit multo labore exacuatur et post industriam sequitur sapientia If the iron be blunt, and be not as before, but be made blunt, with much labour it shall be sharpened: and after industry shall follow wisdom. 10:10. If the iron is dull, and if it was not that way before, but has been made dull by much labor, then it will be sharpened. And wisdom will follow after diligence. 10:10. If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom [is] profitable to direct. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:10: If the iron be blunt - If the axe have lost its edge, and the owner do not sharpen it, he must apply the more strength to make it cut: but the wisdom that is profitable to direct will teach him, that he should whet his axe, and spare his strength. Thus, without wisdom and understanding we cannot go profitably through the meanest concerns in life.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:10: wisdom: Ecc 10:15, Ecc 9:15-17; Gen 41:33-39; Exo 18:19-23; Kg1 3:9; Ch1 12:32; Ch2 23:4-11; Mat 10:16; Act 6:1-9, Act 15:2-21; Rom 16:19; Co1 14:20; Eph 5:15-17; Col 4:5; Jam 1:5Carl Friedrich Keil and Franz Delitzsch10:10"If the iron has become blunt, and he has not whetted the face, then he must give more strength to the effort; but wisdom has the superiority in setting right." This proverb of iron, i.e., iron instruments (בּרזל, from בּרז, to pierce, like the Arab. name for iron, hadîd, means essentially something pointed), is one of the most difficult in the Book of Koheleth, - linguistically the most difficult, because scarcely anywhere else are so many peculiar and unexampled forms of words to be found. The old translators afford no help for the understanding of it. The advocates of the hypothesis of a Dialogue have here a support in אם, which may be rendered interrogatively; but where would we find, syntactically as well as actually, the answer? Also, the explanations which understand חילים in the sense of war-troops, armies, which is certainly its nearest-lying meaning, bring out no appropriate thought; for the thought that even blunt iron, as far as it is not externally altogether spoiled (lo-phanim qilqal), or: although it has not a sharpened edge (Rashi, Rashbam), might be an equipment for an army, or gain the victory, would, although it were true, not fit the context; Ginsburg explains: If the axe be blunt, and he (who goes out against the tyrant) do not sharpen it beforehand (phanim, after Jerome, for lephanim, which is impossible, and besides leads to nothing, since lephanim means ehedem formerly, but not zuvor [prius], Ewald, 220a), he (the tyrant) only increases his army; on the contrary, wisdom hath the advantage by repairing the mischief (without the war being unequal); - but the "ruler" of the foregoing group has here long ago disappeared, and it is only a bold imagination which discovers in the hu of Eccles 10:10 the person addressed in Eccles 10:4, and represents him as a rebel, and augments him into a warlike force, but recklessly going forth with unwhetted swords. The correct meaning for the whole, in general at least, is found if, after the example of Abulwald and Kimchi, we interpret חילים גּבּר of the increasing of strength, the augmenting of the effort of strength, not, as Aben-Ezra, of conquering, outstripping, surpassing; גּבּר means to make strong, to strengthen, Zech 10:6, Zech 10:12; and חילים, as plur. of חיל, strength, is supported by גּבּורי חילים, 1Chron 7:5, 1Chron 7:7, 1Chron 7:11, 1Chron 7:40, the plur. of חיל גבור; the lxx renders by δυνάμεις δυναμώσει and he shall strengthen the forces, and the Peshito has חילי for δυνάμεις, Acts 8:13; Acts 19:11 (cf. Chald. Syr. אתחיּל, to strengthen oneself, to become strengthened). Thus understanding the words יג יח of intentio virium, and that not with reference to sharpening (Luth., Grotius), but to the splitting of wood, etc. (Geier, Desvoeux, Mendelss.), all modern interpreters, with the exception of a few who lose themselves on their own path, gain the thought, that in all undertakings wisdom hath the advantage in the devising of means subservient to an end. The diversities in the interpretation of details leave the essence of this thought untouched. Hitz., Bttch., Zckl., Lange, and others make the wood-splitter, or, in general, the labourer, the subject to קהה, referring והוא to the iron, and contrary to the accents, beginning the apodosis with qilqal: "If he (one) has made the iron blunt, and it is without an edge, he swings it, and applies his strength." לא־פנים, "without an edge" (lo for belo), would be linguistically as correct as בּנים לא, "without children," 1Chron 2:30, 1Chron 2:32; Ewald, 286b; and qilqal would have a meaning in some measure supported by Ezek 21:26. But granting that qilqal, which there signifies "to shake," may be used of the swinging of an axe (for which we may refer to the Aethiop. ḳualḳuala, ḳalḳala, of the swinging of a sword), yet קלקלו (אתו קלקל) could have been used, and, besides, פנים means, not like פי, the edge, but, as a somewhat wider idea, the front, face (Ezek 21:21; cf. Assyr. pan ilippi, the forepart of a ship); "it has no edge" would have been expressed by (פּיפיּות) פּה לא והוא, or by מלטּשׁ איננו והוא (מוּחד, מורט). We therefore translate: if the iron has become blunt, hebes factum sit (for the Pih. of intransitives has frequently the meaning of an inchoative or desiderative stem, like מעת, to become little, decrescere, Eccles 12:3; כּהה, hebescere, caligare, Ezek 21:12; Ewald, 120c), and he (who uses it) has not polished (whetted) the face of it, he will (must) increase the force. והוּא does not refer to the iron, but, since there was no reason to emphasize the sameness of the subject (as e.g., 2Chron 32:30), to the labourer, and thus makes, as with the other explanation, the change of subject noticeable (as e.g., 2Chron 26:1). The order of the words קל ... וה, et ille non faciem (ferri) exacuit, is as at Is 53:9; cf. also the position of lo in 2Kings 3:34; Num 16:29. קלקל, or pointed with Pattach instead of Tsere (cf. qarqar, Num 24:17) in bibl. usage, from the root-meaning levem esse, signifies to move with ease, i.e., quickness (as also in the Arab. and Aethiop.), to shake (according to which the lxx and Syr. render it by ταράσσειν, דּלח, to shake, and thereby to trouble, make muddy); in the Mishn. usage, to make light, little, to bring down, to destroy; here it means to make light = even and smooth (the contrast of rugged and notched), a meaning the possibility of which is warranted by נח קלל, Ezek 1:7; Dan 10:6 (which is compared by Jewish lexicographers and interpreters), which is translated by all the old translators "glittering brass," and which, more probably than Ewald's "to steel" (temper), is derived from the root qal, to burn, glow. (Note: Regarding the two roots, vid., Fried. Delitzsch's Indogerm.-Sem. Stud. p. 91f.) With vahhaylim the apodosis begins; the style of Koheleth recognises this vav apod. in conditional clauses, Eccles 4:11, cf. Gen 43:9, Ruth. Eccles 3:13; Job 7:4; Mic 5:7, and is fond of the inverted order of the words for the sake of emphasis, 11:8, cf. Jer 37:10, and above, under Eccles 7:22. In 10b there follows the common clause containing the application. Hitzig, Elster, and Zckl. incorrectly translate: "and it is a profit wisely to handle wisdom;" for instead of the inf. absol. הך, they unnecessarily read the inf. constr. הכשׁיר, and connect חכמה הכשׁיר, which is a phrase altogether unparalleled. Hichsir means to set in the right position (vid., above, kaser), and the sentence will thus mean: the advantage which the placing rightly of the means serviceable to an end affords, is wisdom - i.e., wisdom bears this advantage in itself, brings it with it, concretely: a wise man is he who reflects upon this advantage. It is certainly also possible that הכשׁ, after the manner of the Hiph. הצליח and השׂכיל, directly means "to succeed," or causatively: "to make to succeed." We might explain, as e.g., Knobel: the advantage of success, or of the causing of prosperity, is wisdom, i.e., it is that which secures this gain. But the meaning prevalent in post-bibl. Heb. of making fit, equipping, - a predisposition corresponding to a definite aim or result, - is much more conformable to the example from which the porisma is deduced. Buxtorf translates the Hiph. as a Mishnic word by aptare, rectificare. Tyler suggests along with "right guidance" the meaning "pre-arrangement," which we prefer. (Note: Also the twofold Haggadic explanation, Taanith 8a, gives to hachshir the meaning of "to set, priori, in the right place." Luther translated qilqal twice correctly, but further follows the impossible rendering of Jerome: multo labore exacuetur, et post industriam sequetur sapientia.) Geneva 159910:10 If the iron is blunt, and he doth not whet the edge, then must he use more (f) strength: but wisdom [is] profitable to direct.(f) Without wisdom, whatever a man takes in hand, turns to his own hurt. John Gill10:10 If the iron be blunt,.... With which a man cleaves wood: the axe, made of iron:and he do not whet the edge; with some proper instrument to make it sharper, that it may cut the more easily; then must he put to more strength; he must give a greater blow, strike the harder, and use more force; and yet it may not be sufficient, or; it may be to no purpose, and he himself may be in the greatest danger of being hurt; as such are who push things with all their might and main, without judgment and discretion; but wisdom is profitable to direct; this is the "excellency" of wisdom, that it puts a man in the right way of doing things, and of doing them right; it directs him to take the best methods, and pursue the best ways and means of doing things, both for his own good and the good of others; and so it is better than strength, Eccles 9:16. John Wesley10:10 Wisdom - As wisdom instructs a man in the smallest matters, so it is useful for a man's direction in all weighty affairs.Robert Jamieson, A. R. Fausset and David Brown10:10 iron . . . blunt--in "cleaving wood" (Eccles 10:9), answering to the "fool set in dignity" (Eccles 10:6), who wants sharpness. More force has then to be used in both cases; but "force" without judgment "endangers" one's self. Translate, "If one hath blunted his iron" [MAURER]. The preference of rash to judicious counsellors, which entailed the pushing of matters by force, proved to be the "hurt" of Rehoboam (1Ki. 12:1-33).wisdom is profitable to direct--to a prosperous issue. Instead of forcing matters by main "strength" to one's own hurt (Eccles 9:16, Eccles 9:18). |
|
10:1110:11: Եթէ հարցէ օձ ՚ի թովել, ո՛չ ինչ է առաւելութիւն թովչին։ Եթէ հարցէ օձ [114]ի թովել, ոչ ինչ է առաւելութիւն թովչին:11 Եթէ հմայելիս օձը պիտի խայթի, դա առաւելութիւն չէ հմայողի համար: 11 Եթէ օձը թովելէն առաջ խածնէ, Այն ատեն թովիչը օգուտ մը չ’ունենար։ 10:11: Եթէ հարցէ օձ ՚ի թովել, ո՛չ ինչ է առաւելութիւն թովչին։ 11 Եթէ հմայելիս օձը պիտի խայթի, դա առաւելութիւն չէ հմայողի համար: 11 Եթէ օձը թովելէն առաջ խածնէ, Այն ատեն թովիչը օգուտ մը չ’ունենար։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1110:11 Если змей ужалит без заговаривания, то не лучше его и злоязычный. 10:11 ἐὰν εαν and if; unless δάκῃ δακνω bite ὁ ο the ὄφις οφις serpent ἐν εν in οὐ ου not ψιθυρισμῷ ψιθυρισμος whisper καὶ και and; even οὐκ ου not ἔστιν ειμι be περισσεία περισσεια overflow τῷ ο the ἐπᾴδοντι επαδω use charms; sing to 10:11 אִם־ ʔim- אִם if יִשֹּׁ֥ךְ yiššˌōḵ נשׁך bite הַ ha הַ the נָּחָ֖שׁ nnāḥˌāš נָחָשׁ serpent בְּ bᵊ בְּ in לֹוא־ lô- לֹא not לָ֑חַשׁ lˈāḥaš לַחַשׁ whispering וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] יִתְרֹ֔ון yiṯrˈôn יִתְרֹון profit לְ lᵊ לְ to בַ֖עַל vˌaʕal בַּעַל lord, baal הַ ha הַ the לָּשֹֽׁון׃ llāšˈôn לָשֹׁון tongue 10:11. si mordeat serpens in silentio nihil eo minus habet qui occulte detrahitIf a serpent bite in silence, he is nothing better that backbiteth secretly. 10:11. Whoever slanders in secret is nothing less than a snake that bites silently. 10:11. Surely the serpent will bite without enchantment; and a babbler is no better. 10:11 Surely the serpent will bite without enchantment; and a babbler is no better: 10:11 Если змей ужалит без заговаривания, то не лучше его и злоязычный. 10:11 ἐὰν εαν and if; unless δάκῃ δακνω bite ὁ ο the ὄφις οφις serpent ἐν εν in οὐ ου not ψιθυρισμῷ ψιθυρισμος whisper καὶ και and; even οὐκ ου not ἔστιν ειμι be περισσεία περισσεια overflow τῷ ο the ἐπᾴδοντι επαδω use charms; sing to 10:11 אִם־ ʔim- אִם if יִשֹּׁ֥ךְ yiššˌōḵ נשׁך bite הַ ha הַ the נָּחָ֖שׁ nnāḥˌāš נָחָשׁ serpent בְּ bᵊ בְּ in לֹוא־ lô- לֹא not לָ֑חַשׁ lˈāḥaš לַחַשׁ whispering וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] יִתְרֹ֔ון yiṯrˈôn יִתְרֹון profit לְ lᵊ לְ to בַ֖עַל vˌaʕal בַּעַל lord, baal הַ ha הַ the לָּשֹֽׁון׃ llāšˈôn לָשֹׁון tongue 10:11. si mordeat serpens in silentio nihil eo minus habet qui occulte detrahit If a serpent bite in silence, he is nothing better that backbiteth secretly. 10:11. Whoever slanders in secret is nothing less than a snake that bites silently. 10:11. Surely the serpent will bite without enchantment; and a babbler is no better. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Этот стих следует перевести так: «если змей ужалит незаговоренный, то не имеет никакой пользы заклинатель» (славянский текст — Аще угрызнет змий не во шепте, и несть излишества обавающему). Заклинание, по этим словам, предполагается ранее укушения. Пс 57:5: говорит о змее, который жалит, не допуская над собой заклинания. В образной речи Екклезиаст указывает на бесполезность запоздалых действий.Adam Clarke: Commentary on the Bible - 183110:11: The serpent will bite without enchantment - בלא לחש belo lachash, without hissing. As a snake may bite before it hiss, so also will the babbler, talkative person, or calumniator. Without directly speaking evil, he insinuates, by innuendoes, things injurious to the reputation of his neighbor. Gif the eddir bite in silence, noyhing lasse than he hath that privily backbiteth - Old MS. Bible. "A babbler of his tongue is no better than a serpent that styngeth without hyssynge." - Coverdale. The moral of this saying is simply this: A calumniator is as dangerous as a poisonous serpent; and from the envenomed tongue of slander and detraction no man is safe. The comparing the serpent, נחש nachash, to a babbler, has something singular in it. I have already supposed that the creature mentioned, Gen 3:1, was of the genus simia. This has been ridiculed, but not disproved.Albert Barnes: Notes on the Bible - 183410:11: Rather: "If a serpent without enchantment (i. e., not being enchanted) bites, then there is no advantage to the charmer": i. e., if the charmer is unwisely slack in exercising his craft, he will be bitten like other people. See Psa 58:4 note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:11: the serpent: Psa 58:4, Psa 58:5; Jer 8:17a babbler: Heb. the master of the tongue, Psa 52:2, Psa 64:3; Pro 18:21; Jam 3:6 Carl Friedrich Keil and Franz Delitzsch10:11The last proverb of this series presents for consideration the uselessness of him who comes too late. "If a serpent bite without enchantment, the charmer is of no use." The Talm. interprets this אם, like that of Eccles 10:10, also as interrog.: Does the serpent bite without its being whispered to, i.e., without a providential determination impelling it thereto? Jer. Peah, i. 1. But לחשׁ, except at Is 26:16, where whispering prayers are meant, signifies the whispering of formulas of charming; "serpents are not to be charmed (tamed)," לחששׁ, Jer 8:17. Rather for הלּ בּעל the meaning of slander is possible, which is given to it in the Haggada, Taanith 8a: All the beasts will one day all at once say to the serpent: the lion walks on the earth and eats, the wolf tears asunder and eats; but what enjoyment hast thou by thy bite? and it answers them: "Also the slanderer (לבעל הלשׁון) has certainly no profit." Accordingly the Targ., Jerome, and Luther translate; but if אם is conditional, and the vav of veēn connects the protasis and the apodosis, then ba'al hallashon must denote a man of tongue, viz., of an enchanting tongue, and thus a charmer (lxx, Syr.). This name for the charmer, one of many, is not unintentional; the tongue is an instrument, as iron is, Eccles 10:10 : the latter must be sharp, if it would not make greater effort necessary; the former, if it is to gain its object, must be used at the right time. The serpent bites בּל לח, when it bites before it has been charmed (cf. belo yomo, Job 15:32); there are also serpents which bite without letting themselves be charmed; but here this is the point, that it anticipates the enchantment, and thus that the charmer comes too late, and can make no use of his tongue for the intended purpose, and therefore has no advantage from his act. There appropriately follow here proverbs of the use of the tongue on the part of a wise man, and its misuse on the part of a fool. John Gill10:11 Surely the serpent will bite without enchantment,.... See Jer 8:17. Or rather, "without a whisper" (t); without hissing, or any noise, giving no warning at all: so the Vulgate Latin version renders it, "in silence"; some serpents bite, others sting, some both; see Prov 23:32; some hiss, others not, as here;and a babbler is no better; a whisperer, a backbiter, a busy tattling body, that goes from house to house, and, in a private manner, speaks evil of civil governments, of ministers of the word, and of other persons; and; in a secret way, defames men, and detracts from their characters: such an one is like a venomous viper, a poisonous serpent or adder; and there is no more guarding against him than against such a creature that bites secretly. (t) "absque susurro", Pagniuus; "absque sibilo", Tigurine version. John Wesley10:11 Without - If not prevented by the art and care of the charmer; which practice he does not justify, but only mentions by way of resemblance.Robert Jamieson, A. R. Fausset and David Brown10:11 A "serpent will bite" if "enchantment" is not used; "and a babbling calumniator is no better." Therefore, as one may escape a serpent by charms (Ps 58:4-5), so one may escape the sting of a calumniator by discretion (Eccles 10:12), [HOLDEN]. Thus, "without enchantment" answers to "not whet the edge" (Eccles 10:10), both expressing, figuratively, want of judgment. MAURER translates, "There is no gain to the enchanter" (Margin, "master of the tongue") from his enchantments, because the serpent bites before he can use them; hence the need of continual caution. Eccles 10:8-10, caution in acting; Eccles 10:11 and following verses, caution in speaking. |
|
10:1210:12: Բանք բերանոյ իմաստնոյ շնորհք. եւ շրթունք անմտի ընկղմե՛ն զնա[8602]։ [8602] Ոմանք. Եւ շրթունք անզգամի։ Բանք բերանոյ իմաստնոյ` շնորհք, եւ շրթունք անմտի ընկղմեն զնա:12 Իմաստունի բերանում խօսքերը շնորհ են, իսկ յիմարի շրթները կործանում են իրեն: 12 Իմաստունին բերնին խօսքերը շնորհալի են, Բայց անմիտին շրթունքները զինք կը սպառեն։ 10:12: Բանք բերանոյ իմաստնոյ շնորհք. եւ շրթունք անմտի ընկղմե՛ն զնա[8602]։ [8602] Ոմանք. Եւ շրթունք անզգամի։ 12 Իմաստունի բերանում խօսքերը շնորհ են, իսկ յիմարի շրթները կործանում են իրեն: 12 Իմաստունին բերնին խօսքերը շնորհալի են, Բայց անմիտին շրթունքները զինք կը սպառեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1210:12 Слова из уст мудрого благодать, а уста глупого губят его же: 10:12 λόγοι λογος word; log στόματος στομα mouth; edge σοφοῦ σοφος wise χάρις χαρις grace; regards καὶ και and; even χείλη χειλος lip; shore ἄφρονος αφρων senseless καταποντιοῦσιν καταποντιζω sink down; drown αὐτόν αυτος he; him 10:12 דִּבְרֵ֥י divrˌê דָּבָר word פִי־ fî- פֶּה mouth חָכָ֖ם ḥāḵˌām חָכָם wise חֵ֑ן ḥˈēn חֵן grace וְ wᵊ וְ and שִׂפְתֹ֥ות śifᵊṯˌôṯ שָׂפָה lip כְּסִ֖יל kᵊsˌîl כְּסִיל insolent תְּבַלְּעֶֽנּוּ׃ tᵊvallᵊʕˈennû בלע swallow 10:12. verba oris sapientis gratia et labia insipientis praecipitabunt eumThe words of the mouth of a wise man are grace: but the lips of a fool shall throw him down headlong. 10:12. Words from the mouth of a wise man are graceful, but the lips of a foolish man will throw him down with violence. 10:12. The words of a wise man’s mouth [are] gracious; but the lips of a fool will swallow up himself. 10:12 The words of a wise man' s mouth [are] gracious; but the lips of a fool will swallow up himself: 10:12 Слова из уст мудрого благодать, а уста глупого губят его же: 10:12 λόγοι λογος word; log στόματος στομα mouth; edge σοφοῦ σοφος wise χάρις χαρις grace; regards καὶ και and; even χείλη χειλος lip; shore ἄφρονος αφρων senseless καταποντιοῦσιν καταποντιζω sink down; drown αὐτόν αυτος he; him 10:12 דִּבְרֵ֥י divrˌê דָּבָר word פִי־ fî- פֶּה mouth חָכָ֖ם ḥāḵˌām חָכָם wise חֵ֑ן ḥˈēn חֵן grace וְ wᵊ וְ and שִׂפְתֹ֥ות śifᵊṯˌôṯ שָׂפָה lip כְּסִ֖יל kᵊsˌîl כְּסִיל insolent תְּבַלְּעֶֽנּוּ׃ tᵊvallᵊʕˈennû בלע swallow 10:12. verba oris sapientis gratia et labia insipientis praecipitabunt eum The words of the mouth of a wise man are grace: but the lips of a fool shall throw him down headlong. 10:12. Words from the mouth of a wise man are graceful, but the lips of a foolish man will throw him down with violence. 10:12. The words of a wise man’s mouth [are] gracious; but the lips of a fool will swallow up himself. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412-13: Болтливость глупого распространяется и на такие предметы, которых человек не может знать, и о которых ему никто не скажет.Matthew Henry: Concise Commentary on the Whole Bible - 170612 The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself. 13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. 14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? 15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.Solomon, having shown the benefit of wisdom, and of what great advantage it is to us in the management of our affairs, here shows the mischief of folly and how it exposes men, which perhaps comes in as a reflection upon those rulers who set folly in great dignity. I. Fools talk a great deal to no purpose, and they show their folly as much by the multitude, impertinence, and mischievousness of their words, as by any thing; whereas the words of a wise man's mouth are gracious, are grace, manifest grace in his heart and minister grace to the hearers, are good, and such as become him, and do good to all about him, the lips of a fool not only expose him to reproach and make him ridiculous, but will swallow up himself and bring him to ruin, by provoking the government to take cognizance of his seditious talk and call him to an account for it. Adonijah foolishly spoke against his own life, 1 Kings ii. 23. Many a man has been sunk by having his own tongue fall upon him, Ps. lxiv. 8. See what a fool's talk is. 1. It takes rise from his own weakness and wickedness: The beginning of the words of his mouth is foolishness, the foolishness bound up in his heart, that is the corrupt spring out of which all these polluted streams flow, the evil treasure out of which evil things are brought. As soon as he begins to speak you may perceive his folly; at the very first he talks idly, and passionately, and like himself. 2. It rises up to fury, and tends to the hurt and injury of others: The end of his talk, the end it comes to, is madness. He will presently talk himself into an indecent heat, and break out into the wild extravagancies of a distracted man. The end he aims at is mischief; as, at first, he appeared to have little government of himself, so, at last, it appears he has a great deal of malice to his neighbours; that root of bitterness bears gall and wormwood. Note, It is not strange if those that begin foolishly end madly; for an ungoverned tongue, the more liberty is allowed, grows the more violent. 3. It is all the same over and over (v. 14): A fool also is full of words, a passionate fool especially, that runs on endlessly and never knows when to leave off. He will have the last word, though it be but the same with that which was the first. What is wanting in the weight and strength of his words he endeavours in vain to make up in the number of them; and they must be repeated, because otherwise there is nothing in them to make them regarded. Note, Many who are empty of sense are full of words; and the least solid are the most noisy. The following words may be taken either, (1.) As checking him for his vainglorious boasting in the multitude of his words, what he will do and what he will have, not considering that which every body knows that a man cannot tell what shall be in his own time, while he lives (Prov. xxvii. 1), much less can one tell what shall be after him, when he is dead and gone. Would we duly consider our own ignorance of, and uncertainty about, future events, it would cut off a great many of the idle words we foolishly multiply. Or, (2.) As mocking him for his tautologies. He is full of words, for if he do but speak the most trite and common thing, a man cannot tell what shall be, because he loves to hear himself talk, he will say it again, what shall be after him who can tell him? like Battus in Ovid: ------------Sub illis Montibus (inquit) erant, et erant sub montibus illis-- Under those mountains were they, They were under those mountains, I say-- whence vain repetitions are called Battologies, Matt. vi. 7. II. Fools toil a great deal to no purpose (v. 15); The labour of the foolish, to accomplish their designs, wearies every one of them. 1. They weary themselves in that labour which is very foolish and absurd. All their labour is for the world and the body, and the meat that perishes, and in this labour they spend their strength, and exhaust their spirits, and weary themselves for very vanity, Hab. ii. 13; Isa. lv. 2. They choose that service which is perfect drudgery rather than that which is perfect liberty. 2. That labour which is necessary, and would be profitable, and might be gone through with ease, wearies them, because they go about it awkwardly and foolishly, and so make their business a toil to them, which, if they applied themselves to it prudently, would be a pleasure to them. Many complain of the labours of religion as grievous, which they would have no reason to complain of if the exercises of Christian piety were always under the direction of Christian prudence. The foolish tire themselves in endless pursuits, and never bring any thing to pass, because they know not how to go to the city, that is, because they have not capacity to apprehend the plainest thing, such as the entrance into a great city is, where one would think it were impossible for a man to miss his road. Men's imprudent management of their business robs them both of the comfort and of the benefit of it. But it is the excellency of the way to the heavenly city that it is a high-way, in which the wayfaring men, though fools, shall not err (Isa. xxxv. 8); yet sinful folly makes men miss that way. Adam Clarke: Commentary on the Bible - 183110:12: The words of a wise man's mouth - Every thing that proceeds from him is decent and orderly, creditable to himself, and acceptable to those who hear him. But the lips of the fool, which speak every thing at random, and have no understanding to guide them, are not only not pleasant to others, but often destructive to himself.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:12: words: Job 4:3, Job 4:4, Job 16:5; Psa 37:30, Psa 40:9, Psa 40:10, Psa 71:15-18; Pro 10:13, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 12:13, Pro 12:14, Pro 12:18, Pro 15:2, Pro 15:23, Pro 16:21-24, Pro 22:17, Pro 22:18, Pro 25:11, Pro 25:12, Pro 31:26; Mat 12:35; Luk 4:22; Eph 4:29; Col 4:6gracious: Heb. grace but: Sa2 1:16; Kg1 20:40-42; Psa 64:8, Psa 140:9; Pro 10:8, Pro 10:10, Pro 10:14, Pro 18:6-8, Pro 19:5; Pro 26:9; Luk 19:22 Carl Friedrich Keil and Franz Delitzsch10:12"The words of a wise man's mouth are grace; but the lips of a fool swallow him up." The words from a wise man's mouth are חן, graciousness, i.e., gracious in their contents, their form and manner of utterance, and thus also they gain favour, affection, approbation, for culture (education) produces favour, Prov 13:15, and its lips grace (pleasantness), which has so wide an influence that he can call a king his friend, Prov 22:11, although, according to Eccles 9:11, that does not always so happen as is to be expected. The lips of a fool, on the contrary, swallow him, i.e., lead him to destruction. The Pih. בּלּע, which at Prov 19:28 means to swallow down, and at Prov 21:20 to swallow = to consume in luxury, to spend dissolutely, has here the metaphorical meaning of to destroy, to take out of the way (for that which is swallowed up disappears). שׂפתות is parallel form to שׂפתי, like the Aram. ספות. The construction is, as at Prov 14:3, "the lips of the wise תשׁם preserve them;" the idea of unity, in the conception of the lips as an instrument of speech, prevails over the idea of plurality. The words of the wise are heart-winning, and those of the fool self-destructive. This is verified in the following verse. John Gill10:12 The words of a wise man's mouth are gracious,.... Or "grace" (u). He speaks kind and good things in favour of the characters of men, and not as the babbling detractor: he speaks well of civil magistrates and rulers in the state; of the ministers of the word in the church; and of all his fellow creatures, as far as can with truth be said: and a truly good and gracious man, who is Solomon's wise man, in opposition to a fool and wicked man; his discourse will run upon the grace of God, upon the doctrines of grace, and upon the experience of the truth of grace on his heart: upon the grace of God the Father, in loving and choosing men; in contriving their salvation; in making a covenant of grace with them in Christ; in sending him to die for them, and in accepting his satisfaction and righteousness for them: and on the grace of the Son, in becoming their surety; assuming their nature, dying in their room and stead, interceding for them, taking care of them, and supplying them with grace out of his fulness: and on the grace of the Spirit, in regeneration and sanctification; working in them faith, hope, and love; applying precious promises to them, and sealing them up to the day of redemption: of these things they speak often one to another, and cannot but talk of the things they have felt and seen: and such words and discourses are gracious, graceful, and grateful to truly pious souls, and minister grace unto them; and are also well pleasing and acceptable to God and Christ, as well as gain them favour among men; see Prov 22:11;but the lips of a fool swallow up himself; his words are not only able and displeasing to others, but bring ruin upon himself; by talking too freely of rulers and others, he brings himself into trouble, and plunges himself into difficulties, out of which he cannot easily get; yea, is swallowed up in them, and destroyed. Or, his "lips swallow up him" (w); the wise man, whose words are gracious; and, by his calumny and detraction, his deceit and lies, brings him into disgrace and danger: or, "swallows it up", or "that" (x); the grace of the wise man, or his gracious words; and hinders the edification of others by them, and the good effects of them. Though the first sense seems best. (u) "gratia", Montanus, Mercerus, Drusius, Cocceius, Rambachius. (w) "deglutiet eum", Montanus; "absorbent eum", Piscator, Rambachius. (x) "Illam", Munster, Cocceius; "quam labia stulti velut absorbendo sufferunt", Tigurine version. John Wesley10:12 Gracious - Procure him favour with those who hear him.Robert Jamieson, A. R. Fausset and David Brown10:12 gracious--Thereby he takes precaution against sudden injury (Eccles 10:11).swallow up himself-- (Prov 10:8, Prov 10:14, Prov 10:21, Prov 10:32; Prov 12:13; Prov 15:2; Prov 22:11). |
|
10:1310:13: Սկիզբն բանից բերանոյ նորա անմտութիւն. եւ վախճան նորա ծուփ չարութեան[8603]։ [8603] Ոմանք. Բերանոյ նորա անզգամութիւն է. եւ վերջինք բերանոյ նորա յածումն չար։ Սկիզբն բանից բերանոյ նորա` անմտութիւն, եւ վախճան նորա` ծուփ չարութեան:13 Նրա խօսքերի սկիզբը յիմարութիւն է, եւ նրա խօսքի վախճանը՝ կատարեալ խենթութիւն: 13 Անոր բերնին խօսքերուն սկզբնաւորութիւնը անմտութիւն է Ու անոր խօսքին վերջը կատաղի խենթութիւն է։ 10:13: Սկիզբն բանից բերանոյ նորա անմտութիւն. եւ վախճան նորա ծուփ չարութեան[8603]։ [8603] Ոմանք. Բերանոյ նորա անզգամութիւն է. եւ վերջինք բերանոյ նորա յածումն չար։ 13 Նրա խօսքերի սկիզբը յիմարութիւն է, եւ նրա խօսքի վախճանը՝ կատարեալ խենթութիւն: 13 Անոր բերնին խօսքերուն սկզբնաւորութիւնը անմտութիւն է Ու անոր խօսքին վերջը կատաղի խենթութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1310:13 начало слов из уст его глупость, {а} конец речи из уст его безумие. 10:13 ἀρχὴ αρχη origin; beginning λόγων λογος word; log στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἀφροσόνη αφροσυνη nonsense καὶ και and; even ἐσχάτη εσχατος last; farthest part στόματος στομα mouth; edge αὐτοῦ αυτος he; him περιφέρεια περιφερεια harmful; malignant 10:13 תְּחִלַּ֥ת tᵊḥillˌaṯ תְּחִלָּה beginning דִּבְרֵי־ divrê- דָּבָר word פִ֖יהוּ fˌîhû פֶּה mouth סִכְל֑וּת siḵlˈûṯ סִכְלוּת folly וְ wᵊ וְ and אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end פִּ֔יהוּ pˈîhû פֶּה mouth הֹולֵל֖וּת hôlēlˌûṯ הֹולֵלוּת madness רָעָֽה׃ rāʕˈā רָעָה evil 10:13. initium verborum eius stultitia et novissimum oris illius error pessimusThe beginning of his words is folly, and the end of his talk is a mischievous error. 10:13. At the beginning of his words is foolishness, and at the end of his talk is a most grievous error. 10:13. The beginning of the words of his mouth [is] foolishness: and the end of his talk [is] mischievous madness. 13. The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
10:13 The beginning of the words of his mouth [is] foolishness: and the end of his talk [is] mischievous madness: 10:13 начало слов из уст его глупость, {а} конец речи из уст его безумие. 10:13 ἀρχὴ αρχη origin; beginning λόγων λογος word; log στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἀφροσόνη αφροσυνη nonsense καὶ και and; even ἐσχάτη εσχατος last; farthest part στόματος στομα mouth; edge αὐτοῦ αυτος he; him περιφέρεια περιφερεια harmful; malignant 10:13 תְּחִלַּ֥ת tᵊḥillˌaṯ תְּחִלָּה beginning דִּבְרֵי־ divrê- דָּבָר word פִ֖יהוּ fˌîhû פֶּה mouth סִכְל֑וּת siḵlˈûṯ סִכְלוּת folly וְ wᵊ וְ and אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end פִּ֔יהוּ pˈîhû פֶּה mouth הֹולֵל֖וּת hôlēlˌûṯ הֹולֵלוּת madness רָעָֽה׃ rāʕˈā רָעָה evil 10:13. initium verborum eius stultitia et novissimum oris illius error pessimus The beginning of his words is folly, and the end of his talk is a mischievous error. 10:13. At the beginning of his words is foolishness, and at the end of his talk is a most grievous error. 10:13. The beginning of the words of his mouth [is] foolishness: and the end of his talk [is] mischievous madness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:13: beginning: Jdg 14:15; Sa1 20:26-33, Sa1 22:7, Sa1 22:8, Sa1 22:16-18, Sa1 25:10, Sa1 25:11; Sa2 19:41-43; Sa2 20:1; Kg2 6:27, Kg2 6:31; Pro 29:9; Mat 2:7, Mat 2:8, Mat 2:16; Luk 6:2, Luk 6:11; Luk 11:38, Luk 11:53, Luk 11:54; Joh 12:10; Act 5:28-33, Act 6:9-11, Act 7:54-59, Act 19:24-28talk: Heb. mouth Carl Friedrich Keil and Franz Delitzsch10:13"The beginning of the words of his mouth is foolishness; and the end of his mouth is mischievous madness." From folly (absurdity) the words which are heard from a fool's mouth rise to madness, which is compounded of presumption, wantonness, and frenzy, and which, in itself a symptom of mental and moral depravity, brings as its consequence destruction on himself (Prov 18:17). The adjective רעה is as in רע חלי, which interchanges with רעה חו Eccles 6:2; Eccles 5:12, etc. The end of his mouth, viz., of his speaking, is = the end of the words of his mouth, viz., the end which they at last reach. Instead of holeloth, there is here, with the adj. following, holeluth, with the usual ending of abstracta. The following proverb says how the words of the fool move between these two poles of folly and wicked madness: he speaks much, and as if he knew all things. John Gill10:13 The beginning of the words of his mouth is foolishness,.... As soon as ever he opens his mouth, he betrays his folly; the first word he speaks is a foolish one; or it is from the abundant folly in his heart that he speaks, which is the source and spring of all his foolish talk;and the end of his talk is mischievous madness; to himself and others; as he goes on, he appears more and more foolish, and yet more confident of his own wisdom; and is resolutely set on having his own way and will; grows warm, and is violently hot, to have his own words regarded; and, if contradicted, is like a madman, scattering arrows, firebrands, and death; his talk from first to last is a circle of folly; and, though it begins with something weak, and may seem innocent, yet it ends and issues in wickedness and madness, in rage and wrath, in oaths and curses. Robert Jamieson, A. R. Fausset and David Brown10:13 Illustrating the folly and injuriousness of the fool's words; last clause of Eccles 10:12. |
|
10:1410:14: Եւ որ անմիտն է յաճախէ զբանս։Ո՛չ գիտէ մարդ զինչ եղեալ է՝ եւ զինչ լինելոց է, զի զկնի նորա ո՞վ պատմեսցէ նմա[8604]։ [8604] Ոմանք. Եւ անմիտն բազմացուցանէ զբանս։ Եւ որ անմիտն է յաճախէ զբանս. ոչ գիտէ մարդ զինչ եղեալ է, եւ զինչ լինելոց է [115]զի զկնի նորա`` ո՞վ պատմեսցէ նմա:14 Յիմարը միայն խօսքերն է շատացնում: Մարդը չգիտէ, թէ ինչ է եղել եւ ոչ էլ իմանալու է, թէ ինչ է լինելու, քանի որ նրանից յետոյ ո՞վ կարող է պատմել նրան: 14 Յիմարը իր խօսքերը կը շատցնէ։Մարդ ինչ ըլլալիքը չի գիտեր։Անոր ո՞վ պիտի յայտնէ Թէ անկէ ետքը ի՛նչ պիտի ըլլայ։ 10:14: Եւ որ անմիտն է յաճախէ զբանս։Ո՛չ գիտէ մարդ զինչ եղեալ է՝ եւ զինչ լինելոց է, զի զկնի նորա ո՞վ պատմեսցէ նմա[8604]։ [8604] Ոմանք. Եւ անմիտն բազմացուցանէ զբանս։ 14 Յիմարը միայն խօսքերն է շատացնում: Մարդը չգիտէ, թէ ինչ է եղել եւ ոչ էլ իմանալու է, թէ ինչ է լինելու, քանի որ նրանից յետոյ ո՞վ կարող է պատմել նրան: 14 Յիմարը իր խօսքերը կը շատցնէ։Մարդ ինչ ըլլալիքը չի գիտեր։Անոր ո՞վ պիտի յայտնէ Թէ անկէ ետքը ի՛նչ պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1410:14 Глупый наговорит много, {хотя} человек не знает, что будет, и кто скажет ему, что будет после него? 10:14 καὶ και and; even ὁ ο the ἄφρων αφρων senseless πληθύνει πληθυνω multiply λόγους λογος word; log οὐκ ου not ἔγνω γινωσκω know ὁ ο the ἄνθρωπος ανθρωπος person; human τί τις.1 who?; what? τὸ ο the γενόμενον γινομαι happen; become καὶ και and; even τί τις.1 who?; what? τὸ ο the ἐσόμενον ειμι be ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce αὐτῷ αυτος he; him 10:14 וְ wᵊ וְ and הַ ha הַ the סָּכָ֖ל ssāḵˌāl סָכָל foolish יַרְבֶּ֣ה yarbˈeh רבה be many דְבָרִ֑ים ḏᵊvārˈîm דָּבָר word לֹא־ lō- לֹא not יֵדַ֤ע yēḏˈaʕ ידע know הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind מַה־ mah- מָה what שֶׁ še שַׁ [relative] יִּֽהְיֶ֔ה yyˈihyˈeh היה be וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִֽהְיֶה֙ yˈihyeh היה be מֵֽ mˈē מִן from אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after מִ֖י mˌî מִי who יַגִּ֥יד yaggˌîḏ נגד report לֹֽו׃ lˈô לְ to 10:14. stultus verba multiplicat ignorat homo quid ante se fuerit et quod post futurum est quis illi poterit indicareA fool multiplieth words. A man cannot tell what hath been before him: and what shall be after him, who can tell him? 10:14. The fool multiplies his words. A man does not know what has been before him, and who is able to reveal to him what will be in the future after him? 10:14. A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? 14. A fool also multiplieth words: man knoweth not what shall be; and that which shall be after him, who can tell him?
10:14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him: 10:14 Глупый наговорит много, {хотя} человек не знает, что будет, и кто скажет ему, что будет после него? 10:14 καὶ και and; even ὁ ο the ἄφρων αφρων senseless πληθύνει πληθυνω multiply λόγους λογος word; log οὐκ ου not ἔγνω γινωσκω know ὁ ο the ἄνθρωπος ανθρωπος person; human τί τις.1 who?; what? τὸ ο the γενόμενον γινομαι happen; become καὶ και and; even τί τις.1 who?; what? τὸ ο the ἐσόμενον ειμι be ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce αὐτῷ αυτος he; him 10:14 וְ wᵊ וְ and הַ ha הַ the סָּכָ֖ל ssāḵˌāl סָכָל foolish יַרְבֶּ֣ה yarbˈeh רבה be many דְבָרִ֑ים ḏᵊvārˈîm דָּבָר word לֹא־ lō- לֹא not יֵדַ֤ע yēḏˈaʕ ידע know הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind מַה־ mah- מָה what שֶׁ še שַׁ [relative] יִּֽהְיֶ֔ה yyˈihyˈeh היה be וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִֽהְיֶה֙ yˈihyeh היה be מֵֽ mˈē מִן from אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after מִ֖י mˌî מִי who יַגִּ֥יד yaggˌîḏ נגד report לֹֽו׃ lˈô לְ to 10:14. stultus verba multiplicat ignorat homo quid ante se fuerit et quod post futurum est quis illi poterit indicare A fool multiplieth words. A man cannot tell what hath been before him: and what shall be after him, who can tell him? 10:14. The fool multiplies his words. A man does not know what has been before him, and who is able to reveal to him what will be in the future after him? 10:14. A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-15: Незнание дела, незнание самых простых вещей, например, дороги в город, неумение найти защиту своих интересов у городского судьи, делает труд глупого утомительным и бесплодным.Adam Clarke: Commentary on the Bible - 183110:14: A man cannot tell what shall be - A foolish babbling man will talk on every subject, though he can say as little on the past, as he can on the future.Albert Barnes: Notes on the Bible - 183410:14: Full of words - Confident talking of the future is indicated rather than mere loquacity. Compare Jam 4:13.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:14: fool: Ecc 5:3; Pro 10:19, Pro 15:2is full of words: Heb. multiplieth words, Job 34:37, Job 35:16 a man: Ecc 3:22, Ecc 6:12, Ecc 8:7; Jam 4:13, Jam 4:14 Carl Friedrich Keil and Franz Delitzsch10:14"And the fool maketh many words: while a man yet doth not know that which shall be; and what shall be when he is no more, who can show him that?" The vav at the beginning of this verse corresponds to the Lat. accedit quod. That he who in Eccles 10:12 was named kesil is now named hassachal, arises from this, that meanwhile sichluth has been predicated of him. The relation of Eccles 10:14 to Eccles 10:14, Geier has rightly defined: Probatur absurditas multiloquii a communi ignorantia ac imbecillitate humana, quae tamen praecipue dominatur apud ignaros stultos. We miss before lo-yeda' an "although" (gam, Neh 6:1, or ki gam, Eccles 8:12); the clause is, after the manner of a clause denoting state or condition, subordinated to the principal clause, as at Ps 5:10 : "an open grave is their throat יח לשׁ, although they smooth their tongue, i.e., speak flatteringly." The lxx, Syr., Symm., and Jerome seek to rectify the tautology id quod futurum est et quod futurum est (cf. on the other hand, Eccles 8:7), for they read יה ... מה שהיה. But the second quod futurum certainly preserves by מאץ its distinguishing nearer definition. Hitzig explains: "What is done, and what after this (that is done) is done." Scarcely correctly: aharav of the parallel passage, Eccles 6:12, cf. Eccles 7:14; Eccles 9:3, requires for the suffix a personal reference, so that thus meaharav, as at Deut 29:21, means "from his death and onwards." Thus, first, the knowledge of the future is denied to man; then the knowledge of what will be done after his death; and generally, of what will then be done. The fool, without any consciousness of human ignorance, acts as if he knew all, and utters about all and everything a multitude of words; for he uselessly fatigues himself with his ignorance, which remains far behind the knowledge that is possible for man. John Gill10:14 A fool also is full of words,.... Or, "multiplies words" (y). Is very talkative, says the same thing over and over again; uses an abundance of waste words, that have no meaning in them; utters every thing that comes uppermost, without any order or judgment; affects to talk on every subject, whether he knows anything of it or not; and will engross all the conversation to himself, though of all in company the most unfit for it;a man cannot tell what shall be; and what shall be after him who can tell him? what the fool is talking of; what is the drift of his discourse; or where it will end, and what he will bring it to, it is so noisy, confused, and incoherent: or no man can tell future things, or what will come to pass; nor can any man inform another of future events; and yet a fool boasts and brags of what he shall do, and what he shall have, as if he was master of the future, and knew for certain what would come to pass, which the wisest of men do not. (y) "multiplicabit", Pagninus, Montanus; "multiplicat", Vatablus, Mercerus, Drusius, Amama, Gejerus, Rambachius, Cocceius. John Wesley10:14 Full of words - Forward to promise and boast what he will do, whereas none can be sure of future events, even during his own life, much more after his death.Robert Jamieson, A. R. Fausset and David Brown10:14 full of words-- (Eccles 5:2).a man cannot tell what shall be-- (Eccles 3:22; Eccles 6:12; Eccles 8:7; Eccles 11:2; Prov 27:1). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile. |
|
10:1510:15: Ջան անմտին չարչարեսցէ զնա. որ ո՛չ գիտաց երթալ ՚ի քաղաք[8605]։ [8605] Ոսկան. Բան անմտին չարչարէ։ Ջան անմտին չարչարեսցէ զնա, որ ոչ գիտաց երթալ ի քաղաք:15 Յիմարի աշխատանքը տանջում է իրեն, ինչպէս քաղաքի ճամփան՝ չիմացողին: 15 Յիմարներուն աշխատանքը զիրենք կը յոգնեցնէ, Քաղաքին ճամբան չգիտցողին պէս։ 10:15: Ջան անմտին չարչարեսցէ զնա. որ ո՛չ գիտաց երթալ ՚ի քաղաք[8605]։ [8605] Ոսկան. Բան անմտին չարչարէ։ 15 Յիմարի աշխատանքը տանջում է իրեն, ինչպէս քաղաքի ճամփան՝ չիմացողին: 15 Յիմարներուն աշխատանքը զիրենք կը յոգնեցնէ, Քաղաքին ճամբան չգիտցողին պէս։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1510:15 Труд глупого утомляет его, потому что не знает {даже} дороги в город. 10:15 μόχθος μοχθος toil τῶν ο the ἀφρόνων αφρων senseless κοπώσει κοποω he; him ὃς ος who; what οὐκ ου not ἔγνω γινωσκω know τοῦ ο the πορευθῆναι πορευομαι travel; go εἰς εις into; for πόλιν πολις city 10:15 עֲמַ֥ל ʕᵃmˌal עָמָל labour הַ ha הַ the כְּסִילִ֖ים kkᵊsîlˌîm כְּסִיל insolent תְּיַגְּעֶ֑נּוּ tᵊyaggᵊʕˈennû יגע be weary אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדַ֖ע yāḏˌaʕ ידע know לָ lā לְ to לֶ֥כֶת lˌeḵeṯ הלך walk אֶל־ ʔel- אֶל to עִֽיר׃ ʕˈîr עִיר town 10:15. labor stultorum adfliget eos qui nesciunt in urbem pergereThe labour of fools shall afflict them that know not how to go to the city. 10:15. The hardship of the foolish will afflict those who do not know to go into the city. 10:15. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. 10:15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city: 10:15 Труд глупого утомляет его, потому что не знает {даже} дороги в город. 10:15 μόχθος μοχθος toil τῶν ο the ἀφρόνων αφρων senseless κοπώσει κοποω he; him ὃς ος who; what οὐκ ου not ἔγνω γινωσκω know τοῦ ο the πορευθῆναι πορευομαι travel; go εἰς εις into; for πόλιν πολις city 10:15 עֲמַ֥ל ʕᵃmˌal עָמָל labour הַ ha הַ the כְּסִילִ֖ים kkᵊsîlˌîm כְּסִיל insolent תְּיַגְּעֶ֑נּוּ tᵊyaggᵊʕˈennû יגע be weary אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדַ֖ע yāḏˌaʕ ידע know לָ lā לְ to לֶ֥כֶת lˌeḵeṯ הלך walk אֶל־ ʔel- אֶל to עִֽיר׃ ʕˈîr עִיר town 10:15. labor stultorum adfliget eos qui nesciunt in urbem pergere The labour of fools shall afflict them that know not how to go to the city. 10:15. The hardship of the foolish will afflict those who do not know to go into the city. 10:15. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:15: He knoweth not how to go to the city - I suppose this to be a proverb: "He knows nothing; he does not know his way to the next village." He may labor; but for want of judgment he wearies himself to no purpose.Albert Barnes: Notes on the Bible - 183410:15: The sense is: "The fool wearies himself with ineffectual attempts, he has not sufficient knowledge for the transaction of ordinary business."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:15: labour: Ecc 10:3, Ecc 10:10; Isa 44:12-17, Isa 47:12, Isa 47:13, Isa 55:2, Isa 57:1; Hab 2:6; Mat 11:28-30because: Psa 107:4, Psa 107:7; Isa 35:8-10; Jer 50:4, Jer 50:5 Carl Friedrich Keil and Franz Delitzsch10:15"The labour of the foolish wearieth him who knoweth not how to go to the city." If we do not seek to explain: labour such as fools have wearies him (the fool), then we have here such a synallage numeri as at Is 2:8; Hos 4:8, for from the plur. a transition is made to the distributive or individualizing sing. A greater anomaly is the treatment of the noun עמל as fem. (greater even than the same of the noun pithgam, Eccles 8:11, which admitted of attractional explanation, and, besides, in a foreign word was not strange). Kimchi, Michlol 10a, supposes that עמל is thought of in the sense of עמל יגיעת; impossible, for one does not use such an expression. Hitzig, and with him Hengst., sees the occasion for the synallage in the discordance of the masc. ייגּענּוּ; but without hesitation we use the expressions ייחל, Mic 5:6, ייסּ, Josh 6:26, and the like. 'Amal also cannot be here fem. unitatis (Bttch. 657. 4), for it denotes the wearisome striving of fools as a whole and individually. We have thus to suppose that the author has taken the liberty of using 'amal once as fem. (vid., on the contrary, Eccles 2:18, Eccles 2:20), as the poet, Prov 4:13, in the introduction of the Book of Proverbs uses musar once as fem., and as the similarly formed צבא is used in two genders. The fool kindles himself up and perplexes himself, as if he could enlighten the world and make it happy, - he who does not even know how to go to the city. Ewald remarks: "Apparently proverbial, viz., to bribe the great lords in the city." For us who, notwithstanding Eccles 10:16, do not trouble ourselves any more with the tyrants of Eccles 10:4, such thoughts, which do violence to the connection, are unnecessary. Hitzig also, and with him Elst. and Zckl., thinks of the city as the residence of the rulers from whom oppression proceeds, but from whom also help against oppression is to be sought. All this is to be rejected. Not to know how to go to the city, is = not to be able to find the open public street, and, like the Syrians, 4Kings 6:18., to be smitten with blindness. The way to the city is via notissima et tritissima. Rightly Grotius, like Aben Ezra: Multi quaestionibus arduis se faitgant, cum ne obvia quidem norint, quale est iter ad urbem. אל־עיר is vulgar for אל־העיר. In the Greek language also the word πόλις has a definite signification, and Athens is called ἄστυ, mostly without the art. But Stamboul, the name of which may seem as an illustration of the proverbial phrase, "not to know how to go to the city," is = εἰς τὴν πόλιν. Grtz finds here an allusion to the Essenes, who avoided the city - habeat sibi! Geneva 159910:15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the (g) city.(g) The ignorance and beastliness of the wicked is such that they know not common things, and yet will discuss high matters. John Gill10:15 The labour of the foolish wearieth everyone of them,.... The labour of fools, both in speaking and doing, weary those who have any concern with them, and themselves likewise, since all their labour is vain and fruitless;because he knoweth not how to go to the city; to any city, the road to which is usually broad, and plain and easy to be found, and yet cannot be found by the foolish man; showing, that he that talks of abstruse things, things too high and wonderful for him, which he affects to know, must needs be a stranger to them, since things the most easy to be understood he is ignorant of, and wearies himself to find; or he does not know how to behave himself in a city, among citizens, in a civil and polite manner. The Targum is, "he learns not to go to the city, where wise men dwell, to learn instruction from it.'' Some interpret it of the city of Jerusalem, where were the temple, sanhedrim, synagogues, schools, &c. but it may be better applied to the heavenly city, the New Jerusalem, which fools or wicked men know not the way unto, nor do they seek after it; see Ps 107:7; so Alshech interprets it of heaven. John Wesley10:15 Wearieth - Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because - He is ignorant of those things which are most easy, as of the way to the great city whither he is going.Robert Jamieson, A. R. Fausset and David Brown10:15 labour . . . wearieth-- (Is 55:2; Hab 2:13).knoweth not how to go to the city--proverb for ignorance of the most ordinary matters (Eccles 10:3); spiritually, the heavenly city (Ps 107:7; Mt 7:13-14). MAURER connects Eccles 10:15 with the following verses. The labor (vexation) caused by the foolish (injurious princes, Eccles 10:4-7) harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler. |
|
10:1610:16: Վա՛յ քեզ քաղաք որոյ թագաւոր քո մանուկ է, եւ իշխանք քո ընդ առաւօտս ուտեն։ Վա՜յ քեզ, [116]քաղաք, որոյ թագաւոր քո մանուկ է, եւ իշխանք քո ընդ առաւօտս ուտեն:16 Վա՜յ քեզ, քաղա՛ք, որ թագաւորդ մանուկ է, եւ իշխաններդ կերուխում են անում մինչեւ առաւօտ: 16 Վա՜յ քեզի, երկի՛ր, երբ քու թագաւորդ մանուկ է Ու իշխաններդ առտուն կերակուր կ’ուտեն։ 10:16: Վա՛յ քեզ քաղաք որոյ թագաւոր քո մանուկ է, եւ իշխանք քո ընդ առաւօտս ուտեն։ 16 Վա՜յ քեզ, քաղա՛ք, որ թագաւորդ մանուկ է, եւ իշխաններդ կերուխում են անում մինչեւ առաւօտ: 16 Վա՜յ քեզի, երկի՛ր, երբ քու թագաւորդ մանուկ է Ու իշխաններդ առտուն կերակուր կ’ուտեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1610:16 Горе тебе, земля, когда царь твой отрок, и когда князья твои едят рано! 10:16 οὐαί ουαι woe σοι σοι you πόλις πολις city ἧς ος who; what ὁ ο the βασιλεύς βασιλευς monarch; king σου σου of you; your νεώτερος νεος new; young καὶ και and; even οἱ ο the ἄρχοντές αρχων ruling; ruler σου σου of you; your ἐν εν in πρωίᾳ πρωιος morning ἐσθίουσιν εσθιω eat; consume 10:16 אִֽי־ ʔˈî- אִי how לָ֣ךְ lˈāḵ לְ to אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth שֶׁ še שַׁ [relative] מַּלְכֵּ֖ךְ mmalkˌēḵ מֶלֶךְ king נָ֑עַר nˈāʕar נַעַר boy וְ wᵊ וְ and שָׂרַ֖יִךְ śārˌayiḵ שַׂר chief בַּ ba בְּ in † הַ the בֹּ֥קֶר bbˌōqer בֹּקֶר morning יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat 10:16. vae tibi terra cuius rex est puer et cuius principes mane comeduntWoe to thee, O land, when thy king is a child, and when the princes eat in the morning. 10:16. Woe to you, the land whose king is a boy, and whose princes consume in the morning. 10:16. Woe to thee, O land, when thy king [is] a child, and thy princes eat in the morning! 10:16 Woe to thee, O land, when thy king [is] a child, and thy princes eat in the morning: 10:16 Горе тебе, земля, когда царь твой отрок, и когда князья твои едят рано! 10:16 οὐαί ουαι woe σοι σοι you πόλις πολις city ἧς ος who; what ὁ ο the βασιλεύς βασιλευς monarch; king σου σου of you; your νεώτερος νεος new; young καὶ και and; even οἱ ο the ἄρχοντές αρχων ruling; ruler σου σου of you; your ἐν εν in πρωίᾳ πρωιος morning ἐσθίουσιν εσθιω eat; consume 10:16 אִֽי־ ʔˈî- אִי how לָ֣ךְ lˈāḵ לְ to אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth שֶׁ še שַׁ [relative] מַּלְכֵּ֖ךְ mmalkˌēḵ מֶלֶךְ king נָ֑עַר nˈāʕar נַעַר boy וְ wᵊ וְ and שָׂרַ֖יִךְ śārˌayiḵ שַׂר chief בַּ ba בְּ in † הַ the בֹּ֥קֶר bbˌōqer בֹּקֶר morning יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat 10:16. vae tibi terra cuius rex est puer et cuius principes mane comedunt Woe to thee, O land, when thy king is a child, and when the princes eat in the morning. 10:16. Woe to you, the land whose king is a boy, and whose princes consume in the morning. 10:16. Woe to thee, O land, when thy king [is] a child, and thy princes eat in the morning! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416-17: Особенно велико несчастье от глупых людей, когда они оказываются царями и правителями. Царь твой — отрок, т. е. с детским умом, глупый. У Исаии (3:12) дурные правители названы детьми и женщинами. Князья твои едят paнo, т. е. ведут невоздержную и беспечную жизнь (ср. Ис 5:11: и сл.).Matthew Henry: Concise Commentary on the Whole Bible - 170616 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! 17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! 18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. 19 A feast is made for laughter, and wine maketh merry: but money answereth all things. 20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.Solomon here observes, I. How much the happiness of a land depends upon the character of its rulers; it is well or ill with the people according as the princes are good or bad. 1. The people cannot be happy when their princes are childish and voluptuous (v. 16): Woe unto thee, O land! even the land of Canaan itself, though otherwise the glory of all lands, when thy king is a child, not so much in age (Solomon himself was young when his kingdom was happy in him) as in understanding; when the prince is weak and foolish as a child, fickle and fond of changes, fretful and humoursome, easily imposed upon, and hardly brought to business, it is ill with the people. The body staggers if the head be giddy. Perhaps Solomon wrote this with a foresight of his son Rehoboam's ill conduct (2 Chron. xiii. 7); he was a child all the days of his life and his family and kingdom fared the worse for it. Nor is it much better with a people when their princes eat in the morning, that is, make a god of their belly and make themselves slaves to their appetites. If the king himself be a child, yet if the princes and privy-counsellors are wise and faithful, and apply themselves to business, the land may do the better; but if they addict themselves to their pleasures, and prefer the gratifications of the flesh before the despatch of the public business, which they disfit themselves for by eating and drinking in a morning, when judges are epicures, and do not eat to live, but live to eat, what good can a nation expect! 2. The people cannot but be happy when their rulers are generous and active, sober and temperate, and men of business, v. 17. The land is then blessed, (1.) When the sovereign is governed by principles of honour, when the king is the son of nobles, actuated and animated by a noble spirit, which scorns to do any thing base and unbecoming so high a character, which is solicitous for the public welfare, and prefers that before any private interests. Wisdom, virtue, and the fear of God, beneficence, and a readiness to do good to all mankind, these ennoble the royal blood. 2. When the subordinate magistrates are more in care to discharge their trusts than to gratify their appetites; when they eat in due season (Ps. cxlv. 15); let us not take ours unseasonable, lest we lose the comfort of seeing God give it to us. Magistrates should eat for strength, that their bodies may be fitted to serve their souls in the service of God and their country, and not for drunkenness, to make themselves unfit to do any thing either for God or man, and particularly to sit in judgment, for they will err through wine (Isa. xxviii. 7), will drink and forget the law, Prov. xxxi. 5. It is well with a people when their princes are examples of temperance, when those that have most to spend upon themselves know how to deny themselves. II. Of what ill consequence slothfulness is both to private and public affairs (v. 18): By much slothfulness and idleness of the hands, the neglect of business, and the love of ease and pleasure, the building decays, drops through first, and by degrees drops down. If it be not kept well covered, and care be not taken to repair the breaches, as any happen, it will rain in, and the timber will rot, and the house will become unfit to dwell in. It is so with the family and the affairs of it; if men cannot find in their hearts to take pains in their callings, to tend their shops and look after their own business, they will soon run in debt and go behind-hand, and, instead of making what they have more for their children, will make it less. It is so with the public; if the king be a child and will take no care, if the princes eat in the morning and will take no pains, the affairs of the nation suffer loss, and its interests are prejudiced, its honour is sullied, its power is weakened, its borders are encroached upon, the course of justice is obstructed, the treasure is exhausted, and all its foundations are out of course, and all this through the slothfulness of self-seeking of those that should be the repairers of its breaches and the restorers of paths to dwell in, Isa. lviii. 12. III. How industrious generally all are, both princes and people, to get money, because that serves for all purposes, v. 19. He seems to prefer money before mirth: A feast is made for laughter, not merely for eating, but chiefly for pleasant conversation and the society of friends, not the laughter of the fool, which is madness, but that of wise men, by which they fit themselves for business and severe studies. Spiritual feasts are made for spiritual laughter, holy joy in God. Wine makes merry, makes glad the life, but money is the measure of all things and answers all things. Pecuniæ obediunt omnia--Money commands all things. Though wine make merry, it will not be a house for us, nor a bed, nor clothing, nor provisions and portions for children; but money, if men have enough of it, will be all these. The feast cannot be made without money, and, though men have wine, they are not so much disposed to be merry unless they have money for the necessary supports of life. Money of itself answers nothing; it will neither feed nor clothe; but, as it is the instrument of commerce, it answers all the occasions of this present life. What is to be had may be had for money. But it answers nothing to the soul; it will not procure the pardon of sin, the favour of God, the peace of conscience; the soul, as it is not redeemed, so it is not maintained, with corruptible things as silver and gold. Some refer this to rulers; it is ill with the people when they give up themselves to luxury and riot, feasting and making merry, not only because their business is neglected, but because money must be had to answer all these things, and, in order to that, the people squeezed by heavy taxes. IV. How cautious subjects have need to be that they harbour not any disloyal purposes in their minds, nor keep up any factious cabals or consultations against the government, because it is ten to one that they are discovered and brought to light, v. 20. "Though rulers should be guilty of some errors, yet be not, upon all occasions, arraigning their administration and running them down, but make the best of them." Here, 1. The command teaches us our duty "Curse not the king, no, not in thy thought, do not wish ill to the government in thy mind." All sin begins there, and therefore the first risings of it must be curbed and suppressed, and particularly that of treason and sedition. "Curse not the rich, the princes and governors, in thy bed-chamber, in a conclave or club of persons disaffected to the government; associate not with such; come not into their secret; join not with them in speaking ill of the government or plotting against it." 2. The reason consults our safety. "Though the design be carried on ever so closely, a bird of the air shall carry the voice to the king, who has more spies about than thou art aware of, and that which has wings shall tell the matter, to thy confusion and ruin." God sees what men do, and hears what they say, in secret; and, when he pleases, he can bring it to light by strange and unsuspected ways. Wouldst thou then not be hurt by the powers that be, nor be afraid of them? Do that which is good and thou shalt have praise of the same; but, if thou do that which is evil, be afraid, Rom. xiii. 3, 4. Adam Clarke: Commentary on the Bible - 183110:16: Wo to thee, O land, when thy king is a child - Minorities are, in general, very prejudicial to a state. Regents either disagree, and foment civil wars; or oppress the people. Various discordant interests are raised up in a state during a minority; and the young king, having been under the tutelage of interested men, acts partially and injuriously to the interests of the people when he comes to the throne; and this produces popular discontent, and a troubled reign.Thy princes eat in the morning! - They do nothing in order; turn night into day, and day into night; sleep when they should wake, and wake when they should sleep; attending more to chamberings and banquetings, than to the concerns of the state. Albert Barnes: Notes on the Bible - 183410:16A child - Rather, young. The word is applied to Rehoboam Ch2 13:7 at the time of his accession to the throne, when he was 41 years old. Eat in the morning - A sign of intemperance (compare Isa 5:11). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:16: when: Ch2 13:7, Ch2 33:1-20, Ch2 36:2, Ch2 36:5, Ch2 36:9, Ch2 36:11; Isa 3:4, Isa 3:5, Isa 3:12and: Pro 20:1, Pro 20:2; Isa 5:11, Isa 5:12, Isa 28:7, Isa 28:8; Hos 7:5-7 in the: Jer 21:12 Carl Friedrich Keil and Franz Delitzsch10:16"Woe to thee, O land, whose king is a child, and whose princes sit at table in the early morning! Happy art thou, O land, whose king is a noble, and whose princes sit at table at the right time, in manly strength, and not in drunkenness!" Regarding אי. Instead of שׁם ן, the older language would rather use the phrase מלכּו נער אשׁר; and instead of na'ar, we might correctly use, after Prov 30:22, 'ěvěd; but not as Grtz thinks, who from this verse deduces the reference of the book of Herod (the "slave of the Hasmonean house," as the Talm. names him), in the same meaning. For na'ar, it is true, sometimes means - e.g., as Ziba's by-name (2Kings 19:18 [17]) - a servant, but never a slave as such, so that here, in the latter sense, it might be the contrast of בּן־חורים; it is to be understood after Is 3:12; and Solomon, Bishop of Constance, understood this woe rightly, for he found it fulfilled at the time of the last German Karolingian Ludwig III. (Note: Cf. Bchmann's Feglgelte Worte, p. 178, 5th ed. (1868).) Na'ar is a very extensively applicable word in regard to the age of a person. King Solomon and the prophets Jeremiah and Zechariah show that na'ar may be used with reference to one in a high office; but here it is one of few years of age who is meant, who is incapable of ruling, and shows himself as childish in this, that he lets himself be led by bad guides in accordance with their pleasure. In 16b, the author perhaps thinks of the heads of the aristocracy who have the phantom-king in their power: intending to fatten themselves, they begin their feasting with the break of day. If we translate yochēēlu by "they eat," 16b sounds as if to breakfast were a sin, - with us such an abbreviation of the thought so open to misconception would be a fault in style, but not so with a Hebrew. (Note: Vid., Gesch. d. jd. Poesie, p. 188.f.) אכל (for לחם אכל, Ps 14:4) is here eating for eating's sake, eating as its own object, eating which, in the morning, comes in the place of fresh activity in one's calling, consecrated by prayer. Instead of אשׁ, Eccles 10:17, there ought properly to have been אשׁריך; but (1) אשׁרי has this peculiarity, to be explained from its interjectional usage, that with the suff. added it remains in the form of the st. constr., for we say e.g., אשׁריך for אשׁריך; (2) the sing. form אשׁר, inflected אשׁרי, so substitutes itself that אשׁריך, or, more correctly, אשׁרך, and אשׁרהוּ, Prov 29:19, the latter for אשׁריו, are used (vid., under Song 2:14). Regarding běn-hhorim, the root-word signifies to be white (vid., under Gen 40:16). A noble is called hhor, Is 34:12; and one noble by birth, more closely, or also merely descriptively (Gesen. Lehrgeb. p. 649), běn-hhorim, from his purer complexion, by which persons of rank were distinguished from the common people (Lam 4:7). In the passage before us, běn-hhorim is an ethical conception, as e.g., also generosus becomes such, for it connects with the idea of noble by birth that of noble in disposition, and the latter predominates (cf. Song 7:2, nadiv): it is well with a land whose king is of noble mind, is a man of noble character, or, if we give to běn-hhorim the Mishnic meaning, is truly a free man (cf. Jn 8:36). Of princes after the pattern of such a king, the contrary of what is said 16b is true: they do not eat early in the morning, but ba'et, "at the right time;" everywhere else this is expressed by be'itto (Eccles 3:11); here the expression - corresponding to the Greek ἐν καιρῷ, the Lat. in tempore - is perhaps occasioned by the contrast baboqěr, "in the morning." Eating at the right time is more closely characterized by bighvurah velo vashshethi. Jerome, whom Luther follows, translates: ad reficiendum et non ad luxuriam. Hitz., Ginsb., and Zckl., "for strengthening" (obtaining strength), not: "for feasting;" but that beth might introduce the object aimed at (after Hitz., proceeding from the beth of exchange), we have already considered under Eccles 2:4. The author, wishing to say this, ought to have written lshty wl' lgbwrh. Better, Hahn: "in strength, but not in drunkenness," - as heroes, but not as drunkards (Is 5:22). Ewald's "in virtue, and not in debauchery," is also thus meant. But what is that: to eat in virtue, i.e., the dignity of a man? The author much rather represents them as eating in manly strength, i.e., as this requires it (cf. the plur. Ps 71:16 and Ps 90:10), only not bashti ("in drunkenness - excess"), so that eating and drinking become objects in themselves. Kleinert, well: as men, and not as gluttons. The Masora makes, under bashti,' the note לית, i.e., שׁתי has here a meaning which it has not elsewhere, it signifies drunkenness; elsewhere it means the weft of a web. The Targ. gives the word the meaning of weakness (חלּשׁוּת), after the Midrash, which explains it by בּתשׁישׁוּ (in weakness); Menahem b. Saruk takes along with it in this sense נשׁתה, Jer 51:30. The Talm. Shabbath 10a, however, explains it rightly by בּשׁתיּה שׁל־יין. Geneva 159910:16 Woe to thee, O land, when thy king [is] a (h) child, and thy princes (i) eat in the morning!(h) That is, without wisdom and counsel. (i) Are given to their lusts and pleasures. John Gill10:16 Woe to thee, O land, when thy king is a child,.... Not so much in age; though it is sometimes an unhappiness to a nation to be governed by a minor, especially if the young king has not good tutors, guardians, ministers, and counsellors, about him; but, if otherwise, a nation may be very happy under a minority, or the government of a young prince; such were Solomon, Joash, Uzziah, Josiah, and our Edward VI: but it rather respects one that is a child in understanding and judgment, in manners and conduct; that minds his pleasures, as children their play; is fickle and changeable, passionate and self-willed, unskilful in government, and yet will not be advised. The Targum applies this to the land of Israel, and instances in wicked Jeroboam, who made the morning sacrifice to cease; see Is 3:12. From considering the bad effects of folly in men in general, in private persons and in subjects, the wise man proceeds to observe the ill consequences of it to a nation, in kings and princes, in civil magistrates: Jerom or Bede interprets this allegorically: Woe to the land whose king is the devil, who is always desirous of new things, 2Cor 4:4;and thy princes eat in the morning; as soon as they are up, children like; and not only eat, which may be convenient and lawful to do; but eat to excess, in a riotous and intemperate manner, and so unfit themselves for any service all the day: the "morning" is particularly observed, because the fittest time for consultation about the affairs of government; and was the usual time of sitting in judgment and trying causes, Jer 21:12; and also for acts of religion and devotion. And so the Targum, "and thy princes eat bread before they offer the daily morning sacrifice.'' Sad is the case of a nation, when not only their king is a minor, or a foolish one; but when his tutors and guardians, or his ministers of state and counsellors, give up themselves to sensual pleasures, and neglect public affairs; and, instead of being in the council chamber, or in a court of judicature, or at their early devotions, are indulging themselves in riotous eating and drinking. John Wesley10:16 A child - Either in age, or childish qualities. Eat - Give up themselves to eating and drinking. Morning - The fittest time for God's service, for the dispatch of weighty affairs, and for sitting in judgment.Robert Jamieson, A. R. Fausset and David Brown10:16 a child--given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.eat in the morning--the usual time for dispensing justice in the East (Jer 21:12); here, given to feasting (Is 5:11; Acts 2:15). |
|
10:1710:17: Երանի՛ քեզ երկիր, որոյ թագաւոր քո որդի ազատի է, եւ իշխանք քո ՚ի ժամու ուտեն զօրութեամբ՝ եւ ո՛չ ամաչեսցեն[8606]։[8606] Ոմանք. Երանի է քեզ եր՛՛... որդի ազատի իցէ։ Երանի քեզ, երկիր, որոյ թագաւոր քո որդի ազատի է, եւ իշխանք քո ի ժամու ուտեն [117]զօրութեամբ` եւ ոչ ամաչեսցեն:17 Երանի՜ քեզ, երկի՛ր, որ թագաւորդ ազատորդի է, եւ իշխաններդ էլ ուտում են ժամանակին՝ ուժի համար եւ չեն ամաչելու: 17 Երանի՜ քեզի, երկի՛ր, երբ քու թագաւորդ ազնուազարմ է Եւ քու իշխաններդ ժամանակին կ’ուտեն՝ Ուժի համար եւ ո՛չ թէ գինովութեան համար։ 10:17: Երանի՛ քեզ երկիր, որոյ թագաւոր քո որդի ազատի է, եւ իշխանք քո ՚ի ժամու ուտեն զօրութեամբ՝ եւ ո՛չ ամաչեսցեն[8606]։ [8606] Ոմանք. Երանի է քեզ եր՛՛... որդի ազատի իցէ։ 17 Երանի՜ քեզ, երկի՛ր, որ թագաւորդ ազատորդի է, եւ իշխաններդ էլ ուտում են ժամանակին՝ ուժի համար եւ չեն ամաչելու: 17 Երանի՜ քեզի, երկի՛ր, երբ քու թագաւորդ ազնուազարմ է Եւ քու իշխաններդ ժամանակին կ’ուտեն՝ Ուժի համար եւ ո՛չ թէ գինովութեան համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1710:17 Благо тебе, земля, когда царь у тебя из благородного рода, и князья твои едят вовремя, для подкрепления, а не для пресыщения! 10:17 μακαρία μακαριος blessed; prosperous σύ συ you γῆ γη earth; land ἧς ος who; what ὁ ο the βασιλεύς βασιλευς monarch; king σου σου of you; your υἱὸς υιος son ἐλευθέρων ελευθερος free καὶ και and; even οἱ ο the ἄρχοντές αρχων ruling; ruler σου σου of you; your πρὸς προς to; toward καιρὸν καιρος season; opportunity φάγονται φαγω swallow; eat ἐν εν in δυνάμει δυναμις power; ability καὶ και and; even οὐκ ου not αἰσχυνθήσονται αισχυνω shame; ashamed 10:17 אַשְׁרֵ֣יךְ ʔašrˈêḵ אֶשֶׁר happiness אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth שֶׁ še שַׁ [relative] מַּלְכֵּ֖ךְ mmalkˌēḵ מֶלֶךְ king בֶּן־ ben- בֵּן son חֹורִ֑ים ḥôrˈîm חֹר noble one וְ wᵊ וְ and שָׂרַ֨יִךְ֙ śārˈayiḵ שַׂר chief בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time יֹאכֵ֔לוּ yōḵˈēlû אכל eat בִּ bi בְּ in גְבוּרָ֖ה ḡᵊvûrˌā גְּבוּרָה strength וְ wᵊ וְ and לֹ֥א lˌō לֹא not בַ va בְּ in † הַ the שְּׁתִֽי׃ ššᵊṯˈî שְׁתִי drinking 10:17. beata terra cuius rex nobilis est et cuius principes vescuntur in tempore suo ad reficiendum et non ad luxuriamBlessed is the land, whose king is noble, and whose princes eat in due season for refreshment, and not for riotousness. 10:17. Blessed is the land whose king is noble, and whose princes eat at the proper time, for refreshment and not for self-indulgence. 10:17. Blessed [art] thou, O land, when thy king [is] the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! 17. Happy art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
10:17 Blessed [art] thou, O land, when thy king [is] the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness: 10:17 Благо тебе, земля, когда царь у тебя из благородного рода, и князья твои едят вовремя, для подкрепления, а не для пресыщения! 10:17 μακαρία μακαριος blessed; prosperous σύ συ you γῆ γη earth; land ἧς ος who; what ὁ ο the βασιλεύς βασιλευς monarch; king σου σου of you; your υἱὸς υιος son ἐλευθέρων ελευθερος free καὶ και and; even οἱ ο the ἄρχοντές αρχων ruling; ruler σου σου of you; your πρὸς προς to; toward καιρὸν καιρος season; opportunity φάγονται φαγω swallow; eat ἐν εν in δυνάμει δυναμις power; ability καὶ και and; even οὐκ ου not αἰσχυνθήσονται αισχυνω shame; ashamed 10:17 אַשְׁרֵ֣יךְ ʔašrˈêḵ אֶשֶׁר happiness אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth שֶׁ še שַׁ [relative] מַּלְכֵּ֖ךְ mmalkˌēḵ מֶלֶךְ king בֶּן־ ben- בֵּן son חֹורִ֑ים ḥôrˈîm חֹר noble one וְ wᵊ וְ and שָׂרַ֨יִךְ֙ śārˈayiḵ שַׂר chief בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time יֹאכֵ֔לוּ yōḵˈēlû אכל eat בִּ bi בְּ in גְבוּרָ֖ה ḡᵊvûrˌā גְּבוּרָה strength וְ wᵊ וְ and לֹ֥א lˌō לֹא not בַ va בְּ in † הַ the שְּׁתִֽי׃ ššᵊṯˈî שְׁתִי drinking 10:17. beata terra cuius rex nobilis est et cuius principes vescuntur in tempore suo ad reficiendum et non ad luxuriam Blessed is the land, whose king is noble, and whose princes eat in due season for refreshment, and not for riotousness. 10:17. Blessed is the land whose king is noble, and whose princes eat at the proper time, for refreshment and not for self-indulgence. 10:17. Blessed [art] thou, O land, when thy king [is] the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:17: When thy king is the son of nobles - uiov eleuyerwn, the son of freemen; persons well acquainted with the principles of civil liberty, and who rule according to them - Septuagint. Such a one as comes to the throne in a legitimate way, from an ancient regal family, whose right to the throne is incontestable. It requires such a long time to establish a regal right, that the state is in continual danger from pretenders and usurpers, where the king is not the son of nobles.And thy princes eat in due season - All persons in places of trust for the public weal, from the king to the lowest public functionary, should know, that the public are exceedingly scandalized at repeated accounts of entertainments, where irregularity prevails, much money is expended, and no good done. These things are drawn into precedent, and quoted to countenance debauch in the inferior classes. The natural division of the day for necessary repasts is, Breakfast, eight, or half after; Dinner, one, or half after; Supper, eight, or half after. And these, or even earliers hours were formerly observed in these countries. Then we had scarcely any such thing as gout, and no nervous disorders. In ancient nations the custom was to eat but once, and then about mid-day. Albert Barnes: Notes on the Bible - 183410:17Son of nobles - i. e., of a noble disposition. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:17: when: Ecc 10:6, Ecc 10:7; Pro 28:2, Pro 28:3; Jer 30:21and thy: Pro 31:4, Pro 31:5 Geneva 159910:17 Blessed [art] thou, O land, when thy king [is] the son (k) of nobles, and thy princes eat in due season, for strength, and not for drunkenness!(k) Meaning, when he is noble for virtue and wisdom and with the gifts of God. John Gill10:17 Blessed art thou, O land, when thy king is the son of nobles,.... Or "heroes" (z), called "Hhorim" in the Hebrew, which signifies "white"; either from the white garment they wore, or rather from the purity and ingenuity of their minds and manners; being illustrious persons, not only by birth and education, but in their lives and actions. Now a land is happy when it is governed by a king that is not only descended from a race of heroes and illustrious men, and has a princely and liberal education; but that imitates his ancestors, and treads in their steps, and is famous himself for wisdom, virtue, and real piety, in which true nobility consists; and so the Vulgate Latin version renders it, "whose king is noble"; who is of an ingenuous mind, has princely virtues and qualifications; who is wise and prudent, skilful in the affairs of government, and assiduous and industrious therein; for as, on the one hand, kings may, as they commonly do, descend from illustrious progenitors, and yet be base and wicked, ignoble and infamous, in their administration; and, on the other hand, persons may be raised from a low estate to royal dignity, as David and others, and yet behave with great prudence and ingenuity. The Targum applies this to the land of Israel also, and instances in Hezekiah, a man mighty in the law;and thy princes eat in due season, for strength, and not for drunkenness; that is, eat their meals at proper times, and that after they have been at business; to refresh nature, and recruit their strength, that they may be fit for further service; and do not indulge themselves, and spend their time, in rioting and drunkenness; which would render them very unfit for public business, to sit in council, or in any court of judicature: according to the Targum, the time was four o'clock, that is, ten o'clock in the morning. Or, "not unto drinking" or "drunkenness" (a); they do not eat so as to cause an appetite, or eager desire for drinking to excess: or, not "with drinking" (b); their eating is not attended with excessive drinking; they eat and drink moderately. The Egyptians had a law, which fixed such a measure of wine to be allowed their kings daily, and no more (c); and it was Solon's law, given to the Athenians, that if a prince was found drunk, death was his punishment (d); and, with the Indians, if a woman killed a drunken king, her reward was to marry his successor (e): all which show how odious drunkenness was with the Heathens, and especially in their kings and princes; see Prov 31:4. So Plato observes (f), that "drunkenness ought to be abstained from; and rather it should be allowed to any than to a keeper, (that is, of a city and its laws, a Civil magistrate), for it would be ridiculous for a keeper to need a keeper.'' Jerom, as before observed, interprets this figuratively, "blessed is the land", of the church; whose "King" is Christ, the son of nobles, Abraham, Isaac, and Jacob; and whose "princes" are the apostles, who seek not pleasure in this world, but shall eat in the world to come. (z) "heroum", Montanus. (a) non "autem ad compotationem", Junius & Tremellius, Piscator, Drusius, Gejerus, Rambachius; so Broughton. (b) "Non cum ingurgitatione", Cocceius; "non eum compotatione", Schmidt. (c) Plutarch. de Iside & Osir. "in principio". Vid. Alex. ab Alex. Genial. Dier. l. 3. c. 11. (d) Laert. Vit. Solon. p. 38. (e) Strabo. Geograph. l. 15. p. 488. (f) De Republic. l. 3. p. 621. John Wesley10:17 Nobles - Not so much by birth, as by their noble dispositions.Robert Jamieson, A. R. Fausset and David Brown10:17 son of nobles--not merely in blood, but in virtue, the true nobility (Song 7:1; Is 32:5, Is 32:8).in due season-- (Eccles 3:1), not until duty has first been attended to. for strength--to refresh the body, not for revelry (included in "drunkenness"). |
|
10:1810:18: ՚Ի վատութեան խոնարհեսցին հեծանաձգութիւնք. եւ ՚ի դատարկութեան ձեռաց կաթեսցէ՛ տուն[8607]։ [8607] Ոսկան. Եւ ՚ի դատարկութենէ ձե՛՛։ Ի վատութեան խոնարհեսցին հեծանաձգութիւնք, եւ ի դատարկութեան ձեռաց կաթեսցէ տուն:18 Ծուլութեան պատճառով շէնքի գերանները կ’ընկնեն ցած, եւ ձեռքերի պարապութիւնից տունը կը կաթի: 18 Ծուլութիւնով շէնքը կը փլչի Եւ ձեռքերու թուլութիւնով տունը կը կաթի։ 10:18: ՚Ի վատութեան խոնարհեսցին հեծանաձգութիւնք. եւ ՚ի դատարկութեան ձեռաց կաթեսցէ՛ տուն[8607]։ [8607] Ոսկան. Եւ ՚ի դատարկութենէ ձե՛՛։ 18 Ծուլութեան պատճառով շէնքի գերանները կ’ընկնեն ցած, եւ ձեռքերի պարապութիւնից տունը կը կաթի: 18 Ծուլութիւնով շէնքը կը փլչի Եւ ձեռքերու թուլութիւնով տունը կը կաթի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1810:18 От лености обвиснет потолок, и когда опустятся руки, то протечет дом. 10:18 ἐν εν in ὀκνηρίαις οκνηρια humble; bring low ἡ ο the δόκωσις δοκωσις and; even ἐν εν in ἀργίᾳ αργια hand στάξει σταζω the οἰκία οικια house; household 10:18 בַּ ba בְּ in עֲצַלְתַּ֖יִם ʕᵃṣaltˌayim עֲצַלְתַּיִם great sluggishness יִמַּ֣ךְ yimmˈaḵ מכך sink הַ ha הַ the מְּקָרֶ֑ה mmᵊqārˈeh מְקָרֶה beam-work וּ û וְ and בְ vᵊ בְּ in שִׁפְל֥וּת šiflˌûṯ שִׁפְלוּת inactivity יָדַ֖יִם yāḏˌayim יָד hand יִדְלֹ֥ף yiḏlˌōf דלף drip הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house 10:18. in pigritiis humiliabitur contignatio et in infirmitate manuum perstillabit domusBy slothfulness a building shall be brought down, and through the weakness of hands, the house shall drop through. 10:18. By laziness, a framework shall be brought down, and by the weakness of hands, a house shall collapse through. 10:18. By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. 10:18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through: 10:18 От лености обвиснет потолок, и когда опустятся руки, то протечет дом. 10:18 ἐν εν in ὀκνηρίαις οκνηρια humble; bring low ἡ ο the δόκωσις δοκωσις and; even ἐν εν in ἀργίᾳ αργια hand στάξει σταζω the οἰκία οικια house; household 10:18 בַּ ba בְּ in עֲצַלְתַּ֖יִם ʕᵃṣaltˌayim עֲצַלְתַּיִם great sluggishness יִמַּ֣ךְ yimmˈaḵ מכך sink הַ ha הַ the מְּקָרֶ֑ה mmᵊqārˈeh מְקָרֶה beam-work וּ û וְ and בְ vᵊ בְּ in שִׁפְל֥וּת šiflˌûṯ שִׁפְלוּת inactivity יָדַ֖יִם yāḏˌayim יָד hand יִדְלֹ֥ף yiḏlˌōf דלף drip הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house 10:18. in pigritiis humiliabitur contignatio et in infirmitate manuum perstillabit domus By slothfulness a building shall be brought down, and through the weakness of hands, the house shall drop through. 10:18. By laziness, a framework shall be brought down, and by the weakness of hands, a house shall collapse through. 10:18. By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418-19: Как от лености хозяина приходит в упадок дом, так разрушается и государство от ленивых и невоздержных правителей, обирающих свой народ.Adam Clarke: Commentary on the Bible - 183110:18: By much slothfulness - This is remarkably the case in some countries. Houses are not repaired till they almost fall about the ears of the inhabitants. We have an adage that applies to all such cases: "A stitch in time saves nine."Albert Barnes: Notes on the Bible - 183410:18The "building" or "house" represents the state. Compare Isa 3:6; Amo 9:10. Droppeth through - i. e., Lets the rain through the roof. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:18: Pro 12:24, Pro 14:1, Pro 20:4, Pro 21:25, Pro 23:21, Pro 24:30, Pro 24:31; Heb 6:11; Pe2 1:5-10Carl Friedrich Keil and Franz Delitzsch10:18Since, now, Eccles 10:19 has only to do with princes, the following proverb of the consequences of sloth receives a particular reference in the frame of this mirror for princes: "Through being idle the roof falleth; and through laziness of the hands the house leaketh." Ewald, Redslob, Olsh., Hitz., and Frst, as already Aben Ezra, understand the dual עצל of the two idle hands, but a similar attribut. adject.-dual is not found in Heb.; on the contrary, ephraim, merathaim Jer 50:21, rish'athaim, and, in a certain measure, also riqmathaim, speak in favour of the intensification of the dual; 'atsaltaim is related to 'atslah, as Faulenzen being idle, living in idleness to Faulheit laziness, it means doubled, i.e., great, constant laziness (Gesen. H. Wrt., and Bttch. in the N. Aehrenl., under this passage). If 'atsaltaim were an attribut. designation of the hands, then shiphluth hadaim would be lowness, i.e., the hanging down of the hands languidly by the side; the former would agree better with the second than with the first passage. Regarding the difference between hammeqareh (the beams and joists of a house) and hamqareh (contignans), vid., note below. (Note: המּקרה, with mem Dageshed (Masora: לית דגש); in Ps 104:3, on the contrary, the mem has Raphe, for there it is particip. (Michlol 46a; Parchon's Lex. f. 3, col. 1).) Since exceeding laziness leaves alone everything that could support the house, the beams fall (ימּך, Niph. מכך), and the house drops, i.e., lets the rain through (ידלף, with o, in spite of the intrans. signification); cf. the Arab. proverb of the three things which make a house insufferable, under Prov 19:13. Also the community, whom the king and the nobles represent, is a בּית, as e.g., Israel is called the house of Jacob. If the rulers neglect their duty, abusing their high position in obeying their own lusts, then the kingdom (state) becomes as a dilapidated house, affording no longer any protection, and at last a machshelah, a ruined building, Is 3:6. It becomes so by slothfulness, and the prodigal love of pleasure associated therewith. John Gill10:18 By much slothfulness the building decayeth,.... Or, "by slothfulnesses" (g), The word is in the dual number, and so may signify the slothfulness of the hands, as Aben Ezra, of both hands, and of both feet; or the various kinds of slothfulness, as the Arabic version, slothfulness both of body and mind; or of all sorts of persons, superiors and inferiors, princes and subjects; and with respect to all things present and future: and, as through slothfulness a material building decays; or a "beam", as the word signifies, the raftering of a house, the roof, which consists of rafters and beams joined together when the tiling is decayed by winds and rains, or any breaches made in the rafters, and no care taken to repair, the whole falls in, and the house is in ruins: so figurative buildings, families, churches, and kingdoms, come to nothing, through the sluggishness of masters of families, ministers of the word, and civil magistrates; to the latter of which more especially this is to be applied, who give up themselves to luxury and sloth;and, through idleness of the hands, the house droppeth through; or, "through the letting" or "hanging down of the hands" (h); the remissness of them, as is to be observed in idle persons, who will not lift them up to work; particularly to repair a breach in a house, by means of which the rain drops through it, and makes it uncomfortable and unsafe being in it; and, in process of time, that itself drops to the ground: and this expresses the same thing, how, through the neglect of the civil magistrate, a commonwealth comes to nothing; or, however, the members of it become wretched and miserable. (g) "in pigritiis", Montanus; "per duplicem pigritiam", Tigurine version; "pigritia amborum", Junius & Tremellius. (h) "per remissionem", Tigurine version; "demissione", Junius & Tremellius, Piscator, Gejerus; so Cocceius, Rambachius. Robert Jamieson, A. R. Fausset and David Brown10:18 building--literally, "the joining of the rafters," namely, the kingdom (Eccles 10:16; Is 3:6; Amos 9:11).hands-- (Eccles 4:5; Prov 6:10). droppeth--By neglecting to repair the roof in time, the rain gets through. |
|
10:1910:19: ՚Ի ծաղր առնեն զհաց, եւ գինի եւ եւղ ուրա՛խ առնեն զկենդանիս. եւ արծաթոյ լուիցէ ամենայն ինչ[8608]։ [8608] ՚Ի լուս՛՛. ՚Ի ծաղր առնել զհաց. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. Ծաղր առնեն զհաց... լուիցէ ամենայն ոք։ Ի ծաղր առնեն զհաց, եւ գինի [118]եւ եւղ ուրախ առնեն զկենդանիս. եւ արծաթոյ լուիցէ ամենայն ինչ:19 Հացը տալիս են խնդութեան համար, գինին եւ իւղն ուրախացնում են ապրողներին, բայց արծաթն է լուծում ամէն բան: 19 Կոչունքը ծիծաղելու համար կ’ընեն Ու գինին կեանքը կ’ուրախացնէ. Իսկ արծաթը ամէն բան կը գոհացնէ։ 10:19: ՚Ի ծաղր առնեն զհաց, եւ գինի եւ եւղ ուրա՛խ առնեն զկենդանիս. եւ արծաթոյ լուիցէ ամենայն ինչ[8608]։ [8608] ՚Ի լուս՛՛. ՚Ի ծաղր առնել զհաց. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. Ծաղր առնեն զհաց... լուիցէ ամենայն ոք։ 19 Հացը տալիս են խնդութեան համար, գինին եւ իւղն ուրախացնում են ապրողներին, բայց արծաթն է լուծում ամէն բան: 19 Կոչունքը ծիծաղելու համար կ’ընեն Ու գինին կեանքը կ’ուրախացնէ. Իսկ արծաթը ամէն բան կը գոհացնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1910:19 Пиры устраиваются для удовольствия, и вино веселит жизнь; а за все отвечает серебро. 10:19 εἰς εις into; for γέλωτα γελως laughter ποιοῦσιν ποιεω do; make ἄρτον αρτος bread; loaves καὶ και and; even οἶνος οινος wine εὐφραίνει ευφραινω celebrate; cheer ζῶντας ζαω live; alive καὶ και and; even τοῦ ο the ἀργυρίου αργυριον silver piece; money ἐπακούσεται επακουω hear from σὺν συν with; [definite object marker] τὰ ο the πάντα πας all; every 10:19 לִ li לְ to שְׂחֹוק֙ śᵊḥôq שְׂחֹוק laughter עֹשִׂ֣ים ʕōśˈîm עשׂה make לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and יַ֖יִן yˌayin יַיִן wine יְשַׂמַּ֣ח yᵊśammˈaḥ שׂמח rejoice חַיִּ֑ים ḥayyˈîm חַי alive וְ wᵊ וְ and הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּֽל׃ kkˈōl כֹּל whole 10:19. in risu faciunt panem ac vinum ut epulentur viventes et pecuniae oboedient omniaFor laughter they make bread, and wine that the living may feast: and all things obey money. 10:19. While laughing, they make bread and wine, so that the living may feast. And all things are obedient to money. 10:19. A feast is made for laughter, and wine maketh merry: but money answereth all [things]. 10:19 A feast is made for laughter, and wine maketh merry: but money answereth all: 10:19 Пиры устраиваются для удовольствия, и вино веселит жизнь; а за все отвечает серебро. 10:19 εἰς εις into; for γέλωτα γελως laughter ποιοῦσιν ποιεω do; make ἄρτον αρτος bread; loaves καὶ και and; even οἶνος οινος wine εὐφραίνει ευφραινω celebrate; cheer ζῶντας ζαω live; alive καὶ και and; even τοῦ ο the ἀργυρίου αργυριον silver piece; money ἐπακούσεται επακουω hear from σὺν συν with; [definite object marker] τὰ ο the πάντα πας all; every 10:19 לִ li לְ to שְׂחֹוק֙ śᵊḥôq שְׂחֹוק laughter עֹשִׂ֣ים ʕōśˈîm עשׂה make לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and יַ֖יִן yˌayin יַיִן wine יְשַׂמַּ֣ח yᵊśammˈaḥ שׂמח rejoice חַיִּ֑ים ḥayyˈîm חַי alive וְ wᵊ וְ and הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּֽל׃ kkˈōl כֹּל whole 10:19. in risu faciunt panem ac vinum ut epulentur viventes et pecuniae oboedient omnia For laughter they make bread, and wine that the living may feast: and all things obey money. 10:19. While laughing, they make bread and wine, so that the living may feast. And all things are obedient to money. 10:19. A feast is made for laughter, and wine maketh merry: but money answereth all [things]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:19: A feast is made for laughter - The object of it is to produce merriment, to banish care and concern of every kind. But who are they who make and frequent such places? Epicures and drunkards generally; such as those of whom Horace speaks:Nos numerus sumus, et fruges consumere nati. Epist. lib. i., ep. 2, ver. 27. "Those whose names stand as indications of men, the useless many; and who appear to be born only to consume the produce of the soil." But money answereth all - This saying has prevailed everywhere. Scilicet uxorem cum dote, fidemque, et amicos, Et genus, et formam Regina Pecunia donat; Ac bene nummatum decorat Suadela, Venusque. Hor. Ep. lib. i., ep. 6, ver. 36. "For gold, the sovereign Queen of all below, Friends, honor, birth, and beauty, can bestow. The goddess of persuasion forms her train; And Venus decks the well-bemonied swain." Francis. Albert Barnes: Notes on the Bible - 183410:19literally, For merriment they make a feast (bread), and wine gladdens the living, and money supplies all things. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:19: feast: Ecc 2:1, Ecc 2:2, Ecc 7:2-6; Gen 43:34; Dan 5:1-12; Pe1 4:3and wine: Ecc 9:7; Psa 104:15; Isa 24:11; Sa1 25:36; Sa2 13:28; Luk 12:19; Eph 5:18, Eph 5:19 maketh merry: Heb. maketh glad the life but: Money which would have answered every good purpose, and served for every emergency, is too often spent in feastings and Rev_ellings. Ecc 7:11, Ecc 7:12; Ch1 21:24, Ch1 29:2-9; Ch2 24:11-14; Ezr 1:6, Ezr 7:15-18; Neh 5:8; Psa 112:9; Isa 23:18; Mat 17:27, Mat 19:21; Luk 8:3, Luk 16:9; Act 2:45, Act 11:29; Phi 4:15-19; Ti1 6:17-19 Carl Friedrich Keil and Franz Delitzsch10:19"Meals they make into a pleasure, and wine cheereth the life, and money maketh everything serviceable." By עשׂים, wicked princes are without doubt thought of-but not immediately, since Eccles 10:16 is too remote to give the subject to Eccles 10:19. The subject which 'osim bears in itself (= 'osim hēm) might be syntactically definite, as e.g., Ps 33:5, אהב, He, Jahve, loves, thus: those princes, or, from Eccles 10:18 : such slothful men; but 'osim is better rendered, like e.g., omrim, Ex 5:16 (Ewald, 200a), and as in the Mishna we read קורין and the like with gramm. indefin. subj.: they make, but so that by it the slothful just designated, and those of a princely rank are meant (cf. a similar use of the inf. abs., as here of the part. in the historical style, Is 22:13). Ginsburg's rendering is altogether at fault: "They turn bread and wine which cheereth life into revelry." If עשׁה and לחם as its object stand together, the meaning is, "to prepare a feast," Ezek 4:15; cf. 'avad lehēm, Dan 5:1. Here, as there, 'osim lěhěm signifies coenam faciunt (parant). The ל of לשׂ is not the sign of the factitive obj. (as leēl, Is 44:17), and thus not, as Hitz. supposes, the conditioning ל with which adv. conceptions are formed, - e.g., Lam 4:5, האך למע, where Jerome rightly translates, voluptuose (vid., E. Gerlach, l.c.), - but, which is most natural and is very appropriate, it is the ל of the aim or purpose: non ad debitam corporis refectionem, sed ad hera ludicra et stulta gaudia (Geier). שׂחוק is laughter, as that to which he utters the sentence (Eccles 2:2): Thou art mad. It is incorrect, moreover, to take lěhěm veyaim together, and to render yesammahh hayaim as an attribut. clause to yain: this epitheton ornans of wine would here be a most unsuitable weakening of the figure intended. It is only an apparent reason for this, that what Ps 104:15 says in praise of wine the author cannot here turn into a denunciatory reproach. Wine is certainly fitted to make glad the heart of a man; but here the subject of discourse is duty-forgetting idlers, to whom chiefly wine must be brought (Is 5:12) to cheer their life (this sluggard-life spent in feasting and revelry). The fut. ישׂמּח is meant in the same modal sense as יגבּר, Eccles 10:10: wine must accomplish that for them. And they can feast and drink, for they have money, and money ־הכּל... יע. Luther hits the meaning: "Money must procure everything for them;" but the clause is too general; and better thus, after Jerome, the Zrich Bible: "unto money are all things obedient." The old Jewish interpreters compare Hos 2:23., where ענה, with accus. petentis, signifies, "to answer a request, to gratify a desire." But in the passage before us הכּל is not the obj. accus. of petentis, but petiti; for 'anah is connected with the accus. of that to which one answers as well as of that which one answers, e.g., Job 40:2, cf. Eccles 9:3. It is unnecessary, with Hitzig, to interpret יענה as Hiph.: Money makes all to hear (him who has the money), - makes it that nothing is refused to his wish. It is the Kal: Money answers to every demand, hears every wish, grants whatever one longs for, helps to all; as Menander says: "Silver and gold, - these are, according to my opinion, the most useful gods; if these have a place in the house, wish what thou wilt (εὖξαι τί βούλει), all will be thine;" and Horace, Epod. i. 6. 36 s.: "Scilicet uxorem cum dote fidemque et amicos Et genus et formam regina pecunia donat." The author has now described the king who is a misfortune and him who is a blessing to the land, and princes as they ought to be and as they ought not to be, but particularly luxurious idle courtiers; there is now a warning given which has for its motive not only prudence, but also, according to Eccles 8:2, religiousness. John Gill10:19 A feast is made for laughter,.... Or, "who make bread for laughter" (i). Not bakers, who make bread for common use, and for all sorts of persons, sorrowful ones as others; but luxurious men, particularly such princes as are before described; they "make bread", that is, a feast, as the phrase is used, Dan 5:1; not for mere refreshment, but to promote mirth and gaiety to an excessive degree; being attended with rioting and drunkenness, chambering and wantonness, with revellings and dancing;and wine maketh merry; or, "and they prepare wine" (k); which is provided in plenty at feasts; and which is sometimes put for a feast itself, and called a banquet of wine, Esther 7:2; which wine makes merry, and men drink of it till they become drunk with it, at such profuse feasts: or, "which maketh life cheerful" (l); as it does, when moderately used: "cheers the living"; so Aben Ezra; but money answereth all things; is in the room of all things, and by it men obtain everything they want and wish for; it answers the requests of all, and supplies them with what they stand in need of, or can desire: particularly such expensive feasts, and sumptuous entertainments, are made by means of money; and, in this luxurious way, the coffers of princes are drained, and they are obliged to raise new levies, and impose new taxes upon their subjects, to the oppression of them. Or else the sense may be, that princes should consider, and not be so profuse in their manner of living, but be more frugal and careful of the public money, and lay it up against a time of need; since it is that that answers all things, is the sinew of war when that arises, and will procure men and arms, to secure and protect them from their enemies, and obtain peace and safety for them and their subjects, which otherwise they cannot expect. (i) "ad risum facientes panem", Montanus; "faciunt panem", Paganinus, Mercerus, Piscator. (k) "et vinum, repete, parant", Piscator. (l) "et vitam exhilaret", Tigurine version; "exhilarare solet vitam", Mercerus; "quod exhilarare debebat vitam", so some in Rambachius. Robert Jamieson, A. R. Fausset and David Brown10:19 Referring to Eccles 10:18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter (Eccles 10:16), and wine maketh their life glad (Ps 104:15), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated (Eccles 10:5-6; Eccles 3:16; Is 1:23; Is 5:23). MAURER takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (3Kings 12:4, &c.). |
|
10:2010:20: Սակայն եւ ՚ի մտի քում մի՛ անիծաներ թագաւորի, եւ ՚ի շտեմարանս սենեկաց քոց մի՛ անիծաներ մեծի. զի թռչունք երկնից հասուցանեն զբարբառ քո, եւ որոց թեւք են պատմեն զբան քո[8609]։[8609] Ոմանք. Եւ յըշտեմարանս... մի՛ նզովեսցես զմեծն. վասն զի թռ՛՛... եւ որ ունի թեւս պատմէ զբանս քո։ Սակայն եւ ի մտի քում մի՛ անիծաներ թագաւորի, եւ ի շտեմարանս սենեկաց քոց մի՛ անիծաներ մեծի. զի թռչունք երկնից հասուցանեն զբարբառ քո, եւ որոց թեւք են` պատմեն զբան քո:20 Սակայն դու քո մտքում անգամ մի՛ նզովիր թագաւորին եւ քո ննջարանում էլ մի՛ անիծիր մեծաւորին, որովհետեւ երկնքի թռչունները ձայնդ կը տանեն, եւ թեւաւորները կը յայտնեն քո խօսքը: 20 Մտքիդ մէջ անգամ թագաւորին անէծք մի՛ տար Եւ քու ննջարանիդ մէջ մեծերուն անէծք մի՛ տար. Վասն զի երկնքի թռչունը այդ ձայնը կը տանի Ու թեւաւորը խօսքը կը պատմէ։ 10:20: Սակայն եւ ՚ի մտի քում մի՛ անիծաներ թագաւորի, եւ ՚ի շտեմարանս սենեկաց քոց մի՛ անիծաներ մեծի. զի թռչունք երկնից հասուցանեն զբարբառ քո, եւ որոց թեւք են պատմեն զբան քո[8609]։ [8609] Ոմանք. Եւ յըշտեմարանս... մի՛ նզովեսցես զմեծն. վասն զի թռ՛՛... եւ որ ունի թեւս պատմէ զբանս քո։ 20 Սակայն դու քո մտքում անգամ մի՛ նզովիր թագաւորին եւ քո ննջարանում էլ մի՛ անիծիր մեծաւորին, որովհետեւ երկնքի թռչունները ձայնդ կը տանեն, եւ թեւաւորները կը յայտնեն քո խօսքը: 20 Մտքիդ մէջ անգամ թագաւորին անէծք մի՛ տար Եւ քու ննջարանիդ մէջ մեծերուն անէծք մի՛ տար. Վասն զի երկնքի թռչունը այդ ձայնը կը տանի Ու թեւաւորը խօսքը կը պատմէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2010:20 Даже и в мыслях твоих не злословь царя, и в спальной комнате твоей не злословь богатого; потому что птица небесная может перенести слово {твое}, и крылатая пересказать речь {твою}. 10:20 καί και and; even γε γε in fact ἐν εν in συνειδήσει συνειδησις consciousness; conscience σου σου of you; your βασιλέα βασιλευς monarch; king μὴ μη not καταράσῃ καταραομαι curse καὶ και and; even ἐν εν in ταμιείοις ταμειον chamber κοιτώνων κοιτων bedroom σου σου of you; your μὴ μη not καταράσῃ καταραομαι curse πλούσιον πλουσιος rich ὅτι οτι since; that πετεινὸν πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀποίσει αποφερω carry away / off σὺν συν with; [definite object marker] τὴν ο the φωνήν φωνη voice; sound καὶ και and; even ὁ ο the ἔχων εχω have; hold τὰς ο the πτέρυγας πτερυξ wing ἀπαγγελεῖ απαγγελλω report λόγον λογος word; log 10:20 גַּ֣ם gˈam גַּם even בְּ bᵊ בְּ in מַדָּֽעֲךָ֗ maddˈāʕᵃḵˈā מַדָּע knowledge מֶ֚לֶךְ ˈmeleḵ מֶלֶךְ king אַל־ ʔal- אַל not תְּקַלֵּ֔ל tᵊqallˈēl קלל be slight וּ û וְ and בְ vᵊ בְּ in חַדְרֵי֙ ḥaḏrˌê חֶדֶר room מִשְׁכָּ֣בְךָ֔ miškˈāvᵊḵˈā מִשְׁכָּב couch אַל־ ʔal- אַל not תְּקַלֵּ֖ל tᵊqallˌēl קלל be slight עָשִׁ֑יר ʕāšˈîr עָשִׁיר rich כִּ֣י kˈî כִּי that עֹ֤וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens יֹולִ֣יךְ yôlˈîḵ הלך walk אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֹּ֔ול qqˈôl קֹול sound וּ û וְ and בַ֥עַל vˌaʕal בַּעַל lord, baal כְּנָפַ֖יִםהכנפים *kᵊnāfˌayim כָּנָף wing יַגֵּ֥יד yaggˌêḏ נגד report דָּבָֽר׃ dāvˈār דָּבָר word 10:20. in cogitatione tua regi ne detrahas et in secreto cubiculi tui ne maledixeris diviti quia avis caeli portabit vocem tuam et qui habet pinnas adnuntiabit sententiamDetract not the king, no not in thy thought; and speak not evil of the rich man in thy private chamber: because even the birds of the air will carry thy voice, and he that hath wings will tell what thou hast said. 10:20. You should not slander the king, even in your thoughts, and you should not speak evil of a wealthy man, even in your private chamber. For even the birds of the air will carry your voice, and whatever has wings will announce your opinion. 10:20. Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. 20. Curse not the king, no, not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. 10:20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter: 10:20 Даже и в мыслях твоих не злословь царя, и в спальной комнате твоей не злословь богатого; потому что птица небесная может перенести слово {твое}, и крылатая пересказать речь {твою}. 10:20 καί και and; even γε γε in fact ἐν εν in συνειδήσει συνειδησις consciousness; conscience σου σου of you; your βασιλέα βασιλευς monarch; king μὴ μη not καταράσῃ καταραομαι curse καὶ και and; even ἐν εν in ταμιείοις ταμειον chamber κοιτώνων κοιτων bedroom σου σου of you; your μὴ μη not καταράσῃ καταραομαι curse πλούσιον πλουσιος rich ὅτι οτι since; that πετεινὸν πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀποίσει αποφερω carry away / off σὺν συν with; [definite object marker] τὴν ο the φωνήν φωνη voice; sound καὶ και and; even ὁ ο the ἔχων εχω have; hold τὰς ο the πτέρυγας πτερυξ wing ἀπαγγελεῖ απαγγελλω report λόγον λογος word; log 10:20 גַּ֣ם gˈam גַּם even בְּ bᵊ בְּ in מַדָּֽעֲךָ֗ maddˈāʕᵃḵˈā מַדָּע knowledge מֶ֚לֶךְ ˈmeleḵ מֶלֶךְ king אַל־ ʔal- אַל not תְּקַלֵּ֔ל tᵊqallˈēl קלל be slight וּ û וְ and בְ vᵊ בְּ in חַדְרֵי֙ ḥaḏrˌê חֶדֶר room מִשְׁכָּ֣בְךָ֔ miškˈāvᵊḵˈā מִשְׁכָּב couch אַל־ ʔal- אַל not תְּקַלֵּ֖ל tᵊqallˌēl קלל be slight עָשִׁ֑יר ʕāšˈîr עָשִׁיר rich כִּ֣י kˈî כִּי that עֹ֤וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens יֹולִ֣יךְ yôlˈîḵ הלך walk אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֹּ֔ול qqˈôl קֹול sound וּ û וְ and בַ֥עַל vˌaʕal בַּעַל lord, baal יַגֵּ֥יד yaggˌêḏ נגד report דָּבָֽר׃ dāvˈār דָּבָר word 10:20. in cogitatione tua regi ne detrahas et in secreto cubiculi tui ne maledixeris diviti quia avis caeli portabit vocem tuam et qui habet pinnas adnuntiabit sententiam Detract not the king, no not in thy thought; and speak not evil of the rich man in thy private chamber: because even the birds of the air will carry thy voice, and he that hath wings will tell what thou hast said. 10:20. You should not slander the king, even in your thoughts, and you should not speak evil of a wealthy man, even in your private chamber. For even the birds of the air will carry your voice, and whatever has wings will announce your opinion. 10:20. Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
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 - 1903-191420: Сказав, что глупые и ленивые правители — несчастье для страны, Екклезиаст спешит дать практический совет не осуждать и таких правителей, так как неодобрительные ответы о них какими-то неведомыми путями обыкновенно доходят до их ушей.Adam Clarke: Commentary on the Bible - 183110:20: Curse not the king - Do not permit thyself even to think evil of the king; lest thy tongue at some time give vent to thy thoughts, and so thou be chargeable with treason.For a bird of the air shall carry the voice - Does he refer here to such fowls as the carrier pigeon, which were often used to carry letters under their wings to a great distance, and bring back answers? The Targum turns it curiously: "Do not speak evil of the king in thy conscience, nor in the secret of thy heart, nor in the most hidden place in thy house, curse not a wise man; for Raziel calls daily from heaven upon Mount Horeb, and his voice goes through the whole world; and Elijah, the great priest, goes, flying through the air like a winged eagle, and publishes the words which are spoken in secret by all the inhabitants of the earth." Civil government is so peculiarly of God, that he will have it supported for the benefit of mankind; and those who attempt to disturb it are generally marked by his strong disapprobation. And though there have been multitudes of treasons hatched in the deepest secrecy; yet, through the providence of God, they have been discovered in the most singular manner. This shows God's care for government. Albert Barnes: Notes on the Bible - 183410:20Curse - Compare Ecc 7:21-22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:20: Curse: Exo 22:28; Isa 8:21; Act 23:5thought: or, conscience, Ecc 7:21, Ecc 7:22; Luk 19:40 in thy bedchamber: Luk 10:40, Luk 12:2, Luk 12:3 Carl Friedrich Keil and Franz Delitzsch10:20"Curse not the king even in thy thought; and in thy bed-chamber curse not the rich; for the birds of the air carry away the sound, and the winged creature telleth the matter." In the Books of Daniel and Chronicles, מדּע, in the sense of γνῶσις, is a synon. of השׂכּל and חכמה; here it is rightly translated by the lxx by συνείδησις; it does not correspond with the moral-religious idea of conscience, but yet it touches it, for it designates the quiet, inner consciousness (Psychol. p. 134) which judges according to moral criteria: even (gam, as e.g., Deut 23:3) in the inner region of his thoughts (Note: Hengst., not finding the transition from scientia to conscientia natural, gives, after Hartmann, the meaning of "study-chamber" to the word מדּע; but neither the Heb. nor the Aram. has this meaning, although Ps 68:13 Targ. touches it.) one must not curse the king (cf. Eccles 7:4.) nor the rich (which here, as at 6b, without distinction of the aristocracy of wealth and of birth, signifies those who are placed in a high princely position, and have wealth, the nervus rerum, at their disposal) in his bed-chamber, the innermost room of the house, where one thinks himself free from treachery, and thus may utter whatever he thinks without concealment (4Kings 6:12): for the birds of the air may carry forth or bring out (Lat. deferrent, whence delator) that which is rumoured, and the possessor of a pair of wings (cf. Prov 1:17), after the Chethı̂b (whose ה of the art. is unnecessarily erased by the Kerı̂, (Note: הכּן with unpointed He, because it is not read in the Kerı̂; similarly החנית (1Kings 26:22). Cf. Mas. fin. f. 22, and Ochla veochla, No. 166.) as at Eccles 3:6, Eccles 3:10): the possessor of wings (double-winged), shall further tell the matter. As to its meaning, it is the same as the proverb quoted by the Midrash: "walls have ears." (Note: Vid., Tendlau's Sprichwrter, No. 861.) Geier thinks of the swallows which helped to the discovery of Bessus, the murderer of his father, and the cranes which betrayed the murderer of Ibycus, as comparisons approaching that which is here said. There would certainly be no hyperbole if the author thought of carrier-pigeons (Paxton, Kitto) in the service of espionage. But the reason for the warning is hyperbolical, like an hundred others in all languages: "Aures fert paries, oculos nemus: ergo cavere Debet qui loquitur, ne possint verba nocere." Geneva 159910:20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a (l) bird of the air shall carry the voice, and that which hath wings shall tell the matter.(l) You cannot work evil so secretly that it will not be known. John Gill10:20 Curse not the king; no, not in thy thought,.... Though he is a child, and unskilful in government, gives himself to his passions and pleasures, and neglects the affairs of the kingdom; yet be so far from rebelling against him, and doing him any injury, or speaking ill of him, as not even to wish him any ill; or, within thine own breast, imprecate any evil upon him, but rather pray for him, wish him well, and do everything to promote the welfare of his person and government, and this both for the Lord's sake, and for conscience's sake; and therefore curse him not "in thy conscience" (m), as some render it. Jarchi interprets this of God the King of the world; see Job 2:9; and Jerom of Christ; who should not be blasphemed, lest the angels, that go about the earth, should carry it to heaven;and curse not the rich in thy bedchamber; subordinate rulers and magistrates, the king's ministers and counsellors, who are commonly rich; even those luxurious princes, before described, who give up themselves to eating and drinking, and spend the public money in profuse feasts and entertainments: yet a man should be careful how he speaks against them; and not only be cautious of what he says about them, in a vilifying way, in companies and clubs where disaffected persons speak their minds freely; but even in his own house, where his servants may hear him; nay, even in his bedchamber where only his wife and children are; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter; an hyperbolical expression; showing that, by some strange and unthought of ways and means, treason, though so very secret, should be brought to the knowledge of the king and his ministers; as if a bird, sitting at the window, or flying by at the same time, should hear and carry it to them: sometimes this is by means of spies and informers, that kings have in all places, to bring them news of the behaviour and sentiments of men, of whom such understand the passage; or by means of such, that bear an ill will to them, or are faithful subjects to the king. With the Persians were certain officers, called the king's ears, and the emperor's eyes; by means of whom the king was believed to be a god, since, by the ears and eyes of others, through those spies, he knew all that was done everywhere (n). Some interpret it of angels, good or bad: Jarchi, of the soul of man, which at last flies to heaven, which he thinks is the bird of the air; and of an angel that is associated to him, his guardian angel; meant, as he supposes, by that which hath wings, or "the master of wings" (o). (m) , Sept. "in conscientia tua", Junius & Tremellius, Piscator, Drusius, Cocceius, Gejerus. (n) Apuleius de Mundo. (o) "dominus alarum", Piscator. John Wesley10:20 Thy thought - In the most secret manner. The rich - Princes or governors. A bird - The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it.Robert Jamieson, A. R. Fausset and David Brown10:20 thought--literally, "consciousness."rich--the great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings (Psa. 139:1-24), whose consciousness of every evil thought we should ever realize. bed-chamber--the most secret place (4Kings 6:12). bird of the air, &c.--proverbial (compare Hab 2:11; Lk 19:40); in a way as marvellous and rapid, as if birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman sagacity was attributed to birds (see on Job 28:21; hence the proverb). |
|
2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact
for technical questions: contact