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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19140: С гл. X начинаются "Притчи Соломона" (X:1) о характере общем содержании, назначении и цели которых было сказано в начале книги Притчей (гл. I, ст. 2-6). Если в гл. I-IX развитие мысли о значении мудрости шло последовательными и связными периодами, то отселе с гл. X по XXIX включительно идет ряд приточных изречений разнородного содержания, так что почти каждый стих есть самостоятельное целое, отдельная притча, не имеющая видимой связи ни с предыдущим ни с последующим. По содержанию своему эти приточные изречения относятся ко всевозможным отношениям и условиям жизни. Пред взором читателя, в свойственном жизни человеческой разнообразии здесь проходят попарно: богатый и бедный, мудрый и глупый, прилежный и ленивый, благочестивый и нечестивый, отец и сын, муж и жена, господин и раб, царь и подданный и под. Относясь каждая к отдельным явлениям жизни, все притчи в совокупности, однако, выражают цельное воззрение на жизнь, законченное мировоззрение свящ. писателя. По форме своей притчи эти образуют двухстрочия, обе части которого находятся обыкновенно в отношении противоположности (в гл. X-XV) - исключительно или представляют собой так называемый антитетический параллелизм, в котором одно полустишие выражает обратную сторону истины выражаемой в другом (см. напр., еще в Пс. II:6; Еккл. II:14)Matthew Henry: Concise Commentary on the Whole Bible - 1706Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain.Adam Clarke: Commentary on the Bible - 1831It is impossible to give summaries of such chapters as these, where almost every verse contains a separate subject. Our common version not being able to exhibit the contents as usual, simply says, "From this chapter to the five and twentieth are sundry observations upon moral virtues, and their opposite vices." In general the wise man states in this chapter the difference between the wise and the foolish, the righteous and the wicked, the diligent and the idle. He speaks also of love and hatred, of the good and the evil tongue, or of the slanderer and the peace-maker.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Pro 10:1, From this chapter to the Pro 5:1 and Pro 20:1 are sundry observations of moral virtues, and their contrary vices.John GillINTRODUCTION TO PROVERBS 10From this chapter to the "twenty fifth" are various proverbial sentences, without any very apparent connection or coherence with each other; describing righteous and wicked men; setting forth their different temper, conduct, and actions, and the fruits and effects of them. It should be observed, that frequently in the preceding chapters two persons are represented as women; one goes by the name of "Wisdom", the other is called the "foolish" woman and a "harlot"; the former is clearly to be understood of Christ; and the latter, being opposed to him, must be antichrist, the whore of Rome, and mother of harlots: now in the following part of this book two sorts of persons are spoken of; the one as wise, righteous, good, &c. and the other as foolish, wicked, &c. who are no other than the followers of Christ and antichrist; which observation is a key to the whole book. |
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10:1ԱՌԱԿՔ ՍՈՂՈՄՈՆԻ Բան Երկրորդ10:1: Որդի իմաստուն՝ ուրա՛խ առնէ զհայր. որդի անմիտ՝ տրտմութիւն է մօր։ Որդի իմաստուն ուրախ առնէ զհայր, որդի անմիտ` տրտմութիւն է մօր:1 Իմաստուն որդին ուրախացնում է հօրը, անմիտ որդին տրտմութիւն է մօր համար: 10 Իմաստուն տղան իր հայրը կ’ուրախացնէ, Բայց անմիտ տղան իր մօրը տրտմութիւն է։ ԱՌԱԿՔ ՍՈՂՈՄՈՆԻ Բան Երկրորդ 10:1: Որդի իմաստուն՝ ուրա՛խ առնէ զհայր. որդի անմիտ՝ տրտմութիւն է մօր։ 1 Իմաստուն որդին ուրախացնում է հօրը, անմիտ որդին տրտմութիւն է մօր համար: 10 Իմաստուն տղան իր հայրը կ’ուրախացնէ, Բայց անմիտ տղան իր մօրը տրտմութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:110:1 Притчи Соломона. Сын мудрый радует отца, а сын глупый огорчение для его матери. 10:1 υἱὸς υιος son σοφὸς σοφος wise εὐφραίνει ευφραινω celebrate; cheer πατέρα πατηρ father υἱὸς υιος son δὲ δε though; while ἄφρων αφρων senseless λύπη λυπη grief τῇ ο the μητρί μητηρ mother 10:1 מִשְׁלֵ֗י mišlˈê מָשָׁל proverb שְׁלֹ֫מֹ֥ה פ šᵊlˈōmˌō f שְׁלֹמֹה Solomon בֵּ֣ן bˈēn בֵּן son חָ֭כָם ˈḥāḵām חָכָם wise יְשַׂמַּח־ yᵊśammaḥ- שׂמח rejoice אָ֑ב ʔˈāv אָב father וּ û וְ and בֵ֥ן vˌēn בֵּן son כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent תּוּגַ֥ת tûḡˌaṯ תּוּגָה grief אִמֹּֽו׃ ʔimmˈô אֵם mother 10:1. parabolae Salomonis filius sapiens laetificat patrem filius vero stultus maestitia est matris suaeA wise son maketh the father glad: but a foolish son is the sorrow of his mother. 10:1. A wise son gladdens the father. Yet truly, a foolish son is the grief of his mother. 10:1. The proverbs of Solomon. A wise son maketh a glad father: but a foolish son [is] the heaviness of his mother. 1. The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
10:1 The proverbs of Solomon. A wise son maketh a glad father: but a foolish son [is] the heaviness of his mother: 10:1 Притчи Соломона. Сын мудрый радует отца, а сын глупый огорчение для его матери. 10:1 υἱὸς υιος son σοφὸς σοφος wise εὐφραίνει ευφραινω celebrate; cheer πατέρα πατηρ father υἱὸς υιος son δὲ δε though; while ἄφρων αφρων senseless λύπη λυπη grief τῇ ο the μητρί μητηρ mother 10:1 מִשְׁלֵ֗י mišlˈê מָשָׁל proverb שְׁלֹ֫מֹ֥ה פ šᵊlˈōmˌō f שְׁלֹמֹה Solomon בֵּ֣ן bˈēn בֵּן son חָ֭כָם ˈḥāḵām חָכָם wise יְשַׂמַּח־ yᵊśammaḥ- שׂמח rejoice אָ֑ב ʔˈāv אָב father וּ û וְ and בֵ֥ן vˌēn בֵּן son כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent תּוּגַ֥ת tûḡˌaṯ תּוּגָה grief אִמֹּֽו׃ ʔimmˈô אֵם mother 10:1. parabolae Salomonis filius sapiens laetificat patrem filius vero stultus maestitia est matris suae A wise son maketh the father glad: but a foolish son is the sorrow of his mother. 10:1. A wise son gladdens the father. Yet truly, a foolish son is the grief of his mother. 10:1. The proverbs of Solomon. A wise son maketh a glad father: but a foolish son [is] the heaviness of his mother. 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: Такую именно форму имеет уже этот первый стих, имеющий, очевидно, отношение ко всему последующему собранию притчей. Частный оттенок мысли в противоположении отца и матери: печаль неудачного сына особенно глубоко воспринимает материнское сердце (ср. I:8; XV:20; XVII:25).Matthew Henry: Concise Commentary on the Whole Bible - 1706Weighty Sayings.1 The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother. Solomon, speaking to us as unto children, observes here how much the comfort of parents, natural, political, and ecclesiastical, depends upon the good behaviour of those under their charge, as a reason, 1. Why parents should be careful to give their children a good education, and to train them up in the ways of religion, which, if it obtain the desired effect, they themselves will have the comfort of it, or, if not, they will have for their support under their heaviness that they have done their duty, have done their endeavour. 2. Why children should conduct themselves wisely and well, and live up to their good education, that they may gladden the hearts of their parents, and not sadden them. Observe, (1.) It adds to the comfort of young people that are pious and discreet that thereby they do something towards recompensing their parents for all the care and pains they have taken with them, and occasion pleasure to them in the evil days of old age, when they most need it; and it is the duty of parents to rejoice in their children's wisdom and well-doing, yea, though it arrive at such an eminency as to eclipse them. (2.) It adds to the guilt of those that conduct themselves ill that thereby they grieve those whom they ought to be a joy to, and are a heaviness particularly to their poor mothers who bore them with sorrow, but with greater sorrow see them wicked and vile. Adam Clarke: Commentary on the Bible - 183110:1: The proverbs of Solomon - Some ancient MSS. of the Vulgate have Proverbiorum liber secundus, "The second book of the Proverbs." The preceding nine chapters can only be considered as an introduction, if indeed they may be said to make even a part, of the proverbs of Solomon, which appear to commence only at the tenth chapter.A wise son maketh a glad father - The parallels in this and several of the succeeding chapters are those which Bishop Lowth calls the antithetic; when two lines correspond with each other by an opposition of terms and sentiments; when the second is contrasted with the first; sometimes in expression, sometimes in sense only. Accordingly the degrees of antithesis are various; from an exact contraposition of word to word, through a whole sentence, down to a general disparity, with something of a contrariety in the two propositions, as: - A wise son rejoiceth in his father. But a foolish son is the grief of his mother. Where every word has its opposite; for the terms father and mother are, as the logicians say, relatively opposite. Albert Barnes: Notes on the Bible - 183410:1: See the Introduction.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:1: proverbs: Pro 1:1, Pro 25:1; Kg1 4:32; Ecc 12:9A wise: Pro 15:20, Pro 17:21, Pro 17:25, Pro 19:13, Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25, Pro 29:3, Pro 29:15; Ecc 2:19 Carl Friedrich Keil and Franz Delitzsch10:1In the introduction, chap. 1-9, there are larger sections of interconnected thoughts having one common aim. Even in Prov 6:1-19 there are manifestly three proverbial discourses distinguished from one another, shorter indeed, yet containing one fundamental thought. Such proverbs as are primarily designed to form one completed little whole of themselves, are not here to be met with. On the contrary, the Solomonic collection which now follows consists of pure distichs, for the most part antithetical, but at the same time going over all the forms of the technical proverb, as we have already shown; vid., p. 16. Accordingly the exposition must from this point onward renounce reproduced combinations of thought. The succession of proverbs here is nevertheless not one that is purely accidental or without thought; it is more than a happy accident when three of the same character stand together; the collector has connected together proverb with proverb according to certain common characteristics (Bertheau). And yet more than that: the mass separates itself into groups, not merely succeeding one another, but because a certain connection of ideas connects together a number of proverbs, in such a way that the succession is broken, and a new point of departure is arrived at (Hitzig). There is no comprehensive plan, such as Oetinger in his summary view of its contents supposes; the progressive unfolding follows no systematic scheme, but continuously wells forth. But that the editor, whom we take also to be the arranger of the contents of the book, did not throw them together by good chance, but in placing them together was guided by certain reasons, the very first proverb here shows, for it is chosen in conformity with the design of this book, which is specially dedicated to youth: 1 A wise son maketh glad his father; A foolish son is his mother's grief. One sees here quite distinctly (cf. Hos 13:13) that חכם (from חכם, properly to be thick, stout, solid, as πυκνός = σοφός) is primarily a practical and ethical conception. Similar proverbs are found further on, but consisting of synonymous parallel members, in which either the father both times represents the parents, as Prov 17:21; Prov 23:24, or father and mother are separated, each being named in different members, as Prov 17:25; Prov 23:25, and particularly Prov 15:20, where 20a = 1a of the above proverb. It is incorrect to say, with Hitzig, that this contrast draws the division after it: the division lies nearer in the synonymous distichs, and is there less liable to be misunderstood than in the antithetic. Thus, from this proverb before us, it might be concluded that grief on account of a befooled son going astray in bypaths, and not coming to the right way, falls principally on the mother, as (Sir. 3:9) is often the case in unfortunate marriages. The idea of the parents is in this way only separated, and the two members stand in suppletive interchangeable relationship. ישׂמּח is the middle of the clause, and is the usual form in connection; ישׂמּח is the pausal form. תּוּגה, from הוגה (יגה), has pass. , as תּורה, act. . "The expression of the pred. 1b is like Prov 3:17; Prov 8:6; Prov 10:14.; cf. e.g., Arab. âlastaḳṣa furkat, oversharpening is dividing, i.e., effects it inquiries become or lead to separation (cf. our proverb, Allzuscharf macht scharig = too much sharpening makes full of notches); Burckhardt, Sprchw. Nr. 337" (Fl.). John Gill10:1 The proverbs of Solomon,.... This title is repeated from Prov 1:1; and very properly stands here; since here begin those pithy sentences of Solomon, which bear the name of proverbs; the preceding chapters being a sort of preface or introduction to them; in which Solomon recommends the study of wisdom, shows the profit and advantage of it, gives directions about it, and prepares for the reception of those wise sayings that follow; which are for the most part independent of each other, and consist generally of clauses set in a contrast to one another, and often expressed by similes and metaphors;a wise son maketh a glad father; as Solomon made glad his father David: for no doubt there were appearances of his wisdom before he came to the throne, though greater afterwards; which made David rejoice that he was placed on the throne before his death, to whom he had committed the charge of building the house of the Lord; but a foolish son is the heaviness of his mother; brings grief and trouble to her, as perhaps Rehoboam did to his mother: though all this is to be understood conjunctly of both parents, and not separately of each; not as if a wise son only was matter of joy to his father, who may be thought to be a better judge of his wisdom, and more abroad to hear the fame of it, and to observe the effects of it; or as if a foolish son only caused grief to his mother, because more at home, and more privy to his foolish behaviour; but as being equally joyous or afflicting to both parents. Nor is this to be understood of such who are wise and foolish as to their natural capacities only; but who are so in a moral sense, either virtuous or vicious, good or wicked. Wherefore parents should be concerned for the education of their children, whose behaviour much depends upon it; and children for their conduct towards their parents and in the world, since their joy and grief are influenced by it. Some interpret the words mystically, the "father", of God; the "mother", of the church; and, the "sons", of the children of them both: and so may fitly describe the different followers of Christ and antichrist; the one being wise, the other foolish; the one acceptable to God, the other not. Robert Jamieson, A. R. Fausset and David Brown10:1 Here begins the second part of the book, Pro. 10:1-22:16, which, with the third, Pro. 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pro. 10:1-15:33 are mostly antithetic; and those of Pro. 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing. (Pro. 10:1-32)wise [and] foolish--as they follow or reject the precepts of wisdom. maketh . . . father--or, "gladdens a father." heaviness--or, "grief." |
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10:210:2: Ո՛չ օգնեսցեն գանձք՝ անօրինաց. այլ արդարութիւն փրկէ ՚ի մահուանէ[7959]։ [7959] Ոմանք. Ոչինչ օգնեսցեն։ Ոչ օգնեսցեն գանձք անօրինաց, այլ արդարութիւն փրկէ ի մահուանէ:2 Գանձերը չեն օգնի անօրէններին, մինչդեռ արդարութիւնը փրկում է մահից: 2 Անօրէնութեան գանձերը օգուտ չեն ըներ, Բայց արդարութիւնը մահուանէ կ’ազատէ։ 10:2: Ո՛չ օգնեսցեն գանձք՝ անօրինաց. այլ արդարութիւն փրկէ ՚ի մահուանէ[7959]։ [7959] Ոմանք. Ոչինչ օգնեսցեն։ 2 Գանձերը չեն օգնի անօրէններին, մինչդեռ արդարութիւնը փրկում է մահից: 2 Անօրէնութեան գանձերը օգուտ չեն ըներ, Բայց արդարութիւնը մահուանէ կ’ազատէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:210:2 Не доставляют пользы сокровища неправедные, правда же избавляет от смерти. 10:2 οὐκ ου not ὠφελήσουσιν ωφελεω useful; assist θησαυροὶ θησαυρος treasure ἀνόμους ανομος lawless δικαιοσύνη δικαιοσυνη rightness; right standing δὲ δε though; while ῥύσεται ρυομαι rescue ἐκ εκ from; out of θανάτου θανατος death 10:2 לֹא־ lō- לֹא not יֹ֭ועִילוּ ˈyôʕîlû יעל profit אֹוצְרֹ֣ות ʔôṣᵊrˈôṯ אֹוצָר supply רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt וּ֝ ˈû וְ and צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice תַּצִּ֥יל taṣṣˌîl נצל deliver מִ mi מִן from מָּֽוֶת׃ mmˈāweṯ מָוֶת death 10:2. non proderunt thesauri impietatis iustitia vero liberabit a morteTreasures of wickedness shall profit nothing: but justice shall deliver from death. 10:2. Treasures of impiety will profit nothing. Truly, justice shall liberate from death. 10:2. Treasures of wickedness profit nothing: but righteousness delivereth from death. 10:2 Treasures of wickedness profit nothing: but righteousness delivereth from death: 10:2 Не доставляют пользы сокровища неправедные, правда же избавляет от смерти. 10:2 οὐκ ου not ὠφελήσουσιν ωφελεω useful; assist θησαυροὶ θησαυρος treasure ἀνόμους ανομος lawless δικαιοσύνη δικαιοσυνη rightness; right standing δὲ δε though; while ῥύσεται ρυομαι rescue ἐκ εκ from; out of θανάτου θανατος death 10:2 לֹא־ lō- לֹא not יֹ֭ועִילוּ ˈyôʕîlû יעל profit אֹוצְרֹ֣ות ʔôṣᵊrˈôṯ אֹוצָר supply רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt וּ֝ ˈû וְ and צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice תַּצִּ֥יל taṣṣˌîl נצל deliver מִ mi מִן from מָּֽוֶת׃ mmˈāweṯ מָוֶת death 10:2. non proderunt thesauri impietatis iustitia vero liberabit a morte Treasures of wickedness shall profit nothing: but justice shall deliver from death. 10:2. Treasures of impiety will profit nothing. Truly, justice shall liberate from death. 10:2. Treasures of wickedness profit nothing: but righteousness delivereth from death. 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 - 1903-19142-7: При всей разнородности содержания этих шести стихов, они несколько объединяются общею всем им мыслью о неодинаковом земном жребии праведного и нечестивого, разумного и неразумного, прилежного и ленивого. "Жизнь и смерть" (ст. 2) - типическое обозначение блага и бедствия жизни, проходящее чрез всю книгу Притчей. - "Сокровища неправедные" - нажитые неправдой, беззаконием, "не доставляют пользы" - бессильны спасти от смерти, а равно от всякого смертельного бедствия. Спасет от этого одна "правда" (евр. цедака), т. е. правота всех намерений и поступков человека, деятельное осуществление "мудрости", хокма (по традиционно-еврейскому толкованию, цедака, спасающая от смерти, есть милостыня). Мысль ст. 2: почти дословно повторяется в ст. 4: гл. XI. В ст. 3: противополагаются, во-первых, "душа" праведного, т. е. нормальное, уравновешенное психическое состояние (по LXX ψυχή δικαία) праведника - и "стяжание" или алчность (евр. гавва, ср. Мих. III:7; по LXX ζωή, жизнь, в смысле средств к жизни) нечестивого; а, во-вторых, противоположная судьба одного и другого: Господь не попускает праведнику голодать (ср. Пс. XXXII:19; XXXVI:25), напротив, злым и похотливым желанием нечестивца не дает осуществляться, тем более, что они часто бывают направлены ко злу ближних. Затем, в ст. 4-5, высказывается мысль, что благосостояние или материальная скудость стоят в зависимости и от собственной энергии или, напротив, бездействия, как уклонения от всеобщего закона труда (Быт. III:19). В Вульгате к ст. 4: добавлено: qui nititur mendaciis, hic pascit ventos idem autem ipse sequitur aves volantes. LXX имеют прибавку в ст. 5, читаемую в славянск. Библии так: "спасется от зноя сын разумный, ветротленен же бывает на жатве сын беззаконный", т. е. благоразумный, вследствие своевременной уборки хлеба, не терпит вреда от знойного ветра, тогда как неразумный и беспорядочный человек пропускает время жатвы, и перезрелый хлеб в колосьях опустошает зной и ветер; общее, здесь как и в целых ст. 4-5, выражена мысль о необходимости благоразумного пользования временем для успеха в делах житейских и духовных. Ст. 6-7: говорят о добром имени, незапятнанной репутации праведного и - бесславии и гибели имени нечестивого, как при жизни их (ст. 6), так и по смерти того и другого (ст. 7) (ср. Пс. CXI:6; Сир XLIV:13; сн. Мф. XXVI:13).Matthew Henry: Concise Commentary on the Whole Bible - 17062 Treasures of wickedness profit nothing: but righteousness delivereth from death. 3 The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.These two verses speak to the same purport, and the latter may be the reason of the former. 1. That wealth which men get unjustly will do them no good, because God will blast it: Treasures of wickedness profit nothing, v. 2. The treasures of wicked people, much more the treasure which they have made themselves masters of by any wicked people, by oppression of fraud, though it be ever so much, as a treasure, and laid up ever so safely, though it be hidden treasure, yet it profits nothing; when profit and loss come to be balanced the profit gained by the treasures will by no means countervail the loss sustained by the wickedness, Matt. xvi. 26. They do not profit the soul; they will not purchase any true comfort or happiness. They will stand a man in no stead at death, or in the judgment of the great day; and the reason is because God casts away the substance of the wicked (v. 3); he takes that from them which they have unjustly gotten; he rejects the consideration of it, not regarding the rich more than the poor. We often see that scattered by the justice of God which has been gathered together by the injustice of men. How can the treasures of wickedness profit, when, though it be counted substance, God casts it away and it vanishes as a shadow? 2. That which is honestly got will turn to a good account, for God will bless it. Righteousness delivers from death, that is, wealth gained, and kept, and used, in a right manner (righteousness signifies both honesty and charity); it answers the end of wealth, which is to keep us alive and be a defence to us. It will deliver from those judgments which men bring upon themselves by their wickedness. It will profit to such a degree as to deliver, though not from the stroke of death, yet from the sting of it, and consequently from the terror of it. For the Lord will not suffer the soul of the righteous to famish (v. 3), and so their righteousness delivers from death, purely by the favour of God to them, which is their life and livelihood, and which will keep them alive in famine. The soul of the righteous shall be kept alive by the word of God, and faith in his promise, when young lions shall lack and suffer hunger. Adam Clarke: Commentary on the Bible - 183110:2: Treasures of wickedness - Property gained by wicked means.Delivered from death - Treasures gained by robbery often bring their possessors to an untimely death; but those gained by righteous dealing bring with them no such consequences. Albert Barnes: Notes on the Bible - 183410:2: Righteousness - Including, perhaps, the idea of benevolence. Compare the use of δικαιοσύνη dikaiosunē, in Mat 6:1 (the older reading), and Co2 9:9-10.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:2: Treasures: Pro 11:4; Psa 49:6-10; Isa 10:2, Isa 10:3; Zep 1:18; Luk 12:15-21, Luk 16:22, Luk 16:23; Rom 2:5; Jam 5:1-3but: Pro 12:28; Dan 4:27; Rom 5:21; Phi 3:9 Carl Friedrich Keil and Franz Delitzsch10:2There follows now a series of proverbs which place possessions and goods under a moral-religious point of view: Treasures of wickedness bring no profit; But righteousness delivers from death. The lxx and Aquila translate ἀνόμους (ἀσεβεῖς). הועיל (to profit) with the accus. is possible, Is 57:12, but אוצרות one does not use by itself; it requires a genitive designating it more closely. But also דּרשּׂיעא of the Targ., παρανόμων of Symmachus, fails; for the question still remains, to whom? Rightly Syr., Jerome, Theodotion, and the Quinta: ἀσεβείας, cf. Prov 4:17; Mic 4:10; Lk 16:9, μαμωνᾶς τῆς ἀδικίας. Treasures to which wickedness cleaves profit not, viz., him who has collected them through wickedness. On the contrary, righteousness saves from death (2b = Prov 11:4, where the parallelism makes it clear that death as a judgment is meant). In Deut 24:13 it had been already said that compassionate love is "righteousness before the Lord," the cardinal virtue of the righteousness of life. Faith (Hab 2:4) is its soul, and love its life. Therefore δικαιοσύνη and ἐεημοσύνη are interchangeable ideas; and it ought not to be an objection against the Apocrypha that it repeats the above proverb, ἐλεημοσύνη ἐκ θανάτου ῥύεται, Tob. 4:10; 12:9, Sir. 3:30; 29:12, for Dan 4:24 also says the very same thing, and the thought is biblical, in so far as the giving of alms is understood to be not a dead work, but (Ps 112:9) the life-activity of one who fears God, and of a mind believing in Him and resting in His word. Geneva 159910:2 Treasures of (a) wickedness profit nothing: but righteousness delivereth from death.(a) That is, wickedly gotten. John Gill10:2 Treasures of wickedness profit nothing,.... By which are meant either a large abundance of riches in general, which for the most part are enjoyed by wicked men, and abused to wicked purposes, Prov 11:4; or an affluence of them, obtained in a wicked way, by fraud, oppression, and the like; see Mic 6:10; Or are either not used at all, or put to wicked uses: what are not used profit not the possessors of them, for they are "kept to the hurt of the owners" of them; and those which are got by ill means, or put to an ill use, "perish by evil travel", Eccles 5:13. Nor can anyone by his riches either redeem himself or his brother from destruction, or give to God a ransom for him; nor can he by them save himself from a corporeal death one year, one month, one day, one hour, one moment; nor will they be of any service to him in the day of judgment, when wrath comes forth against him;but righteousness delivereth from death; either that which is righteously got, though it be ever so little, is a means of preserving life, and keeps their souls from famishing, Prov 10:3; or else what is liberally dispensed, for alms are called "righteousness", Ps 112:9, Dan 4:27. These are oftentimes the means of saving the lives of persons ready to perish, on whom they are bestowed, and who will venture their lives to save their benefactors; and such liberal persons are oftentimes blessed with long life, and are kept alive when threatened with death, Ps 41:1; and though their good deeds are not meritorious of eternal life, yet they are rewarded with it in a way of grace, Mt 25:34. Moreover, righteousness may be considered as legal and evangelical; a legal righteousness, or the righteousness of men in obedience to the law, cannot deliver from the sentence of death the law has passed; it is not properly a righteousness; it is imperfect, cannot justify, save, or bring to heaven, or entitle to life; notwithstanding this a man must die: but there is an evangelical righteousness; and this is either imparted and implanted in men, is the new man, which is created in righteousness and holiness; and this delivers from a moral or spiritual death, a death in trespasses and sins men are in; for by it they are quickened, live a life of faith on Christ, and have communion with God; have his image stamped on them, and live to him, and to Christ, and to righteousness, being freed from the servitude and dominion of sin; living in which is no other than death: or this righteousness is imputed, which is the righteousness of Christ; wrought out for them, reckoned to them, received by them, and by which they are justified; this delivers them, though not from a corporeal death, yet from the sting and curse of it, and from it as a penal evil, or as a punishment for sin: and it delivers from a legal death, or from the sentence and condemnation of the law, and from the second and eternal death, and entities them to life everlasting. John Wesley10:2 Of wickedness - Such as are got by any sort of wicked practices. Death - Often from temporal, and always from eternal death.Robert Jamieson, A. R. Fausset and David Brown10:2 Treasures . . . nothing--that is, Ill-gotten gains give no true happiness (compare Prov 4:17; Mt 6:19).righteousness--especially beneficence (Ps 112:9). death--the greatest of all evils. |
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10:310:3: Ո՛չ սովամահ առնէ Տէր զանձն արդարոյ. եւ զկեանս ամպարշտաց կործանեսցէ[7960]։ [7960] Ոմանք. Զանձինս արդարոց. բայց զկեանս ամբա՛՛։ Ոչ սովամահ առնէ Տէր զանձն արդարոյ, եւ [134]զկեանս ամպարշտաց կործանեսցէ:3 Տէրը սովամահ չի անում արդարին, բայց ամբարիշտների կեանքը պիտի կործանի: 3 Տէրը արդարին հոգին անօթի չի թողուր, Բայց ամբարիշտներուն ցանկութիւնը կը խափանէ։ 10:3: Ո՛չ սովամահ առնէ Տէր զանձն արդարոյ. եւ զկեանս ամպարշտաց կործանեսցէ[7960]։ [7960] Ոմանք. Զանձինս արդարոց. բայց զկեանս ամբա՛՛։ 3 Տէրը սովամահ չի անում արդարին, բայց ամբարիշտների կեանքը պիտի կործանի: 3 Տէրը արդարին հոգին անօթի չի թողուր, Բայց ամբարիշտներուն ցանկութիւնը կը խափանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:310:3 Не допустит Господь терпеть голод душе праведного, стяжание же нечестивых исторгнет. 10:3 οὐ ου not λιμοκτονήσει λιμοκτονεω lord; master ψυχὴν ψυχη soul δικαίαν δικαιος right; just ζωὴν ζωη life; vitality δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀνατρέψει ανατρεπω subvert 10:3 לֹֽא־ lˈō- לֹא not יַרְעִ֣יב yarʕˈîv רעב be hungry יְ֭הוָה [ˈyhwāh] יְהוָה YHWH נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and הַוַּ֖ת hawwˌaṯ הַוָּה desire רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יֶהְדֹּֽף׃ yehdˈōf הדף push 10:3. non adfliget Dominus fame animam iusti et insidias impiorum subvertetThe Lord will not afflict the soul of the just with famine, and he will disappoint the deceitful practices of the wicked. 10:3. The Lord will not afflict with famine the soul of the just, and he will overthrow the treacheries of the impious. 10:3. The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. 3. The LORD will not suffer the soul of the righteous to famish: but he thrusteth away the desire of the wicked.
10:3 The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked: 10:3 Не допустит Господь терпеть голод душе праведного, стяжание же нечестивых исторгнет. 10:3 οὐ ου not λιμοκτονήσει λιμοκτονεω lord; master ψυχὴν ψυχη soul δικαίαν δικαιος right; just ζωὴν ζωη life; vitality δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀνατρέψει ανατρεπω subvert 10:3 לֹֽא־ lˈō- לֹא not יַרְעִ֣יב yarʕˈîv רעב be hungry יְ֭הוָה [ˈyhwāh] יְהוָה YHWH נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and הַוַּ֖ת hawwˌaṯ הַוָּה desire רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יֶהְדֹּֽף׃ yehdˈōf הדף push 10:3. non adfliget Dominus fame animam iusti et insidias impiorum subvertet The Lord will not afflict the soul of the just with famine, and he will disappoint the deceitful practices of the wicked. 10:3. The Lord will not afflict with famine the soul of the just, and he will overthrow the treacheries of the impious. 10:3. The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:3: But he casteth away the substance of the wicked - But instead of רשעים reshaim, the wicked, בוגדים bogedim, hypocrites, or perfidious persons, is the reading of twelve or fourteen of Kennicott's and De Rossi's MSS., and some editions; but it is not acknowledged by any of the ancient versions.The righteous have God for their feeder; and because of his infinite bounty, they can never famish for want of the bread of life. On the contrary, the wicked are often, in the course of his providence, deprived of the property of which they make a bad use. Albert Barnes: Notes on the Bible - 183410:3: Casteth away ... - Better, "overturns, disappoints the strong desire of the wicked." Tantalus-like, they never get the enjoyment they thirst after.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:3: will: Job 5:20; Psa 10:14, Psa 33:19, Psa 34:9, Psa 34:10, Psa 37:3, Psa 37:19, Psa 37:25; Isa 33:16; Mat 6:30-33; Luk 12:22-24, Luk 12:31; Heb 13:5, Heb 13:6but: Job 20:5-8, Job 20:20-22, Job 20:28; Hab 2:6-8; Zep 1:18 the substance of the wicked: or, the wicked for their wickedness, Pro 14:32 Carl Friedrich Keil and Franz Delitzsch10:3Another proverb, the members of which stand in chiastic relation to those of the preceding: Jahve does not suffer the soul of the righteous to hunger; But the craving of the godless He disappointeth. The thought is the same as Prov 13:25. There, as also at Prov 6:30, the soul is spoken of as the faculty of desire, and that after nourishment, for the lowest form of the life of the soul is the impulse to self-preservation. The parallel הוּה, in which lxx and Ar. erroneously find the meaning of חיּה, life, the Syr. Targ. the meaning of הון, possession, means the desire, without however being related to אוּה (Berth.); it is the Arab. hawan, from הוה, Arab. haway, which, from the fundamental meaning χαίνειν, hiare, to gape, yawn, signifies not only unrestrained driving along, and crashing overthrow (cf. Prov 11:6; Prov 19:13), but also the breaking forth, ferri in aliquid, whence הוּה, Arab. hawan, violent desire, in Hebr. generally (here and Ps 52:9, Mich. Prov 7:3) of desire without limits and without restraint (cf. the plur. âhawâ, arbitrary actions, caprices); the meanings deduced from this important verbal stem (of which also הוה היה, accidere, and then esse, at least after the Arabic conception of speech, is an offshoot) are given by Fleischer under Job 37:6, and after Fleischer by Eth, Schlafgemach der Phantasie, ii. p. 6f. The verb הדף signifies to push in the most manifold shades, here to push forth, repellere, as 4Kings 4:27 (cf. Arab. ḥadhaf, to push off = to discharge); the fut. is invariably יהדּף, like יהגּה. God gives satisfaction to the soul of the righteous, viz., in granting blessings. The desire of the wicked He does not suffer to be accomplished; it may appear for a long time as if that which was aimed at was realized, but in the end God pushes it back, so that it remains at a distance, because contrary to Him. Instead of והות רשׁעים, some editions (Plantin 1566, Bragadin 1615) have והות בּגדים, but, in opposition to all decided testimony, only through a mistaken reference to Prov 11:6. Geneva 159910:3 The LORD will (b) not allow the soul of the righteous to famish: but he casteth away the substance of the wicked.(b) Though he permits the just to want for a time, yet he will send him comfort in due season. John Gill10:3 The Lord will not suffer the soul of the righteous to famish,.... Or to perish by famine: not but that good men may be afflicted with it, as Jacob and his sons were, when the famine was in Egypt and in other lands; and as the apostles, particularly the Apostle Paul, were often in hunger and thirst, yet not so as to be destroyed by it; for in "famine" the Lord redeems such from death; though the young lions lack and suffer hunger, they that fear the Lord shall not want any good thing; at least whatever they may suffer this way does not arise from the wrath of God, nor does it nor can it separate from the love of God and Christ, Job 5:20. Moreover, the souls of such shall not be famished for want of spiritual food; shall not have a famine of the word and ordinances; their souls shall be fed, as with marrow and fatness, with the finest of the wheat, and with honey out of the rock: the church, though in the wilderness, is nourished for a time, and times, and half a time, Rev_ 12:14;but he casteth away the substance of the wicked; that which is got in a wicked way; as sometimes he causes it to diminish by little and little; at other times he forcibly and suddenly drives it away, and causes it to take wings and fly away; though it has been swallowed down with great greediness and in great abundance, he makes them throw it up again, and casts it out of their belly, whether they will or not, so that it does not profit them, Job 20:15. Robert Jamieson, A. R. Fausset and David Brown10:3 (Compare Ps 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked." |
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10:410:4: Տնանկութիւն զա՛յր խոնարհեցուցանէ. ձեռք ժրաց՝ մեծացուցանեն[7961]։ [7961] Ոմանք. Աղքատութիւն զայր խոնար՛՛։ Ոսկան յաւելու. Մեծացուցանեն։ Որ ջանայ ստութեամբ նա արածէ զհողմս. նոյն իսկ ինքն հետեւի հաւուց թռուցելոց։ Որ ժողովէ նէր հնձում, որդի իմաստուն է. այլ որ ննջէ յամարայնի որդի պատկառանաց։ (5) Որդի խրա՛՛... եւ անմիտն ՚ի ծառայութիւն վարեսցի։ [135]Տնանկութիւն զայր խոնարհեցուցանէ``, ձեռք ժրաց մեծացուցանեն:4 Աղքատութիւնը խեղճացնում է մարդուն, ժրաջան ձեռքերը հարստացնում են նրան: 4 Ծոյլ ձեռքով բանողը աղքատ կ’ըլլայ, Բայց ժիր մարդոց ձեռքը հարստութիւն կը բերէ։ 10:4: Տնանկութիւն զա՛յր խոնարհեցուցանէ. ձեռք ժրաց՝ մեծացուցանեն[7961]։ [7961] Ոմանք. Աղքատութիւն զայր խոնար՛՛։ Ոսկան յաւելու. Մեծացուցանեն։ Որ ջանայ ստութեամբ նա արածէ զհողմս. նոյն իսկ ինքն հետեւի հաւուց թռուցելոց։ Որ ժողովէ նէր հնձում, որդի իմաստուն է. այլ որ ննջէ յամարայնի որդի պատկառանաց։ (5) Որդի խրա՛՛... եւ անմիտն ՚ի ծառայութիւն վարեսցի։ 4 Աղքատութիւնը խեղճացնում է մարդուն, ժրաջան ձեռքերը հարստացնում են նրան: 4 Ծոյլ ձեռքով բանողը աղքատ կ’ըլլայ, Բայց ժիր մարդոց ձեռքը հարստութիւն կը բերէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:410:4 Ленивая рука делает бедным, а рука прилежных обогащает. 10:4 πενία πενια man; husband ταπεινοῖ ταπεινοω humble; bring low χεῖρες χειρ hand δὲ δε though; while ἀνδρείων ανδρειος enrich [a] υἱὸς υιος son πεπαιδευμένος παιδευω discipline σοφὸς σοφος wise ἔσται ειμι be τῷ ο the δὲ δε though; while ἄφρονι αφρων senseless διακόνῳ διακονος attendant χρήσεται χραω lend; use 10:4 רָ֗אשׁ rˈāš רושׁ be poor עֹשֶׂ֥ה ʕōśˌeh עשׂה make כַף־ ḵaf- כַּף palm רְמִיָּ֑ה rᵊmiyyˈā רְמִיָּה looseness וְ wᵊ וְ and יַ֖ד yˌaḏ יָד hand חָרוּצִ֣ים ḥārûṣˈîm חָרוּץ assiduous תַּעֲשִֽׁיר׃ taʕᵃšˈîr עשׁר become rich 10:4. egestatem operata est manus remissa manus autem fortium divitias paratThe slothful hand hath wrought poverty: but the hand of the industrious getteth riches. He that trusteth to lies feedeth the winds: and the same runneth after birds, that fly away. 10:4. The neglectful hand has wrought destitution. But the hand of the steadfast prepares riches. He who advances by lies, this one feeds on the wind. For he is the same as one who runs after flying birds. 10:4. He becometh poor that dealeth [with] a slack hand: but the hand of the diligent maketh rich. 10:4 He becometh poor that dealeth [with] a slack hand: but the hand of the diligent maketh rich: 10:4 Ленивая рука делает бедным, а рука прилежных обогащает. 10:4 πενία πενια man; husband ταπεινοῖ ταπεινοω humble; bring low χεῖρες χειρ hand δὲ δε though; while ἀνδρείων ανδρειος enrich [a] υἱὸς υιος son πεπαιδευμένος παιδευω discipline σοφὸς σοφος wise ἔσται ειμι be τῷ ο the δὲ δε though; while ἄφρονι αφρων senseless διακόνῳ διακονος attendant χρήσεται χραω lend; use 10:4 רָ֗אשׁ rˈāš רושׁ be poor עֹשֶׂ֥ה ʕōśˌeh עשׂה make כַף־ ḵaf- כַּף palm רְמִיָּ֑ה rᵊmiyyˈā רְמִיָּה looseness וְ wᵊ וְ and יַ֖ד yˌaḏ יָד hand חָרוּצִ֣ים ḥārûṣˈîm חָרוּץ assiduous תַּעֲשִֽׁיר׃ taʕᵃšˈîr עשׁר become rich 10:4. egestatem operata est manus remissa manus autem fortium divitias parat The slothful hand hath wrought poverty: but the hand of the industrious getteth riches. He that trusteth to lies feedeth the winds: and the same runneth after birds, that fly away. 10:4. The neglectful hand has wrought destitution. But the hand of the steadfast prepares riches. He who advances by lies, this one feeds on the wind. For he is the same as one who runs after flying birds. 10:4. He becometh poor that dealeth [with] a slack hand: but the hand of the diligent maketh rich. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17064 He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.We are here told, 1. Who those are who, though rich, are in a fair way to become poor--those who deal with a slack hand, who are careless and remiss in their business, and never mind which end goes foremost, nor ever set their hands vigorously to their work or stick to it; those who deal with a deceitful hand (so it may be read); those who think to enrich themselves by fraud and tricking will, in the end, impoverish themselves, not only by bringing the curse of God on what they have, but by forfeiting their reputation with men; none will care to deal with those who deal with sleight of hand and are honest only with good looking to. 2. Who those are who, though poor, are in a fair way to become rich--those who are diligent and honest, who are careful about their affairs, and, what their hands find to do, do it with all their might, in a fair and honourable way, those are likely to increase what they have. The hand of the acute (so some), of those who are sharp, but not sharpers; the hand of the active (so others); the stirring hand gets a penny. This is true in the affairs of our souls as well as in our worldly affairs; slothfulness and hypocrisy lead to spiritual poverty, but those who are fervent in spirit, serving the Lord, are likely to be rich in faith and rich in good works. Adam Clarke: Commentary on the Bible - 183110:4: He becometh poor - God has ordered, in the course of his providence, that he who will not work shall not eat. And he always blesses the work of the industrious man.Albert Barnes: Notes on the Bible - 183410:4: Slack - The word is elsewhere translated as "deceitful" Job 13:7; Psa 120:2-3; Hos 7:16; Jer 48:10. The two thoughts run easily into each other.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:4: becometh: Pro 6:6-11, Pro 11:24, Pro 12:24, Pro 19:15, Pro 19:24, Pro 20:4, Pro 20:13, Pro 24:30-34; Ecc 10:18; Joh 6:27; Heb 6:11, Heb 6:12; Pe2 1:5-10with a slack hand: That is, slothfully and negligently. but: Pro 13:4, Pro 21:5; Co1 15:58 Carl Friedrich Keil and Franz Delitzsch10:4There follow two proverbs which say how one man fails and another succeeds: He becomes poor who bears a sluggish hand; But the hand of the diligent maketh rich. These three proverbs, Prov 19:15; Prov 12:24, Prov 12:27, are similar. From the last two it is seen that רמיּה is a subst., as also from Ps 120:2. (לשׁון רמיּה, from a crafty tongue) that it is an adject., and from Lev 14:15. (where כּף is fem.) that it may be at the same time an adject. here also. The masc. is רמי, like טרי to טריּה ot , but neither of these occur; "the fundamental idea is that of throwing oneself down lazily, when one with unbent muscles holds himself no longer erect and stretched, Arab. taramy" (Fl.). The translation: deceitful balances (Lwenstein after Rashi), is contrary to biblical usage, which knows nothing of כף in this Mishnic meaning. But if כף is here regarded as fem., then it cannot be the subject (Jerome, egestatem operata est manus remissa), since we read עשׂה, not עשׂה. But ראשׁ also is not suitable as the subject (lxx, Syr., Targ.), for poverty is called רישׁ, רישׁ, ראשׁ; on the contrary, רשׁ, plur. רשׁים or ראשׁים, is used adjectively. Since now the adject. רשׁ, 1Kings 12:14, is also written ראשׁ, it may be translated: Poor is he who... (Bertheau); but we much rather expect the statement of that which happens to such an one, thus: Poor will he be... ראשׁ, 3 praet. = רשׁ, Ps 34:11, with the same (grammatically incorrect) full writing as קאם, Hos 10:14. In the conception of the subject, כף־רמיה, after Jer 48:10, is interpreted as the accus. of the manner (Berth.: whoever works with sluggish hand); but since עשׂה רמיה (in another sense indeed: to practise cunning) is a common phrase, Ps 52:4; Ps 101:7, so also will כף־רמיה be regarded as the object: qui agit manum remissam, whoever carries or moves such a hand (Hitzig). In 4b working is placed opposite to bearing: the diligent hand makes rich, ditat or divitias parit; but not for itself (Gesen. and others: becomes rich), but for him who bears it. The diligent man is called חרוּץ, from חרץ, to sharpen, for, as in ὀξύς, acer, sharpness is transferred to energy; the form is the same as הלּוּק, smooth (for the ā is unchangeable, because recompensative), a kindred form to קטול like חמוץ, and Arab. fâ'ûl as fashawsh, a boaster, wind-bag, either of active (as חנּוּן) or (as חלוק, חרוץ, עמּוּד, שׁכּוּל) of passive signification. John Gill10:4 He becometh poor that dealeth with a slack hand,.... That is either remiss in giving to the necessities of others, according to his abilities, and as cases require; or that is negligent and slothful in his business. Or, "that worketh with a deceitful hand"; or, "with a hand of deceit" (u), as it may be rendered; who pretends to work, but does not; makes a show as if he did, but acts deceitfully; or who uses many tricking and deceitful ways and methods to live, as usually slothful persons do. Aben Ezra observes, it may be rendered and interpreted, "he becomes poor that makes a deceitful balance"; thinking to enrich himself by such fraudulent practices: or, as others, "a deceitful balance maketh poor" (w); such seldom or ever thrive, or it does not long prosper with them who use such unlawful methods;but the hand of the diligent maketh rich; that is, with the blessing of God along with it, as in Prov 10:22; such who are "sharp" (x) and acute, as the word signifies; who are careful and industrious, mind their business, and do the honest part; these, with a divine blessing, frequently grow rich: or rather who are like those that dig in the earth for gold, who search for it with great eagerness and diligence; for from this root is a word often used for gold, Prov 3:14. All this is true in a spiritual sense; such who are slothful in attendance on the means of grace, the word and ordinances, are slack and negligent in duty, bring a spiritual poverty upon them; and like the Laodicean church, who, through her lukewarmness and carnal security, became poor and wretched, blind and naked: on the other hand, such who are diligent in the use of means are frequent at the throne of grace, forsake not the assembly of the saints, constantly wait at Wisdom's gates; these grow rich in grace and in all good works. (u) "vola doli", Montanus; "fraudulenta manu", Tigurine version, Cocceius, Schultens; so Junius & Tremellius, Michaelis. (w) So Mercerus. (x) "acuti", Bochart. Hierizoic. par. 1. l. 2. c. 55. col. 668. Robert Jamieson, A. R. Fausset and David Brown10:4 slack--literally, "deceitful," failing of its purpose (compare Hos 7:16).maketh rich--(compare Prov 10:22). |
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10:510:5: Որդի խրատեալ՝ իմաստուն լիցի. եւ զանմիտն ՚ի ծառայութեան վարեսցէ։ Ապրեցա՛ւ ՚ի խորշակէ որդի իմաստուն. խորշակահա՛ր լինի ամարանի որդի՛ անօրէն[7962]։ [7962] Ոմանք. Իմաստուն եղիցի։ [136]Որդի խրատեալ` իմաստուն լիցի, եւ զանմիտն ի ծառայութեան վարեսցէ: Ապրեցաւ ի խորշակէ որդի իմաստուն, խորշակահար լինի ամարայնի որդի անօրէն:5 Խրատուած որդին իմաստուն կը լինի, իսկ անմիտը ծառայ կը դառնայ: Իմաստուն որդին ազատւում է խորշակից, անօրէն որդին խորշակահար է լինում ամռանը: 5 Ան որ ամառը կը հաւաքէ, խոհեմ տղայ է, Հունձքի ատեն քնացող տղան նախատինք կը բերէ։ 10:5: Որդի խրատեալ՝ իմաստուն լիցի. եւ զանմիտն ՚ի ծառայութեան վարեսցէ։ Ապրեցա՛ւ ՚ի խորշակէ որդի իմաստուն. խորշակահա՛ր լինի ամարանի որդի՛ անօրէն[7962]։ [7962] Ոմանք. Իմաստուն եղիցի։ 5 Խրատուած որդին իմաստուն կը լինի, իսկ անմիտը ծառայ կը դառնայ: Իմաստուն որդին ազատւում է խորշակից, անօրէն որդին խորշակահար է լինում ամռանը: 5 Ան որ ամառը կը հաւաքէ, խոհեմ տղայ է, Հունձքի ատեն քնացող տղան նախատինք կը բերէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:510:5 Собирающий во время лета сын разумный, спящий же во время жатвы сын беспутный. 10:5 διεσώθη διασωζω thoroughly save; bring safely through ἀπὸ απο from; away καύματος καυμα heat υἱὸς υιος son νοήμων νοημων though; while γίνεται γινομαι happen; become ἐν εν in ἀμήτῳ αμητος son παράνομος παρανομος acting contrary to law; lawless 10:5 אֹגֵ֣ר ʔōḡˈēr אגר gather בַּ֭ ˈba בְּ in † הַ the קַּיִץ qqayˌiṣ קַיִץ summer בֵּ֣ן bˈēn בֵּן son מַשְׂכִּ֑יל maśkˈîl שׂכל prosper נִרְדָּ֥ם nirdˌām רדם sleep בַּ֝ ˈba בְּ in † הַ the קָּצִ֗יר qqāṣˈîr קָצִיר harvest בֵּ֣ן bˈēn בֵּן son מֵבִֽישׁ׃ mēvˈîš בושׁ be ashamed 10:5. qui congregat in messe filius sapiens est qui autem stertit aestate filius confusionisHe that gathereth in the harvest, is a wise son: but he that snorteth in the summer, is the son of confusion. 10:5. He who gathers the harvest is a wise son. But he who snores in warm weather is a son of confusion. 10:5. He that gathereth in summer [is] a wise son: [but] he that sleepeth in harvest [is] a son that causeth shame. 5. He that gathereth in summer is a wise son: he that sleepeth in harvest is a son that causeth shame.
10:5 He that gathereth in summer [is] a wise son: [but] he that sleepeth in harvest [is] a son that causeth shame: 10:5 Собирающий во время лета сын разумный, спящий же во время жатвы сын беспутный. 10:5 διεσώθη διασωζω thoroughly save; bring safely through ἀπὸ απο from; away καύματος καυμα heat υἱὸς υιος son νοήμων νοημων though; while γίνεται γινομαι happen; become ἐν εν in ἀμήτῳ αμητος son παράνομος παρανομος acting contrary to law; lawless 10:5 אֹגֵ֣ר ʔōḡˈēr אגר gather בַּ֭ ˈba בְּ in † הַ the קַּיִץ qqayˌiṣ קַיִץ summer בֵּ֣ן bˈēn בֵּן son מַשְׂכִּ֑יל maśkˈîl שׂכל prosper נִרְדָּ֥ם nirdˌām רדם sleep בַּ֝ ˈba בְּ in † הַ the קָּצִ֗יר qqāṣˈîr קָצִיר harvest בֵּ֣ן bˈēn בֵּן son מֵבִֽישׁ׃ mēvˈîš בושׁ be ashamed 10:5. qui congregat in messe filius sapiens est qui autem stertit aestate filius confusionis He that gathereth in the harvest, is a wise son: but he that snorteth in the summer, is the son of confusion. 10:5. He who gathers the harvest is a wise son. But he who snores in warm weather is a son of confusion. 10:5. He that gathereth in summer [is] a wise son: [but] he that sleepeth in harvest [is] a son that causeth shame. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17065 He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.Here is, 1. The just praise of those who improve their opportunities, who take pains to gather and increase what they have, both for soul and body, who provide for hereafter while provision is to be made, who gather in summer, which is gathering time. He who does so is a wise son, and it is his honour; he acts wisely for his parents, whom, if there be occasion, he ought to maintain, and he gives reputation to himself, his family, and his education. 2. The just reproach and blame of those who trifle away these opportunities: He who sleeps, loves his ease, idles away his time, and neglects his work, especially who sleeps in harvest, when he should be laying in for winter, who lets slip the season of furnishing himself with that which he will have occasion for, is a son that causes shame; for he is a foolish son; he prepares shame for himself when winter comes, and reflects shame upon all his friends. He who gets knowledge and wisdom in the days of his youth gathers in summer, and he will have the comfort and credit of his industry; but he who idles away the days of his youth will bear the shame of his indolence when he is old. Adam Clarke: Commentary on the Bible - 183110:5: He that gathereth in summer - All the work of the field should be done in the season suitable to it. If summer and harvest be neglected, in vain does a man expect the fruits of autumn.Albert Barnes: Notes on the Bible - 183410:5: The son is called upon to enter upon the labors of others, and reap where they have sown. To sleep when the plenteous harvest lies ready for the sickle is the most extreme laziness.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:5: gathereth: Pro 6:6, Pro 6:8, Pro 30:25; Isa 55:6, Isa 55:7a son: Pro 12:4, Pro 17:2, Pro 19:26 Carl Friedrich Keil and Franz Delitzsch10:5There is now added a proverb which, thus standing at the beginning of the collection, and connecting itself with Prov 10:1, stamps on it the character of a book for youth: He that gathereth in summer is a wise son; But he that is sunk in sleep in the time of harvest is a son that causeth shame. Von Hofmann (Schriftb. ii. 2. 403) rightly interprets בּן משׂכּיל and בּן מבישׁ, with Cocceius and others, as the subject, and not with Hitzig as predicate, for in nominal clauses the rule is to place the predicate before the subject; and since an accurate expression of the inverted relation would both times require הוא referring to the subject, so we here abide by the usual syntax: he that gathers in summer time is... Also the relation of the members of the sentence, Prov 19:26, is a parallel from which it is evident that the misguided son is called מבישׁ as causing shame, although in הבישׁ the idea to put to shame (= to act so that others are ashamed) and to act shamefully (disgracefully), as in השׂכיל the ideas to have insight and to act intelligently, lie into one another (cf. Prov 14:35); the root-meaning of השׂכיל is determined after שׂכל, which from שׂכל, complicare, designates the intellect as the faculty of intellectual configuration. בּושׁ, properly disturbari, proceeds from a similar conception as the Lat. confundi (pudore). קיץ and קציר fall together, for קיץ (from קוץ = qât, to be glowing hot) is just the time of the קציר; vid., under Gen 8:22. To the activity of a thoughtful ingathering, אגר, for a future store (vid., Prov 6:7), stands opposed deep sleep, i.e., the state of one sunk in idleness. נרדּם means, as Schultens has already shown, somno penitus obrui, omni sensu obstructo et oppilato quasi, from רדם, to fill, to shut up, to conclude; the derivation (which has been adopted since Gesenius) from the Arab. word having the same sound, rdm, stridere, to shrill, to rattle (but not stertere, to snore), lies remote in the Niph., and also contradicts the usage of the word, according to which it designates a state in which all free activity is bound, and all reference to the external world is interrupted; cf. תּרדּמה, Prov 19:15, of dulness, apathy, somnolency in the train of slothfulness. The lxx has here one distich more than the Hebr. text. John Gill10:5 He that gathereth in summer is a wise son,.... Which is the time of gathering the fruits of the earth, and laying them up against winter, as the ant is said to do, Prov 6:8;but he that sleepeth in harvest is a son that causeth shame; to himself, and to his parents and relations. The sum of the proverb is, that, in the time of health and youth, persons should be active and industrious in their several callings and stations, and provide against a time of sickness and old age; and that they should lose no opportunities, neither in a natural nor spiritual way, of doing or receiving good. John Wesley10:5 Gathereth - The fruits of his field. In summer - In harvest. He that improved the opportunities of doing good to himself and others.Robert Jamieson, A. R. Fausset and David Brown10:5 son--as Prov 1:8, Prov 1:10, and often.sleepeth--in indolence, and not for rest. causeth shame--literally, "is base" (compare Prov 14:35; Prov 17:2). |
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10:610:6: Օրհնութիւն Տեառն ՚ի գլուխս արդարոց. զբերանս ամպարշտաց ծածկեսցէ՛ սո՛ւգ տարաժամ։ Օրհնութիւն Տեառն ի գլուխս արդարոց, զբերանս ամպարշտաց ծածկեսցէ սուգ տարաժամ:6 Տիրոջ օրհնութիւնն արդարների գլխին է, բայց տարաժամ սուգը պիտի փակի ամբարիշտների բերանը: 6 Արդարին գլխուն վրայ օրհնութիւններ կան, Բայց բռնութիւնը ամբարիշտներուն բերանը կը գոցէ։ 10:6: Օրհնութիւն Տեառն ՚ի գլուխս արդարոց. զբերանս ամպարշտաց ծածկեսցէ՛ սո՛ւգ տարաժամ։ 6 Տիրոջ օրհնութիւնն արդարների գլխին է, բայց տարաժամ սուգը պիտի փակի ամբարիշտների բերանը: 6 Արդարին գլխուն վրայ օրհնութիւններ կան, Բայց բռնութիւնը ամբարիշտներուն բերանը կը գոցէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:610:6 Благословения на голове праведника, уста же беззаконных заградит насилие. 10:6 εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐπὶ επι in; on κεφαλὴν κεφαλη head; top δικαίου δικαιος right; just στόμα στομα mouth; edge δὲ δε though; while ἀσεβῶν ασεβης irreverent καλύψει καλυπτω cover πένθος πενθος sadness ἄωρον αωρος untimely; unripe 10:6 בְּ֭רָכֹות ˈbᵊrāḵôṯ בְּרָכָה blessing לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head צַדִּ֑יק ṣaddˈîq צַדִּיק just וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty יְכַסֶּ֥ה yᵊḵassˌeh כסה cover חָמָֽס׃ ḥāmˈās חָמָס violence 10:6. benedictio super caput iusti os autem impiorum operit iniquitatemThe blessing of the Lord is upon the head of the just: but iniquity covereth the mouth of the wicked. 10:6. The blessing of the Lord is on the head of the just. But iniquity covers the mouth of the impious. 10:6. Blessings [are] upon the head of the just: but violence covereth the mouth of the wicked. 10:6 Blessings [are] upon the head of the just: but violence covereth the mouth of the wicked: 10:6 Благословения на голове праведника, уста же беззаконных заградит насилие. 10:6 εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐπὶ επι in; on κεφαλὴν κεφαλη head; top δικαίου δικαιος right; just στόμα στομα mouth; edge δὲ δε though; while ἀσεβῶν ασεβης irreverent καλύψει καλυπτω cover πένθος πενθος sadness ἄωρον αωρος untimely; unripe 10:6 בְּ֭רָכֹות ˈbᵊrāḵôṯ בְּרָכָה blessing לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head צַדִּ֑יק ṣaddˈîq צַדִּיק just וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty יְכַסֶּ֥ה yᵊḵassˌeh כסה cover חָמָֽס׃ ḥāmˈās חָמָס violence 10:6. benedictio super caput iusti os autem impiorum operit iniquitatem The blessing of the Lord is upon the head of the just: but iniquity covereth the mouth of the wicked. 10:6. The blessing of the Lord is on the head of the just. But iniquity covers the mouth of the impious. 10:6. Blessings [are] upon the head of the just: but violence covereth the mouth of the wicked. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17066 Blessings are upon the head of the just: but violence covereth the mouth of the wicked.Here is, 1. The head of the just crowned with blessings, with the blessings both of God and man. Variety of blessings, abundance of blessings, shall descend from above, and visibly abide on the head of good men, real blessings; they shall not only be spoken well of, but done well to. Blessings shall be on their head as a coronet to adorn and dignify them and as a helmet to protect and secure them. 2. The mouth of the wicked covered with violence. Their mouths shall be stopped with shame for the violence which they have done; they shall not have a word to say in excuse for themselves (Job v. 16); their breath shall be stopped with the violence that shall be done to them, when their violent dealings shall return on their heads, shall be returned to their teeth. Adam Clarke: Commentary on the Bible - 183110:6: Violence covereth the mouth of the wicked - As blessings shall be on the head of the just, so the violence of the wicked shall cover their face with shame and confusion. Their own violent dealings shall be visited upon them. The mouth forsoth of unpitious men wickidnesse covereth. - Old MS. Bible. "The forehead of the ungodly is past shame, and presumptuous." - Coverdale.Albert Barnes: Notes on the Bible - 183410:6: Covereth ... - The meaning is perhaps, the violence which the wicked has done is as a bandage over his mouth, reducing him to a silence and shame, like that of the leper Lev 13:45; Mic 3:7 or the condemned criminal Est 7:8, whose "face is covered."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:6: Blessings: Pro 11:26, Pro 24:25, Pro 28:20; Deu 28:2; Job 29:13; Ti2 1:16-18violence: Pro 10:11; Est 7:8; Psa 107:42; Rom 3:19 Carl Friedrich Keil and Franz Delitzsch10:6There now follow two proverbs regarding the blessings and the curses which come to men, and which flow forth from them. Here, however, as throughout, we take each proverb by itself, that it might not appear as if we had a tetrastich before us. The first of these two antithetic distichs is: Blessings (come) on the head of the just; But violence covereth the mouth of the godless. Blessings are, without being distinguished, bestowed as well as prayed for from above. Regarding the undistinguished uses of לראשׁ (of a recompense of reward), בּראשׁ (of penal recompense), and על־ראשׁ (especially of punishment), vid., under Gen 49:26. If we understand, with Ewald, Bertheau, Elster, Zckler, and others, the two lines after Prov 10:11, Prov 19:28, cf. Prov 10:18 : the mouth of the wicked covers (hides under a mask) violence, inasmuch as he speaks words of blessing while thoughts of malediction lurk behind them (Ps 62:5), then we renounce the sharpness of the contrast. On the contrary, it is preserved if we interpret וּפי as object: the violence that has gone out from it covereth the mouth of the wicked, i.e., it falls back upon his foul mouth; or as Fleischer (and Oetinger almost the same) paraphrases it: the deeds of violence that have gone forth from them are given back to them in curses and maledictions, so that going back they stop, as it were, their mouth, they bring them to silence; for it is unnecessary to take פי synecdochically for פני (cf. e.g., Ps 69:8), since in בּרכות 6a are perhaps chiefly meant blessings of thankful acknowledgment on the part of men, and the giving prominence to the mouth of the wicked from which nothing good proceeds is well accounted for. The parallels do not hinder us thus to explain, since parts of proverbs repeating themselves in the Book of Proverbs often show a change of the meaning (vid., p. 24f.). Hitzig's conjecture, יכּסה (better יכסּה), is unnecessary; for elsewhere we read, as here, that חמס (violence), jure talionis, covers, יכּסּה, the wicked, Hab 2:17, or that he, using "violence," therewith covers the whole of his external appearance, i.e., gives to it the branded impress of the unrighteousness he has done (vid., Khler under Mal 2:16). Geneva 159910:6 Blessings [are] upon the head of the just: but violence covereth the mouth of (c) the wicked.(c) When their wickedness is discovered, they will be as dumb and not know what to say. John Gill10:6 Blessings are upon the head of the just,.... That seeks for righteousness, not by the works of the law, but by faith; that lives by faith upon the righteousness of Christ, and is justified by it, made, accounted, and reckoned just through it; and, in consequence of his faith, does justly, and lives soberly, righteously, and godly: upon his "head", who is Christ, blessings are; for he is "the head of every such man", 1Cor 11:3; not the pope of Rome, but Christ, is head of the church; he is the representative and federal head of all the elect, both in eternity and time; he is a political head to them, as a king is to his subjects; an economical one, as the husband is the head of the wife, a father the head of his family, and a master the head of his servants; and he is in such sense a head to them as a natural head is to its body; he is of the same nature with them, superior to them, a perfect, only, everliving, and everlasting head. Upon him all the blessings of grace and goodness are; his people are blessed with them in him, their head, Eph 1:3; and from him they descend to them, the members of his body, just as the oil on Aaron's head ran down his beard to the skirts of his garments. So in an ancient writing of the Jews (y), this passage being mentioned, it is asked, Who is the head of the righteous? The answer is, the middle pillar; by whom they seem to mean a middle person, the Mediator, the Messiah. Or else, a part being put for the whole, the meaning is, that blessings are upon the persons of righteous ones, as the word is used in Prov 11:26; the Targum renders it,"the heads of the righteous.'' All covenant blessings, spiritual ones, such as are blessings indeed, solid and substantial, irreversible, and for ever; particularly a justifying righteousness, from whence they are denominated just; pardon of sin, peace of soul, every sanctifying grace, the blessing of adoption, and a right to eternal life: these being said to be on the "head" of them, may denote that they come from above, and descend in a way of grace upon them; that they are visible and manifest; that they reside, continue, and remain upon them; that they are as an ornament and crown unto them; and that they are a security of them that no wrath and vengeance can fall upon them. The Septuagint, Vulgate Latin, and Arabic versions, read, "the blessing of the Lord is upon the head of the just"; and such are all the blessings before mentioned; but violence covereth the mouth of the wicked; that is, either his violent dealings are open and manifest, and are a scandal to him, as well as entail a curse on him; or rather the fruit and effect of his violence and oppression, the punishment due thereunto, is so righteously inflicted on him, that his mouth is stopped, and he has not one word to say against the just judgments of God upon him, for his violent usage of men, whether here or hereafter; see Ps 107:42. Some render the words, "the mouth of the wicked covereth violence" (z); palliates and excuses it, and calls it by another name; or hides and conceals that which is in the heart, and does not utter it; see Prov 10:18. The Targum is, "in the mouth of the wicked rapine is covered;'' as a sweet morsel under their tongue, though in the end bitterness. (y) Tikkune Zohar. Correct. 47. fol. 87. 2. (z) "os impiorum operiet injuriam", Montanus, Baynus; "operit iniquitem", Vatablus, Mercerus. John Wesley10:6 Violence - Their own violence or injustice. This may be an allusion to the ancient custom of covering the mouths and faces of condemned malefactors.Robert Jamieson, A. R. Fausset and David Brown10:6 Blessings--literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Ps 5:9; Ps 10:7; Rom 3:14), and hence has no praises (compare Prov 10:11). |
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10:710:7: Յիշատակ արդարոյ գովութեամբ. անուն ամպարշտաց շիջցի[7963]։ [7963] Ոմանք. Յիշատակ արդարոց հանդերձ գովութեամբ, եւ անուն ամպարշտի։ Յիշատակ արդարոյ գովութեամբ. անուն ամպարշտաց շիջցի:7 Արդարների յիշատակը մնալու է գոհաբանութեամբ, բայց ամբարիշտների անունը պիտի ջնջուի: 7 Արդարներուն յիշատակը օրհնեալ կ’ըլլայ, Բայց ամբարիշտներուն անունը կը փտտի։ 10:7: Յիշատակ արդարոյ գովութեամբ. անուն ամպարշտաց շիջցի[7963]։ [7963] Ոմանք. Յիշատակ արդարոց հանդերձ գովութեամբ, եւ անուն ամպարշտի։ 7 Արդարների յիշատակը մնալու է գոհաբանութեամբ, բայց ամբարիշտների անունը պիտի ջնջուի: 7 Արդարներուն յիշատակը օրհնեալ կ’ըլլայ, Բայց ամբարիշտներուն անունը կը փտտի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:710:7 Память праведника пребудет благословенна, а имя нечестивых омерзеет. 10:7 μνήμη μνημη memory δικαίων δικαιος right; just μετ᾿ μετα with; amid ἐγκωμίων εγκωμιονς name; notable δὲ δε though; while ἀσεβοῦς ασεβης irreverent σβέννυται σβεννυμι extinguish; quench 10:7 זֵ֣כֶר zˈēḵer זֵכֶר mention צַ֭דִּיק ˈṣaddîq צַדִּיק just לִ li לְ to בְרָכָ֑ה vᵊrāḵˈā בְּרָכָה blessing וְ wᵊ וְ and שֵׁ֖ם šˌēm שֵׁם name רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִרְקָֽב׃ yirqˈāv רקב rot 10:7. memoria iusti cum laudibus et nomen impiorum putrescetThe memory of the just is with praises: and the name of the wicked shall rot. 10:7. The remembrance of the just is with praises. And the name of the impious shall decay. 10:7. The memory of the just [is] blessed: but the name of the wicked shall rot. 10:7 The memory of the just [is] blessed: but the name of the wicked shall rot: 10:7 Память праведника пребудет благословенна, а имя нечестивых омерзеет. 10:7 μνήμη μνημη memory δικαίων δικαιος right; just μετ᾿ μετα with; amid ἐγκωμίων εγκωμιονς name; notable δὲ δε though; while ἀσεβοῦς ασεβης irreverent σβέννυται σβεννυμι extinguish; quench 10:7 זֵ֣כֶר zˈēḵer זֵכֶר mention צַ֭דִּיק ˈṣaddîq צַדִּיק just לִ li לְ to בְרָכָ֑ה vᵊrāḵˈā בְּרָכָה blessing וְ wᵊ וְ and שֵׁ֖ם šˌēm שֵׁם name רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִרְקָֽב׃ yirqˈāv רקב rot 10:7. memoria iusti cum laudibus et nomen impiorum putrescet The memory of the just is with praises: and the name of the wicked shall rot. 10:7. The remembrance of the just is with praises. And the name of the impious shall decay. 10:7. The memory of the just [is] blessed: but the name of the wicked shall rot. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17067 The memory of the just is blessed: but the name of the wicked shall rot.Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them. I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories. 1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Eccl. vii. 1. Those that honour God he will thus honour, Ps. cxii. 3, 6, 9. The elders by faith obtained a good report (Heb. xi. 2), and, being dead, are yet spoken of. 2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good. II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum--Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence. Adam Clarke: Commentary on the Bible - 183110:7: The memory of the just is blessed - Or, is a blessing.But the name of the wicked shall rot - This is another antithesis; but there are only two antithetic terms, for memory and name are synonymous - Lowth. The very name of the wicked is as offensive as putrid carrion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:7: memory: Kg1 11:36; Kg2 19:34; Ch2 24:16; Psa 112:6; Mar 14:9; Luk 1:48the name: Job 18:17, Job 27:23; Psa 9:5, Psa 9:6, Psa 109:13, Psa 109:15; Ecc 8:10; Jer 17:13 Carl Friedrich Keil and Franz Delitzsch10:7Thus, as Prov 10:6 says how it goes with the righteous and the wicked in this life, so this verse tells how it fares with them after death: The memory of the righteous remains in blessings, And the name of the godless rots. The tradition regarding the writing of זכר with five (זכר) or six points (זכר) is doubtful (vid., Heidenheim in his ed. of the Pentateuch, Mer Enajim, under Ex 17:14); the Cod. 1294 and old printed copies have here זכר. Instead of לברכה, יברך might be used; the phrase היה לברכה (opp. היה לקללה, often used by Jeremiah), subordinate to the substantival clause, paraphrases the passive, for it expresses a growing to something, and thus the entrance into a state of endurance. The remembrance of the righteous endures after his death, for he is thought of with thankfulness (צל''ז = זכר צדיק לברכה, the usual appendix to the name of an honoured, beloved man who has died), because his works, rich in blessing, continue; the name of the godless, on the contrary, far from continuing fresh and green (Ps 62:1-12 :17) after his departure, becomes corrupt (רקב, from רק, to be or to become thin, to dissolve in fine parts, tabescere), like a worm-eaten decayed tree (Is 40:20). The Talmud explains it thus, Joma 38b: foulness comes over their name, so that we call no one after their name. Also the idea suggests itself, that his name becomes corrupt, as it were, with his bones; the Mishnah, at least Ohaloth ii. 1, uses רקב of the dust of corruption. Geneva 159910:7 The memory of the just [is] blessed: but the name of the wicked shall (d) perish.(d) Shall be vile and abhorred both by God and man, contrary to their own expectation, who think to make their name immortal. John Gill10:7 The memory of the just is blessed,.... Men to whom he has been useful, either in temporals or spirituals, bless him, or wish all blessings to him while alive, whenever they make mention of his name; and after death they speak well of him, and pronounce him blessed; for such are had in everlasting remembrance; the memory of them is sweet and precious; their name is famous and valuable, and always spoken of with honour and commendation; see Ps 112:6. The Jewish writers take it for a command, and render it, "let the memory of the just be blessed"; and say, that he that transgresses it breaks an affirmative precept; they make an abbreviation of the word by the initial letters, and join them to the names of their celebrated men;but the name of the wicked shall rot; shall be forgotten, be buried in oblivion, and never mentioned: and though they may call their houses, lands, and cities, by their own names, in order to transmit their memory to posterity; yet these, by one means or another, are destroyed, and their memorials perish with them; see Eccles 8:10; and if their names are mentioned after they are gone, it is with detestation and abhorrence, as things putrefied are abhorred; so they leave an ill savour behind them, when the good name of the righteous is as precious ointment, Eccles 7:1. It is a saying of Cicero (a), that "the life of the dead lies in the memory of the living.'' (a) Orat. 51. Philip. 9. Robert Jamieson, A. R. Fausset and David Brown10:7 blessed--literally, "for a blessing," or praise.shall rot--literally, "be worm-eaten," useless and disgusting. |
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10:810:8: Սիրտ իմաստուն ընկալցի զպատուիրանս. եւ ցո՛փն շրթամբք գայթագղելով կործանեսցի[7964]։ [7964] Ոմանք. Իմաստունն սրտիւ ընկալ՛՛։ Սիրտ իմաստուն ընկալցի զպատուիրանս, եւ ցոփն շրթամբք գայթակղելով կործանեսցի:8 Իմաստուն սիրտն ընդունում է պատուիրանները, բայց զազրախօսը պիտի կործանուի իր գայթակղող շուրթերի պատճառով: 8 Իմաստուն սիրտ ունեցողը պատուիրանքները կը պահէ, Բայց յիմար շրթունք ունեցողը կը կործանի։ 10:8: Սիրտ իմաստուն ընկալցի զպատուիրանս. եւ ցո՛փն շրթամբք գայթագղելով կործանեսցի[7964]։ [7964] Ոմանք. Իմաստունն սրտիւ ընկալ՛՛։ 8 Իմաստուն սիրտն ընդունում է պատուիրանները, բայց զազրախօսը պիտի կործանուի իր գայթակղող շուրթերի պատճառով: 8 Իմաստուն սիրտ ունեցողը պատուիրանքները կը պահէ, Բայց յիմար շրթունք ունեցողը կը կործանի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:810:8 Мудрый сердцем принимает заповеди, а глупый устами преткнется. 10:8 σοφὸς σοφος wise καρδίᾳ καρδια heart δέξεται δεχομαι accept; take ἐντολάς εντολη direction; injunction ὁ ο the δὲ δε though; while ἄστεγος αστεγος lip; shore σκολιάζων σκολιαζω trip up one's heels; upset 10:8 חֲכַם־ ḥᵃḵam- חָכָם wise לֵ֭ב ˈlēv לֵב heart יִקַּ֣ח yiqqˈaḥ לקח take מִצְוֹ֑ת miṣwˈōṯ מִצְוָה commandment וֶ we וְ and אֱוִ֥יל ʔᵉwˌîl אֱוִיל foolish שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip יִלָּבֵֽט׃ yillāvˈēṭ לבט trample 10:8. sapiens corde praecepta suscipiet stultus caeditur labiisThe wise of heart receiveth precepts: a fool is beaten with lips. 10:8. The wise of heart accept precepts. The foolish are cut down by the lips. 10:8. The wise in heart will receive commandments: but a prating fool shall fall. 10:8 The wise in heart will receive commandments: but a prating fool shall fall: 10:8 Мудрый сердцем принимает заповеди, а глупый устами преткнется. 10:8 σοφὸς σοφος wise καρδίᾳ καρδια heart δέξεται δεχομαι accept; take ἐντολάς εντολη direction; injunction ὁ ο the δὲ δε though; while ἄστεγος αστεγος lip; shore σκολιάζων σκολιαζω trip up one's heels; upset 10:8 חֲכַם־ ḥᵃḵam- חָכָם wise לֵ֭ב ˈlēv לֵב heart יִקַּ֣ח yiqqˈaḥ לקח take מִצְוֹ֑ת miṣwˈōṯ מִצְוָה commandment וֶ we וְ and אֱוִ֥יל ʔᵉwˌîl אֱוִיל foolish שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip יִלָּבֵֽט׃ yillāvˈēṭ לבט trample 10:8. sapiens corde praecepta suscipiet stultus caeditur labiis The wise of heart receiveth precepts: a fool is beaten with lips. 10:8. The wise of heart accept precepts. The foolish are cut down by the lips. 10:8. The wise in heart will receive commandments: but a prating fool shall fall. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148-10: Противополагаются по характеру и последствиям действия мудрого и нечестивого в отношении к наставлениям мудрости (ст. 8), в поведении или жизненном пути, противоположном у одного и другого (ст. 9), и в самой манере речи - лукавой и криводушной у нечестивого, и прямой, хотя бы и резкой, у праведного (ст. 10). Последняя мысль рельефнее, чем в еврейском тексте, выражена в греч. переводе LXX второй половины ст. 10: ο δέ ελέγχων μετά παρρησίας ειρηνοποιει̃; слав.: обличаяй же с дерзновением миротворит.Matthew Henry: Concise Commentary on the Whole Bible - 1706Marks of Wisdom and of Folly.8 The wise in heart will receive commandments: but a prating fool shall fall. Here is, 1. The honour and happiness of the obedient. They will receive commandments; they will take it as a privilege, and really an ease to them, to be under government, which saves them the labour of deliberating and choosing for themselves; and they will take it as a favour to be told their duty and admonished concerning it. And this is their wisdom; those are wise in heart who are tractable, and those who thus bend, thus stoop, shall stand and be established, shall prosper, being well advised. 2. The shame and ruin of the disobedient, that will not be governed, nor endure any yoke, that will not be taught, nor take any advice. They are fools, for they act against themselves and their own interest; they are commonly prating fools, fools of lips, full of talk, but full of nonsense, boasting of themselves, prating spitefully against those that admonish them (3 John 10), and pretending to give counsel and law to others. Of all fools, none more troublesome than the prating fools, nor that more expose themselves; but they shall fall into sin, into hell, because they received not commandments. Those that are full of tongue seldom look well to their feet, and therefore stumble and fall. Adam Clarke: Commentary on the Bible - 183110:8: A prating fool shall fall - This clause is repeated in the tenth verse. The wise man will receive the commandment: but the shallow blabbing fool shall be cast down. See Pro 10:10.Albert Barnes: Notes on the Bible - 183410:8: A prating ... fall - Better, as in the margin. Inward self-contained wisdom is contrasted with self-exposed folly.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:8: wise: Pro 1:5, Pro 9:9, Pro 12:1, Pro 14:8; Psa 119:34; Jam 3:13but: Pro 10:10, Pro 12:13, Pro 13:3, Pro 14:23 prating fool: Heb. a fool of lips, Ecc 10:12 fall: or, be beaten, Pro 18:6, Pro 18:7 Carl Friedrich Keil and Franz Delitzsch10:8There follows now a series of proverbs in which reference to sins of the mouth and their contrary prevails: He that is wise in heart receives precepts; But he that is of a foolish mouth comes to ruin. A חכם־לב, wise-hearted, as one whose heart is חכם, Prov 23:15; in a word, a נבון, a person of understanding or judgment, Prov 16:21. Such an one does not make his own knowledge the ne plus ultra, nor does he make his own will the noli me tangere; but he takes commands, i.e., instructions directing or prohibiting, to which he willingly subordinates himself as the outflow of a higher knowledge and will, and by which he sets bounds and limits to himself. But a fool of the lips, i.e., a braggart blunderer, one pleasing himself with vain talk (Prov 14:23), falls prostrate, for he thinks that he knows all things better, and will take no pattern; but while he boasts himself from on high, suddenly all at once - for he offends against the fundamental principle of common life and of morality - he comes to lie low down on the ground. The Syr. and Targ. translate ילּבט by, he is caught (Bertheau, ensnared); Aquila, Vulgate, Luther, δαρήσεται, he is slain; Symmachus, βασανισθήσεται; but all without any support in the usage of the language known to us. Theodotion, φυρήσεται, he is confounded, is not tenable; Joseph Kimchi, who after David Kimchi, under Hos 4:14, appeals in support of this meaning (ישׁתבשׁ, similarly Parchon: יתבלבל) to the Arabic, seems to think on iltibâs, confusion. The demonstrable meanings of the verb לבט are the following: 1. To occasion trouble. Thus Mechilta, under Ex 17:14, לבטוהו, one has imposed upon him trouble; Sifri, under Num 11:1, נתלבטנו, we are tired, according to which Rashi: he fatigues himself, but which fits neither to the subj. nor to the contrast, which is to be supposed. The same may be said of the meaning of the Syr. lbt, to drive on, to press, which without doubt accords with the former meaning of the word in the language of the Midrash. 2. In Arab. labaṭ (R. lab, vid., Wnsche's Hos. p. 172), to throw any one down to the earth, so that he falls with his whole body his whole length; the passive נלבט, to be thus thrown down by another, or to throw oneself thus down, figuratively of one who falls hopelessly into evil and destruction (Fl.). The Arabic verb is also used of the springing run of the animal ridden on (to gallop), and of the being lame (to hop), according to which in the Lex. the explanations, he hurries, or he wavers hither and thither, are offered by Kimchi (Graec. Venet. πλανηθήσεται). But the former of these explanations, corruit (= in calamitatem ruit), placed much nearer by the Arabic, is confirmed by the lxx ὑποσκελισθήσεται, and by the Bershith rabba, c. 52, where לבט is used in the sense to be ruined (= נכשׁל). Hitzig changes the passive into the active: "he throws the offered לקח scornfully to the ground," but the contrast does not require this. The wanton, arrogant boasting lies already in the designation of the subj. אויל שׂפתים; and the sequel involves, as a consequence, the contrasted consequence of ready reception of the limitations and guidance of his own will by a higher. John Gill10:8 The wise in heart will receive commandments,.... Such who have true wisdom in the hidden part of the heart, of which the fear of the Lord is the beginning: these will not only, as good subjects, honour their king, and attend to his lawful commands; and, as dutiful children, regard those of their parents; and, as faithful servants, hearken to those of their masters; but, as such that fear the Lord, will receive and cheerfully obey the commandments of God and Christ;but a prating fool shall fall; like Diotrephes, that prated against the Apostle John and other saints. Or, "a fool of lips" (b); whose folly is proclaimed and made known by his lips; who, out of the abundance of it in his heart, speaks and pours it out by his lips: such an one falls into sin and into mischief; he falls into disgrace in this world, and into hell in the next. The Targum is, "the fool by his lips shall be taken;'' as in a snare. (b) "stultus labiis", Montanus, &c. John Wesley10:8 Who receive - Is ready to hear and obey the precepts of God and men. Fall - Into mischief.Robert Jamieson, A. R. Fausset and David Brown10:8 wise, &c.--(compare Prov 9:8-9, Prov 9:16), opposed toprating fool--or, "fool of lips of wicked language." fall--headlong, suddenly. |
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10:910:9: Որ գնայ իմաստութեամբ՝ գնայ յուսով. իսկ որ թիւրէ զճանապարհս իւր՝ յայտնի՛ լիցի[7965]։ [7965] Ոմանք. Որ գնայ միամտութեամբ... յայտնի եղիցի։ Որ գնայ միամտութեամբ` գնայ յուսով, իսկ որ թիւրէ զճանապարհս իւր` յայտնի լիցի:9 Ողջամտութեամբ ընթացողը գնում է ապահով, իսկ ով ծռում է իր ճանապարհները, թաքուն պիտի չմնայ: 9 Կատարելութեամբ քալողը ապահովութեամբ կը քալէ, Բայց իր ճամբաները ծռողը պիտի ճանչցուի։ 10:9: Որ գնայ իմաստութեամբ՝ գնայ յուսով. իսկ որ թիւրէ զճանապարհս իւր՝ յայտնի՛ լիցի[7965]։ [7965] Ոմանք. Որ գնայ միամտութեամբ... յայտնի եղիցի։ 9 Ողջամտութեամբ ընթացողը գնում է ապահով, իսկ ով ծռում է իր ճանապարհները, թաքուն պիտի չմնայ: 9 Կատարելութեամբ քալողը ապահովութեամբ կը քալէ, Բայց իր ճամբաները ծռողը պիտի ճանչցուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:910:9 Кто ходит в непорочности, тот ходит безопасно; а кто превращает пути свои, тот будет наказан. 10:9 ὃς ος who; what πορεύεται πορευομαι travel; go ἁπλῶς απλως simply πορεύεται πορευομαι travel; go πεποιθώς πειθω persuade ὁ ο the δὲ δε though; while διαστρέφων διαστρεφω twist; divert τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him γνωσθήσεται γινωσκω know 10:9 הֹולֵ֣ךְ hôlˈēḵ הלך walk בַּ֭ ˈba בְּ in † הַ the תֹּם ttˌōm תֹּם completeness יֵ֣לֶךְ yˈēleḵ הלך walk בֶּ֑טַח bˈeṭaḥ בֶּטַח trust וּ û וְ and מְעַקֵּ֥שׁ mᵊʕaqqˌēš עקשׁ crook דְּ֝רָכָ֗יו ˈdᵊrāḵˈāʸw דֶּרֶךְ way יִוָּדֵֽעַ׃ yiwwāḏˈēₐʕ ידע know 10:9. qui ambulat simpliciter ambulat confidenter qui autem depravat vias suas manifestus eritHe that walketh sincerely, walketh confidently: but he that perverteth his ways, shall be manifest. 10:9. He who walks in simplicity walks in confidence. But he who corrupts his ways shall be discovered. 10:9. He that walketh uprightly walketh surely: but he that perverteth his ways shall be known. 10:9 He that walketh uprightly walketh surely: but he that perverteth his ways shall be known: 10:9 Кто ходит в непорочности, тот ходит безопасно; а кто превращает пути свои, тот будет наказан. 10:9 ὃς ος who; what πορεύεται πορευομαι travel; go ἁπλῶς απλως simply πορεύεται πορευομαι travel; go πεποιθώς πειθω persuade ὁ ο the δὲ δε though; while διαστρέφων διαστρεφω twist; divert τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him γνωσθήσεται γινωσκω know 10:9 הֹולֵ֣ךְ hôlˈēḵ הלך walk בַּ֭ ˈba בְּ in † הַ the תֹּם ttˌōm תֹּם completeness יֵ֣לֶךְ yˈēleḵ הלך walk בֶּ֑טַח bˈeṭaḥ בֶּטַח trust וּ û וְ and מְעַקֵּ֥שׁ mᵊʕaqqˌēš עקשׁ crook דְּ֝רָכָ֗יו ˈdᵊrāḵˈāʸw דֶּרֶךְ way יִוָּדֵֽעַ׃ yiwwāḏˈēₐʕ ידע know 10:9. qui ambulat simpliciter ambulat confidenter qui autem depravat vias suas manifestus erit He that walketh sincerely, walketh confidently: but he that perverteth his ways, shall be manifest. 10:9. He who walks in simplicity walks in confidence. But he who corrupts his ways shall be discovered. 10:9. He that walketh uprightly walketh surely: but he that perverteth his ways shall be known. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17069 He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.We are here told, and we may depend upon it, 1. That men's integrity will be their security: He that walks uprightly towards God and man, that is faithful to both, that designs as he ought and means as he says, walks surely; he is safe under a divine protection and easy in a holy security. He goes on his way with a humble boldness, being well armed against the temptations of Satan, the troubles of the world, and the reproaches of men. He knows what ground he stands on, what guide he follows, what guard he is surrounded with, and what glory he is going to, and therefore proceeds with assurance and great peace, Isa. xxxii. 17; xxxiii. 15, 16. Some understand it as part of the character of an upright man, that he walks surely, in opposition to walking at all adventures. He will not dare to do that which he is not fully satisfied in his own conscience concerning the lawfulness of, but will see his way clear in every thing. 2. That men's dishonesty will be their shame: He that perverts his way, that turns aside into crooked paths, that dissembles with God and man, looks one way and rows another, though he may for a time disguise himself, and pass current, shall be known to be what he is. It is a thousand to one but some time or other he betrays himself; at least, God will discover him in the great day. He that perverts his ways documento erit--shall be made an example of, for warning to others; so some. Adam Clarke: Commentary on the Bible - 183110:9: He that walketh uprightly - The upright man is always safe; he has not two characters to support; he goes straight forward, and is never afraid of detection, because he has never been influenced by hypocrisy or deceit.Albert Barnes: Notes on the Bible - 183410:9: Shall be known - literally, "shall be made to know" (see Jer 31:19; Jdg 8:16 margin) in the sense of exposed.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:9: that walketh: Pro 28:18; Psa 23:4, Psa 25:21, Psa 26:11, Psa 26:12, Psa 84:11; Isa 33:15, Isa 33:16; Gal 2:13, Gal 2:14but: Pro 17:20; Luk 12:1, Luk 12:2; Co1 4:5 Proverbs 10:10 Carl Friedrich Keil and Franz Delitzsch10:9The form of this verse is like the eighth, word for word: He that walketh in innocence walketh securely; But he that goeth in secret ways is known. The full form of בּתּום does not, as Hitzig supposes, stand in causal connection with the Dech, for the consonant text lying before us is at least 500 years older than the accentuation. For הלך תּם at Prov 2:7, there is here הלך בּתּום = הלך בּדרך תום; so מעקּשׁ דּרכיו denotes, after Prov 2:15, such an one אשׁר דּרכיו עקּשׁים. Expressed in the language of the N.T., תום is the property of the ἁπλοῦς or ἀκέραιος, for the fundamental idea of fulness is here referred to full submission, full integrity. Such an one goes בּטח (Aquila, ἀμερίμνως), for there is nothing designedly concealed by him, of which he has reason to fear that it will come to the light; whoever, on the contrary, makes his ways crooked, i.e., turns into crooked ways, is perceived, or, as we might also explain it (vid., under Gen 4:15): if one (qui = si quis) makes his ways crooked, then it is known - nothing, however, stands opposed to the reference of יוּדע to the person: he is finally known, i.e., unmasked (lxx Jerome, γνωσθήσεται, manifestus fiet). Usually it is explained: he is knowing, clever, with the remark that נודע is here the passive of הודיע (Gesen., Ewald, Hitzig); Hiph. to give to feel; Niph. to become to feel, properly to be made to know (Luth.: made wise); but the passive of the Hiph. is the Hoph. Such a Niph. in which the causative (not simply transitive) signification of the Hiph. would be applied passively is without example (vid., Ewald, 133a); the meaning of Jer 31:19 also is: after I have become known, i.e., been made manifest, uncovered, drawn into the light. John Gill10:9 He that walketh uprightly walketh surely,.... Or, "that walketh in perfection" (c) as the Targum. Not that walks without sin, no man does that; but that walks in the sincerity, integrity, and uprightness of his heart, both before God and men; who worships God in spirit and in truth, and speaks the truth in his heart to his neighbour; who is an Israelite indeed, in whom is no guile; who walks uprightly according to the truth of the Gospel; who makes the word of God the rule of his life and actions; who walks by faith on Christ, using him as the way to the Father; believing in him for salvation; walking on in him as he has received him, and especially dealing with his uprightness or righteousness for his justification before God; who walks, as Christ did, in imitation of him; who walks in love, as he did, and in all humility, meekness, patience, and self-denial; who walks in and after the Spirit of Christ; and in the truths of the Gospel, and in all the ordinances thereof; and in all holy conversation and godliness, studying to exercise a conscience void of offence towards God and men. Such a man "walks surely", or securely, safely, confidently, as the Septuagint, Vulgate Latin, and all the Oriental versions, interpret the word. Such an one has nothing to fear in his walk; he walks on "terra firma", on good ground, in a good way, which leads to life eternal: he has a good guide, the Spirit of God, which goes before him, and will be his guide even unto death, and lead him in the way everlasting, unto the land of uprightness; he has a good guard about him, not only the angels of God that encamp around him, but God himself is a wall of fire to him, and his power surrounds and protects him; he has many precious promises to support him; not only that the Lord will be a buckler to him, but will withhold no good thing from him, Prov 2:7; he has the gracious and supporting presence of God, when he passes through the fire and water of afflictions, and even through the valley of the shadow of death, so that he has nothing to fear; and has moreover the testimony of a good conscience; and having a good hope through grace, he "walks in hope", as the Targum is; yea, rejoices in hope of the glory of God, and holds fast that rejoicing to the end;but he that perverteth his ways shall be known; who does not walk in a plain, direct, and even path, according to the rule of the word, as the upright man; but winds about here and there, goes into crooked paths, walks in craftiness as deceitful workers, whose folly shall be made manifest; though they think to hide it, and deceive men, they and their wickedness shall be exposed, their tricks and artful methods shall be laid open, and they be known to be what they are; if not in this life, yet at the last judgment, Ti1 5:24. Jarchi and Aben Ezra observe another sense of the word, "he shall be broken", and compare with it Judg 8:16. (c) "qui ambulat perfecte", Pagninus, Mercerus, Gejerus. John Wesley10:9 Surely - Or, securely, or confidently, as the word properly signifies; quietly resting upon God's favour and gracious providence for his protections. Known - His wickedness shall be publickly discovered.Robert Jamieson, A. R. Fausset and David Brown10:9 perverteth his ways--acts deceitfully.known--discovered and punished. |
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10:1010:10: Որ ակնարկէ ակամբ նենգութեամբ՝ ժողովէ արանց զտրտմութիւն. որ յանդիմանէ համարձակութեամբ՝ առնէ զխաղաղութիւն[7966]։ [7966] Ոմանք. Որ ա՛կն արկէ... նենգութեան... իսկ որ յանդի՛՛։ [137]Որ ակնարկէ ակամբ նենգութեամբ` ժողովէ արանց զտրտմութիւն, որ յանդիմանէ համարձակութեամբ` առնէ զխաղաղութիւն:10 Ով նենգ աչքով ակնարկ է անում, նա տրտմութիւն պիտի կրի մարդկանցից, բայց համարձակ յանդիմանողը խաղաղութիւն է բերում: 10 Աչքով ակնարկութիւն ընողը նեղութիւն կու տայ Ու յիմար շրթունք ունեցողը կը կործանի։ 10:10: Որ ակնարկէ ակամբ նենգութեամբ՝ ժողովէ արանց զտրտմութիւն. որ յանդիմանէ համարձակութեամբ՝ առնէ զխաղաղութիւն[7966]։ [7966] Ոմանք. Որ ա՛կն արկէ... նենգութեան... իսկ որ յանդի՛՛։ 10 Ով նենգ աչքով ակնարկ է անում, նա տրտմութիւն պիտի կրի մարդկանցից, բայց համարձակ յանդիմանողը խաղաղութիւն է բերում: 10 Աչքով ակնարկութիւն ընողը նեղութիւն կու տայ Ու յիմար շրթունք ունեցողը կը կործանի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1010:10 Кто мигает глазами, тот причиняет досаду, а глупый устами преткнется. 10:10 ὁ ο the ἐννεύων εννευω nod to ὀφθαλμοῖς οφθαλμος eye; sight μετὰ μετα with; amid δόλου δολος cunning; treachery συνάγει συναγω gather ἀνδράσι ανηρ man; husband λύπας λυπη grief ὁ ο the δὲ δε though; while ἐλέγχων ελεγχω convict; question μετὰ μετα with; amid παρρησίας παρρησια candor; candidly εἰρηνοποιεῖ ειρηνοποιεω make peace 10:10 קֹ֣רֵ֖ץ qˈōrˌēṣ קרץ twinkle עַ֭יִן ˈʕayin עַיִן eye יִתֵּ֣ן yittˈēn נתן give עַצָּ֑בֶת ʕaṣṣˈāveṯ עַצֶּבֶת pain וֶ we וְ and אֱוִ֥יל ʔᵉwˌîl אֱוִיל foolish שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip יִלָּבֵֽט׃ yillāvˈēṭ לבט trample 10:10. qui annuit oculo dabit dolorem stultus labiis verberabiturHe that winketh with the eye, shall cause sorrow: and the foolish in lips shall be beaten. 10:10. He who winks with the eye gives sorrow. And the foolish in lips shall be beaten. 10:10. He that winketh with the eye causeth sorrow: but a prating fool shall fall. 10:10 He that winketh with the eye causeth sorrow: but a prating fool shall fall: 10:10 Кто мигает глазами, тот причиняет досаду, а глупый устами преткнется. 10:10 ὁ ο the ἐννεύων εννευω nod to ὀφθαλμοῖς οφθαλμος eye; sight μετὰ μετα with; amid δόλου δολος cunning; treachery συνάγει συναγω gather ἀνδράσι ανηρ man; husband λύπας λυπη grief ὁ ο the δὲ δε though; while ἐλέγχων ελεγχω convict; question μετὰ μετα with; amid παρρησίας παρρησια candor; candidly εἰρηνοποιεῖ ειρηνοποιεω make peace 10:10 קֹ֣רֵ֖ץ qˈōrˌēṣ קרץ twinkle עַ֭יִן ˈʕayin עַיִן eye יִתֵּ֣ן yittˈēn נתן give עַצָּ֑בֶת ʕaṣṣˈāveṯ עַצֶּבֶת pain וֶ we וְ and אֱוִ֥יל ʔᵉwˌîl אֱוִיל foolish שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip יִלָּבֵֽט׃ yillāvˈēṭ לבט trample 10:10. qui annuit oculo dabit dolorem stultus labiis verberabitur He that winketh with the eye, shall cause sorrow: and the foolish in lips shall be beaten. 10:10. He who winks with the eye gives sorrow. And the foolish in lips shall be beaten. 10:10. He that winketh with the eye causeth sorrow: but a prating fool shall fall. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170610 He that winketh with the eye causeth sorrow: but a prating fool shall fall.Mischief is here said to attend, 1. Politic, designing, self-disguising sinners: He that winks with the eye, as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it. 2. Public, silly, self-exposing sinners: A prating fool, whose sins go before unto judgment, shall fall, as was said before, v. 8. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes. The dog that bites is not always the dog that barks. Adam Clarke: Commentary on the Bible - 183110:10: He that winketh with the eye - Instead of the latter clause, on which see Pro 10:8, the Septuagint has, ὁ δε ελεγχων μετα παῥρησιας ειρηνοποιει· "but he that reproveth with freedom, maketh peace." This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue.Albert Barnes: Notes on the Bible - 183410:10: In Pro 10:8 the relation between the two clauses was one of contrast, here of resemblance. Cunning, reticence, and deceit (Pro 6:12 note) bring sorrow no less than garrulity.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:10: that: Pro 6:13; Job 15:12; Psa 35:19but: Pro 10:8, Pro 18:6, Pro 18:7, Pro 18:21 fall: or, be beaten, Jo3 1:10 Proverbs 10:11 Carl Friedrich Keil and Franz Delitzsch10:10This verse contains another proverb, similarly formed, parallel with the half of Prov 10:8 : He that winketh with the eye causeth trouble; And a foolish mouth comes to ruin. Regarding the winking or nipping, i.e., the repeated nipping of the eyes (cf. nictare, frequent. of nicere), as the conduct of the malicious or malignant, which aims at the derision or injury of him to whom it refers, vid., under Prov 6:13; there קרץ was connected with ב of the means of the action; here, as Ps 35:19, cf. Prov 16:30, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Prov 15:13), whether it be that he who is the butt of this mockery marks it, or that he is the victim of secretly concerted injury; יתּן is not here used impersonally, as Prov 13:10, but as Prov 29:15, cf. Lev 19:28; Lev 24:20, in the sense of the cause. 10b forms a striking contrast to 10a, according to the text of the lxx: ὁ δὲ ἐλεγχων μετὰ παῤῥησίας εἰρηνοποιεῖ, contrary to the Syr., by the Hebrew text, which certainly is older than this its correction, which Ewald and Lagarde unsuccessfully attempt to translate into the Hebrew. The foolish mouth, here understood in conformity with 10a, is one who talks at random, without examination and deliberation, and thus suddenly stumbles and falls over, so that he comes to lie on the ground, to his own disgrace and injury. Geneva 159910:10 He that (e) winketh with the eye causeth sorrow: but a (f) prating fool shall fall.(e) That bears a fair countenance and imagines mischief in his heart, as in (Prov 6:13). (f) For the corruption of his heart is known by his talk. John Gill10:10 He that winketh with the eye,.... The Syriac and Arabic versions add, "with fraud". A descriptive character of a wicked man, Prov 6:13; who so does, either to draw and allure persons to go along with him, and join him in his evil practices; or by way of scorn and contempt of others; or as a token to another of its being the proper time to circumvent his neighbour, or do him an injury. Such an onecauseth sorrow; to himself in the issue, however he may for the present please himself with his evil doings; and to others, whom he allures and deceives. The Arabic version is, "heaps afflictions" or "sorrows on men"; whom he corrupts and draws into his evil company and conversation; but a prating fool shall fall; or, "be taken", as the Targum; or "beaten", as the Vulgate Latin; See Gill on Prov 10:8. John Wesley10:10 Winketh - That secretly designs mischief against others, as this phrase is used, Ps 35:19.Robert Jamieson, A. R. Fausset and David Brown10:10 Two vices contrasted; hypocrisy, or insinuating evil against one (Prov 6:13; Ps 35:19), and rashness of speech. In each case, the results are on the evildoers. |
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10:1110:11: Աղբեւր կենաց յԱստուծոյ ՚ի ձեռին արդարոյ. զբերան ամպարշտաց ծածկեսցէ կորուստ[7967]։ [7967] Ոսկան. ՅԱստուծոյ բերան արդարոյ։ Ուր ոմանք. Զբերան ամբարշտի։ Աղբեւր կենաց [138]ի ձեռին արդարոյ, զբերան ամպարշտաց ծածկեսցէ կորուստ:11 Արդարի ձեռքին է կեանքի աղբիւրը, բայց ամբարշտի կորուստը կը փակի նրա բերանը: 11 Արդարին բերանը կեանքի աղբիւր է, Բայց բռնութիւնը ամբարիշտներուն բերանը կը գոցէ։ 10:11: Աղբեւր կենաց յԱստուծոյ ՚ի ձեռին արդարոյ. զբերան ամպարշտաց ծածկեսցէ կորուստ[7967]։ [7967] Ոսկան. ՅԱստուծոյ բերան արդարոյ։ Ուր ոմանք. Զբերան ամբարշտի։ 11 Արդարի ձեռքին է կեանքի աղբիւրը, բայց ամբարշտի կորուստը կը փակի նրա բերանը: 11 Արդարին բերանը կեանքի աղբիւր է, Բայց բռնութիւնը ամբարիշտներուն բերանը կը գոցէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1110:11 Уста праведника источник жизни, уста же беззаконных заградит насилие. 10:11 πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality ἐν εν in χειρὶ χειρ hand δικαίου δικαιος right; just στόμα στομα mouth; edge δὲ δε though; while ἀσεβοῦς ασεβης irreverent καλύψει καλυπτω cover ἀπώλεια απωλεια destruction; waste 10:11 מְקֹ֣ור mᵊqˈôr מָקֹור well חַ֭יִּים ˈḥayyîm חַיִּים life פִּ֣י pˈî פֶּה mouth צַדִּ֑יק ṣaddˈîq צַדִּיק just וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty יְכַסֶּ֥ה yᵊḵassˌeh כסה cover חָמָֽס׃ ḥāmˈās חָמָס violence 10:11. vena vitae os iusti et os impiorum operiet iniquitatemThe mouth of the just is a vein of life: and the mouth of the wicked covereth iniquity. 10:11. The mouth of the just is a vein of life. And the mouth of the impious covers iniquity. 10:11. The mouth of a righteous [man is] a well of life: but violence covereth the mouth of the wicked. 11. The mouth of the righteous is a fountain of life: but violence covereth the mouth of the wicked.
10:11 The mouth of a righteous [man is] a well of life: but violence covereth the mouth of the wicked: 10:11 Уста праведника источник жизни, уста же беззаконных заградит насилие. 10:11 πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality ἐν εν in χειρὶ χειρ hand δικαίου δικαιος right; just στόμα στομα mouth; edge δὲ δε though; while ἀσεβοῦς ασεβης irreverent καλύψει καλυπτω cover ἀπώλεια απωλεια destruction; waste 10:11 מְקֹ֣ור mᵊqˈôr מָקֹור well חַ֭יִּים ˈḥayyîm חַיִּים life פִּ֣י pˈî פֶּה mouth צַדִּ֑יק ṣaddˈîq צַדִּיק just וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty יְכַסֶּ֥ה yᵊḵassˌeh כסה cover חָמָֽס׃ ḥāmˈās חָמָס violence 10:11. vena vitae os iusti et os impiorum operiet iniquitatem The mouth of the just is a vein of life: and the mouth of the wicked covereth iniquity. 10:11. The mouth of the just is a vein of life. And the mouth of the impious covers iniquity. 10:11. The mouth of a righteous [man is] a well of life: but violence covereth the mouth of the wicked. 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 - 1903-191411-14: Продолжается изображение доброго и злого, мудрого и глупого - в отношении их обращения с ближними и влияния на них, преимущественно со стороны речи или способности и манеры пользоваться словом. Если вообще речь человеческая сравнивается с волнами и потоками вод (Притч. XVIII:4; XX:5), то речь праведного - по ее прямоте и назидательности - называется здесь (ст. 11) источником жизни, тогда как из уст нечестивого выходит только насилие. Этому насилию и пагубному влиянию его на общество способствует именно наполняющая его ненависть. Напротив, "любовь покрывает все грехи" (ст. 12, ср. 1: Пет IV:8; Иак. V:20; 1: Кор. XIII:4), т. е. снисходит к ошибкам ближнего, не распространяет о нем худой молвы (ср. XVII:9), вообще всячески содействует миру. В ст. 13-14: новая противоположность мудрого и неразумного: первый восприимчив к простому наставлению мудрости, для второго требуется физическое воздействие (ст. 13); первый, уразумев истину, не спешит сообщать ее всем и каждому, напротив, соблюдает осторожность в речи, сообразуется с степенью восприимчивости слушателей; глупый, напротив, болтлив - к своей гибели (ст. 14).Matthew Henry: Concise Commentary on the Whole Bible - 170611 The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.See here, 1. How industrious a good man is, by communicating his goodness, to do good with it: His mouth, the outlet of his mind, is a well of life; it is a constant spring, whence issues good discourse for the edification of others, like streams that water the ground and make it fruitful, and for their consolation, like streams that quench the thirst of the weary traveller. It is like a well of life, that is pure and clean, not only not poisoned, but not muddled, with any corrupt communication. 2. How industrious a bad man is, by concealing his badness, to do hurt with it: The mouth of the wicked covers violence, disguises the designed mischief with professions of friendship, that it may be carried on the more securely and effectually, as Joab kissed and killed, Judas kissed and betrayed; this is his sin, to which the punishment answers (v. 6): Violence covers the mouth of the wicked; what he got by violence shall by violence be taken from him, Job v. 4, 5. Adam Clarke: Commentary on the Bible - 183110:11: The mouth of a righteous man is a well of life - מקור חיים mekor chaiyim, is the vein of lives; an allusion to the great aorta, which conveys the blood from the heart to every art of the body. The latter clause of this verse is the same with that of Pro 10:6.Albert Barnes: Notes on the Bible - 183410:11: Compare Pro 10:6. Streams of living water (like the "fountain of living waters" of Jer 2:13; Jer 17:13, and the "living water" of Joh 4:10), flow from the mouth of the righteous, but that of the wicked is "covered," i. e., stopped and put to silence by their own violence.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:11: mouth of a: Pro 10:20, Pro 10:21, Pro 10:32, Pro 13:14, Pro 15:7, Pro 16:22-24, Pro 18:4, Pro 20:15; Psa 37:30, Psa 37:31; Eph 4:29but: Pro 10:6; Psa 107:42; Ecc 10:12-14; Mat 12:34-37; Jam 3:5-8 Proverbs 10:12 Carl Friedrich Keil and Franz Delitzsch10:11Another proverb, similar to the half of Prov 10:6 : A fountain of life is the mouth of the righteous; But the mouth of the godless hideth violence. If we understand 11b wholly as 6b: os improborum obteget violentia, then the meaning of 11a would be, that that which the righteous speaks tends to his own welfare (Fl.). But since the words spoken are the means of communication and of intercourse, one has to think of the water as welling up in one, and flowing forth to another; and the meaning of 11b has to accommodate itself to the preceding half proverb, whereby it cannot be mistaken that חמס (violence), which was 6b subj., bears here, by the contrast, the stamp of the obj.; for the possibility of manifold windings and turnings is a characteristic of the Mashal. In the Psalms and Prophets it is God who is called מקור חיּים, Ps 36:10; Jer 2:13; Jer 17:13; the proverbial poetry plants the figure on ethical ground, and understands by it a living power, from which wholesome effects accrue to its possessor, Prov 14:27, and go forth from him to others, Prov 13:14. Thus the mouth of the righteous is here called a fountain of life, because that which he speaks, and as he speaks it, is morally strengthening, intellectually elevating, and inwardly quickening in its effect on the hearers; while, on the contrary, the mouth of the godless covereth wrong (violentiam), i.e., conceals with deceitful words the intention, directed not to that which is best, but to the disadvantage and ruin of his neighbours; so that words which in the one case bring to light a ground of life and of love, and make it effectual, in the other case serve for a covering to an immoral, malevolent background. John Gill10:11 The mouth of a righteous man is a well of life,.... Like a fountain of living water, continually running and flowing with water, wholesome, reviving, and refreshing; so the righteous man's mouth, out of the abundance of his heart, overflows with good things, which minister grace to the hearers, and are for the use of edifying; things that are pleasant and profitable, grateful and acceptable, comforting, refreshing, and pleasing, and which tend to the good of the life that now is, and that which is to come;but violence covereth the mouth of the wicked; so that nothing comes out of it but what is pernicious and hurtful; what savours of rapine and violence; nothing but lying and deceit, cursing and swearing, and such like filthy and corrupt communication; See Gill on Prov 10:6. The Targum is, "the mouth of the ungodly covers injury"; which is meditated in the heart; so the Vulgate Latin version. Robert Jamieson, A. R. Fausset and David Brown10:11 a well--or, "source" of good to himself and others (Jn 7:37-38). On last clause, see on Prov 10:6. |
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10:1210:12: Զատելութիւն գրգռէ հակառակութիւն, եւ զամենեսին որ ո՛չ հակառակին ծածկէ սէ՛ր[7968]։ [7968] Ոմանք. Ատելութիւն գրգռէ զհակա՛՛։ Ատելութիւն գրգռէ զհակառակութիւն, եւ [139]զամենեսին որ ոչն հակառակին ծածկէ սէր:12 Հակառակութիւնն ատելութիւն է գրգռում, բայց սէրը ծածկում է ամէն մի ներհակութիւն: 12 Ատելութիւնը կռիւներ կը հանէ, Բայց սէրը ամէն յանցանք կը ծածկէ։ 10:12: Զատելութիւն գրգռէ հակառակութիւն, եւ զամենեսին որ ո՛չ հակառակին ծածկէ սէ՛ր[7968]։ [7968] Ոմանք. Ատելութիւն գրգռէ զհակա՛՛։ 12 Հակառակութիւնն ատելութիւն է գրգռում, բայց սէրը ծածկում է ամէն մի ներհակութիւն: 12 Ատելութիւնը կռիւներ կը հանէ, Բայց սէրը ամէն յանցանք կը ծածկէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1210:12 Ненависть возбуждает раздоры, но любовь покрывает все грехи. 10:12 μῖσος μισος rise; arise νεῖκος νεικος all; every δὲ δε though; while τοὺς ο the μὴ μη not φιλονεικοῦντας φιλονεικεω cover φιλία φιλια friendship 10:12 שִׂ֭נְאָה ˈśinʔā שִׂנְאָה hatred תְּעֹורֵ֣ר tᵊʕôrˈēr עור be awake מְדָנִ֑ים mᵊḏānˈîm מָדֹון contention וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole פְּ֝שָׁעִ֗ים ˈpᵊšāʕˈîm פֶּשַׁע rebellion תְּכַסֶּ֥ה tᵊḵassˌeh כסה cover אַהֲבָֽה׃ ʔahᵃvˈā אֲהָבָה love 10:12. odium suscitat rixas et universa delicta operit caritasHatred stirreth up strifes: and charity covereth all sins. 10:12. Hatred rises up from disputes. And charity covers all offenses. 10:12. Hatred stirreth up strifes: but love covereth all sins. 10:12 Hatred stirreth up strifes: but love covereth all sins: 10:12 Ненависть возбуждает раздоры, но любовь покрывает все грехи. 10:12 μῖσος μισος rise; arise νεῖκος νεικος all; every δὲ δε though; while τοὺς ο the μὴ μη not φιλονεικοῦντας φιλονεικεω cover φιλία φιλια friendship 10:12 שִׂ֭נְאָה ˈśinʔā שִׂנְאָה hatred תְּעֹורֵ֣ר tᵊʕôrˈēr עור be awake מְדָנִ֑ים mᵊḏānˈîm מָדֹון contention וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole פְּ֝שָׁעִ֗ים ˈpᵊšāʕˈîm פֶּשַׁע rebellion תְּכַסֶּ֥ה tᵊḵassˌeh כסה cover אַהֲבָֽה׃ ʔahᵃvˈā אֲהָבָה love 10:12. odium suscitat rixas et universa delicta operit caritas Hatred stirreth up strifes: and charity covereth all sins. 10:12. Hatred rises up from disputes. And charity covers all offenses. 10:12. Hatred stirreth up strifes: but love covereth all sins. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170612 Hatred stirreth up strifes: but love covereth all sins.Here is, 1. The great mischief-maker, and that is malice. Even where there is no manifest occasion of strife, yet hatred seeks occasion and so stirs it up and does the devil's work. Those are the most spiteful ill-natured people that can be who take a pleasure in setting their neighbours together by the ears, by tale-bearing, evil surmises, and misrepresentations, blowing up the sparks of contention, which had lain buried, into a flame, at which, with an unaccountable pleasure, they warm their hands. 2. The great peace-maker, and that is love, which covers all sins, that is, the offences among relations which occasion discord. Love, instead of proclaiming and aggravating the offence, conceals and extenuates it as far as it is capable of being concealed and extenuated. Love will excuse the offence which we give through mistake and unadvisedly; when we are able to say that there was no ill intended, but it was an oversight, and we love our friend notwithstanding, this covers it. It will also overlook the offence that is given us, and so cover it, and make the best of it: by this means strife is prevented, or, if begun, peace is recovered and restored quickly. The apostle quotes this, 1 Pet. iv. 8. Love will cover a multitude of sins. Adam Clarke: Commentary on the Bible - 183110:12: Hatred stirreth up strifes - It seeks for occasions to provoke enmity. It delights in broils. On the contrary, love conciliates; removes aggravations; puts the best construction on every thing; and pours water, not oil, upon the flame.Albert Barnes: Notes on the Bible - 183410:12: Love covereth all sins - i. e., First hides, does not expose, and then forgives and forgets all sins.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:12: Hatred: Pro 15:18, Pro 16:27, Pro 28:25, Pro 29:22; Jam 4:1love: Pro 17:9; Co1 13:4; Jam 5:20; Pe1 4:8 Proverbs 10:13 Carl Friedrich Keil and Franz Delitzsch10:12Another proverb of the different effects of hatred and of love: Hate stirreth up strife, And love covereth all transgressions. Regarding מדנים, for which the Kerı̂ elsewhere substitutes מדינים, vid., under Prov 6:14. Hatred of one's neighbour, which is of itself an evil, has further this bad effect, that it calls forth hatred, and thus stirreth up strife, feuds, factions, for it incites man against man (cf. ערר, Job 3:8); on the contrary, love covers not merely little errors, but also greater sins of every kind (כּל־פּשׁעים), viz., by pardoning them, concealing them, excusing them, if possible, with mitigating circumstances, or restraining them before they are executed. All this lies in the covering. James, however, gives it, Jas 5:20, another rendering: love covers them, viz., from the eyes of a holy God; for it forgives them to the erring brother, and turns him from the error of his way. The lxx improperly translate πάντας δὲ τοὺς μὴ φιλονεικοῦντας κελόπτει φιλία; but Peter (1Pet 4:8) as well as James, but none of the Greek versions; ἡ ἀγάπη καλύψει πλῆθος ἁμαρτιῶν. The Romish Church makes use of this passage as a proof for the introduction of the fides formata, viz., caritate, in justification, which is condemned in the Apology of the Augsburg Confession; and, indeed, the multitudo peccatorum is not meant of the sins of him who cherishes love, but of the sins of the neighbour. Sin stirs up hatred in men in their relation to one another; but love covers the already existing sins, and smooths the disturbances occasioned by them. John Gill10:12 Hatred stirreth up strifes,.... A man, whose heart is full of hatred and malice against his neighbour, will stir up, or awake, as the word (d) signifies, contentions and quarrels which were happily laid asleep; these he renews by tale bearing, and whisperings, and evil surmises; by raising lies, spreading false reports and calumnies, and by virulent reproaches and slanders;but love covereth all sins; not its own, but others; in imitation of the pardoning love and grace of God, which covers all the sins of his people with the blood and righteousness of his Son. Love spreads its mantle over the sins of its fellow creatures and Christians, and forgives them, even all of them: instead of exposing them, hides and conceals them; and, instead of loading and aggravating the infirmities of others, puts the best constructions on them, hopes and bears, and believes all things, 1Cor 13:7; see 1Pet 4:8; where the apostle seems to have respect to this passage. This is not to be understood as conniving at or suffering sin upon others, or as contrary to Christian reproofs and rebukes for it. (d) Robert Jamieson, A. R. Fausset and David Brown10:12 strifes--or, "litigations."covereth--by forgiveness and forbearance. |
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10:1310:13: Որ ՚ի շրթանց բղխէ զիմաստութիւն. իբրեւ գաւազանաւ հարկանէ զա՛յր անմիտ[7969]։ [7969] Ոմանք. ՚Ի շրթանց իւրոց բղխ՛՛։ Որ ի շրթանց բղխէ զիմաստութիւն, իբրեւ գաւազանաւ հարկանէ զայր անմիտ:13 Ում շուրթերից իմաստութիւն է բխում, նա, ինչպէս գաւազան, հարուածում է անմիտ մարդուն: 13 Իմաստունին շրթունքներուն վրայ իմաստութիւն կը գտնուի, Բայց պակասամիտ եղողին կռնակին համար գաւազան պէտք է։ 10:13: Որ ՚ի շրթանց բղխէ զիմաստութիւն. իբրեւ գաւազանաւ հարկանէ զա՛յր անմիտ[7969]։ [7969] Ոմանք. ՚Ի շրթանց իւրոց բղխ՛՛։ 13 Ում շուրթերից իմաստութիւն է բխում, նա, ինչպէս գաւազան, հարուածում է անմիտ մարդուն: 13 Իմաստունին շրթունքներուն վրայ իմաստութիւն կը գտնուի, Բայց պակասամիտ եղողին կռնակին համար գաւազան պէտք է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1310:13 В устах разумного находится мудрость, но на теле глупого розга. 10:13 ὃς ος who; what ἐκ εκ from; out of χειλέων χειλος lip; shore προφέρει προφερω produce σοφίαν σοφια wisdom ῥάβδῳ ραβδος rod τύπτει τυπτω strike; beat ἄνδρα ανηρ man; husband ἀκάρδιον ακαρδιος wanting the heart 10:13 בְּ bᵊ בְּ in שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip נָ֭בֹון ˈnāvôn בין understand תִּמָּצֵ֣א timmāṣˈē מצא find חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ֝ ˈw וְ and שֵׁ֗בֶט šˈēveṭ שֵׁבֶט rod לְ lᵊ לְ to גֵ֣ו ḡˈēw גֵּו back חֲסַר־ ḥᵃsar- חָסֵר lacking לֵֽב׃ lˈēv לֵב heart 10:13. in labiis sapientis invenietur sapientia et virga in dorso eius qui indiget cordeIn the lips of the wise is wisdom found: and a rod on the back of him that wanteth sense. 10:13. In the lips of the wise, wisdom is discovered. And a rod is for the back of one who lacks heart. 10:13. In the lips of him that hath understanding wisdom is found: but a rod [is] for the back of him that is void of understanding. 13. In the lips of him that hath discernment wisdom is found: but a rod is for the back of him that is void of understanding.
10:13 In the lips of him that hath understanding wisdom is found: but a rod [is] for the back of him that is void of understanding: 10:13 В устах разумного находится мудрость, но на теле глупого розга. 10:13 ὃς ος who; what ἐκ εκ from; out of χειλέων χειλος lip; shore προφέρει προφερω produce σοφίαν σοφια wisdom ῥάβδῳ ραβδος rod τύπτει τυπτω strike; beat ἄνδρα ανηρ man; husband ἀκάρδιον ακαρδιος wanting the heart 10:13 בְּ bᵊ בְּ in שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip נָ֭בֹון ˈnāvôn בין understand תִּמָּצֵ֣א timmāṣˈē מצא find חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ֝ ˈw וְ and שֵׁ֗בֶט šˈēveṭ שֵׁבֶט rod לְ lᵊ לְ to גֵ֣ו ḡˈēw גֵּו back חֲסַר־ ḥᵃsar- חָסֵר lacking לֵֽב׃ lˈēv לֵב heart 10:13. in labiis sapientis invenietur sapientia et virga in dorso eius qui indiget corde In the lips of the wise is wisdom found: and a rod on the back of him that wanteth sense. 10:13. In the lips of the wise, wisdom is discovered. And a rod is for the back of one who lacks heart. 10:13. In the lips of him that hath understanding wisdom is found: but a rod [is] for the back of him that is void of understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170613 In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.Observe, 1. Wisdom and grace are the honour of good men: He that has understanding, that good understanding which those have that do the commandments, wisdom is found in his lips, that is, it is discovered to be there, and consequently that he has within a good treasure of it, and it is derived thence for the benefit of others. It is a man's honour to have wisdom, but much more to be instrumental to make others wise. 2. Folly and sin are the shame of bad men: A rod is for the back of him that is void of understanding--of him that wants a heart; he exposes himself to the lashes of his own conscience, to the scourges of the tongue, to the censures of the magistrate, and to the righteous judgments of God. Those that foolishly and wilfully go on in wicked ways are preparing rods for themselves, the marks of which will be their perpetual disgrace. Adam Clarke: Commentary on the Bible - 183110:13: A rod is for the back of him - He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig.Albert Barnes: Notes on the Bible - 183410:13: i. e., The wisdom of the wise is seen in the words that issue from his lips; the folly of the fool is not only seen in his speech, but brings upon him the chastisement which he well deserves.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:13: the lips: Pro 10:11, Pro 10:21, Pro 15:7, Pro 15:23, Pro 20:15, Pro 26:3; Exo 10:12; Isa 50:4; Luk 4:22a rod: Pro 10:10, Pro 7:22, Pro 17:10, Pro 26:3, Pro 27:22; Psa 32:9 understanding: Heb. heart, Pro 6:32 *marg. Proverbs 10:14 Carl Friedrich Keil and Franz Delitzsch10:13There follow now two other proverbs on the use and abuse of speech: On the lips of the man of understanding wisdom is found; And the rod for the back of the fool. With Lwenstein, Hitzig, and others, it is inadmissible to regard ושׁבט as a second subject to תּמּצא. The mouth itself, or the word of the mouth, may be called a rod, viz., a rod of correction (Is 11:4); but that wisdom and such a rod are found on the lips of the wise would be a combination and a figure in bad taste. Thus 13b is a clause by itself, as Luther renders it: "but a rod belongs to the fool's back;" and this will express a contrast to 13a, that while wisdom is to be sought for on the lips of the man of understanding (cf. Mal 2:7), a man devoid of understanding, on the contrary, gives himself to such hollow and corrupt talk, that in order to educate him to something better, if possible, the rod must be applied to his back; for, according to the Talmudic proverb: that which a wise man gains by a hint, a fool only obtains by a club. The rod is called שׁבט, from שׁבט, to be smooth, to go straight down (as the hair of the head); and the back גּו, from גּוה, to be rounded, i.e., concave or convex. Geneva 159910:13 In the lips of him that hath understanding wisdom is found: but (g) a rod [is] for the back of him that is void of understanding.(g) That is, God will find him out to punish him. John Gill10:13 In the lips of him that hath understanding wisdom is found,.... He that has an understanding, especially of divine, spiritual, and evangelic things, which is the pure gift of God; wisdom will be found in his lips, his mouth will speak of it; not of mere natural wisdom, but spiritual wisdom; of the wisdom of God in his works; of Christ, the Wisdom of God; of the Gospel, the hidden wisdom; of inward experience of the grace of God, wisdom in the inward part, Ps 37:30; from his lips will drop wise sayings, very instructive and informing; which those that seek for and observe may find to their profit and advantage, and to the great credit and honour of the understanding man; while the foolish man gets both stripes and disgrace, as follows;but a rod is for the back of him that is void of understanding; or, "wants a heart" (e): that has no understanding of spiritual things in his heart, and so utters nothing but what is foolish and wicked, and, sooner or later, is chastised for it. The Septuagint, Syriac, and Arabic versions, read this clause in connection with the former, thus; "he that brings forth wisdom out of his lips smites with a rod him that is void of understanding". (e) "carcutis corde"; Montanus, Mercerus, Gejerus. John Wesley10:13 Wisdom - This wisdom shews itself in his speech. A rod - Rebukes from God and men.Robert Jamieson, A. R. Fausset and David Brown10:13 In the lips . . . found--hence, not beaten, as the wicked-speaking fool.void of understanding-- (Prov 6:32; Prov 7:7). |
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10:1410:14: Իմաստունք ծածկեսցեն զիմաստութիւն. բերան յանդգնելոյ մե՛րձ է ՚ի բեկումն[7970]։ [7970] ՚Ի լուս՛՛. Ծածկեսցեն զզգայութիւն։ Ոմանք. Ծածկեն զիմաս՛՛... բերան յանդուգն։ Իմաստունք ծածկեն զիմաստութիւն, բերան յանդգնելոյ մերձ է ի բեկումն:14 Իմաստունները իմաստութիւն են հաւաքում, բայց յանդուգն մարդու բերանը մօտ է կործանման: 14 Իմաստունները գիտութիւն կը հաւաքեն, Բայց յիմարին բերանը կործանման մօտ է։ 10:14: Իմաստունք ծածկեսցեն զիմաստութիւն. բերան յանդգնելոյ մե՛րձ է ՚ի բեկումն[7970]։ [7970] ՚Ի լուս՛՛. Ծածկեսցեն զզգայութիւն։ Ոմանք. Ծածկեն զիմաս՛՛... բերան յանդուգն։ 14 Իմաստունները իմաստութիւն են հաւաքում, բայց յանդուգն մարդու բերանը մօտ է կործանման: 14 Իմաստունները գիտութիւն կը հաւաքեն, Բայց յիմարին բերանը կործանման մօտ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1410:14 Мудрые сберегают знание, но уста глупого близкая погибель. 10:14 σοφοὶ σοφος wise κρύψουσιν κρυπτω hide αἴσθησιν αισθησις sensation; perception στόμα στομα mouth; edge δὲ δε though; while προπετοῦς προπετης rash ἐγγίζει εγγιζω get close; near συντριβῇ συντριβη crushing; breaking 10:14 חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise יִצְפְּנוּ־ yiṣpᵊnû- צפן hide דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וּ û וְ and פִֽי־ fˈî- פֶּה mouth אֱ֝וִיל ˈʔᵉwîl אֱוִיל foolish מְחִתָּ֥ה mᵊḥittˌā מְחִתָּה terror קְרֹבָֽה׃ qᵊrōvˈā קָרֹוב near 10:14. sapientes abscondunt scientiam os autem stulti confusioni proximum estWise men lay up knowledge: but the mouth of the fool is next to confusion. 10:14. The wise store away knowledge. But the mouth of the foolish is a neighbor to confusion. 10:14. Wise [men] lay up knowledge: but the mouth of the foolish [is] near destruction. 10:14 Wise [men] lay up knowledge: but the mouth of the foolish [is] near destruction: 10:14 Мудрые сберегают знание, но уста глупого близкая погибель. 10:14 σοφοὶ σοφος wise κρύψουσιν κρυπτω hide αἴσθησιν αισθησις sensation; perception στόμα στομα mouth; edge δὲ δε though; while προπετοῦς προπετης rash ἐγγίζει εγγιζω get close; near συντριβῇ συντριβη crushing; breaking 10:14 חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise יִצְפְּנוּ־ yiṣpᵊnû- צפן hide דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וּ û וְ and פִֽי־ fˈî- פֶּה mouth אֱ֝וִיל ˈʔᵉwîl אֱוִיל foolish מְחִתָּ֥ה mᵊḥittˌā מְחִתָּה terror קְרֹבָֽה׃ qᵊrōvˈā קָרֹוב near 10:14. sapientes abscondunt scientiam os autem stulti confusioni proximum est Wise men lay up knowledge: but the mouth of the fool is next to confusion. 10:14. The wise store away knowledge. But the mouth of the foolish is a neighbor to confusion. 10:14. Wise [men] lay up knowledge: but the mouth of the foolish [is] near destruction. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170614 Wise men lay up knowledge: but the mouth of the foolish is near destruction.Observe, 1. It is the wisdom of the wise that they treasure up a stock of useful knowledge, which will be their preservation: Wisdom is therefore found in their lips (v. 13), because it is laid up in their hearts, out of which store, like the good householder, they bring things new and old. Whatever knowledge may be at any time useful to us we must lay it up, because we know not but some time or other we may have occasion for it. We must continue laying up as long as we live; and be sure to lay it up safely, that it may not be to seek when we want it. 2. It is the folly of fools that they lay up mischief in their hearts, which is ready to them in all they say, and works terror and destruction both to others and to themselves. They love devouring words (Ps. lii. 4), and these come uppermost. Their mouth is near destruction, having the sharp arrows of bitter words always at hand to throw about. Adam Clarke: Commentary on the Bible - 183110:14: Wise men lay up knowledge - They keep secret every thing that has a tendency to disturb domestic or public peace; but the foolish man blabs all out, and produces much mischief. Think much, speak little, and always think before you speak. This will promote your own peace and that of your neighbor.Albert Barnes: Notes on the Bible - 183410:14: Lay up - The point of the maxim is that the wise man reserves what he has to say for the right time, place, and persons (compare Mat 7:6), as contrasted with the foolish, ever giving immediate utterance to what destroys himself and others.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:14: lay: Pro 1:5, Pro 9:9, Pro 18:1, Pro 18:15, Pro 19:8; Mat 12:35, Mat 13:44, Mat 13:52; Co2 4:6, Co2 4:7the mouth: Pro 10:8, Pro 10:10, Pro 13:3, Pro 18:7, Pro 21:23 Proverbs 10:15 Carl Friedrich Keil and Franz Delitzsch10:1414 Wise men store up knowledge; But the mouth of the fool is threatening destruction. Ewald, Bertheau, Hitzig, Oetinger: "The mouth of the fool blunders out, and is as the sudden falling in of a house which one cannot escape from." But since מחתּה is a favourite Mishle-word to denote the effect and issue of that which is dangerous and destructive, so the sense is perhaps further to be extended: the mouth of the fool is for himself (Prov 13:3) and others a near, i.e., an always threatening and unexpectedly occurring calamity; unexpectedly, because suddenly he blunders out with his inconsiderate shame-bringing talk, so that such a fool's mouth is to every one a praesens periculum. As to יצפּנוּ, it is worthy of remark that in the Beduin, Arab. dfn, fut. i, signifies to be still, to be thoughtful, to be absorbed in oneself (vid., Wetstein on Job, p. 281). According to Codd. and editions, in this correct, וּפי־ is to be written instead of אויל uwpiy; vid., Baer's Torath Emeth, p. 40. John Gill10:14 Wise men lay up knowledge,.... Which they get by reading, prayer, meditation, hearing the word of God, and conversation with good men: this they lay up in their hearts, minds, and memories, that they may not forget it, and as a rich treasure they highly value it; that they may bring it forth at proper times, and on proper occasions, for the benefit of others; see Mt 12:35; or hide (f) it; conceal it; do not boast and brag of it, as foolish men do;but the mouth of the foolish is near destruction: who rashly and unguardedly utters things which bring swift and sudden destruction on himself and others; or terror and consternation, as the word (g) also signifies. The Vulgate Latin version is, "but the mouth of the foolish is near to confusion"; he boasts of his knowledge, betrays his ignorance, and so brings himself to shame and confusion. (f) "abscondent", Pagninus, Montanus; "abscondunt", V. L. "occultant", Michaelis. (g) "terrorem accersit", Tigurine version; "consternatio propinqua", Cocceius; "terror", Vatablus, Michaelis. John Wesley10:14 Lay up - In their minds, to be brought forth upon fit occasions. Knowledge - Whereby they may be enabled to speak both what, and when it is seasonable. But - Fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves.Robert Jamieson, A. R. Fausset and David Brown10:14 lay up knowledge--that is, as treasures for good use.mouth . . . destruction--or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating. |
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10:1510:15: Ստացուածք մեծատանց՝ քաղաք ամուր. բեկումն ամպարշտաց՝ աղքատութիւն։ Ստացուածք մեծատանց` քաղաք ամուր, բեկումն ամպարշտաց` աղքատութիւն:15 Մեծատունների հարստութիւնն իրենց ամուր քաղաքն է, աղքատութիւնը կորստեան պատճառ է ամբարիշտների համար: 15 Հարուստին ճոխութիւնը իր ամուր քաղաքն է, Բայց տնանկներուն աղքատութիւնը իրենց կործանումն է։ 10:15: Ստացուածք մեծատանց՝ քաղաք ամուր. բեկումն ամպարշտաց՝ աղքատութիւն։ 15 Մեծատունների հարստութիւնն իրենց ամուր քաղաքն է, աղքատութիւնը կորստեան պատճառ է ամբարիշտների համար: 15 Հարուստին ճոխութիւնը իր ամուր քաղաքն է, Բայց տնանկներուն աղքատութիւնը իրենց կործանումն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1510:15 Имущество богатого крепкий город его, беда для бедных скудость их. 10:15 κτῆσις κτησις rich πόλις πολις city ὀχυρά οχυρος though; while ἀσεβῶν ασεβης irreverent πενία πενια poverty; need 10:15 הֹ֣ון hˈôn הֹון abundance עָ֭שִׁיר ˈʕāšîr עָשִׁיר rich קִרְיַ֣ת qiryˈaṯ קִרְיָה town עֻזֹּ֑ו ʕuzzˈô עֹז power מְחִתַּ֖ת mᵊḥittˌaṯ מְחִתָּה terror דַּלִּ֣ים dallˈîm דַּל poor רֵישָֽׁם׃ rêšˈām רֵישׁ poverty 10:15. substantia divitis urbs fortitudinis eius pavor pauperum egestas eorumThe substance of a rich man is the city of his strength: the fear of the poor is their poverty. 10:15. The substance of the rich is the city of his strength. The fear of the poor is their destitution. 10:15. The rich man’s wealth [is] his strong city: the destruction of the poor [is] their poverty. 10:15 The rich man' s wealth [is] his strong city: the destruction of the poor [is] their poverty: 10:15 Имущество богатого крепкий город его, беда для бедных скудость их. 10:15 κτῆσις κτησις rich πόλις πολις city ὀχυρά οχυρος though; while ἀσεβῶν ασεβης irreverent πενία πενια poverty; need 10:15 הֹ֣ון hˈôn הֹון abundance עָ֭שִׁיר ˈʕāšîr עָשִׁיר rich קִרְיַ֣ת qiryˈaṯ קִרְיָה town עֻזֹּ֑ו ʕuzzˈô עֹז power מְחִתַּ֖ת mᵊḥittˌaṯ מְחִתָּה terror דַּלִּ֣ים dallˈîm דַּל poor רֵישָֽׁם׃ rêšˈām רֵישׁ poverty 10:15. substantia divitis urbs fortitudinis eius pavor pauperum egestas eorum The substance of a rich man is the city of his strength: the fear of the poor is their poverty. 10:15. The substance of the rich is the city of his strength. The fear of the poor is their destitution. 10:15. The rich man’s wealth [is] his strong city: the destruction of the poor [is] their poverty. 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 - 1903-191415-21: В этих семи стихах говорится главным образом о земных благах, ценности их и способе приобретения и употребления. Возвышающее самочувствие и самонадеянность человека, значение богатства и принижающее на человека действие бедности (ст. 15) - факт опыта. Премудрый этим изречением предостерегает - богатого от самонадеянности, порождаемой богатством, а бедного от лености, приводящей к бедности и нищете. При этом как богатство, так и бедность рассматриваются главным образом с нравственной точки зрения: богатство, предполагается, должно быть приобретено жизненной мудростью и средствами нравственно-безукоризненными и в свою очередь должно быть употребляемо на дела мудрости, любви и благочестия; напротив, бедность, являющаяся следствием лености и других пороков, может, в свою очередь, приводить к новым порокам. Что Премудрый рассматривает богатство и бедность главным образом с моральной точки зрения, показывает следующий стих - 16-й, где прямо говорится, что прочны лишь приобретения праведника, а стяжания нечестивого ведут ко греху, - а равно и ст. 17-й, где уже со всею определенностью выступает нравоучительное направление и содержание речи: говорится о спасительности хранения учения мудрости и о гибельности пренебрежения обличением (ср. XII:1): не принимающий обличения не только сам гибнет, но, через пагубную силу примера, губит и других (Мф. XV:14). В следующих ст. 18-21: говорится преимущественно о правильном, спасительном и неправильном, гибельном пользовании даром слова: осуждается злоречие по адресу ближнего (ст. 18), вообще празднословие, неизбежно приводящее ко греху (ст. 19, ср. XIII:3; XXI:23; Еккл. X:14; Сир XX:7; XXII:31; XXVIII:25; Мф. XII:35), похваляется, напротив, обдуманное слово праведного (20а) как назидательное для многих (21а), в противоположность пустому, бессодержательному слову нечестивого (20б, 21б.)Matthew Henry: Concise Commentary on the Whole Bible - 170615 The rich man's wealth is his strong city: the destruction of the poor is their poverty.This may be taken two ways:-- 1. As a reason why we should be diligent in our business, that we may avoid that sinking dispiriting uneasiness which attends poverty, and may enjoy the benefit and comfort which those have that are beforehand in the world. Taking pains is really the way to make ourselves and our families easy. Or, rather, 2. As a representation of the common mistakes both of rich and poor, concerning their outward condition. (1.) Rich people think themselves happy because they are rich; but it is their mistake: The rich man's wealth is, in his own conceit, his strong city, whereas the worst of evils it is too weak and utterly insufficient to protect them from. It will prove that they are not so safe as they imagine; nay, their wealth may perhaps expose them. (2.) Poor people think themselves undone because they are poor; but it is their mistake: The destruction of the poor is their poverty; it sinks their spirits, and ruins all their comforts; whereas a man may live very comfortably, though he has but a little to live on, if he be but content, and keep a good conscience, and live by faith. Adam Clarke: Commentary on the Bible - 183110:15: The rich man's wealth is his strong city - Behold a mystery in providence; there is not a rich man on earth but becomes such by means of the poor! Property comes from the labor of the poor, and the king himself is served of the field. How unjust, diabolically so, is it to despise or oppress those by whose labor all property is acquired!The destruction of the poor is their poverty - A man in abject poverty never arises out of this pit. They have no nucleus about which property may aggregate. The poet spoke well: - Haud facile emergunt, quorum virtutibus obstat Res angusta domi. "They rarely emerge from poverty, whose exertions are cramped by want at home." Albert Barnes: Notes on the Bible - 183410:15: Destruction - That which crushes, throws into ruins. Wealth secures its possessors against many dangers; poverty exposes men to worse evils than itself, meanness, servility, and cowardice. Below the surface there lies, it may be, a grave irony against the rich; see Pro 18:11.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:15: rich: Pro 18:11; Job 31:24, Job 31:25; Psa 49:6, Psa 52:7; Ecc 7:12; Jer 9:23; Mar 10:24; Luk 12:19; Ti1 6:17the destruction: Pro 14:20, Pro 19:7, Pro 22:22, Pro 22:23; Mic 2:1, Mic 2:2 Proverbs 10:16 Carl Friedrich Keil and Franz Delitzsch10:15A pair of proverbs regarding possession and gain. Regarding possession: The rich man's wealth is his strong city; The destruction of the poor is their poverty. The first line = Prov 18:11. One may render the idea according to that which is internal, and according to that which is external; and the proverb remains in both cases true. As עז may mean, of itself alone, power, as means of protection, or a bulwark (Ps 8:3), or the consciousness of power, high feeling, pride (Judg 5:21); so קרית עזּו may be rendered as an object of self-confidence, and מחתּה, on the contrary, as an object of terror (Jer 48:39): the rich man, to whom his estate (vid., on הון, p. 63) affords a sure reserve and an abundant source of help, can appear confident and go forth energetically; on the contrary, the poor man is timid and bashful, and is easily dejected and discouraged. Thus e.g., Oetinger and Hitzig. But the objective interpretation is allowable, and lies also much nearer: the rich man stands thus independent, changes and adversities cannot so easily overthrow him, he is also raised above many hazards and temptations; on the contrary, the poor man is overthrown by little misfortunes, and his despairing endeavours to save himself, when they fail, ruin him completely, and perhaps make him at the same time a moral outlaw. It is quite an experienced fact which this proverb expresses, but one from which the double doctrine is easily derived: (1) That it is not only advised, but also commanded, that man make the firm establishing of his external life-position the aim of his endeavour; (2) That one ought to treat with forbearance the humble man; and if he always sinks deeper and deeper, one ought not to judge him with unmerciful harshness and in proud self-exaltation. Geneva 159910:15 The rich man's wealth [is] his (h) strong city: the destruction of the poor [is] their poverty.(h) And so makes him bold to do evil, while poverty bridles the poor from many evil things. John Gill10:15 The rich man's wealth is his strong city,.... What a fortified city is to persons in time of war, that is a rich man's wealth to him; by it he can defend himself from the injuries of others, and support himself and family in times of public calamity; for money is a defence, and answers all things, Eccles 7:12. Or his wealth is so in his own apprehension and conceit; he puts his trust and confidence in it, and thinks himself safe and secure by it; when he is trusting to uncertain riches, which will fail him; these may fly away from him in life, and leave him exposed to distress and danger; and, however, will not secure him at death from the wrath of God and everlasting destruction. Or he is lifted up with his riches, is in high spirits, and despises others; thinking himself safe, as in a strong castle, and fears nothing, distresses, diseases, or death;the destruction of the poor is their poverty: or their poverty is their consternation, as the word (h) signifies, it frightens them; they, knowing their circumstances, are afraid of everybody and of every thing; not being able to defend themselves against their enemies, or support themselves in times of public calamity, as war, famine, or pestilence. (h) "consternatio", Mercerus, Gejerus, Michaelis. John Wesley10:15 Wealth - It often redeems him from dangers and calamities. Poverty - Is the cause of their ruin.Robert Jamieson, A. R. Fausset and David Brown10:15 Both by trusting in "uncertain riches" (Ti1 6:17), or by the evils of poverty (Prov 30:9), men, not fearing God, fall into dangers. |
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10:1610:16: Գործք արդարոց կեանս առնեն. եւ պտուղք ամպարշտաց մեղս[7971]։ [7971] Ոմանք. Ամբարշտաց մեղք։ Գործք արդարոց` կեանս առնեն, եւ պտուղք ամպարշտաց` մեղս:16 Արդարների գործերը կեանք են տալիս, ամբարիշտների բերքը՝ մեղքեր: Կեանքի ճանապարհները պահպանում է Տէրը: 16 Արդարին գործը կեանքի համար է, Իսկ ամբարշտին արդիւնքը մեղքի համար է։ 10:16: Գործք արդարոց կեանս առնեն. եւ պտուղք ամպարշտաց մեղս[7971]։ [7971] Ոմանք. Ամբարշտաց մեղք։ 16 Արդարների գործերը կեանք են տալիս, ամբարիշտների բերքը՝ մեղքեր: Կեանքի ճանապարհները պահպանում է Տէրը: 16 Արդարին գործը կեանքի համար է, Իսկ ամբարշտին արդիւնքը մեղքի համար է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1610:16 Труды праведного к жизни, успех нечестивого ко греху. 10:16 ἔργα εργον work δικαίων δικαιος right; just ζωὴν ζωη life; vitality ποιεῖ ποιεω do; make καρποὶ καρπος.1 fruit δὲ δε though; while ἀσεβῶν ασεβης irreverent ἁμαρτίας αμαρτια sin; fault 10:16 פְּעֻלַּ֣ת pᵊʕullˈaṯ פְּעֻלָּה work צַדִּ֣יק ṣaddˈîq צַדִּיק just לְ lᵊ לְ to חַיִּ֑ים ḥayyˈîm חַיִּים life תְּבוּאַ֖ת tᵊvûʔˌaṯ תְּבוּאָה yield רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty לְ lᵊ לְ to חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin 10:16. opus iusti ad vitam fructus impii ad peccatumThe work of the just is unto life: but the fruit of the wicked unto sin. 10:16. The work of the just is unto life. But the fruit of the impious is unto sin. 10:16. The labour of the righteous [tendeth] to life: the fruit of the wicked to sin. 10:16 The labour of the righteous [tendeth] to life: the fruit of the wicked to sin: 10:16 Труды праведного к жизни, успех нечестивого ко греху. 10:16 ἔργα εργον work δικαίων δικαιος right; just ζωὴν ζωη life; vitality ποιεῖ ποιεω do; make καρποὶ καρπος.1 fruit δὲ δε though; while ἀσεβῶν ασεβης irreverent ἁμαρτίας αμαρτια sin; fault 10:16 פְּעֻלַּ֣ת pᵊʕullˈaṯ פְּעֻלָּה work צַדִּ֣יק ṣaddˈîq צַדִּיק just לְ lᵊ לְ to חַיִּ֑ים ḥayyˈîm חַיִּים life תְּבוּאַ֖ת tᵊvûʔˌaṯ תְּבוּאָה yield רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty לְ lᵊ לְ to חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin 10:16. opus iusti ad vitam fructus impii ad peccatum The work of the just is unto life: but the fruit of the wicked unto sin. 10:16. The work of the just is unto life. But the fruit of the impious is unto sin. 10:16. The labour of the righteous [tendeth] to life: the fruit of the wicked to sin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170616 The labour of the righteous tendeth to life: the fruit of the wicked to sin.Solomon here confirms what his father had said (Ps. xxxvii. 16), A little that a righteous man has is better than the riches of many wicked. 1. Perhaps a righteous man has no more than what he works hard for; he eats only the labour of his hands, but that labour tends to life; he aims at nothing but to get an honest livelihood, covets not to be rich and great, but is willing to live and maintain his family. Nor does it tend only to his own life, but he would enable himself to do good to others; he labours that he may have to give (Eph. iv. 28); all his business turns to some good account or other. Or it may be meant of his labour in religion; he takes most pains in that which has a tendency to eternal life; he sows to the Spirit, that he may reap life everlasting. 2. Perhaps a wicked man's wealth is fruit which he did not labour for, but came easily by, but it tends to sin. He makes it the food and fuel of his lusts, his pride and luxury; he gets hurt with it and not good; he gets hurt by it and is hardened by it in his wicked ways. The things of this world are good or evil, life or death, as they are used, and as those are that have them. Adam Clarke: Commentary on the Bible - 183110:16: The labor of the righteous - The good man labors that he may be able to support life; this is his first object: and then to have something to divide with the poor; this is his next object.The fruit of the wicked to sin - This man lives to eat and drink, and his property he spends in riot and excess. God's blessings are cursed to him. Albert Barnes: Notes on the Bible - 183410:16: A warning against the conclusion to seek wealth first of all, which men of lower natures might draw from Pro 10:15."Quaerenda pecunia primum est; Virtus post nummos?" Horace, Ep. 1. i. 53. Such an inference is met by the experience, that while wealth gotten by honest industry is not only, like inherited riches a defense, but also a blessing, the seeming profit (rather than "fruit") of the wicked tends to further sin Ti1 6:10, and so to punishment. Compare Rom 6:21. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:16: labour: Pro 11:30; Isa 3:10, Isa 3:11; Joh 6:27; Co1 15:58; Gal 6:7-9; Heb 6:10the fruit: Mat 7:17, Mat 7:18, Mat 12:33, Mat 12:34, Mat 15:19; Rom 6:23; Ti2 2:17, Ti2 2:18, Ti2 3:13 Proverbs 10:17 Carl Friedrich Keil and Franz Delitzsch10:16Regarding gain: The gain of the righteous tendeth to life; The income of the godless to sin. Intentionally, that which the righteous received is called פּעלּה (as Lev 19:13), as a reward of his labour; that which the godless receives is called תּבוּאה, as income which does not need to be the reward of labour, and especially of his own immediate labour. And with לחיּים, לחטּאת runs parallel, from the supposition that sin carries the germ of death in itself. The reward of his labour serves to the righteous to establish his life, i.e., to make sure his life-position, and to elevate his life-happiness. On the contrary, the income of the godless serves only to ruin his life; for, made thereby full and confident, he adds sin to sin, whose wages is death. Hitzig translates: for expiation, i.e., to lose it again as atonement for past sins; but if חיים and חטאת are contrasted with each other, then חטאת is death-bringing sin (Prov 8:35.). John Gill10:16 The labour of the righteous tendeth to life,.... To natural life, and the support of it; all that he labours for is to get a livelihood for himself and family; that is all he desires, nor does he seek great things for himself: or to spiritual life; so his spiritual exercises in praying, reading, and hearing the word, and waiting upon ordinances, have a tendency to promote and maintain a spiritual life in him: or to eternal life; not that the works of a righteous man (so the Targum, Septuagint, and Arabic versions, render it in the plural number) are meritorious of eternal life; for life and righteousness are not to be had by the works of men, but by the grace of God; yet, as the righteous man labours for the meat which endures to everlasting life, given by the Son of God, his labour may be said to tend to life eternal, Jn 6:27;the fruit of the wicked to sin; whatever he enjoys, whether got by labour; though the word seems purposely omitted, as some observe, to signify that is not intended; or whether left him as an inheritance; or whatever way acquired, lawfully or unlawfully; all his revenues and riches, the increase of his substance and fields, are all used to sinful purposes, to pride, luxury, and wantonness; and so tend to death, even death eternal, the just wages of sin. John Wesley10:16 The labour - The fruit of his labour, to the preservation of this life, and obtaining eternal life. Fruit - The fruit of all their labour tends to sin, and serves only for fuel to mens pride and luxury.Robert Jamieson, A. R. Fausset and David Brown10:16 The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin. |
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10:1710:17: Զճանապարհս կենաց պահէ Տէր։ Խրատ առա՛նց յանդիմանութեան՝ մոլա՛ր է։ [140]Զճանապարհս կենաց պահէ Տէր. խրատ առանց յանդիմանութեան մոլար է:17 Առանց յանդիմանութեան խրատը սխալ է: 17 Խրատը պահողը կեանքի ճամբուն մէջ է, Բայց յանդիմանութիւնը մերժողը կը մոլորի։ 10:17: Զճանապարհս կենաց պահէ Տէր։ Խրատ առա՛նց յանդիմանութեան՝ մոլա՛ր է։ 17 Առանց յանդիմանութեան խրատը սխալ է: 17 Խրատը պահողը կեանքի ճամբուն մէջ է, Բայց յանդիմանութիւնը մերժողը կը մոլորի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1710:17 Кто хранит наставление, тот на пути к жизни; а отвергающий обличение блуждает. 10:17 ὁδοὺς οδος way; journey δικαίας δικαιος right; just ζωῆς ζωη life; vitality φυλάσσει φυλασσω guard; keep παιδεία παιδεια discipline παιδεία παιδεια discipline δὲ δε though; while ἀνεξέλεγκτος ανεξελεγκτος mislead; wander 10:17 אֹ֣רַח ʔˈōraḥ אֹרַח path לְ֭ ˈl לְ to חַיִּים ḥayyîm חַיִּים life שֹׁומֵ֣ר šômˈēr שׁמר keep מוּסָ֑ר mûsˈār מוּסָר chastening וְ wᵊ וְ and עֹוזֵ֖ב ʕôzˌēv עזב leave תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke מַתְעֶֽה׃ maṯʕˈeh תעה err 10:17. via vitae custodienti disciplinam qui autem increpationes relinquit erratThe way of life, to him that observeth correction: but he that forsaketh reproofs, goeth astray. 10:17. The way of life is for those who observe discipline. But whoever abandons correction wanders astray. 10:17. He [is in] the way of life that keepeth instruction: but he that refuseth reproof erreth. 10:17 He [is in] the way of life that keepeth instruction: but he that refuseth reproof erreth: 10:17 Кто хранит наставление, тот на пути к жизни; а отвергающий обличение блуждает. 10:17 ὁδοὺς οδος way; journey δικαίας δικαιος right; just ζωῆς ζωη life; vitality φυλάσσει φυλασσω guard; keep παιδεία παιδεια discipline παιδεία παιδεια discipline δὲ δε though; while ἀνεξέλεγκτος ανεξελεγκτος mislead; wander 10:17 אֹ֣רַח ʔˈōraḥ אֹרַח path לְ֭ ˈl לְ to חַיִּים ḥayyîm חַיִּים life שֹׁומֵ֣ר šômˈēr שׁמר keep מוּסָ֑ר mûsˈār מוּסָר chastening וְ wᵊ וְ and עֹוזֵ֖ב ʕôzˌēv עזב leave תֹּוכַ֣חַת tôḵˈaḥaṯ תֹּוכַחַת rebuke מַתְעֶֽה׃ maṯʕˈeh תעה err 10:17. via vitae custodienti disciplinam qui autem increpationes relinquit errat The way of life, to him that observeth correction: but he that forsaketh reproofs, goeth astray. 10:17. The way of life is for those who observe discipline. But whoever abandons correction wanders astray. 10:17. He [is in] the way of life that keepeth instruction: but he that refuseth reproof erreth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170617 He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.See here, 1. That those are in the right that do not only receive instruction, but retain it, that do not let it slip through carelessness, as most do, nor let it go to those that would rob them of it, that keep instruction safely, keep it pure and entire, keep it for their own use, that they may govern themselves by it, keep it for the benefit of others, that they may instruct them; those that do so are in the way of life, the way that has true comfort in it and eternal life at the end of it. 2. That those are in the wrong that do not only not receive instruction, but wilfully and obstinately refuse it when it is offered them. They will not be taught their duty because it discovers their faults to them; that instruction which carries reproof in it they have a particular aversion to, and certainly they err; it is a sign that they err in judgment, and have false notions of good and evil; it is a cause of their erring in conversation. The traveller that has missed his way, and cannot bear to be told of it and shown the right way, must needs err still, err endlessly; he certainly misses the way of life. Adam Clarke: Commentary on the Bible - 183110:17: He is in the way of life - The truly religious man accumulates knowledge that he may the better know how to live to God, and do most good among men.Albert Barnes: Notes on the Bible - 183410:17: literally, A way of life is he that keepeth instruction. The verb "erreth" is better rendered in the margin. The influence for good or evil spreads beyond the man himself.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:17: the way: Pro 3:1, Pro 3:2, Pro 3:18, Pro 4:4, Pro 4:13, Pro 12:1, Pro 22:17-19; Mat 7:24-27; Luk 11:28; Heb 2:1; Pe2 1:5-11he that: Pro 1:25, Pro 1:26, Pro 1:30, Pro 5:12, Pro 15:10, Pro 29:1; Ch2 25:16; Heb 12:25 erreth: or, causeth to err, Ecc 5:6 Proverbs 10:18 Carl Friedrich Keil and Franz Delitzsch10:17The group of proverbs now following bring again to view the good and bad effects of human speech. The seventeenth verse introduces the transition: 17 There is a way to life when one gives heed to correction; And whoever disregards instruction runs into error. Instead of ארח חיּים (Prov 5:6), there is here ארח לחיים; and then this proverb falls into rank with Prov 10:16, which contains the same word לחיים. The accentuation denotes ארח as subst.; for ארח way, road = ארח [a wayfarer, part. of ארח] would, as שׁסע, Lev 11:7, נטע, Ps 94:9, have the tone on the ultima. It is necessary neither to change the tone, nor, with Ewald, to interpret ארח as abstr. pro concreto, like הלך, for the expression "wanderer to life" has no support in the Mishle. Michaelis has given the right interpretation: via ad vitam est si quis custodiat disciplinam. The syntactical contents, however, are different, as e.g., 1Kings 2:13, where the participle has the force of a hypothetical clause; for the expression: "a way to life is he who observes correction," is equivalent to: he is on the way to life who...; a variety of the manner of expression: "the porch was twenty cubits," 2Chron 3:4, particularly adapted to the figurative language of proverbial poetry, as if the poet said: See there one observant of correction - that (viz., the שׁמר [שׁמר, to watch] representing itself in this שׁמר) is the way to life. מוּסר and תּוכחת are related to each other as παιδεία and ἔλεγχος; עזב [עזב, to leave, forsake] is equivalent to בּלתּי שׁמר. מתעה would be unsuitable as a contrast in the causative sense: who guides wrong, according to which Bertheau understands 17a, that only he who observes correction can guide others to life. We expect to hear what injuries he who thinks to raise himself above all reproach brings on himself. Hitzig, in his Commentary (1858), for this reason places the Hithpa. מתּעה (rather write מתּעה) in the place of the Hiph.; but in the Comm. on Jeremiah (1866), 42:20, he rightly remarks: "To err, not as an involuntary condition, but as an arbitrary proceeding, is suitably expressed by the Hiph." In like manner הוסיף, הגּיע (to touch), הרחיק (to go to a distance), denote the active conduct of a being endowed with reason; Ewald, 122, c. Jewish interpreters gloss מתעה by supplying נפשׁו; but it signifies only as inwardly transitive, to accomplish the action of the תּעות. John Gill10:17 He is in the way of life,.... Of eternal life, which is truly, properly, and by way of eminency, "life", Mt 19:17; and which is a life of glory; a life of perfection, of perfect holiness, knowledge, obedience, love, peace, and joy; a life free from all the inconveniences of the present life, animal or spiritual; a life of pleasure, and which will last for ever: the "way" to it is not by works of righteousness done by men, since by these the law is not fulfilled, nor justice satisfied; and therefore no justification of life by them, or what entitles to eternal life; it is sinful, dangerous, and a vain thing, to seek for eternal life in this way; Christ is the only true way to it; who, by his obedience, sufferings, and death, has opened the new and living way; and through his blood, righteousness, and sacrifice, way is made for all that believe in him to enter into eternal life: and such are in the way to it who are in Christ, secretly in election, openly in the effectual calling; when they are made new creatures, are quickened by the Spirit and grace of Christ, and have that principle in them which is a well of living water, springing up unto everlasting life; who have a sight of Christ, and come unto him by faith; who truly believe in him, with which eternal life is connected. Particularly he is in the way unto itthat keepeth instruction; the instruction in righteousness which the Scriptures give, especially the Gospel part of them; which is an instruction into the mind and will of God about man's salvation; into the grace of God, as displayed therein; into the person and offices of Christ, and salvation by him; into the doctrines of peace, pardon, righteousness, and life, through him. Now he to whom this instruction comes with power, and is the savour of life unto life; who receives it in the love of it; who "observes" (i) it, as the word here used signifies; takes notice of and follows its direction, pointing out Christ as the way of salvation, instructing to look to him and believe in him, and be saved; and who retains and holds fast such instruction, and abides by it; and finds the word of the Gospel, and eats it, and is nourished by it unto everlasting life; he is most assuredly in the way of it; but he that refuseth reproof erreth; that is, from the way of life. He that rejects the counsel and advice, the admonitions and reproofs, given in the word of God, by the ministers of it; or by parents and masters, friends or relations, that wish him well; he wanders far off from the way that leads to life, and goes into the paths of sin, and consequently is in the way of death. Some render it, "causeth to err" (k); either others, as Aben Ezra; or both himself and others, as Jarchi: and then it may be understood of him "that forsaketh reproof" (l), as it may be rendered; that is, that declines giving reproof, when it lies in his way, and is his duty to do it. Aben Ezra reads this clause in connection with the former, as said of one and the same person, "he is in the way of life that keepeth instruction, and forsakes or rejects the reproof of him that causeth to err.'' (i) "observat", Tigurine version; "servat", Cocceius; "observans", Schultens. (k) "faciens errare", Montanus, Gejerus; "seduceus sese", Tigurine version; "errare facit", some in Vatablus; "facit oberrare", Cocceius. (l) "qui relinquit increpationem", Pagninus; "deserens", Montanus, Schultens; "derelinquit", Piscator; "deserit", Cocceius. Robert Jamieson, A. R. Fausset and David Brown10:17 keepeth--observes (Prov 3:18; Prov 4:22).refuseth--or, "turns from reproof," which might direct him aright. |
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10:1810:18: Ծածկեն զթշնամութիւն շրթունք արդարք. իսկ որ ՚ի վե՛ր հանեն զբամբասանս՝ անզգամք են։ Ծածկեն զթշնամութիւն շրթունք արդարք``, իսկ որ ի վեր հանեն զբամբասանս` անզգամք են:18 Արդար շուրթերը լռեցնում են թշնամանքը, իսկ բամբասանք տարածողները անզգամներ են: 18 Ատելութիւնը ծածկողը ստախօս շրթունքներ ունի Ու բամբասանք հանողը անմիտ է։ 10:18: Ծածկեն զթշնամութիւն շրթունք արդարք. իսկ որ ՚ի վե՛ր հանեն զբամբասանս՝ անզգամք են։ 18 Արդար շուրթերը լռեցնում են թշնամանքը, իսկ բամբասանք տարածողները անզգամներ են: 18 Ատելութիւնը ծածկողը ստախօս շրթունքներ ունի Ու բամբասանք հանողը անմիտ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1810:18 Кто скрывает ненависть, у того уста лживые; и кто разглашает клевету, тот глуп. 10:18 καλύπτουσιν καλυπτω cover ἔχθραν εχθρος hostile; enemy χείλη χειλος lip; shore δίκαια δικαιος right; just οἱ ο the δὲ δε though; while ἐκφέροντες εκφερω bring out / forth; carry out λοιδορίας λοιδορια reviling ἀφρονέστατοί αφρων senseless εἰσιν ειμι be 10:18 מְכַסֶּ֣ה mᵊḵassˈeh כסה cover שִׂ֭נְאָה ˈśinʔā שִׂנְאָה hatred שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip שָׁ֑קֶר šˈāqer שֶׁקֶר lie וּ û וְ and מֹוצִ֥א môṣˌi יצא go out דִ֝בָּ֗ה ˈḏibbˈā דִּבָּה evil report ה֣וּא hˈû הוּא he כְסִֽיל׃ ḵᵊsˈîl כְּסִיל insolent 10:18. abscondunt odium labia mendacia qui profert contumeliam insipiens estLying lips hide hatred: he that uttereth reproach, is foolish. 10:18. Lying lips conceal hatred; whoever brings forth contempt is unwise. 10:18. He that hideth hatred [with] lying lips, and he that uttereth a slander, [is] a fool. 10:18 He that hideth hatred [with] lying lips, and he that uttereth a slander, [is] a fool: 10:18 Кто скрывает ненависть, у того уста лживые; и кто разглашает клевету, тот глуп. 10:18 καλύπτουσιν καλυπτω cover ἔχθραν εχθρος hostile; enemy χείλη χειλος lip; shore δίκαια δικαιος right; just οἱ ο the δὲ δε though; while ἐκφέροντες εκφερω bring out / forth; carry out λοιδορίας λοιδορια reviling ἀφρονέστατοί αφρων senseless εἰσιν ειμι be 10:18 מְכַסֶּ֣ה mᵊḵassˈeh כסה cover שִׂ֭נְאָה ˈśinʔā שִׂנְאָה hatred שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip שָׁ֑קֶר šˈāqer שֶׁקֶר lie וּ û וְ and מֹוצִ֥א môṣˌi יצא go out דִ֝בָּ֗ה ˈḏibbˈā דִּבָּה evil report ה֣וּא hˈû הוּא he כְסִֽיל׃ ḵᵊsˈîl כְּסִיל insolent 10:18. abscondunt odium labia mendacia qui profert contumeliam insipiens est Lying lips hide hatred: he that uttereth reproach, is foolish. 10:18. Lying lips conceal hatred; whoever brings forth contempt is unwise. 10:18. He that hideth hatred [with] lying lips, and he that uttereth a slander, [is] a fool. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The Proper of the Use of the Tongue.18 He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. Observe here, Malice is folly and wickedness. 1. It is so when it is concealed by flattery and dissimulation: He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God. 2. It is no better when it is vented in spiteful and mischievous language: He that utters slander is a fool too, for God will sooner or later bring forth that righteousness as the light which he endeavours to cloud, and will find an expedient to roll the reproach away. Adam Clarke: Commentary on the Bible - 183110:18: He that hideth - This is a common case. How many, when full of resentment, and deadly hatred, meditating revenge and cruelty, and sometimes even murder, have pretended that they thought nothing of the injury they had sustained; had passed by the insult, etc.! Thus lying lips covered the malevolence of a wicked heart.Albert Barnes: Notes on the Bible - 183410:18: Better, He who hideth hatred is of lying lips. He who cherishes hatred, is either a knave, or a fool - a knave if he hides, a fool if he utters it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:18: that hideth: Pro 26:24-26; Sa1 18:21, Sa1 18:22, Sa1 18:29; Sa2 3:27, Sa2 11:8-15, Sa2 13:23-29, Sa2 20:9, Sa2 20:10; Psa 5:9, Psa 12:2, Psa 55:21; Luk 20:20, Luk 20:21that uttereth: Psa 15:3, Psa 50:20, Psa 101:5 Proverbs 10:19 Carl Friedrich Keil and Franz Delitzsch10:1818 He that hideth hatred is a mouth of falsehood; And he that spreadeth slander is a fool. The lxx, καλύπτουσιν ἔχθραν χεῖλα δίκαια, which Ewald prefers, and which has given occasion to Hitzig to make a remarkable conjecture ("He who conceals hatred, close lips," which no one understands without Hitzig's comment. to this his conjecture). But (1) to hide hatred (cf. Prov 10:11, Prov 26:24) is something altogether different from to cover sin (Prov 10:12, Prov 17:9), or generally to keep anything secret with discretion (Prov 10:13); and (2) that δίκαια is a corrupt reading for ἄδικα (as Grabe supposes, and Symmachus translates) or δόλια (as Lagarde supposes, and indeed is found in Codd.). Michaelis well remarks: odium tectum est dolosi, manifesta sycophantia stultorum. Whoever conceals hateful feelings behind his words is שׂפתי־שׂקר, a mouth of falsehood (cf. the mouth of the fool, Prov 10:14); one does not need to supply אישׁ, but much rather has hence to conclude that a false man is simply so named, as is proved by Ps 120:3. There is a second moral judgment, 18b: he who spreadeth slander (וּמוצא, according to the Masoretic writing: he who divulges it, the correlate to הביא, to bring to, Gen 37:2) is a Thor fool, stupid, dull, כּסיל (not a Narr fool, godless person, אויל); for such slandering can generally bring no advantage; it injures the reputation of him to whom the דבּה, i.e., the secret report, the slander, refers; it sows discord, has incalculable consequences, and finally brings guilt on the tale-bearer himself. John Gill10:18 He that hideth hatred with lying lips,.... Or he whose "lying lips hide hatred", which is much the same; who pretends to be a friend, and outwardly behaves as one, but inwardly nourishes and cherishes hatred in his heart, which he covers and conceals, till he has a proper opportunity of showing it; as Absalom to Ammon, Joab to Amasa, the men of Anathoth to Jeremiah, and Judas to Christ; see Prov 26:24. Or, "he that hideth hatred is a man of lying lips" (m); he is a liar, as the person next described is a fool. And he that uttereth slander is a fool; that brings it out by wholesale, and hides it not; who openly defames his neighbour, and in the most public manner; and with a multitude of words detracts from his good name, credit, and reputation, and loads him with calumny and reproach; such a man is a fool, a very wicked man: yea, not only the public slanderer, but the secret dissembler, who thinks himself a cunning man because he hides himself; each of these is a fool, the one as well as the other. Gersom thinks there is a comparison made between the dissembler and the slanderer; the one being a liar, and the other a fool; and that the former is more abominable and pernicious than the latter.(m) "Est vir laborium falsitatis", Piscator, "vel fallacium", Gejerus. John Wesley10:18 Lying lips - With flattering words. He here condemns two opposite vices, secret hatred, and manifest slander.Robert Jamieson, A. R. Fausset and David Brown10:18 Both vices must one day be known and punished, and hence their folly. |
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10:1910:19: ՚Ի Շատխօսութենէ ո՛չ ապրեսցիս ՚ի մեղաց. թէ խնայես ՚ի շրթունս՝ իմաստո՛ւն լինիս[7972]։ [7972] Ոմանք. Շատխօս լինելով, ո՛չ զերծցիս ՚ի մեղաց, եթէ խնայես ՚ի շրթունս քո, ի՛՛։ Ի Շատախօսութենէ ոչ ապրեսցիս ի մեղաց, թէ խնայես ի շրթունս` իմաստուն լինիս:19 Շատախօսութեամբ չես խուսափի մեղքից. շուրթերդ եթէ զսպես, իմաստուն կը լինես: 19 Շատ խօսքերու մէջ յանցանք պակաս չէ, Բայց իր շրթունքները զսպողը խելացի է։ 10:19: ՚Ի Շատխօսութենէ ո՛չ ապրեսցիս ՚ի մեղաց. թէ խնայես ՚ի շրթունս՝ իմաստո՛ւն լինիս[7972]։ [7972] Ոմանք. Շատխօս լինելով, ո՛չ զերծցիս ՚ի մեղաց, եթէ խնայես ՚ի շրթունս քո, ի՛՛։ 19 Շատախօսութեամբ չես խուսափի մեղքից. շուրթերդ եթէ զսպես, իմաստուն կը լինես: 19 Շատ խօսքերու մէջ յանցանք պակաս չէ, Բայց իր շրթունքները զսպողը խելացի է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:1910:19 При многословии не миновать греха, а сдерживающий уста свои разумен. 10:19 ἐκ εκ from; out of πολυλογίας πολυλογια wordiness οὐκ ου not ἐκφεύξῃ εκφευγω escape ἁμαρτίαν αμαρτια sin; fault φειδόμενος φειδομαι spare; refrain δὲ δε though; while χειλέων χειλος lip; shore νοήμων νοημων be 10:19 בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude דְּ֭בָרִים ˈdᵊvārîm דָּבָר word לֹ֣א lˈō לֹא not יֶחְדַּל־ yeḥdal- חדל cease פָּ֑שַׁע pˈāšaʕ פֶּשַׁע rebellion וְ wᵊ וְ and חֹשֵׂ֖ךְ ḥōśˌēḵ חשׂך withhold שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip מַשְׂכִּֽיל׃ maśkˈîl שׂכל prosper 10:19. in multiloquio peccatum non deerit qui autem moderatur labia sua prudentissimus estIn the multitude of words there shall not want sin: but he that refraineth his lips, is most wise. 10:19. In a multitude of speaking, sin will not be lacking. But whoever tempers his lips is most prudent. 10:19. In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise. 19. In the multitude of words there wanteth not transgression: but he that refraineth his lips doeth wisely.
10:19 In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise: 10:19 При многословии не миновать греха, а сдерживающий уста свои разумен. 10:19 ἐκ εκ from; out of πολυλογίας πολυλογια wordiness οὐκ ου not ἐκφεύξῃ εκφευγω escape ἁμαρτίαν αμαρτια sin; fault φειδόμενος φειδομαι spare; refrain δὲ δε though; while χειλέων χειλος lip; shore νοήμων νοημων be 10:19 בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude דְּ֭בָרִים ˈdᵊvārîm דָּבָר word לֹ֣א lˈō לֹא not יֶחְדַּל־ yeḥdal- חדל cease פָּ֑שַׁע pˈāšaʕ פֶּשַׁע rebellion וְ wᵊ וְ and חֹשֵׂ֖ךְ ḥōśˌēḵ חשׂך withhold שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip מַשְׂכִּֽיל׃ maśkˈîl שׂכל prosper 10:19. in multiloquio peccatum non deerit qui autem moderatur labia sua prudentissimus est In the multitude of words there shall not want sin: but he that refraineth his lips, is most wise. 10:19. In a multitude of speaking, sin will not be lacking. But whoever tempers his lips is most prudent. 10:19. In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170619 In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.We are here admonished concerning the government of the tongue, that necessary duty of a Christian. 1. It is good to say little, because in the multitude of words there wanteth not sin, or sin doth not cease. Usually, those that speak much speak much amiss, and among many words there cannot but be many idle words, which they must shortly give an account of. Those that love to hear themselves talk do not consider what work they are making for repentance; for that will be wanted, and first or last will be had, where there wanteth not sin. 2. It is therefore good to keep our mouth as with a bridle: He that refrains his lips, that often checks himself, suppresses what he has thought, and holds in that which would transpire, is a wise man; it is an evidence of his wisdom, and he therein consults his own peace. Little said is soon amended, Amos v. 13; Jam. i. 19. Adam Clarke: Commentary on the Bible - 183110:19: In the multitude of words - It is impossible to speak much, and yet speak nothing but truth; and injure no man's character in the mean while.Albert Barnes: Notes on the Bible - 183410:19: There wanteth not sin - Some render this, "Sin shall not cease," etc., i. e., many words do not mend a fault. Silence on the part both of the reprover and the offender is often better. The King James Version is, however, preferable.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:19: the multitude: Ecc 5:3, Ecc 10:13, Ecc 10:14; Jam 3:2but: Pro 17:27, Pro 17:28; Psa 39:1; Jam 1:19, Jam 3:2 Proverbs 10:20 Carl Friedrich Keil and Franz Delitzsch10:1919 In a multitude of words transgression is not wanting; But he who restrains his lips shows wisdom. We do not, with Bertheau, understand 19a: by many words a transgression does not cease to be what it is; the contrast 19b requires a more general condemnation of the multitude of words, and חדל not only means to cease from doing (to leave off), and to cease from being (to take away), but also not at all to do (to intermit, Ezek 3:11; Zech 11:12), and not at all to be (to fail, to be absent), thus: ubi verborum est abundantia non deest peccatum (Fl.). Michaelis suitably compares πολυλογία πολλὰ σφάλματα ἒχει by Stobus, and כל המרבה דברים מביא חטא in the tractate Aboth i. 17, wherewith Rashi explains the proverb. פּשׁע is not here, as elsewhere, e.g., Ps 19:14, with special reference to the sin of falling away from favour, apostasy, but, like the post-biblical עברה, generally with reference to every kind of violation (פשׁע = Arab. fsq dirumpere) of moral restraint; here, as Jansen remarks, peccatum sive mendacii, sive detractionis, sive alterius indiscretae laesionis, sive vanitatis, sive denique verbi otiosi. In 19b it is more appropriate to regard משׂכּיל as the present of the internal transitive (intelligenter agit) than to interpret it in the attributive sense (intelligens). John Gill10:19 In the multitude of words there wanteth not sin,.... Where a great deal is said, without care and forethought, there will not only be many weak things uttered, but much falsehood, and at least many idle things, which cannot be excused from sin; not but that much and long speaking may be to great profit and advantage, when it is with care and judgment, and founded on close meditation and study. Or, "sin ceaseth not" (n); along with a torrent of words is a flow of sin, which ceases not as long as that continues: it is a saying of the Jewish Rabbins,"he that multiplies words brings on or brings unto sin;'' but he that refraineth his lips is wise; lays a restraint on his mouth, bridles his tongue; does not suffer his lips to utter anything rashly and inconsiderately; is sparing of his words and is careful of what he says, that it is true and proper to be spoken; and considers well the time when, place where, and persons to whom he speaks; and, all circumstances weighed, conducts accordingly: such a man is a wise, prudent, and understanding man; see Prov 17:27. (n) "non cessabit", Montanus, Junius & Tremellius, Michaelis; "non cessat", Piscator. Robert Jamieson, A. R. Fausset and David Brown10:19 Much speech involves risk of sin; hence the wisdom of restraining the tongue (Ps 39:1; Jas 1:26). |
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10:2010:20: Արծաթ ընտի՛ր է լեզու արդարոյ. սիրտ ամպարշտի նուաղեսցի[7973]։ [7973] Ոմանք. Լեզու իմաստնոյ։ Արծաթ ընտիր է լեզու արդարոյ, սիրտ ամպարշտի նուաղեսցի:20 Արդար լեզուն ընտիր արծաթ է, ամբարշտի սիրտը պիտի նուաղի: 20 Արդարին լեզուն ընտիր արծաթ է։Ամբարիշտներուն սիրտը քիչ արժէք ունի։ 10:20: Արծաթ ընտի՛ր է լեզու արդարոյ. սիրտ ամպարշտի նուաղեսցի[7973]։ [7973] Ոմանք. Լեզու իմաստնոյ։ 20 Արդար լեզուն ընտիր արծաթ է, ամբարշտի սիրտը պիտի նուաղի: 20 Արդարին լեզուն ընտիր արծաթ է։Ամբարիշտներուն սիրտը քիչ արժէք ունի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2010:20 Отборное серебро язык праведного, сердце же нечестивых ничтожество. 10:20 ἄργυρος αργυρος silver πεπυρωμένος πυροω fire; refine γλῶσσα γλωσσα tongue δικαίου δικαιος right; just καρδία καρδια heart δὲ δε though; while ἀσεβοῦς ασεβης irreverent ἐκλείψει εκλειπω leave off; cease 10:20 כֶּ֣סֶף kˈesef כֶּסֶף silver נִ֭בְחָר ˈnivḥor בחר examine לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue צַדִּ֑יק ṣaddˈîq צַדִּיק just לֵ֖ב lˌēv לֵב heart רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty כִּ ki כְּ as מְעָֽט׃ mᵊʕˈāṭ מְעַט little 10:20. argentum electum lingua iusti cor impiorum pro nihiloThe tongue of the just is as choice silver: but the heart of the wicked is nothing worth. 10:20. The tongue of the just is choice silver. But the heart of the impious is exchanged for nothing. 10:20. The tongue of the just [is as] choice silver: the heart of the wicked [is] little worth. 10:20 The tongue of the just [is as] choice silver: the heart of the wicked [is] little worth: 10:20 Отборное серебро язык праведного, сердце же нечестивых ничтожество. 10:20 ἄργυρος αργυρος silver πεπυρωμένος πυροω fire; refine γλῶσσα γλωσσα tongue δικαίου δικαιος right; just καρδία καρδια heart δὲ δε though; while ἀσεβοῦς ασεβης irreverent ἐκλείψει εκλειπω leave off; cease 10:20 כֶּ֣סֶף kˈesef כֶּסֶף silver נִ֭בְחָר ˈnivḥor בחר examine לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue צַדִּ֑יק ṣaddˈîq צַדִּיק just לֵ֖ב lˌēv לֵב heart רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty כִּ ki כְּ as מְעָֽט׃ mᵊʕˈāṭ מְעַט little 10:20. argentum electum lingua iusti cor impiorum pro nihilo The tongue of the just is as choice silver: but the heart of the wicked is nothing worth. 10:20. The tongue of the just is choice silver. But the heart of the impious is exchanged for nothing. 10:20. The tongue of the just [is as] choice silver: the heart of the wicked [is] little worth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170620 The tongue of the just is as choice silver: the heart of the wicked is little worth. 21 The lips of the righteous feed many: but fools die for want of wisdom.We are here taught how to value men, not by their wealth and preferment in the world, but by their virtue. I. Good men are good for something. Though they may be poor and low in the world, and may not have power and riches to do good with, yet, as long as they have a mouth to speak, that will make them valuable and useful, and upon that account we must honour those that fear the Lord, because out of the good treasure of their heart they bring forth good things. 1. This makes them valuable: The tongue of the just is as choice silver; they are sincere, freed from the dross of guile and evil design. God's words are compared to silver purified (Ps. xii. 6), for they may be relied on; and such are the words of just men. They are of weight and worth, and will enrich those that hear them with wisdom, which is better than choice silver. 2. It makes them useful: The lips of the righteous feed many; for they are full of the word of God, which is the bread of life, and that sound doctrine wherewith souls are nourished up. Pious discourse is spiritual food to the needy, to the hungry. II. Bad men are good for nothing. 1. One can get no good by them: The heart of the wicked is little worth, and therefore that which comes out of the abundance of his heart cannot be worth much. His principles, his notions, his thoughts, his purposes, and all the things that fill him, and affect him, are worldly and carnal, and therefore of no value. He that is of the earth speaks of the earth, and neither understands nor relishes the things of God, John iii. 31; 1 Cor. ii. 14. The wicked man pretends that, though he does not talk of religion as the just do, yet he has it within him, and thanks God that his heart is good; but he that searches the heart here says the contrary: It is nothing worth. 2. One can do no good to them. While many are fed by the lips of the righteous, fools die for want of wisdom; and fools indeed they are to die for want of that which they might so easily come by. Fools die for want of a heart (so the word is); they perish for want of consideration and resolution; they have no heart to do any thing for their own good. While the righteous feed others fools starve themselves. Adam Clarke: Commentary on the Bible - 183110:20: The heart of the wicked is little worth - כמעט kimat, is like little or nothing; or is like dross, while the tongue of the just is like silver. A sinner's heart is worth nothing, and is good for nothing; and yet because it is his most hidden part, he vaunts of its honesty, goodness, etc.! Yes, yes; it is very honest and good, only the devil is in it! that is all.Albert Barnes: Notes on the Bible - 183410:20: The tongue, the instrument of the mind is contrasted with the heart or mind itself, the just with the wicked, the choice silver with the worthless "little," the Hebrew word being possibly taken in its primary sense as a "filing" or "scraping" of dross or worthless metal. If the tongue is precious, how much more the mind! If the heart is worthless, how much more the speech!R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:20: tongue: Pro 12:18, Pro 15:4, Pro 16:13, Pro 25:11, Pro 25:12; Mat 12:35the heart: Pro 23:7; Gen 6:5, Gen 8:21; Jer 17:9; Mat 12:34 Proverbs 10:21 Carl Friedrich Keil and Franz Delitzsch10:2020 Choice silver is the tongue of the righteous; But the heart of the godless is little worth. Choice silver is, as Prov 8:19, cf. 10, pure, freed from all base mixtures. Like it, pure and noble, is whatever the righteous speaks; the heart, i.e., the manner of thought and feeling, of the godless is, on the contrary, like little instar nihili, i.e., of little or no worth, Arab. yasway kâlyla (Fl.). lxx: the heart of the godless ἐκλείψει, i.e., ימעט, at first arrogant and full of lofty plans, it becomes always the more dejected, discouraged, empty. But 20a leads us to expect some designation of its worth. The Targ. (according to which the Peshito is to be corrected; vid., Levy's Wrterbuch, ii. 26): the heart of the godless is מחתא (from נחת), refuse, dross. The other Greek versions accord with the text before us. John Gill10:20 The tongue of the just is as choice silver,.... Which utters things precious, pure, pleasant, and profitable; things for worth and value as choice silver; the doctrines of the Gospel, the power of which he has felt upon his heart; the precious promises of it, which have been applied unto him; and the rich experience of grace he has been favoured with: things pure and incorrupt, like silver free from dross; as the doctrines of grace, fetched out of the mines of the sacred Scripture, free from the dross of error, without any human mixture; consistent and all of a piece, and which tend to purity of heart and life; things the reverse of a corrupt communication, nothing filthy and unclean; a pure language, the language of Canaan; the language of repentance, faith, and love, of prayer and thankfulness: things which are grateful and acceptable, are with grace, and minister grace to the hearers; things profitable and edifying; for the righteous man's mouth speaks wisdom, and his tongue talks of judgment; and his lips feed many, as in Prov 10:21; see Ps 37:30;the heart of the wicked is little worth; good for nothing, as the Vulgate Latin version. The righteous man's tongue is better than the wicked man's heart; there is no good thing in his heart naturally; all manner of evil is in it, and comes out of it; no sin can be named but what is in his heart; all that is in it is sinful; the thoughts of it, and the imagination of his thoughts, are only evil, and that continually; the affections are inordinate, and set on sinful lusts and pleasures; the mind and conscience are defiled with sin; the understanding is darkened with it, and the will is obstinate and perverse, and bent upon it: his heart is wicked, and exceedingly wicked; it is wickedness itself, very wickedness, desperately wicked, incurably so without the grace of God. Such therefore know not their hearts who say they have good hearts; and they are fools that trust in them: this shows the necessity of regeneration, and that powerful and efficacious grace is requisite to it. John Wesley10:20 Is - Of great worth and use. Heart - And consequently the tongue.Robert Jamieson, A. R. Fausset and David Brown10:20 Right speech is the fruit of a good heart, but the wicked show theirs to be useless. |
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10:2110:21: Շրթո՛ւնք արդարոց ճանաչեն զբարձունս. եւ անզգամք ՚ի կարօտութեան սատակեսցին[7974]։ [7974] Ոմանք. Իսկ անզգամք ՚ի կա՛՛։ Շրթունք արդարոյ [141]ճանաչեն զբարձունս, եւ անզգամք ի կարօտութեան`` սատակեսցին:21 Արդարների շուրթերը ճանաչում են բարձր մարդկանց, իսկ անզգամները պիտի կործանուեն խելքի պակասութիւնից: 21 Արդարին շրթունքները շատերուն առաջնորդութիւն կ’ընեն, Բայց յիմարները խելքի պակասութենէ կը մեռնին։ 10:21: Շրթո՛ւնք արդարոց ճանաչեն զբարձունս. եւ անզգամք ՚ի կարօտութեան սատակեսցին[7974]։ [7974] Ոմանք. Իսկ անզգամք ՚ի կա՛՛։ 21 Արդարների շուրթերը ճանաչում են բարձր մարդկանց, իսկ անզգամները պիտի կործանուեն խելքի պակասութիւնից: 21 Արդարին շրթունքները շատերուն առաջնորդութիւն կ’ընեն, Բայց յիմարները խելքի պակասութենէ կը մեռնին։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2110:21 Уста праведного пасут многих, а глупые умирают от недостатка разума. 10:21 χείλη χειλος lip; shore δικαίων δικαιος right; just ἐπίσταται επισταμαι well aware; stand over ὑψηλά υψηλος high; lofty οἱ ο the δὲ δε though; while ἄφρονες αφρων senseless ἐν εν in ἐνδείᾳ ενδεια meet an end 10:21 שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip צַ֭דִּיק ˈṣaddîq צַדִּיק just יִרְע֣וּ yirʕˈû רעה pasture רַבִּ֑ים rabbˈîm רַב much וֶֽ֝ ˈwˈe וְ and אֱוִילִ֗ים ʔᵉwîlˈîm אֱוִיל foolish בַּ ba בְּ in חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֥ב lˌēv לֵב heart יָמֽוּתוּ׃ yāmˈûṯû מות die 10:21. labia iusti erudiunt plurimos qui autem indocti sunt in cordis egestate morienturThe lips of the just teach many: but they that are ignorant, shall die in the want of understanding. 10:21. The lips of the just instruct many. But those who are unlearned shall die in destitution of heart. 10:21. The lips of the righteous feed many: but fools die for want of wisdom. 10:21 The lips of the righteous feed many: but fools die for want of wisdom: 10:21 Уста праведного пасут многих, а глупые умирают от недостатка разума. 10:21 χείλη χειλος lip; shore δικαίων δικαιος right; just ἐπίσταται επισταμαι well aware; stand over ὑψηλά υψηλος high; lofty οἱ ο the δὲ δε though; while ἄφρονες αφρων senseless ἐν εν in ἐνδείᾳ ενδεια meet an end 10:21 שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip צַ֭דִּיק ˈṣaddîq צַדִּיק just יִרְע֣וּ yirʕˈû רעה pasture רַבִּ֑ים rabbˈîm רַב much וֶֽ֝ ˈwˈe וְ and אֱוִילִ֗ים ʔᵉwîlˈîm אֱוִיל foolish בַּ ba בְּ in חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֥ב lˌēv לֵב heart יָמֽוּתוּ׃ yāmˈûṯû מות die 10:21. labia iusti erudiunt plurimos qui autem indocti sunt in cordis egestate morientur The lips of the just teach many: but they that are ignorant, shall die in the want of understanding. 10:21. The lips of the just instruct many. But those who are unlearned shall die in destitution of heart. 10:21. The lips of the righteous feed many: but fools die for want of wisdom. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183410:21: Feed - The Hebrew word, like ποιμαίνειν poimainein, includes the idea of guiding as well as nourishing; doing a shepherd's work in both.For want of wisdom - Some prefer, through him who wanteth understanding, referring to a person. The wise guides others to safety; the fool, empty-headed, and empty-hearted, involves others like himself in destruction. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:21: feed: Pro 12:18, Pro 15:4; Job 4:3, Job 4:4, Job 23:12, Job 29:21, Job 29:22; Psa 37:30; Ecc 12:9, Ecc 12:10; Jer 3:15, Jer 15:16; Joh 21:15-17; Pe1 5:2fools: Pro 1:29, Pro 1:31, Pro 5:12, Pro 5:23; Hos 4:6; Mat 13:19; Joh 3:19, Joh 3:20; Rom 1:28 wisdom: Heb. heart, Pro 17:16 Proverbs 10:22 Carl Friedrich Keil and Franz Delitzsch10:2121 The lips of the righteous edify many; But fools die through want of understanding. The lxx translate 21a: the lips of the righteous ἐπίσταται ὑψηλά, which would at least require ידעו רבות. רעה is, like the post-bibl. pirneec (vid., the Hebr. Rmerbrief, p. 97), another figure for the N.T. οἰκοδομεῖν: to afford spiritual nourishment and strengthening, to which Fleischer compares the ecclesiastical expressions: pastor, ovile ecclesiae, les ouailles; רעה means leader, Jer 10:21, as well as teacher, Eccles 12:11, for it contains partly the prevailing idea of leading, partly of feeding. ירעוּ stands for תּרעינה, as Prov 10:32, Prov 5:2. In 21b, Bertheau incorrectly explains, as Euchel and Michaelis: stulti complures per dementem unum moriuntur; the food has truly enough in his own folly, and needs not to be first drawn by others into destruction. חסר is not here the connective form of חסר (Jewish interpreters: for that reason, that he is such an one), nor of חסר (Hitzig, Zckler), which denotes, as a concluded idea, penuria, but like רחב, Prov 21:4, שׁכב, Prov 6:10, and שׁפל, Prov 16:19, infin.: they die by want of understanding (cf. Prov 5:23); this amentia is the cause of their death, for it leads fools to meet destruction without their observing it (Hos 4:6). Geneva 159910:21 The lips of the righteous (i) feed many: but fools die for lack of wisdom.(i) For they speak truth and edify many by exhortations, admonition and counsel. John Gill10:21 The lips of the righteous feed many,.... Not their bodies; words are but wind, and will not feed; it is not enough to say to the distressed, "be ye warmed and filled", and give nothing; unless this can be understood of obtaining food for others by their prayers, as Jarchi interprets it: but the souls of many; these the righteous feed, by communicating the spiritual knowledge and understanding of divine things they are partakers of; by setting before them the bread of life, the honey and milk of the Gospel, they have under their tongue; and by the good counsel and advice, comforts and admonitions, they give them; see Jer 3:15;but fools die for want of wisdom: not a corporeal death, which is common to men of every rank and quality; wise men die even as fools; but they continue under the power of a spiritual death, for want of enlightening and quickening grace, and so die an eternal death: not for want of natural wisdom, which they may have a greater share of than those who live spiritually and eternally; but for want of spiritual wisdom and knowledge; the knowledge of Christ, and the way of life and salvation by him, and the knowledge of God in Christ; and not always for the want of the means of such wisdom and knowledge; as the Scriptures, which are able to make a man wise unto salvation; and the Gospel, which is the wisdom of God in a mystery; but through the neglect and contempt of them: though sometimes men perish through want of the means of knowledge, and the neglect of those who should instruct them, Hos 4:6. John Wesley10:21 Feed - By their wise discourses and counsels. Die - They have not wisdom to preserve themselves, much less to feed others.Robert Jamieson, A. R. Fausset and David Brown10:21 Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Prov 10:11, Prov 10:17; Hos 4:6). |
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10:2210:22: Օրհնութիւն Տեառն ՚ի գլուխս արդարոց. եւ նոյն մեծացուցանէ, եւ ո՛չ եւս յաւելու տրտմութիւն ՚ի սի՛րտ նորա[7975]։ [7975] Ոսկան. Եւ ո՛չ եւս յաւելանայ։ Օրհնութիւն Տեառն` [142]ի գլուխս արդարոց. եւ`` նոյն մեծացուցանէ, եւ ոչ եւս յաւելու տրտմութիւն [143]ի սիրտ նորա:22 Տիրոջ օրհնութիւնն արդարների գլխին է, եւ նա էլ հարստացնում է նրանց եւ չի աւելացնում նրանց սրտի տրտմութիւնը: 22 Տէրոջ օրհնութիւնն է, որ հարստութիւն կու տայ Ու անոր հետ տրտմութիւն չի խառներ։ 10:22: Օրհնութիւն Տեառն ՚ի գլուխս արդարոց. եւ նոյն մեծացուցանէ, եւ ո՛չ եւս յաւելու տրտմութիւն ՚ի սի՛րտ նորա[7975]։ [7975] Ոսկան. Եւ ո՛չ եւս յաւելանայ։ 22 Տիրոջ օրհնութիւնն արդարների գլխին է, եւ նա էլ հարստացնում է նրանց եւ չի աւելացնում նրանց սրտի տրտմութիւնը: 22 Տէրոջ օրհնութիւնն է, որ հարստութիւն կու տայ Ու անոր հետ տրտմութիւն չի խառներ։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2210:22 Благословение Господне оно обогащает и печали с собою не приносит. 10:22 εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐπὶ επι in; on κεφαλὴν κεφαλη head; top δικαίου δικαιος right; just αὕτη ουτος this; he πλουτίζει πλουτιζω enrich καὶ και and; even οὐ ου not μὴ μη not προστεθῇ προστιθημι add; continue αὐτῇ αυτος he; him λύπη λυπη grief ἐν εν in καρδίᾳ καρδια heart 10:22 בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing יְ֭הוָה [ˈyhwāh] יְהוָה YHWH הִ֣יא hˈî הִיא she תַעֲשִׁ֑יר ṯaʕᵃšˈîr עשׁר become rich וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹוסִ֖ף yôsˌif יסף add עֶ֣צֶב ʕˈeṣev עֶצֶב pain עִמָּֽהּ׃ ʕimmˈāh עִם with 10:22. benedictio Domini divites facit nec sociabitur ei adflictioThe blessing of the Lord maketh men rich: neither shall affliction be joined to them. 10:22. The blessing of the Lord causes riches. Affliction will not be a companion to them. 10:22. The blessing of the LORD, it maketh rich, and he addeth no sorrow with it. 10:22 The blessing of the LORD, it maketh rich, and he addeth no sorrow with it: 10:22 Благословение Господне оно обогащает и печали с собою не приносит. 10:22 εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐπὶ επι in; on κεφαλὴν κεφαλη head; top δικαίου δικαιος right; just αὕτη ουτος this; he πλουτίζει πλουτιζω enrich καὶ και and; even οὐ ου not μὴ μη not προστεθῇ προστιθημι add; continue αὐτῇ αυτος he; him λύπη λυπη grief ἐν εν in καρδίᾳ καρδια heart 10:22 בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing יְ֭הוָה [ˈyhwāh] יְהוָה YHWH הִ֣יא hˈî הִיא she תַעֲשִׁ֑יר ṯaʕᵃšˈîr עשׁר become rich וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹוסִ֖ף yôsˌif יסף add עֶ֣צֶב ʕˈeṣev עֶצֶב pain עִמָּֽהּ׃ ʕimmˈāh עִם with 10:22. benedictio Domini divites facit nec sociabitur ei adflictio The blessing of the Lord maketh men rich: neither shall affliction be joined to them. 10:22. The blessing of the Lord causes riches. Affliction will not be a companion to them. 10:22. The blessing of the LORD, it maketh rich, and he addeth no sorrow with it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191422-25: Соответственно неодинаковой настроенности безумного нечестивого и мудрого - праведного (ст. 23), неодинаковы и внешняя судьба того и другого: у праведника все спорится, все ему дается без труда, забот и тревоги, так как на жизни и делах его почивает благословение Божие (ст. 22, сн. Пс. CXXVI:2: сл.), всякое желание его исполняется (ст. 24б); напротив, удел нечестивого - вечный страх за свое благополучие (ст. 24а, сн. Ис. LXVI:4; Иов III:25), а конец его - внезапная и полная гибель, при полной непоколебимости праведника (ст. 25; сн. I:27; Иов I:19).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Advantages of the Righteous.22 The blessing of the LORD, it maketh rich, and he addeth no sorrow with it. Worldly wealth is that which most men have their hearts very much upon, but they generally mistake both in the nature of the thing they desire and in the way by which they hope to obtain it; we are therefore told here, 1. What that wealth is which is indeed desirable, not having abundance only, but having it and no sorrow with it, no disquieting care to get and keep it, no vexation of spirit in the enjoyment of it, no tormenting grief for the loss of it, no guilt contracted by the abuse of it--to have it and to have a heart to take the comfort of it, to do good with it and to serve God with joyfulness and gladness of heart in the use of it. 2. Whence this desirable wealth is to be expected, not by making ourselves drudges to the world (Ps. cxxvii. 2), but by the blessing of God. It is this that makes rich and adds no sorrow; what comes from the love of God has the grace of God for its companion, to preserve the soul from those turbulent lusts and passions of which, otherwise, the increase of riches if commonly the incentive. He had said (v. 4), The hand of the diligent makes rich, as a means; but here he ascribes it to the blessing of the Lord; but that blessing is upon the hand of the diligent. It is thus in spiritual riches. Diligence in getting them is our duty, but God's blessing and grace must have all the glory of that which is acquired, Deut. viii. 17, 18. Adam Clarke: Commentary on the Bible - 183110:22: The blessing of the Lord, it maketh rich - Whatever we receive in the way of providence, has God's blessing in it, and will do us good. Cares, troubles, and difficulties come with all property not acquired in this way; but God's blessing gives simple enjoyment, and levies no tax upon the comfort.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:22: it: Gen 12:2, Gen 13:2, Gen 14:23, Gen 24:35, Gen 26:12; Deu 8:17, Deu 8:18; Sa1 2:7, Sa1 2:8; Psa 37:22; Psa 107:38, Psa 113:7, Psa 113:8he: Pro 20:21, Pro 28:22; Jos 6:18, Jos 7:1-26; Kg1 21:19; Kg2 5:26, Kg2 5:27; Job 27:8-23; Hab 2:6-12; Zac 5:4; Jam 5:1-5 Proverbs 10:23 Carl Friedrich Keil and Franz Delitzsch10:22Three proverbs which say that good comes from above, and is as a second nature to the man of understanding: 22 Jahve's blessing - it maketh rich; And labour addeth nothing thereto Like 24a, היא limits the predicate to this and no other subject: "all depends on God's blessing." Here is the first half of the ora et labora. The proverb is a compendium of Ps 127:1-2. 22b is to be understood, according to Ps 127:2 of this Solomonic psalm, not that God adds to His blessing no sorrow, much rather with the possession grants at the same time a joyful, peaceful mind (lxx, Targ., Syriac, Jerome, Aben-Ezra, Michaelis, and others), which would require the word עליה; but that trouble, labour, i.e., strenuous self-endeavours, add not (anything) to it, i.e., that it does not associate itself with the blessing (which, as the Jewish interpreters rightly remark, is, according to its nature, תוספת, as the curse is חסרון) as the causa efficiens, or if we supply quidquam, as the complement to עמּהּ along with it: nothing is added thereto, which goes along with that which the blessing of God grants, and completes it. Thus correctly Rashi, Luther, Ziegler, Ewald, Hitzig, Zckler. the now current accentuation, לאו יוסף עצב עמּהּ, is incorrect. Older editions, as Venice 1525, 1615, Basel 1618, have ולא־יוסף עצב עמה, the transformation of ולא־יוסף עצב. Besides, עצב has double Segol (vid., Kimchi's Lex.), and יוסף is written, according to the Masora, in the first syllable plene, in the last defective. Geneva 159910:22 The blessing of the LORD, it maketh rich, and he addeth (k) no sorrow with it.(k) Meaning that all worldly things bring care and sorrow, where as they who feel the blessings of God have none. John Gill10:22 The blessing of the Lord, it maketh rich,.... In the diligent use of means; see Prov 10:4; riches are from the Lord, and should be acknowledged as such, and not attributed to the industry, diligence, sagacity, and merit of men; but should be looked upon as had through the blessing of the Lord upon the labours of men; and when they come this way they come as a blessing, and with one: it may be understood of being made rich in a spiritual sense; it is the blessing, good will, and favour of God, that makes men rich in Christ; that bestows upon them his unsearchable riches; that enriches them with all spiritual blessings in him; that makes them rich in faith and in good works, and with the riches of grace and of glory;and he addeth no sorrow with it; no sorrow goes along with the blessing, but what is a blessing itself, as one observes; riches enjoyed through the blessing of God are not attended with that sorrow in getting, keeping, and losing them, as the riches of wicked men unlawfully gotten are; see Ti1 6:9; for as the good man comes by them easily, without any anxious care and sinful solicitude, he seeking the kingdom of God and his righteousness, all these things are added to him, over and above, without much thought about them, or expectation of them, Mt 6:33; so it is with great delight, pleasure, and cheerfulness, he enjoys them, and readily communicates them to others; while the wicked man is full of anxiety, distress, and sorrow; see Eccles 5:12. This is eminently true of spiritual riches; there is no sorrow attending them; the fruit and effect of them are peace, joy, and comfort. Robert Jamieson, A. R. Fausset and David Brown10:22 it maketh, &c.--"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Eccles 2:21-23; Ti1 6:9-10, Ti1 6:17). |
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10:2310:23: Ծիծաղելով գործէ անզգամ զչար. իսկ իմաստութիւն առն նիւթէ զհանճար[7976]։ [7976] Ոսկան. Անզգամն զչարիս։ Ծիծաղելով գործէ անզգամ զչար, իսկ իմաստութիւն առն նիւթէ զհանճար:23 Անզգամը ծիծաղելով չարիք է գործում, բայց խոհեմ մարդը իմաստութիւն հաւաքում: 23 Չարութիւն ընելը յիմարին զբօսանքն է, Բայց խոհեմ մարդունը՝ իմաստութիւնը։ 10:23: Ծիծաղելով գործէ անզգամ զչար. իսկ իմաստութիւն առն նիւթէ զհանճար[7976]։ [7976] Ոսկան. Անզգամն զչարիս։ 23 Անզգամը ծիծաղելով չարիք է գործում, բայց խոհեմ մարդը իմաստութիւն հաւաքում: 23 Չարութիւն ընելը յիմարին զբօսանքն է, Բայց խոհեմ մարդունը՝ իմաստութիւնը։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2310:23 Для глупого преступное деяние как бы забава, а человеку разумному свойственна мудрость. 10:23 ἐν εν in γέλωτι γελως laughter ἄφρων αφρων senseless πράσσει πρασσω act; enact κακά κακος bad; ugly ἡ ο the δὲ δε though; while σοφία σοφια wisdom ἀνδρὶ ανηρ man; husband τίκτει τικτω give birth; produce φρόνησιν φρονησις prudence; insight 10:23 כִּ ki כְּ as שְׂחֹ֣וק śᵊḥˈôq שְׂחֹוק laughter לִ֭ ˈli לְ to כְסִיל ḵᵊsîl כְּסִיל insolent עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make זִמָּ֑ה zimmˈā זִמָּה loose conduct וְ֝ ˈw וְ and חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding 10:23. quasi per risum stultus operatur scelus sapientia autem est viro prudentiaA fool worketh mischief as it were for sport: but wisdom is prudence to a man. 10:23. The foolish work wickedness as if in jest. But wisdom is prudence to a man. 10:23. [It is] as sport to a fool to do mischief: but a man of understanding hath wisdom. 10:23 It is as sport to a fool to do mischief: but a man of understanding hath wisdom: 10:23 Для глупого преступное деяние как бы забава, а человеку разумному свойственна мудрость. 10:23 ἐν εν in γέλωτι γελως laughter ἄφρων αφρων senseless πράσσει πρασσω act; enact κακά κακος bad; ugly ἡ ο the δὲ δε though; while σοφία σοφια wisdom ἀνδρὶ ανηρ man; husband τίκτει τικτω give birth; produce φρόνησιν φρονησις prudence; insight 10:23 כִּ ki כְּ as שְׂחֹ֣וק śᵊḥˈôq שְׂחֹוק laughter לִ֭ ˈli לְ to כְסִיל ḵᵊsîl כְּסִיל insolent עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make זִמָּ֑ה zimmˈā זִמָּה loose conduct וְ֝ ˈw וְ and חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding 10:23. quasi per risum stultus operatur scelus sapientia autem est viro prudentia A fool worketh mischief as it were for sport: but wisdom is prudence to a man. 10:23. The foolish work wickedness as if in jest. But wisdom is prudence to a man. 10:23. [It is] as sport to a fool to do mischief: but a man of understanding hath wisdom. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170623 It is as sport to a fool to do mischief: but a man of understanding hath wisdom.Here is, 1. Sin exceedingly sinful: It is as laughter to a fool to do mischief; it is as natural to him, and as pleasant, as it is to a man to laugh. Wickedness is his Isaac (that is the word here); it is his delight, his darling, and that in which he pleases himself. He makes a laughing matter of sin. When he is warned not to sin, from the consideration of the law of God and the revelation of his wrath against sin, he makes a jest of the admonition, and laughs at the shaking of the spear; when he has sinned, instead of sorrowing for it, he boasts of it, ridicules reproofs, and laughs away the convictions of his own conscience, ch. xiv. 9. 2. Wisdom exceedingly wise, for it carries along with it the evidence of its own excellency; it may be predicated of itself, and this is encomium enough; you need say no more in praise of a man of understanding than this, "He is an understanding man; he has wisdom; he is so wise as not to do mischief, or if he has, through oversight, offended, he is so wise as not to make a jest of it." Or, to pronounce wisdom wise indeed, read it thus: As it is a sport to a fool to do mischief, so it is to a man of understanding to have wisdom and to show it. Besides the future recompence, a good man has as much present pleasure in the restraints and exercises of religion as sinners can pretend to in the liberties and enjoyments of sin, and much more, and much better. Adam Clarke: Commentary on the Bible - 183110:23: It is a sport to a fool to do mischief - What a millstone weight of iniquity hangs about the necks of most of the jesters. facetious and witty people! "How many lies do they tell in jest, to go to the devil in earnest!"Albert Barnes: Notes on the Bible - 183410:23: As the fool finds his sport in doing mischief, so the man of understanding finds in wisdom his truest refreshment and delight.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:23: Pro 14:9, Pro 15:21, Pro 26:18, Pro 26:19; Ecc 11:9Proverbs 10:24 Carl Friedrich Keil and Franz Delitzsch10:2323 Like sport to a fool is the commission of a crime; And wisdom to a man of understanding. Otherwise Lwenstein: to a fool the carrying out of a plan is as sport; to the man of understanding, on the contrary, as wisdom. זמּה, from זמם, to press together, mentally to think, as Job 17:11, and according to Gesenius, also Prov 21:27; Prov 24:9. But זמּה has the prevailing signification of an outrage against morality, a sin of unchastity; and especially the phrase עשׂה זמּה is in Judg 20:6 and in Ezekiel not otherwise used, so that all the old interpreters render it here by patrare scelus; only the Targum has the equivocal עבד עבידתּא; the Syriac, however, 'bd bı̂_taa'. Sinful conduct appears to the fool, who places himself above the solemnity of the moral law, as sport; and wisdom, on the contrary, (appears as sport) to a man of understanding. We would not venture on this acceptation of כּשׂחוק if שׂחק were not attributed, Prov 8:30., to wisdom itself. This alternate relationship recommends itself by the indetermination of חכמהו, which is not favourable to the interpretation: sed sapientiam colit vir intelligens, or as Jerome has it: sapientia autem est viro prudentia. The subjects of the antithesis chiastically combine within the verse: חכמה, in contrast to wicked conduct, is acting in accordance with moral principles. This to the man of understanding is as easy as sporting, just as to the fool is shameless sinning; for he follows in this an inner impulse, it brings to him joy, it is the element in which he feels himself satisfied. John Gill10:23 It is as sport to a fool to do mischief,.... To do any injury to the persons and properties of men; which shows a most wicked and malicious spirit, a very depraved nature indeed: or rather "to commit sin" (o) of any sort, which he has devised in his own heart; it is as a "laughing" (p), as the words may be rendered; it is a laughing matter to him, he commits sin, and, when he has done it, laughs at it; instead of being ashamed of it, and humbled for it, he makes a mock at it, and a jest of it, as well as of all religion, and of the reproofs and admonitions of good men. Sin is pastime, he takes as much delight and pleasure in it as men do in their sports, and commits it as openly and freely; yea, not only takes pleasure in doing it himself, but in them that do it; see Prov 14:9;but a man of understanding hath wisdom; to avoid sin, and not to do it, which is true wisdom, Job 28:28; for he has, as it may be rendered, from the use of the word in the Arabic language (q), a "bridle" or "restraint" upon him, that he cannot do mischief and delight in it, as the fool does: or "so is wisdom to a man of understanding" (r); that is, to do it; as it is a pleasure to a feel to commit sin, so it is a delight to an understanding man to do that which is wise and good; it is "meat and drink" to do the will of God, see Jn 4:34; he takes as much pleasure in it as men can do in their sports and pastimes; he has a truer pleasure and a better relish than they have; he delights in the law of God after the inward man; and Wisdom's ways, or the ways of Christ, are pleasantness to him; he runs the ways of his commandments with great alacrity and cheerfulness. (o) "facere scelus", Montanus, Baynus, Junius & Tremellius, Cocceius, Michaelis; "perpetrare scelus", Piscator; "patrare facinus", Schultens. (p) "veluti risus", Mercerus, Gejerus, Michaelis. (q) Vid. Schultens de Defect. Hod. Ling. Heb. s. 216. (r) So some in Gejerus. Robert Jamieson, A. R. Fausset and David Brown10:23 Sin is the pleasure of the wicked; wisdom that of the good. |
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10:2410:24: Ըստ կորստեան շրջի ամպարիշտ. ցանկութիւն արդարոց՝ ընդունելի է[7977]։ [7977] Ոմանք. ՚Ի կորստեան շրջի։ Ըստ կորստեան շրջի ամպարիշտն, ցանկութիւն արդարոց` ընդունելի է:24 Ամբարիշտը շրջում է կորուստը իր հետ, բայց արդարի ցանկութիւնը պիտի կատարուի: 24 Չար մարդուն վախցած բանը իր վրայ կու գայ, Բայց արդարներուն փափաքը կը լեցուի։ 10:24: Ըստ կորստեան շրջի ամպարիշտ. ցանկութիւն արդարոց՝ ընդունելի է[7977]։ [7977] Ոմանք. ՚Ի կորստեան շրջի։ 24 Ամբարիշտը շրջում է կորուստը իր հետ, բայց արդարի ցանկութիւնը պիտի կատարուի: 24 Չար մարդուն վախցած բանը իր վրայ կու գայ, Բայց արդարներուն փափաքը կը լեցուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2410:24 Чего страшится нечестивый, то и постигнет его, а желание праведников исполнится. 10:24 ἐν εν in ἀπωλείᾳ απωλεια destruction; waste ἀσεβὴς ασεβης irreverent περιφέρεται περιφερω carry around ἐπιθυμία επιθυμια longing; aspiration δὲ δε though; while δικαίου δικαιος right; just δεκτή δεκτος acceptable 10:24 מְגֹורַ֣ת mᵊḡôrˈaṯ מְגֹורָה horror רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty הִ֣יא hˈî הִיא she תְבֹואֶ֑נּוּ ṯᵊvôʔˈennû בוא come וְ wᵊ וְ and תַאֲוַ֖ת ṯaʔᵃwˌaṯ תַּאֲוָה desire צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יִתֵּֽן׃ yittˈēn נתן give 10:24. quod timet impius veniet super eum desiderium suum iustis dabiturThat which the wicked feareth, shall come upon him: to the just their desire shall be given. 10:24. What the impious fear will overwhelm them. The just shall be given their desire. 10:24. The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. 24. The fear of the wicked, it shall come upon him: and the desire of the righteous shall be granted.
10:24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted: 10:24 Чего страшится нечестивый, то и постигнет его, а желание праведников исполнится. 10:24 ἐν εν in ἀπωλείᾳ απωλεια destruction; waste ἀσεβὴς ασεβης irreverent περιφέρεται περιφερω carry around ἐπιθυμία επιθυμια longing; aspiration δὲ δε though; while δικαίου δικαιος right; just δεκτή δεκτος acceptable 10:24 מְגֹורַ֣ת mᵊḡôrˈaṯ מְגֹורָה horror רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty הִ֣יא hˈî הִיא she תְבֹואֶ֑נּוּ ṯᵊvôʔˈennû בוא come וְ wᵊ וְ and תַאֲוַ֖ת ṯaʔᵃwˌaṯ תַּאֲוָה desire צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יִתֵּֽן׃ yittˈēn נתן give 10:24. quod timet impius veniet super eum desiderium suum iustis dabitur That which the wicked feareth, shall come upon him: to the just their desire shall be given. 10:24. What the impious fear will overwhelm them. The just shall be given their desire. 10:24. The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170624 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. 25 As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.It is here said, and said again, to the righteous, that it shall be well with them, and to the wicked, Woe to them; and these are set the one over against the other, for their mutual illustration. I. It shall be as ill with the wicked as they can fear, and as well with the righteous as they can desire. 1. The wicked, it is true, buoy themselves up sometimes in their wickedness with vain hopes which will deceive them, but at other times they cannot but be haunted with just fears, and those fears shall come upon them; the God they provoke will be every whit as terrible as they, when they are under their greatest damps, apprehend him to be. As is thy fear, so is thy wrath, Ps. xc. 11. Wicked men fear the punishment of sin, but they have not wisdom to improve their fears by making their escape, and so the thing they feared comes upon them, and their present terrors are earnests of their future torments. 2. The righteous, it is true, sometimes have their fears, but their desire is towards the favour of God and a happiness in him, and that desire shall be granted. According to their faith, not according to their fear, it shall be unto them, Ps. xxxvii. 4. II. The prosperity of the wicked shall quickly end, but the happiness of the righteous shall never end, v. 25. The wicked make a great noise, hurry themselves and others, like a whirlwind, which threatens to bear down all before it; but, like a whirlwind, they are presently gone, and they pass irrecoverably; they are no more; all about them are quiet and glad when the storm is over, Ps. xxxvii. 10, 36; Job xx. 5. The righteous, on the contrary, make no show; they lie hid, like a foundation, which is low and out of sight, but they are fixed in their resolution to cleave to God, established in virtue, and they shall be an everlasting foundation, immovably good. He that is holy shall be holy still and immovably happy; his hope is built on a rock, and therefore not shocked by the storm, Matt. vii. 24. The righteous is the pillar of the world (so some read it); the world stands for their sakes; the holy seed is the substance thereof. Adam Clarke: Commentary on the Bible - 183110:24: The fear of the wicked - The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires.Albert Barnes: Notes on the Bible - 183410:24: The fear - i. e., The thing feared (compare the marginal reference).Shall be granted - Or, He (Yahweh) giveth the desire of the righteous. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:24: fear: Job 3:25, Job 15:21; Heb 10:27the desire: Psa 21:2, Psa 37:4, Psa 145:19; Mat 5:6; Joh 14:18, Joh 16:24; Jo1 5:14, Jo1 5:15 Proverbs 10:25 Carl Friedrich Keil and Franz Delitzsch10:2424 That of which the godless is afraid cometh upon him, And what the righteous desires is granted to him. The formation of the clause 24a is like the similar proverb, Prov 11:27; the subject-idea has there its expression in the genitival annexum, of which Gen 9:6 furnishes the first example; in this passage before us it stands at the beginning, and is, as in Prov 10:22, emphatically repeated with היא. מגורה, properly the turning oneself away, hence shrinking back in terror; here, as Is 66:4, of the object of fear, parallel to תּאוה, wishing, of the object of the wish. In 24b Ewald renders יתּן as adj. from יתן (whence איתן ecne), after the form פּקּח, and translates: yet to the righteous desire is always green. But whether יתּן is probably formed from יתן, and not from נתן, is a question in Prov 12:12, but not here, where wishing and giving (fulfilling) are naturally correlata. Hitzig corrects יתּן, and certainly the supplying of 'ה is as little appropriate here as at Prov 13:21. Also a "one gives" is scarcely intended (according to which the Targ., Syr., and Jerome translate passively), in which case the Jewish interpreters are wont to explain יתן, scil. הנותן; for if the poet thought of יתן fo with a personal subject, why did he not rescue it from the dimness of such vague generality? Thus, then, יתן is, with Bttcher, to be interpreted as impersonal, like Prov 13:10; Job 37:10, and perhaps also Gen 38:28 (Ewald, 295a): what the righteous wish, that there is, i.e., it becomes actual, is fulfilled. In this we have not directly and exclusively to think of the destiny at which the godless are afraid (Heb 10:27), and toward which the desire of the righteous goes forth; but the clause has also truth which is realized in this world: just that which they greatly fear, e.g., sickness, bankruptcy, the loss of reputation, comes upon the godless; on the contrary that which the righteous wish realizes itself, because their wish, in its intention, and kind, and content, stands in harmony with the order of the moral world. John Gill10:24 The fear of the wicked, it shall come upon him,.... What he dreads in his own mind will be his unhappy case, sooner or later it comes upon him; his fear of distresses, calamities, and judgments in this life, and of eternal wrath and vengeance hereafter; for the most profligate and abandoned wretches, the greatest atheists, who endeavour to work themselves up to a disbelief of a God and a future state, have at times their frights and fears about these things; and as are their fears of God, so will his wrath be, Ps 90:11. Jarchi illustrates this in the instance of the builders of Babel, who were afraid of being scattered upon the face of the earth, which thing feared came upon them through and for their building of the tower; and so it sometimes is, that the very thing which men fear comes upon them by the means which they take to prevent it; so the Jews were afraid that if their people believed in Jesus of Nazareth, the Romans would come and seize their city and nation, and therefore endeavoured to persuade them to reject him; for which rejection of him the thing they feared came upon them;but the desire of the righteous shall be granted; or "he shall give" (s); that is, God shall give it; who has it in his hands or power to give it, as Jarchi's note is: what a righteous man desires from right principles, and with right views; what is for his own good and the glory of God; what he asks in faith, and with submission to the divine will, and is according to it, is sooner or later, in God's own time and way, granted unto him: particularly his desires after righteousness; after the righteousness of Christ, and to be found alone in that, living and dying; after holiness of heart and life, that he might be cleansed and kept from sin, and preserved to the coming of Christ; after more grace, an increase of it, and fresh supplies from Christ; after more communion with God and Christ, and conformity to them; after glory and happiness, and a being with them to all eternity. Some understand this of the righteous man's desire upon the wicked; that his fear might come upon him, and the glory of divine justice appear in his swift and sudden destruction; as expressed in Prov 10:25; so Aben Ezra. (s) "dabit", Pagninus, Montanus, Baynus; "justis dat quod cupiunt", Tigurine version; "dabit Deus", Junius & Tremellius, Piscator, Michaelis; "dat Deus", Mercerus, Gejerus. Robert Jamieson, A. R. Fausset and David Brown10:24 it--the very thing. The wicked get dreaded evil; the righteous, desired good. |
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10:2510:25: Յանցանել մրրկի՝ եղծանի ամպարիշտն. իսկ արդարոյն խո՛յս տուեալ՝ կեցցէ՛ յաւիտեան[7978]։ [7978] Ոմանք. ՚Ի յանցանել մրր՛՛... եւ արդարոյն։ Յանցանել մրրկի եղծանի ամպարիշտն, իսկ արդարոյն [144]խոյս տուեալ` կեցցէ յաւիտեան:25 Ամբարիշտը պիտի ջնջուի ինչպէս անցնող մրրիկ, բայց արդարը խուսափելով՝ կ’ապրի յաւիտեան: 25 Մրրիկը անցնելուն պէս ամբարիշտը բնաջինջ կ’ըլլայ, Բայց արդարը յաւիտենական հիմ ունի։ 10:25: Յանցանել մրրկի՝ եղծանի ամպարիշտն. իսկ արդարոյն խո՛յս տուեալ՝ կեցցէ՛ յաւիտեան[7978]։ [7978] Ոմանք. ՚Ի յանցանել մրր՛՛... եւ արդարոյն։ 25 Ամբարիշտը պիտի ջնջուի ինչպէս անցնող մրրիկ, բայց արդարը խուսափելով՝ կ’ապրի յաւիտեան: 25 Մրրիկը անցնելուն պէս ամբարիշտը բնաջինջ կ’ըլլայ, Բայց արդարը յաւիտենական հիմ ունի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2510:25 Как проносится вихрь, {так} нет более нечестивого; а праведник на вечном основании. 10:25 παραπορευομένης παραπορευομαι travel by / around καταιγίδος καταιγις obscure; hide ἀσεβής ασεβης irreverent δίκαιος δικαιος right; just δὲ δε though; while ἐκκλίνας εκκλινω deviate; avoid σῴζεται σωζω save εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 10:25 כַּ ka כְּ as עֲבֹ֣ור ʕᵃvˈôr עבר pass ס֖וּפָה sˌûfā סוּפָה storm וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ֝ ˈw וְ and צַדִּ֗יק ṣaddˈîq צַדִּיק just יְסֹ֣וד yᵊsˈôḏ יְסֹוד foundation עֹולָֽם׃ ʕôlˈām עֹולָם eternity 10:25. quasi tempestas transiens non erit impius iustus autem quasi fundamentum sempiternumAs a tempest that passeth, so the wicked shall be no more: but the just is as an everlasting foundation. 10:25. Like a passing tempest, so the impious one will be no more. But the just one is like an everlasting foundation. 10:25. As the whirlwind passeth, so [is] the wicked no [more]: but the righteous [is] an everlasting foundation. 25. When the whirlwind passeth, the wicked is no more: but the righteous is an everlasting foundation.
10:25 As the whirlwind passeth, so [is] the wicked no [more]: but the righteous [is] an everlasting foundation: 10:25 Как проносится вихрь, {так} нет более нечестивого; а праведник на вечном основании. 10:25 παραπορευομένης παραπορευομαι travel by / around καταιγίδος καταιγις obscure; hide ἀσεβής ασεβης irreverent δίκαιος δικαιος right; just δὲ δε though; while ἐκκλίνας εκκλινω deviate; avoid σῴζεται σωζω save εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 10:25 כַּ ka כְּ as עֲבֹ֣ור ʕᵃvˈôr עבר pass ס֖וּפָה sˌûfā סוּפָה storm וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ֝ ˈw וְ and צַדִּ֗יק ṣaddˈîq צַדִּיק just יְסֹ֣וד yᵊsˈôḏ יְסֹוד foundation עֹולָֽם׃ ʕôlˈām עֹולָם eternity 10:25. quasi tempestas transiens non erit impius iustus autem quasi fundamentum sempiternum As a tempest that passeth, so the wicked shall be no more: but the just is as an everlasting foundation. 10:25. Like a passing tempest, so the impious one will be no more. But the just one is like an everlasting foundation. 10:25. As the whirlwind passeth, so [is] the wicked no [more]: but the righteous [is] an everlasting foundation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:25: As the whirlwind passeth - As tornadoes that sweep every thing away before them; so shall the wrath of God sweep away the wicked; it shall leave him neither branch nor root. But the righteous, being built on the eternal foundation, יסוד עולם yesod olam, shall never be shaken.Albert Barnes: Notes on the Bible - 183410:25: Or, when the whirlwind is passing, then the wicked is no more. Compare Mat 7:24-27.The righteous ... - In the later rabbinic interpretation this was applied to the Messiah as being the Just One, the Everlasting Foundation, on whom the world was established. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:25: the whirlwind: Pro 1:27; Job 27:19-21; Psa 37:9, Psa 37:10, Psa 58:9, Psa 73:18-20; Isa 40:24an: Pro 10:30; Psa 15:5; Mat 7:24, Mat 7:25, Mat 16:18; Eph 2:20; Ti1 6:19; Ti2 2:19 Proverbs 10:26 Carl Friedrich Keil and Franz Delitzsch10:25There now follows a series of proverbs, broken by only one dissimilar proverb, on the immoveable continuance of the righteous: 25 When the storm sweeps past, it is no more with the wicked; But the righteous is a building firm for ever. How Prov 10:25 is connected with Prov 10:24 is shown in the Book of Wisdom 5:15 (the hope of the wicked like chaff which the wind pursues). The Aram., Jerome, and Graec. Venet. interpret כ of comparison, so that the destruction of the godless is compared in suddenness and rapidity to the rushing past of a storm; but then רוּח ought to have been used instead of סוּפה; and instead of ואין רשׁע with the ו apodosis, a disturbing element in such a comparison, would have been used יחלף רשׁע, or at least רשׁע אין. The thought is no other than that of Job 21:18 : the storm, which is called סופה, from סוּף, to rush forth, is meant, as sweeping forth, and כ the temporal, as Ex 11:4 (lxx παραπορευομένης καταιγίδος), with ו htiw ,)עןה apod. following, like e.g., after a similar member of a temporal sentence, Is 10:25. סופה is a figure of God-decreed calamities, as war and pestilence, under which the godless sink, while the righteous endure them; cf. with 25a, Prov 1:27; Is 28:18; and with 25b, Is 3:25, Hab 2:4; Ps 91:1. "An everlasting foundation," since עולם is understood as looking forwards, not as at Is 58:12, backwards, is a foundation capable of being shaken by nothing, and synecdoch. generally a building. The proverb reminds us of the close of the Sermon on the Mount, and finds the final confirmation of its truth in this, that the death of the godless is a penal thrusting of them away, but the death of the righteous a lifting them up to their home. The righteous also often enough perish in times of war and of pestilence; but the proverb, as it is interpreted, verifies itself, even although not so as the poet, viewing it from his narrow O.T. standpoint, understood it; for the righteous, let him die when and how he may, is preserved, while the godless perishes. John Gill10:25 As the whirlwind passeth, so is the wicked no more,.... The wicked themselves are like a whirlwind, noisy, boisterous, and blustering; such is the man of sin, who speaks like a dragon, breathing out slaughter and threatening against the saints; and so are his followers, fierce and heady, and like a whirlwind, pernicious and destructive, bearing down, carrying away, and destroying all before it; so the locusts of the bottomless pit, under their king Abaddon, or Apollyon, the destroyer; and all tyrannical persecutors, who are as the boar out of the forest, and the wild beast of the field: and these "pass away" like a whirlwind, swiftly, suddenly, and at once; now they are seen in great power and authority, and anon they are not any more, Jer 4:13; as the whirlwind, which digs up the earth, makes a circle and buries itself in it; so the wicked dig a pit for others and fall into it themselves, Ps 7:14; and as a whirlwind passes away to the joy of men, so when the wicked perish there is shouting; as will be at the destruction of antichrist more especially, Prov 11:10; and it is in the whirlwind and storm of divine wrath, which falls upon the head of the wicked, by which they are caused to pass away, Jer 23:19; so that they are "not": not that they are annihilated at death, they will rise again and come to judgment, and live in torment for ever; when they pass away, they are somewhere; they are "not" indeed in the land of the living, in their own houses, as formerly, which will know them no more; they are not in their grandeur and prosperity, enjoying their riches and honour; but they are in their own place, in hell they lift up their eyes, though they wish they had no being;but the righteous is an everlasting foundation; he is in a firm and stable state here and hereafter; interested in everlasting love; in which he is rooted and grounded; secured in an everlasting covenant, ordered in all things and sure; having a share in everlasting salvation, and eternal redemption wrought out by Christ; being justified by his everlasting righteousness, which will answer for him in a time to come; and a partaker of those graces of the Spirit, faith, hope, and love, which are a well of living water springing up to everlasting life; and having everlasting strength and everlasting consolation in Christ, and a title to eternal life through him. Or, "but the righteous has an everlasting foundation" (t); the sense is the same; which foundation is not external privileges of birth and education, or a mere outward profession of religion, or works of righteousness done; these are not everlasting, but sandy foundations; but Christ is the righteous man's foundation, and he is the only one, 1Cor 3:11. Some take the sense to be, the "righteous", that is, Jesus Christ the righteous, "is an everlasting foundation"; he is the foundation of the church, the rock on which it is built; he is the foundation of the apostles and prophets, on which they were laid, and by whom they are saved; he is the foundation of every particular believer, they are rooted and built up on him; he is the foundation of their faith, hope, love, peace, joy, and comfort, and of their eternal glory and happiness: and an "everlasting one" he is; he is so in his person as God-man; in his offices of Prophet, Priest, and King; in the efficacy of his blood, righteousness, and sacrifice; and is a foundation which is sure, and will never fail: he has been the foundation of his people in all ages; and he is the same today, yesterday, and for ever. Hence, though the wicked pass away as the whirlwind, and by one, the righteous shall not; they are on a foundation, and cannot be blown off of it by the storms and tempests of Satan's temptations, their own corruptions, the persecutions of men, the errors of the wicked, or by the whirlwind of divine wrath and vengeance. Some render it, "the righteous is the foundation of the world" (u); the pillar and support of it; as the righteous are the salt of the earth, they are the stay of it: the whirlwind of God's wrath would tear up the course of nature, dissolve the earth, and all things in it, were it not for the sake of the righteous; and, when they are called and gathered in, there will be a general dissolution of all things, 2Pet 3:9. (t) "atjusti fandamentum perpetuum est", Tigurine versions; "justo vero sit, vel est fundamentum perpetuum", Junius & Tremellius, Piscator. (u) "Fundamentum mundi", Hebraei in Mercer. Maimonides apud Grotius. Robert Jamieson, A. R. Fausset and David Brown10:25 (Compare Ps 1:4; Ps 37:9-10, Ps 37:36).righteous . . . foundation--well laid and firm (Mt 7:24-25). |
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10:2610:26: Որպէս ազոխ՝ ատամանց վնասակա՛ր է՝ եւ ծո՛ւխ աչաց, նո՛յնպէս եւ անօրէնութիւնք որոց վարին նովաւ։ Որպէս ազոխ ատամանց վնասակար է եւ ծուխ աչաց, նոյնպէս [145]եւ անօրէնութիւն` որոց վարին նովաւ:26 Ինչպէս ազոխը վնասակար է ատամներին, իսկ ծուխը՝ աչքերին, այդպէս էլ անօրէնութիւնը վնասակար է նրանց համար, ովքեր առաջնորդւում են նրանով: 26 Ինչպէս քացախը՝ ակռաներուն եւ ծուխը՝ աչքերուն, Ծոյլն ալ զինք ղրկողներուն այնպէս է։ 10:26: Որպէս ազոխ՝ ատամանց վնասակա՛ր է՝ եւ ծո՛ւխ աչաց, նո՛յնպէս եւ անօրէնութիւնք որոց վարին նովաւ։ 26 Ինչպէս ազոխը վնասակար է ատամներին, իսկ ծուխը՝ աչքերին, այդպէս էլ անօրէնութիւնը վնասակար է նրանց համար, ովքեր առաջնորդւում են նրանով: 26 Ինչպէս քացախը՝ ակռաներուն եւ ծուխը՝ աչքերուն, Ծոյլն ալ զինք ղրկողներուն այնպէս է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2610:26 Что уксус для зубов и дым для глаз, то ленивый для посылающих его. 10:26 ὥσπερ ωσπερ just as ὄμφαξ ομφαξ tooth βλαβερὸν βλαβερος hurtful καὶ και and; even καπνὸς καπνος smoke ὄμμασιν ομμα eye οὕτως ουτως so; this way παρανομία παρανομια lawlessness τοῖς ο the χρωμένοις χραομαι resort to; treat αὐτήν αυτος he; him 10:26 כַּ ka כְּ as † הַ the חֹ֤מֶץ׀ ḥˈōmeṣ חֹמֶץ vinegar לַ la לְ to † הַ the שִּׁנַּ֗יִם ššinnˈayim שֵׁן tooth וְ wᵊ וְ and כֶ ḵe כְּ as † הַ the עָשָׁ֥ן ʕāšˌān עָשָׁן smoke לָ lā לְ to † הַ the עֵינָ֑יִם ʕênˈāyim עַיִן eye כֵּ֥ן kˌēn כֵּן thus הֶ֝ ˈhe הַ the עָצֵ֗ל ʕāṣˈēl עָצֵל sluggish לְ lᵊ לְ to שֹׁלְחָֽיו׃ šōlᵊḥˈāʸw שׁלח send 10:26. sicut acetum dentibus et fumus oculis sic piger his qui miserunt eumAs vinegar to the teeth, and smoke to the eyes, so is the sluggard to them that sent him. 10:26. Like vinegar to the teeth, and smoke to the eyes, so is a lazy one to those who sent him. 10:26. As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that send him. 10:26 As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that send him: 10:26 Что уксус для зубов и дым для глаз, то ленивый для посылающих его. 10:26 ὥσπερ ωσπερ just as ὄμφαξ ομφαξ tooth βλαβερὸν βλαβερος hurtful καὶ και and; even καπνὸς καπνος smoke ὄμμασιν ομμα eye οὕτως ουτως so; this way παρανομία παρανομια lawlessness τοῖς ο the χρωμένοις χραομαι resort to; treat αὐτήν αυτος he; him 10:26 כַּ ka כְּ as † הַ the חֹ֤מֶץ׀ ḥˈōmeṣ חֹמֶץ vinegar לַ la לְ to † הַ the שִּׁנַּ֗יִם ššinnˈayim שֵׁן tooth וְ wᵊ וְ and כֶ ḵe כְּ as † הַ the עָשָׁ֥ן ʕāšˌān עָשָׁן smoke לָ lā לְ to † הַ the עֵינָ֑יִם ʕênˈāyim עַיִן eye כֵּ֥ן kˌēn כֵּן thus הֶ֝ ˈhe הַ the עָצֵ֗ל ʕāṣˈēl עָצֵל sluggish לְ lᵊ לְ to שֹׁלְחָֽיו׃ šōlᵊḥˈāʸw שׁלח send 10:26. sicut acetum dentibus et fumus oculis sic piger his qui miserunt eum As vinegar to the teeth, and smoke to the eyes, so is the sluggard to them that sent him. 10:26. Like vinegar to the teeth, and smoke to the eyes, so is a lazy one to those who sent him. 10:26. As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that send him. 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 - 1903-191426: В этом стихе высказана, особняком здесь стоящая, мысль о вреде лености (ср. VI:6: сл.; XII:27; XIX:24).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Righteous Exclusively Happy.26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him. Observe, 1. Those that are of a slothful disposition, that love their ease and cannot apply their minds to any business, are not fit to be employed, no, not so much as to be sent on an errand, for they will neither deliver a message with any care nor make any haste back. Such therefore are very unmeet to be ministers, Christ's messengers; he will not own the sending forth of sluggards into his harvest. 2. Those that are guilty of so great an oversight as to entrust such with any affair, and put confidence in them, will certainly have vexation with them. A slothful servant is to his master as uneasy and troublesome as vinegar to the teeth and smoke to the eyes; he provokes his passion, as vinegar sets the teeth on edge, and occasions him grief to see his business neglected and undone, as smoke sets the eyes a weeping. Adam Clarke: Commentary on the Bible - 183110:26: As vinegar to the teeth - The acid softening and dissolving the alkali of the bone, so as to impair their texture, and render them incapable of masticating; and as smoke affects the eyes, irritating their tender vessels, so as to give pain and prevent distinct vision; so the sluggard, the lounging, thriftless messenger, who never returns in time with the desired answer.Albert Barnes: Notes on the Bible - 183410:26: The teeth set on edge by the sour wine used by peasants Rut 2:14; Psa 69:21, the eye irritated by wood-smoke, these shadow the annoyance of having a messenger who will loiter on the way.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:26: vinegar: Pro 25:13, Pro 25:20as smoke: As the acidity of vinegar causes the unpleasantness and pain to the teeth, and by softening and dissolving the alkali of the bone, impairs their texture, and renders them incapable of mastication; and as smoke, by irritating the tender vessels, causes the eyes to smart, and pRev_ents distinct vision; so a sluggish messenger is a continual vexation and loss to those by whom he is employed. Isa 65:5 so: Mat 25:26; Rom 12:11; Heb 6:12 Proverbs 10:27 Carl Friedrich Keil and Franz Delitzsch10:26This proverb stands out of connection with the series: As vinegar to the teeth, and as smoke to the eyes, So is the sluggard to them who gives him a commission. A parabolic proverb (vid., p. 9), priamel-like in its formation (p. 13). Here and there לשּׁנּים is found with Mugrash, but in correct texts it has Reba-magnum; the verse is divided into two by Athnach, whose subordinate distributive is (Accentssystem, xi. 1) Reba-magnum. Smoke makes itself disagreeably perceptible to the sense of smell, and particularly to the eyes, which it causes to smart so that they overflow with tears; wherefore Virgil speaks of it as amarus, and Horace lacrimosus. חמץ (from חמץ, to be sour, harsh) signifies properly that which is sour, as acetum, ὄξος; here, after the lxx ὄμφαξ, the unripe grapes, but which are called בּסר (בּסר) (vid., under Job 15:33), by which the Syr., here following the lxx, translates, and which also in the Talmud, Dema i. 1, is named חמץ, after a doubtful meaning (vid., Aruch, and on the other side Rashi), thus: vinegar, which the word commonly means, and which also accords with the object of the comparison, especially if one thinks of the sharp vinegar-wine of the south, which has an effect on the teeth denoted by the Hebr. verb קהה, as the effect of smoke is by כהה (Fl.). The plur. לשׁלחיו is that of the category, like Prov 22:21; Prov 25:13; the parallel אדניו of the latter passage does not at least make it necessary to regard it, like this, as a plur. excellentiae (Bertheau, Hitzig, Ewald). They who send a sluggard, i.e., who make him their agent, do it to their own sorrow; his slothfulness is for them, and for that which they have in view, of dull, i.e., slow and restrained, of biting, i.e., sensibly injurious operation. Geneva 159910:26 As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that (l) send him.(l) He is trouble and grief to him about any business. John Gill10:26 As vinegar to the teeth,.... Which, with its coldness and sourness, blunts the teeth, and makes it troublesome to eat: the Septuagint, Syriac, and Arabic versions, render it,"as the sour grape is hurtful to the teeth;'' sets them on edge; and as smoke to the eye; dims the sight, causes the eye to water, and is very pernicious and vexatious: so is the sluggard to them that send him: that is, the slothful messenger, as the Targum explains it; who, being sent on an errand, is dilatory, does not make haste to bring back the answer; which is very vexatious to those that send him, raises their passions, makes them fretful and very angry, be it on what account it will: so slothful and unprofitable servants, to whom talents are given for usefulness, which they hide or use not, are very provoking to Christ, and whom he will order into outer darkness; those who have gifts for sacred service ought not to be slothful in business, but fervent in spirit, serving the Lord, Mt 25:26. John Wesley10:26 So - Unserviceable and vexatious.Robert Jamieson, A. R. Fausset and David Brown10:26 that is, causes vexation. |
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10:2710:27: Երկեւղ Տեառն յաւելու յաւուրս. ամք ամպարշտաց նուազեսցին[7979]։ [7979] Ոսկան. Յաւելու զաւուրս... նուազեսցին։ Երկեւղ Տեառն յաւելու յաւուրս, ամք ամպարշտաց նուազեսցին:27 Տիրոջ երկիւղն աւելացնում է կեանքի օրերը, բայց ամբարիշտների տարիները պիտի կրճատուեն: 27 Տէրոջը վախը օրեր կ’աւելցնէ, Բայց ամբարիշտներուն տարիները պիտի կարճնան։ 10:27: Երկեւղ Տեառն յաւելու յաւուրս. ամք ամպարշտաց նուազեսցին[7979]։ [7979] Ոսկան. Յաւելու զաւուրս... նուազեսցին։ 27 Տիրոջ երկիւղն աւելացնում է կեանքի օրերը, բայց ամբարիշտների տարիները պիտի կրճատուեն: 27 Տէրոջը վախը օրեր կ’աւելցնէ, Բայց ամբարիշտներուն տարիները պիտի կարճնան։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2710:27 Страх Господень прибавляет дней, лета же нечестивых сократятся. 10:27 φόβος φοβος fear; awe κυρίου κυριος lord; master προστίθησιν προστιθημι add; continue ἡμέρας ημερα day ἔτη ετος year δὲ δε though; while ἀσεβῶν ασεβης irreverent ὀλιγωθήσεται ολιγοω diminish 10:27 יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תֹּוסִ֣יף tôsˈîf יסף add יָמִ֑ים yāmˈîm יֹום day וּ û וְ and שְׁנֹ֖ות šᵊnˌôṯ שָׁנָה year רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תִּקְצֹֽרְנָה׃ tiqṣˈōrᵊnā קצר be short 10:27. timor Domini adponet dies et anni impiorum breviabunturThe fear of the Lord shall prolong days: and the years of the wicked shall be shortened. 10:27. The fear of the Lord adds days. And the years of the impious will be shortened. 10:27. The fear of the LORD prolongeth days: but the years of the wicked shall be shortened. 10:27 The fear of the LORD prolongeth days: but the years of the wicked shall be shortened: 10:27 Страх Господень прибавляет дней, лета же нечестивых сократятся. 10:27 φόβος φοβος fear; awe κυρίου κυριος lord; master προστίθησιν προστιθημι add; continue ἡμέρας ημερα day ἔτη ετος year δὲ δε though; while ἀσεβῶν ασεβης irreverent ὀλιγωθήσεται ολιγοω diminish 10:27 יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תֹּוסִ֣יף tôsˈîf יסף add יָמִ֑ים yāmˈîm יֹום day וּ û וְ and שְׁנֹ֖ות šᵊnˌôṯ שָׁנָה year רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תִּקְצֹֽרְנָה׃ tiqṣˈōrᵊnā קצר be short 10:27. timor Domini adponet dies et anni impiorum breviabuntur The fear of the Lord shall prolong days: and the years of the wicked shall be shortened. 10:27. The fear of the Lord adds days. And the years of the impious will be shortened. 10:27. The fear of the LORD prolongeth days: but the years of the wicked shall be shortened. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191427-30: Повторяются не раз высказанные мысли о различном до противоположности жребии праведных и нечестивых (ср. III:2; IX:11; сн. Иов VIII:13; Пс. CIX:6).Matthew Henry: Concise Commentary on the Whole Bible - 170627 The fear of the LORD prolongeth days: but the years of the wicked shall be shortened. 28 The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.Observe, 1. Religion lengthens men's lives and crowns their hopes. What man is he that loves life? Let him fear God, and that will secure him from many things that would prejudice his life, and secure to him life enough in this world and eternal life in the other; the fear of the Lord will add days more than was expected, will add them endlessly, will prolong them to the days of eternity. What man is he that would see good days? Let him be religious, and then his days shall not only be many, but happy, very happy as well as very many, for the hope of the righteous shall be gladness; they shall have what they hope for, to their unspeakable satisfaction. It is something future and unseen that they place their happiness in (Rom. viii. 24, 25), not what they have in hand, but what they have in hope, and their hope will shortly be swallowed up in fruition, and it will be their everlasting gladness. Enter thou into the joy of thy Lord. 2. Wickedness shortens men's lives, and frustrates their hopes: The years of the wicked, that are spent in the pleasures of sin and the drudgery of the world, shall be shortened. Cut down the trees that cumber the ground. And whatever comfort or happiness a wicked man promises himself, in this world or the other, he will be frustrated; for the expectation of the wicked shall perish; his hope shall be turned into endless despair. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:27: fear: Pro 3:2, Pro 3:16, Pro 9:11; Psa 21:4, Psa 34:11-13, Psa 91:16prolongeth: Heb. addeth the years: Job 15:32, Job 15:33, Job 22:15, Job 22:16; Psa 55:23; Ecc 7:17; Jer 17:11; Luk 12:20 Proverbs 10:28 Carl Friedrich Keil and Franz Delitzsch10:27From this point the proverbs fall into the series connecting themselves with Prov 10:25 : 27 The fear of Jahve multiplies the days of life; But the years of the godless are shortened. This parable, like Prov 10:25, also corresponds with the O.T. standpoint, having in view the present life. The present-life history confirms it, for vice destroys body and soul; and the fear of God, which makes men contented and satisfied in God, is truly the right principle of longevity. But otherwise also the pious often enough die early, for God carries them away מפני הרעה from the face of the evil, Is 57:1.; or if they are martyrs for the truth (Ps 44:23, cf. Ps 60:6), the verification of the above proverb in such cases moves forward (Wisd. 4:7ff.) into eternity, in which the life of the pious continues for ever, while that of the godless loses itself with his death in the state of everlasting death. Prov 9:11, cf. Prov 3:2, resembles 27a. Instead of תּקצרנה, תקצרנה was to be expected; but the flexion does not distinguish the transitive קצר (Arab. ḳaṣara) and intransitive קצר (Arab. ḳaṣura) as it ought. Geneva 159910:27 The fear of the LORD prolongeth days: but the years of the wicked (m) shall be shortened.(m) The time of their prosperity will be short because of their great fall, though they seem to live long. John Gill10:27 The fear of the Lord prolongeth days,.... Not beyond the time fixed in the unalterable purposes and decrees of God, Job 14:5; but longer than some others, or than those that fear the Lord expect to live; or longer than, according to the course of nature, and the weakness of their constitutions, it could be thought they should live. Long life is promised to them that fear the Lord; godliness has the promise of this life and of that to come; the fear of the Lord is the means of preserving persons from those things which are pernicious to the health of men, and so of prolonging their days; as well as it has length of days, for ever and ever, even eternal life, annexed to it; see Ps 34:11;but the years of the wicked shall be shortened; through diseases, which their sins bring upon them, which cut them off before they have lived out half their days; or by means of which, their sins, they come into the hand of the civil magistrate, and die before their time; or are taken off in their full strength by the immediate judgment of God, as were Ananias and Sapphira; and so they die in the midst of their days; and before the time, which, according to the course of nature, and the common period of life, in all human probability they might have arrived unto, Ps 55:23. Robert Jamieson, A. R. Fausset and David Brown10:27 (Compare Prov 9:11; Ps 55:23). |
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10:2810:28: Յերկարի արդարոց ուրախութիւն. յոյս ամպարշտաց կորիցէ։ Յերկարի արդարոց ուրախութիւն, յոյս ամպարշտաց կորիցէ:28 Արդարների ուրախութիւնը պիտի երկարի, իսկ ամբարիշտների յոյսը պիտի կորչի: 28 Արդարներուն յոյսը ուրախութիւն է, Բայց ամբարիշտներուն ակնկալութիւնը պիտի կորսուի։ 10:28: Յերկարի արդարոց ուրախութիւն. յոյս ամպարշտաց կորիցէ։ 28 Արդարների ուրախութիւնը պիտի երկարի, իսկ ամբարիշտների յոյսը պիտի կորչի: 28 Արդարներուն յոյսը ուրախութիւն է, Բայց ամբարիշտներուն ակնկալութիւնը պիտի կորսուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2810:28 Ожидание праведников радость, а надежда нечестивых погибнет. 10:28 ἐγχρονίζει εγχρονιζω right; just εὐφροσύνη ευφροσυνη celebration ἐλπὶς ελπις hope δὲ δε though; while ἀσεβῶν ασεβης irreverent ὄλλυται ολλυμι destroy; make an end of 10:28 תֹּוחֶ֣לֶת tôḥˈeleṯ תֹּוחֶלֶת hope צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy וְ wᵊ וְ and תִקְוַ֖ת ṯiqwˌaṯ תִּקְוָה hope רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תֹּאבֵֽד׃ tōvˈēḏ אבד perish 10:28. expectatio iustorum laetitia spes autem impiorum peribitThe expectation of the just is joy: but the hope of the wicked shall perish. 10:28. The expectation of the just is rejoicing. But the hope of the impious will perish. 10:28. The hope of the righteous [shall be] gladness: but the expectation of the wicked shall perish. 10:28 The hope of the righteous [shall be] gladness: but the expectation of the wicked shall perish: 10:28 Ожидание праведников радость, а надежда нечестивых погибнет. 10:28 ἐγχρονίζει εγχρονιζω right; just εὐφροσύνη ευφροσυνη celebration ἐλπὶς ελπις hope δὲ δε though; while ἀσεβῶν ασεβης irreverent ὄλλυται ολλυμι destroy; make an end of 10:28 תֹּוחֶ֣לֶת tôḥˈeleṯ תֹּוחֶלֶת hope צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy וְ wᵊ וְ and תִקְוַ֖ת ṯiqwˌaṯ תִּקְוָה hope רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תֹּאבֵֽד׃ tōvˈēḏ אבד perish 10:28. expectatio iustorum laetitia spes autem impiorum peribit The expectation of the just is joy: but the hope of the wicked shall perish. 10:28. The expectation of the just is rejoicing. But the hope of the impious will perish. 10:28. The hope of the righteous [shall be] gladness: but the expectation of the wicked shall perish. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:28: The expectation of the wicked shall perish - A wicked man is always imposing on himself by the hope of God's mercy and final happiness; and he continues hoping, till he dies without receiving that mercy which alone would entitle him to that glory.Albert Barnes: Notes on the Bible - 183410:28: Transpose "hope" and "expectation." The expectant waiting of the righteous is joyful at the time, and ends in joy: the eager hope of the wicked comes to nought.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:28: hope: Psa 16:9, Psa 73:24-26; Rom 5:2, Rom 12:12, Rom 15:13; Th2 2:16but: Pro 11:7, Pro 14:32; Job 8:13, Job 11:20; Psa 112:10; Luk 16:23-26 Proverbs 10:29 Carl Friedrich Keil and Franz Delitzsch10:2828 The expectation of the righteous is gladness And the hope of the godless comes to nothing. תּוחלת as well as תּקוה proceed on the fundamental idea of a strained earnest looking back upon something, the same fundamental idea which in another view gives the meaning of strength (חיל, Arab. ḥayl; ḳuwwat, kawiyy, cf. גּדל, Arab. jdl, plectere, and גּדול, strong and strength). The substantival clause 28a denotes nothing more than: it is gladness (cf. Prov 3:17, all their steps are gladness), but which is equivalent to, it is that in its issue, in gaudium desinit. Hitzig's remark that תוחלת is the chief idea for hope and fear, is not confirmed by the usage of the language; it always signifies joyful, not anxious, expectation; cf. the interchange of the same two synonyms Prov 13:7, and תּאות, Ps 112:10, instead of תּקות (here and Job 8:13). While the expectation of the one terminates in the joy of the fulfilment, the hope of the other (אבד, R. בד, to separate) perishes, i.e., comes to nothing. John Gill10:28 The hope of the righteous shall be gladness,.... Or, "is gladness" (w); it is now attended with joy; he has a pleasure in the exercise of the grace of hope as to future things; he rejoices in hope of the glory of God, and is enabled to hold fast the rejoicing of his hope firm unto the end, Rom 5:2; and the issue of his hope will be an abundant entrance into the joy of his Lord; a being brought into his presence, in which is fulness of joy; he is not ashamed of his hope now, and he will not be disappointed hereafter;but the expectation of the wicked shall perish; his hope and expectation, either of riches, and honour, and pleasure in this world, or of a long life in it; or of happiness in the other, and of escaping the wrath of God, and the vengeance of eternal fire; all which, being grounded on a wrong bottom, shall be frustrated; see Job 8:13. (w) "Est", Pagninus, Junius & Tremellius, Piscator, Michaelis. John Wesley10:28 Gladness - Shall be accomplished, and turned into enjoyment.Robert Jamieson, A. R. Fausset and David Brown10:28 gladness--in confidence of realizing it.expectation . . . perish--in disappointment. |
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10:2910:29: Ամրութիւն սրբոց երկեւղ Տեառն. եւ բեկումն այնոցիկ ոյք գործեն զչարիս[7980]։ [7980] Ոսկան. Ամրութիւն արդարոց եր՛՛։ Ոմանք. Եւ խորտակումն այնոցիկ որ։ Ամրութիւն սրբոց [146]երկեւղ Տեառն, եւ բեկումն այնոցիկ ոյք գործեն զչարիս:29 Տիրոջ երկիւղը ոգու ամրութիւն է մաքուր մարդկանց համար, բայց սրտաբեկութիւն է նրանց համար, ովքեր չարիք են գործում: 29 Տէրոջը ճամբան արդարին զօրութիւն է, Բայց անօրէնութիւն գործողներուն կործանում է։ 10:29: Ամրութիւն սրբոց երկեւղ Տեառն. եւ բեկումն այնոցիկ ոյք գործեն զչարիս[7980]։ [7980] Ոսկան. Ամրութիւն արդարոց եր՛՛։ Ոմանք. Եւ խորտակումն այնոցիկ որ։ 29 Տիրոջ երկիւղը ոգու ամրութիւն է մաքուր մարդկանց համար, բայց սրտաբեկութիւն է նրանց համար, ովքեր չարիք են գործում: 29 Տէրոջը ճամբան արդարին զօրութիւն է, Բայց անօրէնութիւն գործողներուն կործանում է։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:2910:29 Путь Господень твердыня для непорочного и страх для делающих беззаконие. 10:29 ὀχύρωμα οχυρωμα stronghold ὁσίου οσιος responsible; devout φόβος φοβος fear; awe κυρίου κυριος lord; master συντριβὴ συντριβη though; while τοῖς ο the ἐργαζομένοις εργαζομαι work; perform κακά κακος bad; ugly 10:29 מָעֹ֣וז māʕˈôz מָעֹוז fort לַ֭ ˈla לְ to † הַ the תֹּם ttˌōm תֹּם completeness דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ֝ ˈû וְ and מְחִתָּ֗ה mᵊḥittˈā מְחִתָּה terror לְ lᵊ לְ to פֹ֣עֲלֵי fˈōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 10:29. fortitudo simplicis via Domini et pavor his qui operantur malumThe strength of the upright is the way of the Lord: and fear to them that work evil. 10:29. The strength of the simple is the way of the Lord, and it is fear to those who work evil. 10:29. The way of the LORD [is] strength to the upright: but destruction [shall be] to the workers of iniquity. 29. The way of the LORD is a strong hold to the upright; but it is a destruction to the workers of iniquity.
10:29 The way of the LORD [is] strength to the upright: but destruction [shall be] to the workers of iniquity: 10:29 Путь Господень твердыня для непорочного и страх для делающих беззаконие. 10:29 ὀχύρωμα οχυρωμα stronghold ὁσίου οσιος responsible; devout φόβος φοβος fear; awe κυρίου κυριος lord; master συντριβὴ συντριβη though; while τοῖς ο the ἐργαζομένοις εργαζομαι work; perform κακά κακος bad; ugly 10:29 מָעֹ֣וז māʕˈôz מָעֹוז fort לַ֭ ˈla לְ to † הַ the תֹּם ttˌōm תֹּם completeness דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ֝ ˈû וְ and מְחִתָּ֗ה mᵊḥittˈā מְחִתָּה terror לְ lᵊ לְ to פֹ֣עֲלֵי fˈōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 10:29. fortitudo simplicis via Domini et pavor his qui operantur malum The strength of the upright is the way of the Lord: and fear to them that work evil. 10:29. The strength of the simple is the way of the Lord, and it is fear to those who work evil. 10:29. The way of the LORD [is] strength to the upright: but destruction [shall be] to the workers of iniquity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170629 The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity. 30 The righteous shall never be removed: but the wicked shall not inhabit the earth.These two verses are to the same purport with those next before, intimating the happiness of the godly and the misery of the wicked; it is necessary that this be inculcated upon us, so loth are we to believe and consider it. 1. Strength and stability are entailed upon integrity: The way of the Lord (the providence of God, the way in which he walks towards us) is strength to the upright, confirms him in his uprightness. All God's dealings with him, merciful and afflictive, serve to quicken him to his duty and animate him against his discouragements. Or the way of the Lord (the way of godliness, in which he appoints us to walk) is strength to the upright; the closer we keep to that way, the more our hearts are enlarged to proceed in it, the better fitted we are both for services and sufferings. A good conscience, kept pure from sin, gives a man boldness in a dangerous time, and constant diligence in duty makes a man's work easy in a busy time. The more we do for God the more we may do, Job xvii. 9. That joy of the Lord which is to be found only in the way of the Lord will be our strength (Neh. viii. 10), and therefore the righteous shall never be removed. Those that have an established virtue have an established peace and happiness which nothing can rob them of; they have an everlasting foundation, v. 25. 2. Ruin and destruction are the certain consequences of wickedness. The wicked shall not only not inherit the earth, though they lay up their treasure in it, but they shall not so much as inhabit the earth; God's judgments will root them out. Destruction, swift and sure destruction, shall be to the workers of iniquity, destruction from the presence of the Lord and the glory of his power. Nay, that way of the Lord which is the strength of the upright is consumption and terror to the workers of iniquity; the same gospel which to the one is a savour of life unto life to the other is a savour of death unto death; the same providence, like the same sun, softens the one and hardens the other, Hos. xiv. 9. Adam Clarke: Commentary on the Bible - 183110:29: The way of the Lord is strength - In the path of obedience the upright man ever finds his strength renewed; the more he labors the stronger he grows. The same sentiment as that in Isa 40:31.Albert Barnes: Notes on the Bible - 183410:29: Omit "shall be." The meaning is: "The Way of Yahweh," i. e., the Divine Order of the world, has its two sides. It is "strength to the upright, destruction to the workers of iniquity."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:29: way: Psa 84:7; Isa 40:31; Zac 10:12; Phi 4:13but: Pro 21:15; Job 31:3; Psa 1:6, Psa 36:12, Psa 37:20, Psa 92:7; Mat 7:22, Mat 7:23; Luk 13:26, Luk 13:27; Rom 2:8, Rom 2:9 Proverbs 10:30 Carl Friedrich Keil and Franz Delitzsch10:2929 Jahve's way is a bulwark to the righteous; But ruin to those that do evil. Of the two meanings which מעז (מעוז) has: a stronghold from עזז, and asylum (= Arab. m'adz) from עוּז, the contrast here demands the former. 'דּרך ה and 'יראת ה, understood objectively, are the two O.T. names of true religion. It means, then, the way which the God of revelation directs men to walk in (Ps 143:8), the way of His precepts, Ps 119:27, His way of salvation, Ps 67:3 (4); in the N.T. ἡ ὁδὸς τοῦ Θεοῦ, Mt 22:16; Acts 18:25.; cf. ἡ ὁδός simply, Acts 9:2; Acts 24:14. This way of Jahve is a fortress, bulwark, defence for innocence, or more precisely, a disposition wholly, i.e., unreservedly and without concealment, directed toward God and that which is good. All the old interpreters, also Luther, but not the Graec. Venet., translate as if the expression were לתּם; but the punctuation has preferred the abstr. pro concreto, perhaps because the personal תּם nowhere else occurs with any such prefix; on the contrary, תּם is frequently connected with ב, כ, ל. לתם דרך, integro viae (vitae), are by no means to be connected in one conception (Ziegler, Umbr., Elster), for then the poet ought to have written מעז יהוה לתם־דרך. 29b cannot be interpreted as a thought by itself: and ruin (vid., regarding מחתּה, ruina, and subjectively consternatio, Prov 10:16) comes to those who do evil; but the thought, much more comprehensive, that religion, which is for the righteous a strong protection and safe retreat, will be an overthrow to those who delight only in wickedness (vid., on און, p. 143), is confirmed by the similarly formed distich, Prov 21:15. Also almost all the Jewish interpreters, from Rashi to Malbim, find here expressed the operation of the divine revelation set over against the conduct of men - essentially the same as when the Tora or the Chokma present to men for their choice life and death; or the gospel of salvation, according to 2Cor 2:15, is to one the savour of life unto life, to another the savour of death unto death. John Gill10:29 The way of the Lord is strength to the upright,.... Who are upright in heart and life; who have the uprightness or righteousness of Christ imputed to them, and right spirits renewed in them; in consequence of which they walk uprightly, Prov 10:9. To these "the way of the Lord is strength"; both the way which he himself takes, and the way which he prescribes and directs his people to walk in: the way in which he walks in providence towards them is the strength of them; he is their shade on their right hand; he shows himself strong on their behalf; he is their fortress and strong tower, as the God of providence, even a wall of fire round about them: and the way he takes in the discoveries of his love; in the communications of his grace; in the application of precious promises; by granting the influences of his Spirit; and by leading to his Son, the than of his right hand, made strong for himself and them, is very strengthening unto them: so likewise the way in which he leads his people, the way of his word and ordinances; which, as it is pleasant, so strengthening; the more they walk in them, the stronger they are; they go from strength to strength, they grow stronger and stronger by them; while they are waiting on the Lord in them, their spiritual strength is renewed: moreover, walking in the way of the Lord gives them spirit and courage, and makes them bold and intrepid; so that they fear no enemy, nor any dangers and difficulties, but go on their way cheerfully and pleasantly;but destruction shall be to the workers of iniquity; not to all that do iniquity, for no man lives without sin; but to those who give up themselves to it, make a trade of it; whose course of life is sinful, and do nothing else but sin; this their way leads to ruin; destruction and misery are now in all their ways, and will be the certain issue of them, even destruction of both soul and body; which will be swift and sudden, come upon them before they are aware, and will be everlasting; it will continue for ever, and there will be no deliverance from it. The Word (x) signifies terror and consternation; and such seize on a wicked man at death, to whom death is the king of terrors; and which will still more strongly possess him when in hell he lifts up his eyes; and also at the day of judgment, when he shall see the Judge coming in the clouds of heaven, sitting on a fiery throne, and shall hear him pronounce him cursed. The clause may be rendered, but the way of the Lord is "terror to the workers of iniquity" (y); the way of the Lord in his works of providence, in which he oftentimes does terrible things in righteousness; and he is very terrible to men in his judgments here, and will be more so in his awful procedure at the last judgment. (x) "pavor", V. L. Pagninus, Tigurine version, Mercerus, Gejerus; "consternatio", Vatablus, Cocceius, Michaelis. (y) So Mercerus, Gejerus. John Wesley10:29 The way - The way of God's precepts. Strength - Gives strength, support, and protection.Robert Jamieson, A. R. Fausset and David Brown10:29 The way, &c.--that is, God's providence sustains the righteous and overthrows the wicked (Hos 14:9). |
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10:3010:30: Արդար՝ յաւիտեան ո՛չ դողասցէ. ամպարիշտք մի՛ բնակեսցեն յերկրի[7981]։ [7981] Ոմանք. Ոչ սասանեսցի, եւ ամպա՛՛։ Արդար` յաւիտեան ոչ դողասցէ, ամպարիշտք մի՛ բնակեսցեն յերկրի:30 Արդարը երբեք չպիտի դողայ, ամբարիշտները չպիտի բնակուեն երկրի վրայ: 30 Արդարը պիտի չսասանի յաւիտեան, Բայց ամբարիշտները երկրի վրայ պիտի չբնակին։ 10:30: Արդար՝ յաւիտեան ո՛չ դողասցէ. ամպարիշտք մի՛ բնակեսցեն յերկրի[7981]։ [7981] Ոմանք. Ոչ սասանեսցի, եւ ամպա՛՛։ 30 Արդարը երբեք չպիտի դողայ, ամբարիշտները չպիտի բնակուեն երկրի վրայ: 30 Արդարը պիտի չսասանի յաւիտեան, Բայց ամբարիշտները երկրի վրայ պիտի չբնակին։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:3010:30 Праведник во веки не поколеблется, нечестивые же не поживут на земле. 10:30 δίκαιος δικαιος right; just τὸν ο the αἰῶνα αιων age; -ever οὐκ ου not ἐνδώσει ενδιδωμι irreverent δὲ δε though; while οὐκ ου not οἰκήσουσιν οικεω dwell γῆν γη earth; land 10:30 צַדִּ֣יק ṣaddˈîq צַדִּיק just לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity בַּל־ bal- בַּל not יִמֹּ֑וט yimmˈôṭ מוט totter וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty לֹ֣א lˈō לֹא not יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 10:30. iustus in aeternum non commovebitur impii autem non habitabunt in terramThe just shall never be moved: but the wicked shall not dwell on the earth. 10:30. The just in eternity shall not be moved. But the impious will not live upon the earth. 10:30. The righteous shall never be removed: but the wicked shall not inhabit the earth. 10:30 The righteous shall never be removed: but the wicked shall not inhabit the earth: 10:30 Праведник во веки не поколеблется, нечестивые же не поживут на земле. 10:30 δίκαιος δικαιος right; just τὸν ο the αἰῶνα αιων age; -ever οὐκ ου not ἐνδώσει ενδιδωμι irreverent δὲ δε though; while οὐκ ου not οἰκήσουσιν οικεω dwell γῆν γη earth; land 10:30 צַדִּ֣יק ṣaddˈîq צַדִּיק just לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity בַּל־ bal- בַּל not יִמֹּ֑וט yimmˈôṭ מוט totter וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty לֹ֣א lˈō לֹא not יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 10:30. iustus in aeternum non commovebitur impii autem non habitabunt in terram The just shall never be moved: but the wicked shall not dwell on the earth. 10:30. The just in eternity shall not be moved. But the impious will not live upon the earth. 10:30. The righteous shall never be removed: but the wicked shall not inhabit the earth. 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 - 183110:30: The righteous shall never be removed - Because he is built on the eternal foundation. See on Pro 10:25 (note).Albert Barnes: Notes on the Bible - 183410:30: The wicked shall rot inhabit - The other and higher side of the same law of the divine government appears in Mat 5:5.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:30: never: Pro 10:25; Psa 16:8, Psa 37:22, Psa 37:28, Psa 37:29, Psa 112:6, Psa 125:1; Rom 8:35-39; Pe2 1:10, Pe2 1:11the wicked: Psa 37:9, Psa 37:10, Psa 37:22, Psa 52:5; Eze 33:24-26; Mic 2:9, Mic 2:10; Mat 21:41 Proverbs 10:31 Carl Friedrich Keil and Franz Delitzsch10:3030 The righteous is never moved; But the godless abide not in the land. Love of home is an impulse and emotion natural to man; but to no people was fatherland so greatly delighted in, to none was exile and banishment from fatherland so dreadful a thought, as it was to the people of Israel. Expatriation is the worst of all evils with which the prophets threatened individuals and the people, Amos 7:17, cf. Is 22:17.; and the history of Israel in their exile, which was a punishment of their national apostasy, confirms this proverb and explains its form; cf. Prov 2:21., Ps 37:29. בּל is, like Prov 9:13, the emphatic No of the more elevated style; נמוט, the opposite of נכון, Prov 12:3; and שׁכן signifies to dwell, both inchoative: to come to dwell, and consecutive: to continue to dwell (e.g., Is 57:15, of God who inhabiteth eternity). In general, the proverb means that the righteous fearlessly maintains the position he takes; while, on the contrary, all they who have no hold on God lose also their outward position. But often enough this saying is fulfilled in this, that they, in order that they may escape disgrace, became wanderers and fugitives, and are compelled to conceal themselves among strangers. Geneva 159910:30 The righteous shall (n) never be removed: but the wicked shall not inhabit the earth.(n) They enjoy in this life by faith and hope, their everlasting life. John Gill10:30 The righteous shall never be removed,.... They may be removed from place to place in this world, through the persecutions of their enemies, or through one providence or another, as they often are; they may be removed from a state of outward prosperity to a state of adversity, as Job was; they may be removed from spiritual and comfortable frames of soul to carnal or uncomfortable ones; for good frames are very precarious and uncertain things; and they will be removed out of this world into another; here they have no continuing city: but they shall never be removed from the love of God, nothing can separate them from that; they are set as a seal on his heart, and are engraven on the palms of his hands, and there is no removing them from thence; they may be waiver about their interest in the love of God; they may be without the manifestations and discoveries of it to their souls; they may be under the hidings of God's face; they may be at a distance from his house and ordinances, or may not enjoy the presence of God in them for a time; yet not separated from his affections; they shall never be removed out of the hands of Christ, into which they are put for security, and out of which none can pluck them, men or devils; how should they, since they are in those hands that made the heavens and the earth, support all in being, and hold the reins of government? Was it possible they could be removed from hence, it would impeach the wisdom of God, who has put them there; argue weakness in Christ, and suppose danger to them. Nor can they be removed out of the family of God; sons of God abide in his house for ever; they are no more foreigners and strangers; once children, no more servants; they may be corrected and chastised, yet be children; they may judge themselves unworthy of the relation, and be ready to conclude that their spots are not the spots of God's children, and fear they are none of them, and yet the relation continues: nor will they ever be removed from their state of justification, by which they are denominated righteous, into a state of condemnation; for full satisfaction is given to law and justice for them; their justification is complete, it is from all sin; the righteousness by which they are justified is everlasting, and even their faith which receives it shall never fail; to which may be added, that they are secured from wrath to come, and entitled to eternal life. In a word, they are on the sure foundation of electing grace; they are in the immovable covenant of grace; they are on the Rock of ages, Christ Jesus; all the divine Persons and perfections are on their side; they are kept by the power of God, through faith, unto salvation; see Ps 55:22;but the wicked shall not inhabit the earth; but a very little while, as Gersom observes; and the time of their abode on earth is so short, as scarce to be called an inhabitation of it. Moreover, they shall not inhabit the earth the righteous will, even the new earth, which none but righteous persons shall inhabit, 2Pet 3:13; see Ps 37:9. John Wesley10:30 Never be removed - They shall live happily here, and eternally in heaven. The earth - They shall not have so much as a quiet abode upon earth; much less shall they have any possession in heaven.Robert Jamieson, A. R. Fausset and David Brown10:30 (Compare Prov 12:3; Ps 37:9-11; Ps 102:28).earth--or, "land of promise." |
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10:3110:31: Բերան արդարոյ բղխէ զիմաստութիւն, լեզո՛ւ անիրաւի սատակեսցի[7982]։ [7982] Ոմանք. Բղխեսցէ զիմաստութիւն։ Բերան արդարոյ բղխէ զիմաստութիւն, լեզու անիրաւի սատակեսցի:31 Արդարի բերանն իմաստութիւն է բխեցնում, բայց անիրաւի լեզուն պիտի կտրուի: 31 Արդարին բերանը իմաստութիւն կը բղխեցնէ, Բայց նենգաւոր լեզուն պիտի կտրուի։ 10:31: Բերան արդարոյ բղխէ զիմաստութիւն, լեզո՛ւ անիրաւի սատակեսցի[7982]։ [7982] Ոմանք. Բղխեսցէ զիմաստութիւն։ 31 Արդարի բերանն իմաստութիւն է բխեցնում, բայց անիրաւի լեզուն պիտի կտրուի: 31 Արդարին բերանը իմաստութիւն կը բղխեցնէ, Բայց նենգաւոր լեզուն պիտի կտրուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:3110:31 Уста праведника источают мудрость, а язык зловредный отсечется. 10:31 στόμα στομα mouth; edge δικαίου δικαιος right; just ἀποστάζει αποσταζω wisdom γλῶσσα γλωσσα tongue δὲ δε though; while ἀδίκου αδικος injurious; unjust ἐξολεῖται εξολλυμι destroy utterly 10:31 פִּֽי־ pˈî- פֶּה mouth צַ֭דִּיק ˈṣaddîq צַדִּיק just יָנ֣וּב yānˈûv נוב thrive חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue תַּ֝הְפֻּכֹ֗ות ˈtahpuḵˈôṯ תַּהְפֻּכֹות perversity תִּכָּרֵֽת׃ tikkārˈēṯ כרת cut 10:31. os iusti parturiet sapientiam lingua pravorum peribitThe mouth of the just shall bring forth wisdom: the tongue of the perverse shall perish. 10:31. The mouth of the just shall bring forth wisdom. The tongue of the depraved will perish. 10:31. The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. 10:31 The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out: 10:31 Уста праведника источают мудрость, а язык зловредный отсечется. 10:31 στόμα στομα mouth; edge δικαίου δικαιος right; just ἀποστάζει αποσταζω wisdom γλῶσσα γλωσσα tongue δὲ δε though; while ἀδίκου αδικος injurious; unjust ἐξολεῖται εξολλυμι destroy utterly 10:31 פִּֽי־ pˈî- פֶּה mouth צַ֭דִּיק ˈṣaddîq צַדִּיק just יָנ֣וּב yānˈûv נוב thrive חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue תַּ֝הְפֻּכֹ֗ות ˈtahpuḵˈôṯ תַּהְפֻּכֹות perversity תִּכָּרֵֽת׃ tikkārˈēṯ כרת cut 10:31. os iusti parturiet sapientiam lingua pravorum peribit The mouth of the just shall bring forth wisdom: the tongue of the perverse shall perish. 10:31. The mouth of the just shall bring forth wisdom. The tongue of the depraved will perish. 10:31. The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. 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 - 1903-191431-32: Об устах праведного и нечестивого и плодах их.Matthew Henry: Concise Commentary on the Whole Bible - 170631 The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. 32 The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Matt. xii. 37. 1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Eccl. ii. 26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak. 2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Ps. xii. 3. Adam Clarke: Commentary on the Bible - 183110:31: The froward tongue shall be cut out - This probably alludes to the punishment of cutting out the tongue for blasphemy, treasonable speeches, profane swearing, or such like. The tunge of schrewis schal perishen. - Old MS. Bible. Were the tongue of every shrew or scold to be extracted, we should soon have much less noise in the world.Albert Barnes: Notes on the Bible - 183410:31: Bringeth forth ... - As a tree full of life and sap brings forth its fruit. So the "froward tongue" is like a tree that brings forth evil and not good fruit; it "shall be cut down." The abuse of God's gift of speech will lead ultimately to its forfeiture. There shall, at last, be the silence of shame and confusion.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:31: mouth: Pro 10:11, Pro 10:13, Pro 10:20, Pro 10:21; Psa 37:30the froward: Psa 31:18, Psa 63:11, Psa 120:3, Psa 120:4 Proverbs 10:32 Carl Friedrich Keil and Franz Delitzsch10:31For the third time the favourite theme already handled in three appendixes is taken up: The mouth of the righteous bringeth forth wisdom, And the tongue of falsehood shall be rooted up. Regarding the biblical comparison of thoughts with branches, and of words with flowers and fruits, vid., my Psychol. p. 181; and regarding the root נב (with its weaker אב), to swell up and to spring up (to well, grow, etc.), vid., what is said in the Comm. on Genesis on נביא, and in Isaiah on עוב. We use the word נוּב of that which sprouts or grows, and נבב of that which causes that something sprout; but also נוב may, after the manner of verbs of being full (Prov 3:10), of flowing (Gesen. 138, 1, Anm. 2), take the object accus. of that from which anything sprouts (Prov 24:31), or which sprouting, it raises up and brings forth (cf. Is 57:19). The mouth of the righteous sprouts, brings forth (in Ps 37:30, without a figure, יהגּה, i.e., utters) wisdom, which in all relations knows how to find out that which is truly good, and suitable for the end intended, and happily to unriddle difficult complications. The conception of wisdom, in itself practical (from חכם, to be thick = solid, firm), here gains such contents by the contrast: the tongue - whose character and fruit is falsehood, which has its delight in intentional perversions of fact, and thus increaseth complications (vid., regarding תּהפּכות, Prov 2:12) - is rooted up, whence it follows as regards the mouth of the righteous, that it continues for ever with that its wholesome fruit. John Gill10:31 The mouth of the just bringeth forth wisdom,.... As the earth brings forth its increase, and a tree brings forth its fruit; hence speech is called the fruit of the lips; wisdom is good fruit; a good man is comparable to the fruitful earth, and to a good tree; whose mouth brings forth wise things in abundance, which are very pleasant and profitable; not worldly wisdom, much less devilish; not merely natural wisdom, but spiritual and evangelical; see Ps 37:30;but the froward tongue shall be cut out; or "cut down" (z); as an unprofitable tree, which brings forth nothing but perverse things; things contrary to God and good men, to truth and right reason, to the light of nature, the law of God, and Gospel of Christ. Such "a tongue of perversities" (a), as it may be rendered, that brings forth blasphemies against God, his tabernacle and his saints, as the tongue of antichrist does, deserves to be cut out, as the tongue of a blasphemer. (z) "succidetur", Pagninus, Montanus, Mercerus, Gejerus. (a) "lingua perversitatum", Montanus, Junius & Tremeilius, Gejerus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown10:31 bringeth forth--literally, "germinates" as a plant.froward--(Compare Prov 2:12, Prov 2:14). cut off--as an unproductive plant. |
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10:3210:32: Շրթունք արանց արդարոց բղխեսցեն զշնորհս. բերան ամբարշտաց կործանեսցի[7983]։[7983] Ոմանք. Կաթեն շնորհս... կործանի։ Շրթունք [147]արանց արդարոց բղխեսցեն`` զշնորհս, բերան ամպարշտաց [148]կործանեսցի:32 Արդար մարդկանց շուրթերը շնորհներ պիտի բխեցնեն, բայց ամբարիշտների բերանը պիտի կործանուի: 32 Արդարին շրթունքները հաճելի բանը գիտեն, Բայց ամբարիշտներուն բերանը՝ միայն նենգութիւն։ 10:32: Շրթունք արանց արդարոց բղխեսցեն զշնորհս. բերան ամբարշտաց կործանեսցի[7983]։ [7983] Ոմանք. Կաթեն շնորհս... կործանի։ 32 Արդար մարդկանց շուրթերը շնորհներ պիտի բխեցնեն, բայց ամբարիշտների բերանը պիտի կործանուի: 32 Արդարին շրթունքները հաճելի բանը գիտեն, Բայց ամբարիշտներուն բերանը՝ միայն նենգութիւն։ zohrab-1805▾ eastern-1994▾ western am▾ |
10:3210:32 Уста праведного знают благоприятное, а уста нечестивых развращенное. 10:32 χείλη χειλος lip; shore ἀνδρῶν ανηρ man; husband δικαίων δικαιος right; just ἀποστάζει αποσταζω grace; regards στόμα στομα mouth; edge δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀποστρέφεται αποστρεφω turn away; alienate 10:32 שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip צַ֭דִּיק ˈṣaddîq צַדִּיק just יֵדְע֣וּן yēḏᵊʕˈûn ידע know רָצֹ֑ון rāṣˈôn רָצֹון pleasure וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty תַּהְפֻּכֹֽות׃ tahpuḵˈôṯ תַּהְפֻּכֹות perversity 10:32. labia iusti considerant placita et os impiorum perversaThe lips of the just consider what is acceptable: and the mouth of the wicked uttereth perverse things. 10:32. The lips of the just consider what is acceptable. And the mouth of the impious considers perversities. 10:32. The lips of the righteous know what is acceptable: but the mouth of the wicked [speaketh] frowardness. 10:32 The lips of the righteous know what is acceptable: but the mouth of the wicked [speaketh] frowardness: 10:32 Уста праведного знают благоприятное, а уста нечестивых развращенное. 10:32 χείλη χειλος lip; shore ἀνδρῶν ανηρ man; husband δικαίων δικαιος right; just ἀποστάζει αποσταζω grace; regards στόμα στομα mouth; edge δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀποστρέφεται αποστρεφω turn away; alienate 10:32 שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip צַ֭דִּיק ˈṣaddîq צַדִּיק just יֵדְע֣וּן yēḏᵊʕˈûn ידע know רָצֹ֑ון rāṣˈôn רָצֹון pleasure וּ û וְ and פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty תַּהְפֻּכֹֽות׃ tahpuḵˈôṯ תַּהְפֻּכֹות perversity 10:32. labia iusti considerant placita et os impiorum perversa The lips of the just consider what is acceptable: and the mouth of the wicked uttereth perverse things. 10:32. The lips of the just consider what is acceptable. And the mouth of the impious considers perversities. 10:32. The lips of the righteous know what is acceptable: but the mouth of the wicked [speaketh] frowardness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183110:32: The lips of the righteous know what is acceptable - And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.Albert Barnes: Notes on the Bible - 183410:32: Know - i. e., "Know, and therefore utter." So, in like manner, the "mouth of the wicked" knows, and therefore speaks frowardness, and that only.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188010:32: know: Ecc 12:10; Dan 4:27; Tit 2:8but: Pro 11:11, Pro 12:6, Pro 12:18, Pro 15:2, Pro 15:28, Pro 18:6-8 frowardness: Heb. Frowardnesses Carl Friedrich Keil and Franz Delitzsch10:3232 The lips of the righteous know what is acceptable; But the mouth of the godless is mere falsehood. Hitzig, instead of ידעוּן, reads יבּעוּן; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται, which is found in several MSS the Graec. Venet., which translates ποιμανοῦσι, makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Prov 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון, as Prov 11:27; Prov 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g., says ידע ספר, to understand writing, i.e., the reading of it), or that they think thereupon (cf. Prov 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable (רצון, cogn. to חן, gracefulness; χάρις, Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.). John Gill10:32 The lips of the righteous know what is acceptable,.... To God and man; what is well pleasing to, God, and what ministers grace to the hearers, or what is grateful: and such things they will deliver out; they are used and accustomed to them; not only the righteous know in their judgment what is acceptable, but they use themselves to say those things; they not only know them in theory, but practise them: some men know what is acceptable, but their lips do not know it; they are not used to it, but the contrary;but the mouth of the wicked speaketh frowardness; or perverse things, as before. Or, "the mouth of the wicked knoweth frowardness" (b); or perverse things; or is used only to speak froward things; things contrary to truth and righteousness, and which they know to be so; their mouth speaks things contrary to their hearts; their hearts and mouths do not agree, when they both flatter and lie. (b) "Novit tantum perversa", Michaelis, John Wesley10:32 The lips - Knowledge is here ascribed to the lips, as it is to the hands, Ps 78:72, because they are conducted by knowledge and wisdom. Acceptable - What is truly worthy of acceptation.Robert Jamieson, A. R. Fausset and David Brown10:32 know--regard and provide for (Ps 1:6).frowardness--all kinds of deceit and ill-nature. The word is plural. |
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