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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: 1-18. Более частное изображение свойств истинной мудрости в отношении к Богу и ближним; мудрость, как высочайшее благо. 19-26. Господь, Премудрый Творец и Промыслитель, охраняет и защищает жизнь мудрого и благочестивого. 27-35. Увещание быть милосердым и справедливым к ближним и предостережение от подражания насильникам и вообще беззаконнымMatthew Henry: Concise Commentary on the Whole Bible - 1706This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy, ver. 1-4. II. We must live a life of dependence upon God because that is the way to be safe, ver. 5. III. We must keep up the fear of God because that is the way to be healthful, ver. 7, 8. IV. We must serve God with our estates because that is the way to be rich, ver. 9, 10. V. We must hear afflictions well because that is the way to get good by them, ver. 11, 12. VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her, ver. 13-20. VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy, ver. 21-26. VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God, ver. 27-35. From all this it appears what a tendency religion has to make men both blessed and blessings.Adam Clarke: Commentary on the Bible - 1831An exhortation to obedience, Pro 3:1-4; trust in God's providence, Pro 3:5, Pro 3:6; to humility, Pro 3:7, Pro 3:8; to charity, Pro 3:9, Pro 3:10; to submission to God's chastening, Pro 3:11, Pro 3:12. The profitableness of wisdom in all the concerns of life, Pro 3:13-26. No act of duty should be deferred beyond the time in which it should be done, Pro 3:27, Pro 3:28. Brotherly love and forbearance should he exercised, Pro 3:29, Pro 3:30. We should not envy the wicked, Pro 3:31, Pro 3:32. The curse of God is in the house of the wicked; but the humble and wise shall prosper, Pro 3:33-35.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Pro 3:1, Sundry exhortations; Pro 3:13, The gain of wisdom; Pro 3:27, Exhortation to beneficence, etc; Pro 3:33, The different state of the wicked and upright.John GillINTRODUCTION TO PROVERBS 3In this chapter, Wisdom, or Christ, delivers out some fresh lessons and instructions to his children; as not to forget his doctrine, but heartily attend to his precepts and ordinances, seeing these are the means of lengthening out their days, and of enjoying peace, Prov 3:1; as well as had the promise of the mercy and truth of God, and the continuance of them, annexed to them; and therefore are exhorted to keep close to them, and show the greatest value and affection for them, which was the way to find favour with, and to be taken notice of by, God and man, Prov 3:3; and then he proceeds to exhort them to a hearty trust in the Lord, without dependence on themselves; and to seek direction from him in every step they took, which they might expect to have, Prov 3:5; to humility and the fear of God, and fleeing from evil, which they would find would much contribute to their health, Prov 3:7; to liberality in supporting the worship of God, and the interest of religion, which would turn to account and profit to them, Prov 3:9; to patience in bearing the chastisement of the Lord, as coming from a loving father, Prov 3:11; then follows a commendation of wisdom, and the happiness of the man possessed of it is declared, Prov 3:13; from the profit, preciousness, pleasure, and usefulness of it, Prov 3:14; and from its concern in the works of creation and providence, Prov 3:19; and from that comfort, honour, safety, and security, which come by the doctrines and instructions of Wisdom, and a steady regard to them, Prov 3:21; and the chapter is concluded with exhortations to beneficence, charity, concord, and peace with neighbours, Prov 3:27; and to shun the ways of wicked men, urged from the different state and condition of wicked men and fools, and of the just, the lowly, and wise, Prov 3:31. |
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3:13:1: Որդեակ՝ զօրէնս իմ մի՛ մոռանար. եւ զբանս իմ պահեսցես ՚ի սրտի քում[7823]։ [7823] Ոմանք. Եւ զպատգամս իմ պահեսցէ սիրտ քո։ Որդեակ, զօրէնս իմ մի՛ մոռանար, եւ զբանս իմ պահեսցես ի սրտի քում:1 Որդեա՛կ, մի՛ մոռացիր իմ խրատները եւ իմ խօսքերը պահի՛ր քո սրտում, 3 Որդեա՛կ իմ, մի՛ մոռնար իմ օրէնքս, Հապա քու սիրտդ թող իմ պատուիրանքներս պահէ. 3:1: Որդեակ՝ զօրէնս իմ մի՛ մոռանար. եւ զբանս իմ պահեսցես ՚ի սրտի քում[7823]։ [7823] Ոմանք. Եւ զպատգամս իմ պահեսցէ սիրտ քո։ 1 Որդեա՛կ, մի՛ մոռացիր իմ խրատները եւ իմ խօսքերը պահի՛ր քո սրտում, 3 Որդեա՛կ իմ, մի՛ մոռնար իմ օրէնքս, Հապա քու սիրտդ թող իմ պատուիրանքներս պահէ. zohrab-1805▾ eastern-1994▾ western am▾ |
3:13:1 Сын мой! наставления моего не забывай, и заповеди мои да хранит сердце твое; 3:1 υἱέ υιος son ἐμῶν εμος mine; my own νομίμων νομιμος not ἐπιλανθάνου επιλανθανομαι forget τὰ ο the δὲ δε though; while ῥήματά ρημα statement; phrase μου μου of me; mine τηρείτω τηρεω keep σὴ σος your καρδία καρδια heart 3:1 בְּ֭נִי ˈbᵊnî בֵּן son תֹּורָתִ֣י tôrāṯˈî תֹּורָה instruction אַל־ ʔal- אַל not תִּשְׁכָּ֑ח tiškˈāḥ שׁכח forget וּ֝ ˈû וְ and מִצְוֹתַ֗י miṣwōṯˈay מִצְוָה commandment יִצֹּ֥ר yiṣṣˌōr נצר watch לִבֶּֽךָ׃ libbˈeḵā לֵב heart 3:1. fili mi ne obliviscaris legis meae et praecepta mea custodiat cor tuumMy son, forget not my law, and let thy heart keep my commandments. 3:1. My son, do not forget my law, but let your heart guard my precepts. 3:1. My son, forget not my law; but let thine heart keep my commandments: 3:1 My son, forget not my law; but let thine heart keep my commandments: 3:1 Сын мой! наставления моего не забывай, и заповеди мои да хранит сердце твое; 3:1 υἱέ υιος son ἐμῶν εμος mine; my own νομίμων νομιμος not ἐπιλανθάνου επιλανθανομαι forget τὰ ο the δὲ δε though; while ῥήματά ρημα statement; phrase μου μου of me; mine τηρείτω τηρεω keep σὴ σος your καρδία καρδια heart 3:1 בְּ֭נִי ˈbᵊnî בֵּן son תֹּורָתִ֣י tôrāṯˈî תֹּורָה instruction אַל־ ʔal- אַל not תִּשְׁכָּ֑ח tiškˈāḥ שׁכח forget וּ֝ ˈû וְ and מִצְוֹתַ֗י miṣwōṯˈay מִצְוָה commandment יִצֹּ֥ר yiṣṣˌōr נצר watch לִבֶּֽךָ׃ libbˈeḵā לֵב heart 3:1. fili mi ne obliviscaris legis meae et praecepta mea custodiat cor tuum My son, forget not my law, and let thy heart keep my commandments. 3:1. My son, do not forget my law, but let your heart guard my precepts. 3:1. My son, forget not my law; but let thine heart keep my commandments: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-4: Предостерегая ученика своего ("сын мой") от подражания людям развращенным (II:10-19), Премудрый, прежде всего, увещает его (ст. 1) не забывать его, учителя (море, меламмед, V:13) учения, закона (тора) и хранить все отдельные заповеди (мицвот) этого учения (разумеется, учение о мудрости и благочестии). Для поощрения же ученика к исполнению своих наставлений, Премудрый обещает ему награду за исполнение их - долгоденствие и благоденствие, подобно как и в Пятикнижии эти блага часто обещаются исполнителям закона Моисеева (напр., Исх. XX:12; Втор. VIII:1; XXX:16: и др.). Такая награда отчасти есть благодатный плод благословения Божия, почивающего на ревнителях истинной мудрости и чистого благочестия, отчасти же представляет отечественное следствие свойственного мудрым и благочестивым воздержания от всех пороков и страстей, расстраивающих внешнее благосостояние человека, подтачивающих его здоровье и сокращающих самую жизнь его. Определяя затем сущность закона или учения о мудрости - благочестии, Премудрый заповедует (ст. 3) хранить "милость и истину". евр.: хесед ве-эмет, греч.: ελεεμοσύνη καί πίστις, Вульг.: misericordia et veritas. Оба понятия весьма часто в Ветхом Завете соединяются вместе (Быт. XXXII:10; Пс. XXIV:10; XXIX:11), так и в книге Притчей (III:3; XIV:22; XVI:6; XX:28: и др.) и могут обозначать как Божественную милость и благодать, и Божию верность завету с людьми, так и добродетели собственно человеческие: с одной стороны милосердие, сострадание к нуждающимся ближним, готовность помогать им в их нуждах, с другой стороны верность человека данным им обещаниям и обязательствам, готовность его воздавать каждому должное, - словом оба эти понятия, вместе взятые, выражают исполнение человеком своего морального долга в отношении ближнего, причем "милость" (хесед) основывается на чувстве братства всех людей и на сознании необходимости взаимной их солидарности как во внешней жизни, так и в деле духовного развития, а "истина" (эмет) означает внутреннюю устойчивость и правдивость, pectus rectum, прямо противоположную всякому лицемерию, мнимой святости, - стремление сообразовать всякую форму с существом дела. С точки зрения этих двух добродетелей определяется поведение человека в отношении ближних в последней части этой главы (ст. 27: дал.). Мысль о долге "милости и истины" должна быть постоянно присуща человеку. Заповеди эти, по образному выражению Премудрого, должны быть как бы повешенными на шее и написанными на сердце человека, подобно тому, как у библейских евреев был обычай носить на груди (на шнурке) печать с начертанием собственного имени и достоинства (Быт. XXXVIII:18; Песн. VIII:6), а позднейшие евреи с целью помнить заповеди закона Божия носили и носят на руках и на лбу так называемые филактерии или тефиллины, буквально понимая слова Моисея (Исх. XIII:16; Втор. VI:8; XI:15: Мф. XXIII:5). Неуклонное хранение "милости и истины" будет иметь следствием милость Божию и любовь от людей (ср. 1: Цар. II:26; Лк. II:52) к человеку, всегда хранящему на скрижали сердца (по сердечному влечению, ср. Иер. XXXI:33), а не по внешнему лишь повелению, долг любви и справедливости. Этот мотив нравственной деятельности человека - похвала и одобрение от Бога и людей - часто выставляется в книге Притчей. Но так как суждения людей могут быть и ошибочны, то Премудрый далее выше всего ставит всецелую преданность человека Богу, и требует от человека, во 1-х, внутреннего посвящения Богу в смирении (ст. 4-8), а затем и всецелой готовности жертвовать для Бога внешним достоянием и предавать в Его руки внешние судьбы свои (ст. 9-12).Matthew Henry: Concise Commentary on the Whole Bible - 17061 My son, forget not my law; but let thine heart keep my commandments: 2 For length of days, and long life, and peace, shall they add to thee. 3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4 So shalt thou find favour and good understanding in the sight of God and man. 5 Trust in the LORD with all thine heart; and lean not unto thine own understanding. 6 In all thy ways acknowledge him, and he shall direct thy paths.We are here taught to live a life of communion with God; and without controversy great is this mystery of godliness, and of great consequence to us, and, as is here shown, will be of unspeakable advantage. I. We must have a continual regard to God's precepts, v. 1, 2. 1. We must, (1.) Fix God's law, and his commandments, as our rule, by which we will in every thing be ruled and to which we will yield obedience. (2.) We must acquaint ourselves with them; for we cannot be said to forget that which we never knew. (3.) We must remember them so that they may be ready to us whenever we have occasion to use them. (4.) Our wills and affections must be subject to them and must in every thing conform to them. Not only our heads, but our hearts, must keep God's commandments; in them, as in the ark of the testimony, both the tables of the law must be deposited. 2. To encourage us to submit ourselves to all the restraints and injunctions of the divine law, we are assured (v. 2) that it is the certain way to long life and prosperity. (1.) It is the way to be long-lived. God's commandments shall add to us length of days; to a good useful life on earth, they shall add an eternal life in heaven, length of days for ever and ever, Ps. xxi. 4. God shall be our life and the length of our days, and that will be indeed long life, with an addition. But, because length of days may possibly become a burden and a trouble, it is promised, (2.) That it shall prove the way to be easy too, so that even the days of old age shall not be evil days, but days in which thou shalt have pleasure: Peace shall they be continually adding to thee. As grace increases, peace shall increase; and of the increase of Christ's government and peace, in the heart as well as in the world, there shall be no end. Great and growing peace have those that love the law. II. We must have a continual regard to God's promises, which go along with his precepts, and are to be received, and retained, with them (v. 3): "Let not mercy and truth forsake thee, God's mercy in promising, and his truth in performing. Do not forfeit these, but live up to them, and preserve thy interest in them; do not forget these, but live upon them, and take the comfort of them. Bind them about thy neck, as the most graceful ornament." It is the greatest honour we are capable of in this world to have an interest in the mercy and truth of God. "Write to them upon the table of thy heart, as dear to thee, thy portion, and most delightful entertainment; take a pleasure in applying them and thinking them over." Or it may be meant of the mercy and truth which are our duty, piety and sincerity, charity towards men, fidelity towards God. Let these be fixed and commanding principles in thee. To encourage us to do this we are assured (v. 4) that this is the way to recommend ourselves both to our Creator and fellow-creatures: So shalt thou find favour and good understanding. 1. A good man seeks the favour of God in the first place, is ambitious of the honour of being accepted of the Lord, and he shall find that favour, and with it a good understanding; God will make the best of him, and put a favourable construction upon what he says and does. He shall be owned as one of Wisdom's children, and shall have praise with God, as one having that good understanding which is ascribed to all those that do his commandments. 2. He wishes to have favour with men also (as Christ had, Luke ii. 52), to be accepted of the multitude of his brethren (Esth. x. 3), and that he shall have; they shall understand him aright, and in his dealings with them he shall appear to be prudent, shall act intelligently and with discretion. He shall have good success (so some translate it), the common effect of good understanding. III. We must have a continual regard to God's providence, must own and depend upon it in all our affairs, both by faith and prayer. 1. By faith. We must repose an entire confidence in the wisdom, power, and goodness of God, assuring ourselves of the extent of his providence to all the creatures and all their actions. We must therefore trust in the Lord with all our hearts (v. 5); we must believe that he is able to do what he will, wise to do what is best, and good, according to his promise, to do what is best for us, if we love him, and serve him. We must, with an entire submission and satisfaction, depend upon him to perform all things for us, and not lean to our own understanding, as if we could, by any forecast of our own, without God, help ourselves, and bring our affairs to a good issue. Those who know themselves cannot but find their own understanding to be a broken reed, which, if they lean to, will certainly fail them. In all our conduct we must be diffident of our own judgment, and confident of God's wisdom, power, and goodness, and therefore must follow Providence and not force it. That often proves best which was least our own doing. 2. By prayer (v. 6): In all thy ways acknowledge God. We must not only in our judgment believe that there is an over-ruling hand of God ordering and disposing of us and all our affairs, but we must solemnly own it, and address ourselves to him accordingly. We must ask his leave, and not design any thing but what we are sure is lawful. We must ask his advice and beg direction from him, not only when the case is difficult (when we know not what to do, no thanks to us that we have our eyes up to him), but in every case, be it ever so plain, We must ask success of him, as those who know the race is not to the swift. We must refer ourselves to him as one from whom our judgment proceeds, and patiently, and with a holy indifferency, wait his award. In all our ways that prove direct, and fair, and pleasant, in which we gain our point to our satisfaction, we must acknowledge God with thankfulness. In all our ways that prove cross and uncomfortable, and that are hedged up with thorns, we must acknowledge God with submission. Our eye must be ever towards God; to him we must, in every thing, make our requests known, as Jephthah uttered all his words before the Lord in Mizpeh, Judg. xi. 11. For our encouragement to do this, it is promised, "He shall direct thy paths, so that thy way shall be safe and good and the issue happy at last." Note, Those that put themselves under a divine guidance shall always have the benefit of it. God will give them that wisdom which is profitable to direct, so that they shall not turn aside into the by-paths of sin, and then will himself so wisely order the event that it shall be to their mind, or (which is equivalent) for their good. Those that faithfully follow the pillar of cloud and fire shall find that though it may lead them about it leads them the right way and will bring them to Canaan at last. Adam Clarke: Commentary on the Bible - 18313:1: My son - The preceptor continues to deliver his lessons.Forget not my law - Remember what thou hast heard, and practice what thou dost remember; and let all obedience be from the heart: "Let thy heart keep my commandments." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:1: forget: Pro 1:8, Pro 4:5, Pro 31:5; Deu 4:23; Psa 119:93, Psa 119:153, Psa 119:176; Hos 4:6let: Deu 4:9, Deu 6:6-9, Deu 8:1, Deu 30:16-20; Psa 119:11, Psa 119:16, Psa 119:34, Psa 119:47, Psa 119:48; Isa 51:17; Jer 31:33; Joh 14:21-24 John Gill3:1 My son, forget not my law,.... Or, "doctrine" (e); the doctrine of Christ, the Gospel, and the several truths of it; which, being of the utmost moment and importance, should be kept in memory, and not let slip, or be in the least slighted and neglected; see Heb 2:1;but let thine heart keep my commandments; as the ark, or chest, kept the two tables of the law put into it; it denotes a cordial affection for the commandments and ordinances of Christ, a hearty attention and obedience to them, and a constant and cheerful observance of them, flowing from love and gratitude to him, Jn 14:15. (e) "doctrinae meae", Piscator, Michaelis; "institutionem meam", Schultens; "doctrinam meam", Cocceius. John Wesley3:1 My law - The law of God, which might be called his law, as the gospel is called Paul's gospel, Ti2 2:8, because delivered by him.Robert Jamieson, A. R. Fausset and David Brown3:1 The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. (Pro. 3:1-35)law [and] commandments--all divine instructions (see on Ps 119:1 and Ps 119:4). let thine heart keep--or sincerely observe (Prov 4:13; Prov 5:2). |
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3:23:2: Զի ընդերկարութիւն կենաց, եւ ամք կենդանութեան եւ խաղաղութեան յաւելցին քեզ[7824]։ [7824] Ոմանք. Եւ խաղաղութիւն յաւելցին։ զի ընդերկարութիւն կենաց եւ ամք կենդանութեան եւ խաղաղութիւն յաւելցին քեզ:2 որպէսզի երկարեն քո կեանքի օրերն ու կենդանութեանդ տարիները եւ խաղաղութիւն աւելացնեն: 2 Վասն զի քեզի երկայն օրեր ու կենդանութեան տարիներ Եւ յաջողութիւն պիտի աւելցնեն։ 3:2: Զի ընդերկարութիւն կենաց, եւ ամք կենդանութեան եւ խաղաղութեան յաւելցին քեզ[7824]։ [7824] Ոմանք. Եւ խաղաղութիւն յաւելցին։ 2 որպէսզի երկարեն քո կեանքի օրերն ու կենդանութեանդ տարիները եւ խաղաղութիւն աւելացնեն: 2 Վասն զի քեզի երկայն օրեր ու կենդանութեան տարիներ Եւ յաջողութիւն պիտի աւելցնեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:23:2 ибо долготы дней, лет жизни и мира они приложат тебе. 3:2 μῆκος μηκος length γὰρ γαρ for βίου βιος livelihood; lifestyle καὶ και and; even ἔτη ετος year ζωῆς ζωη life; vitality καὶ και and; even εἰρήνην ειρηνη peace προσθήσουσίν προστιθημι add; continue σοι σοι you 3:2 כִּ֤י kˈî כִּי that אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָ֭מִים ˈyāmîm יֹום day וּ û וְ and שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year חַיִּ֑ים ḥayyˈîm חַיִּים life וְ֝ ˈw וְ and שָׁלֹ֗ום šālˈôm שָׁלֹום peace יֹוסִ֥יפוּ yôsˌîfû יסף add לָֽךְ׃ lˈāḵ לְ to 3:2. longitudinem enim dierum et annos vitae et pacem adponent tibiFor they shall add to thee length of days, and years of life, and peace. 3:2. For they shall set before you length of days, and years of life, and peace. 3:2. For length of days, and long life, and peace, shall they add to thee. 3:2 For length of days, and long life, and peace, shall they add to thee: 3:2 ибо долготы дней, лет жизни и мира они приложат тебе. 3:2 μῆκος μηκος length γὰρ γαρ for βίου βιος livelihood; lifestyle καὶ και and; even ἔτη ετος year ζωῆς ζωη life; vitality καὶ και and; even εἰρήνην ειρηνη peace προσθήσουσίν προστιθημι add; continue σοι σοι you 3:2 כִּ֤י kˈî כִּי that אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָ֭מִים ˈyāmîm יֹום day וּ û וְ and שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year חַיִּ֑ים ḥayyˈîm חַיִּים life וְ֝ ˈw וְ and שָׁלֹ֗ום šālˈôm שָׁלֹום peace יֹוסִ֥יפוּ yôsˌîfû יסף add לָֽךְ׃ lˈāḵ לְ to 3:2. longitudinem enim dierum et annos vitae et pacem adponent tibi For they shall add to thee length of days, and years of life, and peace. 3:2. For they shall set before you length of days, and years of life, and peace. 3:2. For length of days, and long life, and peace, shall they add to thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:2: For length of days - Three eminent blessings are promised here:1. ארך ימים orech yamim, long days; 2. שנות חיים shenoth chaiyim, years of lives; 3. שלום shalom, prosperity; i.e. health, long life, and abundance. Albert Barnes: Notes on the Bible - 18343:2: Three words carry on the chain of blessings:(1) "Length of days" (see the Psa 91:16 note); (2) "Years of life," i. e., of a life worth living (compare Psa 30:5; Psa 42:8); (3) "Peace," tranquility inward and outward, the serenity of life continuing through old age until death. Compare Ti1 4:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:2: length: Pro 3:16, Pro 4:10, Pro 9:11; Job 5:26; Psa 34:11-14, Psa 91:16, Psa 128:6; Eph 6:1-3; Ti1 4:8long life: Heb. years of life, Psa 21:4 and peace: Pro 3:17; Psa 119:165; Isa 32:17, Isa 57:19-21; Rom 5:1, Rom 14:17, Rom 15:13 Geneva 15993:2 For length of (a) days, and long life, and peace, shall they add to thee.(a) Long life is the blessing of God which he gives to his, so far as it is expedient for them. John Gill3:2 For length of days, and long life,.... Or, "years of life", or "lives" (f); a long life of usefulness and comfort here, and eternal life hereafter: the law of Moses promised a long life to the observers of it; but the Gospel of Christ brings an immortal life to light and promises to all believers in him that they shall not perish, but shall have everlasting life. "Length of days for ever and ever" was asked by Christ of his Father, Ps 21:4, and given him, and is in his right hand, Prov 3:16; it is in his power to give, and he does give it to all his children, people, and followers, Ps 21:4;and peace shall they add to thee; the Gospel is the Gospel of peace, which not only proclaims peace by the blood of Christ; but the doctrines of it, such as justification by the righteousness of Christ, pardon by his blood, and atonement by his sacrifice, are the means of giving and increasing spiritual peace in the hearts of believers; and so are the ordinances of Christ, which in Prov 3:17; are called, for that reason, "paths of peace"; see Rom 5:1. (f) "annos vitarum", Montanus. Robert Jamieson, A. R. Fausset and David Brown3:2 length . . . life--often promised as blessings (Ps 21:4; Ps 91:16).peace--includes prosperity (Ps 125:5). add--abound to thee. |
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3:33:3: Ողորմութիւն եւ հաւատք ՚ի քէն մի՛ պակասեսցեն։ Արկ զնոսա ընդ պարանոց քո, եւ գրեա՛ զնոսա յընդարձակութիւն սրտի քո. Ողորմութիւն եւ հաւատք ի քէն մի՛ պակասեսցեն. արկ զնոսա ընդ պարանոց քո, եւ գրեա զնոսա յընդարձակութիւն սրտի քո:3 Թող ողորմութիւնն ու հաւատարմութիւնը չպակասեն քեզնից. կապի՛ր դրանք քո պարանոցին, գրի՛ր դրանք քո սրտի լայն տախտակի վրայ, եւ դու շնորհ կը գտնես: 3 Ողորմութիւնն ու ճշմարտութիւնը թող քեզ չթողուն. Զանոնք քու պարանոցիդ վրայ կապէ, Քու սրտիդ տախտակին վրայ գրէ՛ զանոնք։ 3:3: Ողորմութիւն եւ հաւատք ՚ի քէն մի՛ պակասեսցեն։ Արկ զնոսա ընդ պարանոց քո, եւ գրեա՛ զնոսա յընդարձակութիւն սրտի քո. 3 Թող ողորմութիւնն ու հաւատարմութիւնը չպակասեն քեզնից. կապի՛ր դրանք քո պարանոցին, գրի՛ր դրանք քո սրտի լայն տախտակի վրայ, եւ դու շնորհ կը գտնես: 3 Ողորմութիւնն ու ճշմարտութիւնը թող քեզ չթողուն. Զանոնք քու պարանոցիդ վրայ կապէ, Քու սրտիդ տախտակին վրայ գրէ՛ զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:33:3 Милость и истина да не оставляют тебя: обвяжи ими шею твою, напиши их на скрижали сердца твоего, 3:3 ἐλεημοσύναι ελεημοσυνη mercy καὶ και and; even πίστεις πιστις faith; belief μὴ μη not ἐκλιπέτωσάν εκλειπω leave off; cease σε σε.1 you ἄφαψαι αφαπτω though; while αὐτὰς αυτος he; him ἐπὶ επι in; on σῷ σος your τραχήλῳ τραχηλος neck καὶ και and; even εὑρήσεις ευρισκω find χάριν χαρις grace; regards 3:3 חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ we וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness אַֽל־ ʔˈal- אַל not יַעַ֫זְבֻ֥ךָ yaʕˈazᵊvˌuḵā עזב leave קָשְׁרֵ֥ם qošrˌēm קשׁר tie עַל־ ʕal- עַל upon גַּרְגְּרֹותֶ֑יךָ gargᵊrôṯˈeʸḵā גַּרְגְּרֹת throat כָּ֝תְבֵ֗ם ˈkāṯᵊvˈēm כתב write עַל־ ʕal- עַל upon ל֥וּחַ lˌûₐḥ לוּחַ tablet לִבֶּֽךָ׃ libbˈeḵā לֵב heart 3:3. misericordia et veritas non te deserant circumda eas gutturi tuo et describe in tabulis cordis tuiLet not mercy and truth leave thee, put them about thy neck, and write them in the tables of thy heart. 3:3. Let not mercy and truth abandon you: encircle them around your throat, and inscribe them on the tablets of your heart. 3:3. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 3. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 3:3 Милость и истина да не оставляют тебя: обвяжи ими шею твою, напиши их на скрижали сердца твоего, 3:3 ἐλεημοσύναι ελεημοσυνη mercy καὶ και and; even πίστεις πιστις faith; belief μὴ μη not ἐκλιπέτωσάν εκλειπω leave off; cease σε σε.1 you ἄφαψαι αφαπτω though; while αὐτὰς αυτος he; him ἐπὶ επι in; on σῷ σος your τραχήλῳ τραχηλος neck καὶ και and; even εὑρήσεις ευρισκω find χάριν χαρις grace; regards 3:3 חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ we וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness אַֽל־ ʔˈal- אַל not יַעַ֫זְבֻ֥ךָ yaʕˈazᵊvˌuḵā עזב leave קָשְׁרֵ֥ם qošrˌēm קשׁר tie עַל־ ʕal- עַל upon גַּרְגְּרֹותֶ֑יךָ gargᵊrôṯˈeʸḵā גַּרְגְּרֹת throat כָּ֝תְבֵ֗ם ˈkāṯᵊvˈēm כתב write עַל־ ʕal- עַל upon ל֥וּחַ lˌûₐḥ לוּחַ tablet לִבֶּֽךָ׃ libbˈeḵā לֵב heart 3:3. misericordia et veritas non te deserant circumda eas gutturi tuo et describe in tabulis cordis tui Let not mercy and truth leave thee, put them about thy neck, and write them in the tables of thy heart. 3:3. Let not mercy and truth abandon you: encircle them around your throat, and inscribe them on the tablets of your heart. 3:3. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 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 - 18313:3: Let not mercy and truth forsake thee - Let these be thy constant companions through life.Bind them about thy neck - Keep them constantly in view. Write them upon the table of thine heart - let them be thy moving principles; feel them as well as see them. Albert Barnes: Notes on the Bible - 18343:3: The two elements of a morally perfect character:(1) "Mercy," shutting out all forms of selfishness and hate. (2) "Truth," shutting out all deliberate falsehood, all hypocrisy, conscious or unconscious. The words that follow possibly refer to the Eastern custom of writing sacred names on pieces of papyrus or parchment, and wearing them around the neck, as charms and talismans against evil. Compare, however, Pe1 3:3-4. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:3: mercy: Pro 16:6, Pro 20:28; Sa2 15:20; Psa 25:10; Hos 4:1; Mic 7:18-20; Mal 2:6; Mat 23:23; Eph 5:1, Eph 5:2, Eph 5:9bind: Pro 6:21, Pro 7:3; Exo 13:9; Deu 6:8, Deu 11:18-21; Psa 119:11 write: Jer 17:1; Co2 3:3; Heb 10:16 Carl Friedrich Keil and Franz Delitzsch3:3With this verse the doctrine begins; אל (not לא) shows the 3a does not continue the promise of Prov 3:2. חסד (R. חם, stringere, afficere) is, according to the prevailing usage of the language, well-affectedness, it may be of God toward men, or of men toward God, or of men toward one another - a loving disposition, of the same meaning as the N.T. ἀγάπη (vid., e.g., Hos 6:6). אמת (from אמנת), continuance, a standing to one's promises, and not falsifying just expectations; thus fidelity, πίστις, in the interrelated sense of fides and fidelitas. These two states of mind and of conduct are here contemplated as moral powers (Ps 61:8; Ps 43:3), which are of excellent service, and bring precious gain; and 4b shows that their ramification on the side of God and of men, the religious and the moral, remains radically inseparable. The suffix ם does not refer to the doctrine and the precepts, but to these two cardinal virtues. If the disciple is admonished to bind them about his neck (vid., Prov 1:9, cf. Prov 3:22), so here reference is made, not to ornament, nor yet to protection against evil influences by means of them, as by an amulet (Note: Fleischer is here reminded of the giraffe in the Jardin des Plantes, the head of which was adorned by its Arabic keeper with strings and jewels, the object of which was to turn aside the ‛ain [the bad, mischievous look] from the precious beast.) (for which proofs are wanting), but to the signet which was wont to be constantly carried (Gen 38:18, cf. Song 8:6) on a string around the neck. The parallel member 3c confirms this; 3b and 3c together put us in mind of the Tephillim (phylacteries), Ex 13:16; Deut 6:8; Deut 11:18, in which what is here a figure is presented in external form, but as the real figure of that which is required in the inward parts. לוּח (from לוּח, Arab. l'ah, to begin to shine, e.g., of a shooting star, gleaming sword; vid., Wetzstein, Deutsch. morgenl. Zeitschr. xxii. 151f.) signifies the tablet prepared for writing by means of polish; to write love and fidelity on the tablet of the heart, is to impress deeply on the heart the duty of both virtues, so that one will be impelled to them from within outward (Jer 31:33). Geneva 15993:3 Let not (b) mercy and truth forsake thee: bind them about thy (c) neck; write them upon the table of thine (d) heart:(b) By mercy and truth he means the commandments of the first and second table, or else the mercy and faithfulness that we ought to use toward our neighbours. (c) Keep them as a precious jewel. (d) Have them ever in remembrance. John Gill3:3 Let not mercy and truth forsake thee,.... Or, forsake not them, and the exercise of them; show "mercy" to fellow creatures, to sinful men, to the bodies of men, by relieving their wants; and to their souls, by pitying and praying for them, and by giving them wholesome counsel and advice: to fellow Christians, sympathize with them in their troubles, put on bowels of compassion, be tenderhearted, and forgive offences; and, in a spirit of meekness, restore backsliders, for God will have mercy, and not sacrifice. Attend to "truth"; exercise faith on the Lord; cast not away your confidence; speak truth to your neighbour and brother; and hold fast the truth of the Gospel, and never depart from it. Though many interpreters understand this by way of promise, and as an encouragement to regard the doctrines and ordinances of Christ, rendering the words, "mercy and truth shall not forsake thee" (g); meaning the mercy and truth of God; the "mercy" of God in forgiving sin, in sympathizing under affliction, in helping in time of need, in supplying with all needful grace, and in bringing to eternal life; for the mercy of the Lord is from everlasting to everlasting, upon them that fear him, Ps 103:17; the "truth" of God, his faithfulness in performing promises, never fails; the unbelief of man cannot make it of no effect; though we believe not, he abides faithful and true to every word of his; not one shall fail, or pass away; all shall be fulfilled; see Ps 89:33; "all his paths are mercy and truth", and he never goes out of them, Ps 25:10;bind them about thy neck; as chains for ornament: not mercy and truth, just before mentioned, as may seem at first sight; but the law and commandments of wisdom, Prov 3:1; or the doctrines and ordinances of Christ; see Prov 1:8; reckon it as your greatest honour, glory, and beauty, that you steadfastly adhere to these things; nothing makes a believer look more lovely in conversation than a close regard to the truths of Christ, and a constant walking in his ordinances; write them upon the table of thine heart; do not forget them, keep them in memory, and always retain a hearty affection for them; it is the Spirit's work to write them in the heart; and when they are there written, it is the work of saints, under a divine influence, to copy them over in life, and to show by their conduct and behaviour that they are written there; see Jer 31:33. The allusion, in both phrases, is to the directions given about the law of Moses, Deut 6:8; and to the writing of his law on tables of stone: and it was usual with the ancients, in later times, to write on tables of wood; Solon's laws were written on tables of wood (h); and such were the "tabellae et pugillares" of the Romans, made of box, beech, and other sorts of wood, covered with wax, on which they wrote; See Gill on Hab 2:2; but Solomon would have his law written on the fleshly tables of the heart, 2Cor 3:3. (g) "non derelinquent te", Piscator; "non deserent te", Michaelis; so Aben Ezra and Gersom. (h) Laert, Vit. Solon. A. Gell. Noet. Attic. l. 2. c. 12. John Wesley3:3 Mercy - Mercy denotes all benignity, charity, and readiness to do good to others: truth or faithfulness respects all those duties which we owe to God or man, which we have special obligation from the rules of justice. Bind them - Like a chain, wherewith persons adorn their necks. Table - In thy mind and heart, in which all God's commands are to be received and engraven.Robert Jamieson, A. R. Fausset and David Brown3:3 mercy and truth--God's faithfulness to His promises is often expressed by these terms (Ps 25:10; Ps 57:3). As attributes of men, they express integrity in a wide sense (Prov 16:6; Prov 20:28).bind . . . write . . . heart--outwardly adorn and inwardly govern motives. |
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3:43:4: եւ գտցես շնորհս։ Եւ խորհեա՛ց զբարիս առաջի Տեառն եւ մարդկան։ եւ գտցես շնորհս, եւ [28]խորհեաց զբարիս առաջի Տեառն`` եւ մարդկան:4 Տիրոջ ու մարդկանց առջեւ խորհի՛ր բարու մասին: 4 Այն ատեն Աստուծոյ եւ մարդոց առջեւ Շնորհք ու բարի համարում պիտի գտնես։ 3:4: եւ գտցես շնորհս։ Եւ խորհեա՛ց զբարիս առաջի Տեառն եւ մարդկան։ 4 Տիրոջ ու մարդկանց առջեւ խորհի՛ր բարու մասին: 4 Այն ատեն Աստուծոյ եւ մարդոց առջեւ Շնորհք ու բարի համարում պիտի գտնես։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:43:4 и обретешь милость и благоволение в очах Бога и людей. 3:4 καὶ και and; even προνοοῦ προνοεω provide καλὰ καλος fine; fair ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἀνθρώπων ανθρωπος person; human 3:4 וּ û וְ and מְצָא־ mᵊṣā- מצא find חֵ֖ן ḥˌēn חֵן grace וְ wᵊ וְ and שֵֽׂכֶל־ śˈēḵel- שֶׂכֶל insight טֹ֑וב ṭˈôv טֹוב good בְּ bᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אָדָֽם׃ פ ʔāḏˈām . f אָדָם human, mankind 3:4. et invenies gratiam et disciplinam bonam coram Deo et hominibusAnd thou shalt find grace, and good understanding before God and men. 3:4. And so shall you discover grace and good discipline, in the sight of God and men. 3:4. So shalt thou find favour and good understanding in the sight of God and man. 3:4 So shalt thou find favour and good understanding in the sight of God and man: 3:4 и обретешь милость и благоволение в очах Бога и людей. 3:4 καὶ και and; even προνοοῦ προνοεω provide καλὰ καλος fine; fair ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἀνθρώπων ανθρωπος person; human 3:4 וּ û וְ and מְצָא־ mᵊṣā- מצא find חֵ֖ן ḥˌēn חֵן grace וְ wᵊ וְ and שֵֽׂכֶל־ śˈēḵel- שֶׂכֶל insight טֹ֑וב ṭˈôv טֹוב good בְּ bᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אָדָֽם׃ פ ʔāḏˈām . f אָדָם human, mankind 3:4. et invenies gratiam et disciplinam bonam coram Deo et hominibus And thou shalt find grace, and good understanding before God and men. 3:4. And so shall you discover grace and good discipline, in the sight of God and men. 3:4. So shalt thou find favour and good understanding in the sight of God and man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:4: So shalt thou find favor - Thou shalt be acceptable to God, and thou shalt enjoy a sense of his approbation.And good understanding - Men shall weigh thy character and conduct; and by this appreciate thy motives, and give thee credit for sincerity and uprightness. Though religion is frequently persecuted, and religious people suffer at first where they are not fully known; yet a truly religious and benevolent character will in general be prized wherever it is well known. The envy of men is a proof of the excellence of that which they envy. Albert Barnes: Notes on the Bible - 18343:4: Compare Luk 2:52. These are the two conditions of true human growth.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:4: shalt: Gen 39:2-4, Gen 39:21; Sa1 2:26; Psa 111:10; Dan 1:9; Luk 2:52; Act 2:47; Rom 14:18good understanding: or, good success, Jos 1:7, Jos 1:8 *marg. Psa 111:10 Carl Friedrich Keil and Franz Delitzsch3:4To the admonitory imper. there follows here a second, as Prov 4:4; Prov 20:13; Amos 5:4; 2Chron 20:20, instead of which also the perf. consec. might stand; the counsellor wishes, with the good to which he advises, at the same time to present its good results. שׂכל is (1Kings 25:3) the appearance, for the Arab. shakl means forma, as uniting or binding the lineaments or contours into one figure, σχῆμα, according to which שׂכל טוב may be interpreted of the pleasing and advantageous impression which the well-built external appearance of a man makes, as an image of that which his internal excellence produces; thus, favourable view, friendly judgment, good reputation (Ewald, Hitzig, Zckler). But everywhere else (Prov 13:15; Ps 111:10; 2Chron 30:22) this phrase means good, i.e., fine, well-becoming insight, or prudence; and שׂכל has in the language of the Mishle no other meaning than intellectus, which proceeds from the inwardly forming activity of the mind. He obtains favour in the eyes of God and man, to whom favour on both sides is shown; he obtains refined prudence, to whom it is on both sides adjudicated. It is unnecessary, with Ewald and Hitzig, to assign the two objects to God and men. In the eyes of both at the same time, he who carries love and faithfulness in his heart appears as one to whom חן and שׂכל טוב must be adjudicated. John Gill3:4 So shall thou find favour,.... Or "grace" (i); the grace of God, and larger measures of it; as Noah did, Gen 6:8; which are communicated to men when in the way of their duty: or good will, esteem, and respect, among men; as Joseph had with Potiphar, and the keeper of the prison, Gen 39:4;and good understanding in the sight of God and man; as Christ, as man, had in the sight of both, Lk 2:52; that is, to be taken notice of, regarded, and approved by both. Some render it "good success" (k); prosperity in things temporal and spiritual; see Ps 111:10. There is something lovely, and of good report, in a close attention to the doctrines and duties of religion; which make a man amiable in the sight of others, and which is followed with a blessing from the Lord. (i) "gratiam", Pagninus, Montanus, Tigurine version, &c. (k) "successum optimum", Junius & Tremellius. John Wesley3:4 Understanding - Whereby to know thy duty, and to discern between good and evil. Of God - Grace or favour with God, and that understanding which is good in God's sight.Robert Jamieson, A. R. Fausset and David Brown3:4 favour--grace, amiability (Prov 22:11; Ps 45:2); united with this,a good understanding--(Compare Margin), a discrimination, which secures success. in the sight . . . man--such as God and man approve. |
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3:53:5: Լե՛ր յուսացեալ ՚ի Տէր յամենայն սրտէ քումմէ. եւ յիմաստութիւն քո մի՛ հպարտանար։ Լեր յուսացեալ ի Տէր յամենայն սրտէ քումմէ, եւ յիմաստութիւն քո մի՛ հպարտանար:5 Ամբողջ սրտով յոյսդ դի՛ր Աստծու վրայ եւ մի՛ հպարտացիր քո իմաստութեամբ: 5 Քու բոլոր սրտովդ Տէրոջը ապաւինէ Եւ քու իմաստութեանդ մի՛ վստահիր։ 3:5: Լե՛ր յուսացեալ ՚ի Տէր յամենայն սրտէ քումմէ. եւ յիմաստութիւն քո մի՛ հպարտանար։ 5 Ամբողջ սրտով յոյսդ դի՛ր Աստծու վրայ եւ մի՛ հպարտացիր քո իմաստութեամբ: 5 Քու բոլոր սրտովդ Տէրոջը ապաւինէ Եւ քու իմաստութեանդ մի՛ վստահիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:53:5 Надейся на Господа всем сердцем твоим, и не полагайся на разум твой. 3:5 ἴσθι ειμι be πεποιθὼς πειθω persuade ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart ἐπὶ επι in; on θεῷ θεος God ἐπὶ επι in; on δὲ δε though; while σῇ σος your σοφίᾳ σοφια wisdom μὴ μη not ἐπαίρου επαιρω lift up; rear up 3:5 בְּטַ֣ח bᵊṭˈaḥ בטח trust אֶל־ ʔel- אֶל to יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבֶּ֑ךָ libbˈeḵā לֵב heart וְ wᵊ וְ and אֶל־ ʔel- אֶל to בִּֽ֝ינָתְךָ֗ ˈbˈînāṯᵊḵˈā בִּינָה understanding אַל־ ʔal- אַל not תִּשָּׁעֵֽן׃ tiššāʕˈēn שׁען lean 3:5. habe fiduciam in Domino ex toto corde tuo et ne innitaris prudentiae tuaeHave confidence in the Lord with all thy heart, and lean not upon thy own prudence. 3:5. Have confidence in the Lord with all your heart, and do not depend upon your own prudence. 3:5. Trust in the LORD with all thine heart; and lean not unto thine own understanding. 3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding: 3:5 Надейся на Господа всем сердцем твоим, и не полагайся на разум твой. 3:5 ἴσθι ειμι be πεποιθὼς πειθω persuade ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart ἐπὶ επι in; on θεῷ θεος God ἐπὶ επι in; on δὲ δε though; while σῇ σος your σοφίᾳ σοφια wisdom μὴ μη not ἐπαίρου επαιρω lift up; rear up 3:5 בְּטַ֣ח bᵊṭˈaḥ בטח trust אֶל־ ʔel- אֶל to יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבֶּ֑ךָ libbˈeḵā לֵב heart וְ wᵊ וְ and אֶל־ ʔel- אֶל to בִּֽ֝ינָתְךָ֗ ˈbˈînāṯᵊḵˈā בִּינָה understanding אַל־ ʔal- אַל not תִּשָּׁעֵֽן׃ tiššāʕˈēn שׁען lean 3:5. habe fiduciam in Domino ex toto corde tuo et ne innitaris prudentiae tuae Have confidence in the Lord with all thy heart, and lean not upon thy own prudence. 3:5. Have confidence in the Lord with all your heart, and do not depend upon your own prudence. 3:5. Trust in the LORD with all thine heart; and lean not unto thine own understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-8: Кто истинно верует в Бога, Творца и Промыслителя мира, тот не может в своей деятельности полагаться только на свои силы; напротив, истинно верующего отличает прежде всего твердое упование на милость и благодать Божию, всецелая преданность и верность Богу (ст. 5), причем самонадеянность, желание обеспечить себе благоденствие одними своими силами, не может иметь места (ср. Иер. IX:23; Пс. XXXVI:3: сл., CXVIII:8-9). Только при условии смиренной преданности воле Божией человек может бодро встретить и все испытания житейские. Но для этого человек должен именно "знать" Бога во всех путях своих (ст. 6), т. е., быть всецело проникнут мыслью о Боге (ср. Пс. I:6); тогда и Бог "направит" ("уравняет" - по более точному перев. архим. Макария) все пути человека на служение нравственным целям, истине, правде, добру. Но такое направление человеческой воли возможно только в том случае, когда человек, совершенно отказываясь от всякого самомнения и самопревозношения (7а, сн. Еккл. VII:16; Рим XII:16), в основу своей деятельности положит страх Божий и вытекающее из него уклонение от всякого зла (7б), в чем и заключается истинная мудрость жизни (ср. I:7; Иов XXVIII:23). Мудрость - благочестие, необходимо соединяющееся с страхом Божиим и удалением от зла, спасительно не только для души, но и для дела (ст. 8), поскольку страх Божий и опасение впасть в грех удерживают человека от разного рода излишеств, разрушительно действующих на тело.Adam Clarke: Commentary on the Bible - 18313:5: Trust in the Lord with all thine heart - This is a most important precept:1. God is the Fountain of all good. 2. He has made his intelligent creatures dependent upon himself. 3. He requires them to be conscious of that dependence. 4. He has promised to communicate what they need. 5. He commands them to believe his promise, and look for its fulfillment. 6. And to do this without doubt, fear, or distrust; "with their whole heart." Lean not unto thine own understanding - אל תשען al tishshaen, do not prop thyself. It is on God, not on thyself, that thou art commanded to depend. He who trusts in his own heart is a fool. Albert Barnes: Notes on the Bible - 18343:5: In preaching "trust in God" the moralist anticipates the teaching that man is justified by faith. To confide in God's will, the secret of all true greatness, is to rise out of all our anxieties and plans and fears when we think of ourselves as the arbiters of our own fortunes, and so "lean to our own understanding."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:5: Trust: Pro 22:19; Job 13:15; Psa 37:3, Psa 37:5, Psa 37:7, Psa 62:8, Psa 115:9-11, Psa 125:1, Psa 146:3-5; Isa 12:2, Isa 26:3, Isa 26:4; Jer 17:7, Jer 17:8; Eph 1:12and: Pro 3:7, Pro 23:4, Pro 28:26; Jer 9:23, Jer 10:23; Rom 12:16; Co1 3:18-20, Co1 8:1, Co1 8:2 Carl Friedrich Keil and Franz Delitzsch3:5Were "kindness and truth" (Prov 3:3) understood only in relation to men, then the following admonition would not be interposed, since it proceeds from that going before, if there the quality of kindness and truth, not only towards man, but also towards God, is commended: 5 Trust in Jahve with thy whole heart, And lean not on thine own understanding. 6 In all thy ways acknowledge Him, And He will make plain thy paths. 7 Be not wise in thine own eyes; Fear Jahve, and depart from evil. 8 Health will then come to thy navel, And refreshing to thy bones. From God alone comes true prosperity, true help. He knows the right way to the right ends. He knows what benefits us. He is able to free us from that which does us harm: therefore it is our duty and our safety to place our confidence wholly in Him, and to trust not to our own judgment. The verb בּטח, Arab. baṭḥ, has the root-meaning expandere, whence perhaps, by a more direct way than that noted under Ps 4:6, it acquires the meaning confidere, to lean with the whole body on something, in order to rest upon it, strengthened by על, if one lean wholly - Fr. se reposer sur quelqu'un; Ital. riposarsi sopra alcuno, - like השּׁען with אל, to lean on anything, so as to be supported by it; with על, to support oneself on anything (Fl.). דעהוּ (the same in form as שׂאהוּ, Num 11:12) is not fully represented by "acknowledge Him;" as in 1Chron 28:9 it is not a mere theoretic acknowledgment that is meant, but earnest penetrating cognizance, engaging the whole man. The practico-mystical דעהוּ, in and of itself full of significance, according to O. and N.T. usage, is yet strengthened by toto corde. The heart is the central seat of all spiritual soul-strength; to love God with the whole heart is to concentrate the whole inner life on the active contemplation of God, and the ready observance of His will. God requites such as show regard to Him, by making plain their path before them, i.e., by leading them directly to the right end, removing all hindrances out of their way. ארחתיך has Cholem in the first syllable (vid., Kimchi's Lex.). (Note: In the st. constr. Prov 2:19, and with the grave suff. Prov 2:15, ǒ instead of ō is in order; but Ben-Asher's ארחתי, Job 13:27, cf. Job 33:11, is an inconsistency.) "Be not wise in thine own eyes" is equivalent to ne tibi sapiens videare; for, as J. H. Michaelis remarks, confidere Deo est sapere, sibi vero ac suae sapientiae, desipere. "Fear God and depart from evil" is the twofold representation of the εὐσέβεια, or practical piety, in the Chokma writings: Prov 16:6, the Mashal Ps 34:10, Ps 34:15, and Job 28:28 cf. Prov 1:2. For סר מרע, the post-biblical expression is ירא חטא. Prov 3:8 The subject to תּהי; (it shall be) is just this religious-moral conduct. The conjectural reading לבשׂרך (Clericus), לשׁרך = לשׁארך (Ewald, Hitzig), to thy flesh or body, is unnecessary; the lxx and Syr. so translating, generalize the expression, which is not according to their taste. שׁר, from שׁרר, Arab. sarr, to be fast, to bind fast, properly, the umbilical cord (which the Arabs call surr, whence the denom. sarra, to cut off the umbilical cord of the newborn); thus the navel, the origin of which coincides with the independent individual existence of the new-born, and is as the firm centre (cf. Arab. saryr, foundation, basis, Job, p. 487) of the existence of the body. The system of punctuation does not, as a rule, permit the doubling of ר, probably on account of the prevailing half guttural, i.e., the uvular utterance of this sound by the men of Tiberias. (Note: See my work, Physiologie u. Musik in ihrer Bedeutung fr Grammatik besonders die hebrische, pp. 11-13.) לשׁרּך here, and שׁרּך at Ezek 16:4, belong to the exceptions; cf. the expanded duplication in שׁררך, Song 7:3, to which a chief form שׁרר is as little to be assumed as is a הרר to הררי. The ἅπ. γεγρ. רפאוּת, healing, has here, as מרפּא, Prov 4:22; Prov 16:24, and תּרוּפה, Ezek 47:12, not the meaning of restoration from sickness, but the raising up of enfeebled strength, or the confirming of that which exists; the navel comes into view as the middle point of the vis vitalis. שׁקּוּי is a Piel formation, corresponding to the abstract Kal formation רפאוּת; the Arab. saqâ, used transit. (to give to drink), also saqqâ (cf. Pu. Job 21:24) and asqâ, like the Hebr. השׁקה (Hiph. of שׁקה, to drink); the infin. (Arab.) saqy means, to the obliterating of the proper signification, distribution, benefaction, showing friendship, but in the passage before us is to be explained after Job 21:24 (the marrow of his bones is well watered; Arnheim - full of sap) and Prov 15:30. Bertheau and Hitzig erroneously regard Prov 3:8 as the conclusion to Prov 3:7, for they interpret רפאות as the subject; but had the poet wished to be so understood, he should have written וּתהי. Much rather the subject is devotion withdrawn from the evil one and turned to God, which externally proves itself by the dedication to Him of earthly possessions. John Gill3:5 Trust in the Lord with all thine heart,.... Not in a creature, the best, the holiest, and the highest; not in any creature enjoyment, as riches, strength, and wisdom; nor in any outward privilege, arising from natural descent and education; not in a man's self, in his own heart, which is deceitful; nor in any works of righteousness done by him; not in a profession of religion, or the duties of it, ever so well performed; not in frames, nor in graces, and the exercise of them; no, not in faith or trust itself: but in the Lord, the object of all grace, and in him only; in Jehovah the Father, as the God of nature and providence, for all temporal blessings; and as the God of all grace, for all spiritual blessings, and all the needful supplies of grace; and for eternal happiness, which he has provided, promised, and freely gives. Trust in him at all times; in times of affliction, temptation, and darkness: there is a great deal of reason for it; all power and strength are in him to help; his love, grace, and mercy, move him to it, and are always the same: the consideration of what he has done for others that have trusted in him, and for ourselves in times past, should induce and encourage to it; as also the happiness of those that trust in him, who enjoy peace and safety; and his displeasure at those that show any diffidence of him, or distrust him. Trust in Jehovah the Son; in his person for acceptance; in his righteousness for justification; in his blood for pardon; in his fulness for supply; in his power for protection and preservation; and in him alone for salvation and eternal life. Trust in Jehovah the Spirit, to carry on and finish the work of grace upon the heart; of which a saint may be confident that where it is begun it will be completed. And this trust in Father, Son, and Spirit, should be "with all the heart", cordial and sincere. The phrase denotes not so much the strength of faith as the sincerity of it; it signifies a faith unfeigned; it is not saying, or professing, that a man believes and trusts in the Lord; but it is with the heart, and with his whole heart, that he believes unto righteousness, if he believes aright; see Rom 10:10;and lean not unto thine own understanding; or trust not to that; for it stands opposed to trusting in the Lord. Men should not depend upon their own wisdom and understanding, in the conduct of civil life, but should seek the direction and blessing of Providence, or otherwise will meet with disappointment; and, when they succeed, should ascribe it not to their own prudence and wisdom, but to the goodness of God; for "bread" is not always "to the wise, nor riches to men of understanding", Eccles 9:11; and much less should men lean to their own understanding in matters of religion; a natural man has no understanding of spiritual things, of the things of the Gospel, nor indeed any practical understanding of things moral, Rom 3:11, Jer 4:22. The understanding of man is darkened by sin; yea, is darkness itself; it is like the first earth, covered with darkness, till light is let into it, and therefore not to be leaned unto and depended on, Eph 4:18. There is a necessity of a new heart and spirit, of an understanding to be given, in order to understand spiritual and divine things, Ezek 36:26; for though these are not contrary to the reason and understanding of men; yet they are above them, and cannot be discovered, reached, comprehended, and accounted for by them, Mt 16:17. Nay, there are some things in the Gospel, which, though plain to an enlightened understanding by the word of God, yet the manner how they are cannot be apprehended: as the doctrines of a trinity of Persons; of the generation of the Son of God; the procession of the Spirit; the union of the two natures in Christ; the resurrection of the dead, &c. In short, not our reason and understanding at best, and much less as carnal and unsanctified, but the word of God only is our rule of judgment, and the standard of our faith and practice; and to that we should have recourse and be directed by it, and not lean to our own understandings. John Wesley3:5 Trust - Wholly rely upon God's promises and providences. Lean not - Under this one kind of carnal confidence, he understands all other confidence in bodily strength, wealth, or friends.Robert Jamieson, A. R. Fausset and David Brown3:5 Trust . . . heart--This is the center and marrow of true wisdom (Prov 22:19; Prov 28:25). The positive duty has its corresponding negation in the admonition against self-confidence. |
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3:63:6: Յամենայն ճանապարհս քո ծանի՛ր զնա զի ուղի՛ղ արասցէ զճանապարհս քո. եւ ոտն քո մի՛ գայթագղեսցի[7825]։ [7825] Ոմանք. Զի ուղիղ արասցէ զշաւիղս քո։ Յամենայն ճանապարհս քո ծանիր զնա, զի ուղիղ արասցէ զճանապարհս քո, [29]եւ ոտն քո մի՛ գայթակղեսցի:6 Քո բոլոր ճանապարհներին ճանաչի՛ր նրան, որպէսզի նա ուղղի քո ճանապարհները, եւ ոտքդ չսայթաքի: 6 Քու բոլոր ճամբաներուդ մէջ զանիկա ճանչցիր Ու անիկա քու շաւիղներդ պիտի ուղղէ։ 3:6: Յամենայն ճանապարհս քո ծանի՛ր զնա զի ուղի՛ղ արասցէ զճանապարհս քո. եւ ոտն քո մի՛ գայթագղեսցի[7825]։ [7825] Ոմանք. Զի ուղիղ արասցէ զշաւիղս քո։ 6 Քո բոլոր ճանապարհներին ճանաչի՛ր նրան, որպէսզի նա ուղղի քո ճանապարհները, եւ ոտքդ չսայթաքի: 6 Քու բոլոր ճամբաներուդ մէջ զանիկա ճանչցիր Ու անիկա քու շաւիղներդ պիտի ուղղէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:63:6 Во всех путях твоих познавай Его, и Он направит стези твои. 3:6 ἐν εν in πάσαις πας all; every ὁδοῖς οδος way; journey σου σου of you; your γνώριζε γνωριζω make known; point out αὐτήν αυτος he; him ἵνα ινα so; that ὀρθοτομῇ ορθοτομεω cut upright / correctly τὰς ο the ὁδούς οδος way; journey σου σου of you; your ὁ ο the δὲ δε though; while πούς πους foot; pace σου σου of you; your οὐ ου not μὴ μη not προσκόπτῃ προσκοπτω stumble; strike against 3:6 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכֶ֥יךָ dᵊrāḵˌeʸḵā דֶּרֶךְ way דָעֵ֑הוּ ḏāʕˈēhû ידע know וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he יְיַשֵּׁ֥ר yᵊyaššˌēr ישׁר be right אֹֽרְחֹתֶֽיךָ׃ ʔˈōrᵊḥōṯˈeʸḵā אֹרַח path 3:6. in omnibus viis tuis cogita illum et ipse diriget gressus tuosIn all thy ways think on him, and he will direct thy steps. 3:6. In all your ways, consider him, and he himself will direct your steps. 3:6. In all thy ways acknowledge him, and he shall direct thy paths. 3:6 In all thy ways acknowledge him, and he shall direct thy paths: 3:6 Во всех путях твоих познавай Его, и Он направит стези твои. 3:6 ἐν εν in πάσαις πας all; every ὁδοῖς οδος way; journey σου σου of you; your γνώριζε γνωριζω make known; point out αὐτήν αυτος he; him ἵνα ινα so; that ὀρθοτομῇ ορθοτομεω cut upright / correctly τὰς ο the ὁδούς οδος way; journey σου σου of you; your ὁ ο the δὲ δε though; while πούς πους foot; pace σου σου of you; your οὐ ου not μὴ μη not προσκόπτῃ προσκοπτω stumble; strike against 3:6 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכֶ֥יךָ dᵊrāḵˌeʸḵā דֶּרֶךְ way דָעֵ֑הוּ ḏāʕˈēhû ידע know וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he יְיַשֵּׁ֥ר yᵊyaššˌēr ישׁר be right אֹֽרְחֹתֶֽיךָ׃ ʔˈōrᵊḥōṯˈeʸḵā אֹרַח path 3:6. in omnibus viis tuis cogita illum et ipse diriget gressus tuos In all thy ways think on him, and he will direct thy steps. 3:6. In all your ways, consider him, and he himself will direct your steps. 3:6. In all thy ways acknowledge him, and he shall direct thy paths. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:6: In all thy ways acknowledge him - Begin, continue, and end every work, purpose, and device, with God. Earnestly pray for his direction at the commencement; look for his continual support in the progress; and so begin and continue that all may terminate in his glory: and then it will certainly be to thy good; for we never honor God, without serving ourselves. This passage is well rendered in my old MS. Bible: Have trost in the Lord of all thin herte and ne lene thou to thi prudence: in all thi weys think hym, and he shal right rulen thi goyuges; ne be thou wiis anentis thiself. Self-suf ficiency and self-dependence have been the ruin of mankind ever since the fall of Adam. The grand sin of the human race is their continual endeavor to live independently of God, i.e., to be without God in the world. True religion consists in considering God the fountain of all good, and expecting all good from him.Albert Barnes: Notes on the Bible - 18343:6: Not in acts of solemn worship or great crises only, but "in all thy ways;" and then God will make the "path" straight and even.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:6: In: Pro 16:3, Pro 23:17; Sa1 4:11, Sa1 4:12, Sa1 30:8; Ch1 28:9; Ezr 7:27, Ezr 8:22, Ezr 8:23; Neh 1:11, Neh 2:4; Co1 10:31; Co2 8:16; Phi 4:6; Col 3:17, Col 3:23and: Pro 16:9; Psa 25:8, Psa 25:9, Psa 32:8; Isa 30:21, Isa 48:17; Jer 10:23; Jam 1:5 John Gill3:6 In all thy ways acknowledge him,.... Or "know him" (l); the Lord: set him before thee; have him always in view; consider him as ever present with thee, observing every step thou takest; and take not one step without his leave, and without his advice; ask wisdom of him who gives liberally; consult his word, and make the Scriptures thy counsellors, or the men of thy counsel, as in Ps 119:24; take him as your guide; observe the footsteps of his providence; follow the Lamb wheresoever he goes; walk not after the flesh, but after the Spirit; when things go cross and adverse, and not to your mind, submit to his sovereignty; and be still and know that he is God, that does all things right, for his own glory and his people's good, Ps 46:10; and when things succeed, give him the glory of all; own his hand in it, and the bounty of it; acknowledge that all you have, in providence and grace, come from him;and he shall direct thy paths; man cannot direct his own; no, not a man: this is a blessing from the Lord; who steps of his people, keeps the feet of his saints, and directs them aright in things temporal and spiritual, Jer 10:23. (l) "scito eum", Pagninus, Montanus. Robert Jamieson, A. R. Fausset and David Brown3:6 ways-- (Ps 1:1).acknowledge--by seeking His wise aid (Prov 16:3; Ps 37:5; Jer 9:23-24). direct--literally, "make plain" (compare Heb 12:13). |
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3:73:7: Մի՛ լինիր իմաստուն յաչս անձին քոյ՝ այլ երկի՛ր ՚ի Տեառնէ, եւ խոտորեա՛ յամենայն չարութենէ։ Մի՛ լինիր իմաստուն յաչս անձին քո, այլ երկիր ի Տեառնէ եւ խոտորեա յամենայն չարութենէ:7 Դու քո աչքին իմաստուն մի՛ թուա, այլ վախեցի՛ր Տիրոջից եւ խուսափի՛ր ամենայն չարից: 7 Դուն քու աչքիդ առջեւ իմաստուն մի՛ ըլլար, Տէրոջմէ վախցի՛ր ու չարութենէ ե՛տ քաշուէ։ 3:7: Մի՛ լինիր իմաստուն յաչս անձին քոյ՝ այլ երկի՛ր ՚ի Տեառնէ, եւ խոտորեա՛ յամենայն չարութենէ։ 7 Դու քո աչքին իմաստուն մի՛ թուա, այլ վախեցի՛ր Տիրոջից եւ խուսափի՛ր ամենայն չարից: 7 Դուն քու աչքիդ առջեւ իմաստուն մի՛ ըլլար, Տէրոջմէ վախցի՛ր ու չարութենէ ե՛տ քաշուէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:73:7 Не будь мудрецом в глазах твоих; бойся Господа и удаляйся от зла: 3:7 μὴ μη not ἴσθι ειμι be φρόνιμος φρονιμος prudent; conceited παρὰ παρα from; by σεαυτῷ σεαυτου of yourself φοβοῦ φοβεω afraid; fear δὲ δε though; while τὸν ο the θεὸν θεος God καὶ και and; even ἔκκλινε εκκλινω deviate; avoid ἀπὸ απο from; away παντὸς πας all; every κακοῦ κακος bad; ugly 3:7 אַל־ ʔal- אַל not תְּהִ֣י tᵊhˈî היה be חָכָ֣ם ḥāḵˈām חָכָם wise בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye יְרָ֥א yᵊrˌā ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH וְ wᵊ וְ and ס֣וּר sˈûr סור turn aside מֵ mē מִן from רָֽע׃ rˈāʕ רַע evil 3:7. ne sis sapiens apud temet ipsum time Dominum et recede a maloBe not wise in thy own conceit: fear God, and depart from evil: 3:7. Do not seem wise to yourself. Fear God, and withdraw from evil. 3:7. Be not wise in thine own eyes: fear the LORD, and depart from evil. 3:7 Be not wise in thine own eyes: fear the LORD, and depart from evil: 3:7 Не будь мудрецом в глазах твоих; бойся Господа и удаляйся от зла: 3:7 μὴ μη not ἴσθι ειμι be φρόνιμος φρονιμος prudent; conceited παρὰ παρα from; by σεαυτῷ σεαυτου of yourself φοβοῦ φοβεω afraid; fear δὲ δε though; while τὸν ο the θεὸν θεος God καὶ και and; even ἔκκλινε εκκλινω deviate; avoid ἀπὸ απο from; away παντὸς πας all; every κακοῦ κακος bad; ugly 3:7 אַל־ ʔal- אַל not תְּהִ֣י tᵊhˈî היה be חָכָ֣ם ḥāḵˈām חָכָם wise בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye יְרָ֥א yᵊrˌā ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH וְ wᵊ וְ and ס֣וּר sˈûr סור turn aside מֵ mē מִן from רָֽע׃ rˈāʕ רַע evil 3:7. ne sis sapiens apud temet ipsum time Dominum et recede a malo Be not wise in thy own conceit: fear God, and depart from evil: 3:7. Do not seem wise to yourself. Fear God, and withdraw from evil. 3:7. Be not wise in thine own eyes: fear the LORD, and depart from evil. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17067 Be not wise in thine own eyes: fear the LORD, and depart from evil. 8 It shall be health to thy navel, and marrow to thy bones. 9 Honour the LORD with thy substance, and with the firstfruits of all thine increase: 10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. 11 My son, despise not the chastening of the LORD; neither be weary of his correction: 12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.We have here before us three exhortations, each of them enforced with a good reason:-- I. We must live in a humble and dutiful subjection to God and his government (v. 7): "Fear the Lord, as your sovereign Lord and Master; be ruled in every thing by your religion and subject to the divine will." This must be, 1. A humble subjection: Be not wise in thy own eyes. Note, There is not a greater enemy to the power of religion, and the fear of God in the heart, than conceitedness of our own wisdom. Those that have an opinion of their own sufficiency think it below them, and a disparagement to them, to take their measures from, much more to hamper themselves with, religion's rules. 2. A dutiful subjection: Fear the Lord, and depart from evil; take heed of doing any thing to offend him and to forfeit his care. To fear the Lord, so as to depart from evil, is true wisdom and understanding (Job xxviii. 28); those that have it are truly wise, but self-denyingly so, and not wise in their own eyes. For our encouragement thus to live in the fear of God it is here promised (v. 8) that it shall be as serviceable even to the outward man as our necessary food. It will be nourishing: It shall be health to thy navel. It will be strengthening: It shall be marrow to thy bones. The prudence, temperance, and sobriety, the calmness and composure of mind, and the good government of the appetites and passions, which religion teaches, tend very much not only to the health of the soul, but to a good habit of body, which is very desirable, and without which our other enjoyments in this world are insipid. Envy is the rottenness of the bones; the sorrow of the world dries them; but hope and joy in God are marrow to them. II. We must make a good use of our estates, and that is the way to increase them, v. 9, 10. Here is, 1. A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, (1.) With our increase. Where riches increase we are tempted to honour ourselves (Deut. viii. 17) and to set our hearts upon the world (Ps. lxii. 10); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God. (2.) With all our increase. As God has prospered us in every thing, we must honour him. Our law will allow a prescription for a modus decimandi--a mode of tithing, but none de non decimando--for exemption from paying tithes. (3.) With the first-fruits of all, as Abel, Gen. iv. 4. This was the law (Exod. xxiii. 19), and the prophets, Mal. iii. 10. God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first. Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things. 2. A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: "God shall bless thee with an increase of that which is for use, not for show or ornament--for spending and laying out, not for hoarding and laying up." Those that do good with what they have shall have more to do more good with. Note, If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God's honour will make us rich, Hag. ii. 19. What we gave we have. III. We must conduct ourselves aright under our afflictions, v. 11, 12. This the apostle quotes (Heb. xii. 5), and calls it an exhortation which speaks unto us as unto children, with the authority and affection of a father. We are here in a world of troubles. Now observe, 1. What must be our care when we are in affliction. We must neither despise it nor be weary of it. His exhortation, before, was to those that are rich and in prosperity, here to those that are poor and in adversity. (1.) We must not despise an affliction, be it ever so light and short, as if it were not worth taking notice of, or as if it were not sent on an errand and therefore required no answer. We must not be stocks, and stones, and stoics, under our afflictions, insensible of them, hardening ourselves under them, and concluding we can easily get through them without God. (2.) We must not be weary of an affliction, be it ever so heavy and long, not faint under it, so the apostle renders it, not be dispirited, dispossessed of our own souls, or driven to despair, or to use any indirect means for our relief and the redress of our grievances. We must not think that the affliction either presses harder or continues longer than is meet, not conclude that deliverance will never come because it does not come so soon as we expect it. 2. What will be our comfort when we are in affliction. (1.) That it is a divine correction; it is the chastening of the Lord, which, as it is a reason why we should submit to it (for it is folly to contend with a God of incontestable sovereignty and irresistible power), so it is a reason why we should be satisfied in it; for we may be sure that a God of unspotted purity does us no wrong and that a God of infinite goodness means us no hurt. It is from God, and therefore must not be despised; for a slight put upon the messenger is an affront to him that sends him. It is from God, and therefore we must not be weary of it, for he knows our frame, both what we need and what we can bear. (2.) That it is a fatherly correction; it comes not from his vindictive justice as a Judge, but his wise affection as a Father. The father corrects the son whom he loves, nay, and because he loves him and desires he may be wise and good. He delights in that in his son which is amiable and agreeable, and therefore corrects him for the prevention and cure of that which would be a deformity to him, and an alloy to his delight in him. Thus God hath said, As many as I love I rebuke and chasten, Rev. iii. 19. This is a great comfort to God's children, under their afflictions, [1.] That they not only consist with, but flow from, covenant-love. [2.] That they are so far from doing them any real hurt that, by the grace of God working with them, they do a great deal of good, and are happy means of their satisfaction. Albert Barnes: Notes on the Bible - 18343:7: The great hindrance to all true wisdom is the thought that we have already attained it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:7: Be: Pro 26:12; Isa 5:21; Rom 11:25, Rom 12:16fear: Pro 14:27, Pro 16:6; Neh 5:15; Job 1:1, Job 28:28; Psa 34:11-14; Ecc 12:13 John Gill3:7 Be not wise in thine own eyes,.... So as to act independently of God; not to trust in him, nor acknowledge him, nor seek to him for help and direction; nor ask nor take the advice of others; but, being conceited and self-sufficient, lean to thine own understanding, as being wise enough to conduct all affairs in life by thy own discretion; and in matters of religion wiser than thy teachers, and even than the Scriptures, being wise above that which is written; pleasing thyself with thine own wisdom, as exceeding others; glorying in it as thine own acquisition, and not ascribing it to God, so far as it any ways deserves the name of wisdom; though for the most part that which men glory in, and are conceited of, is not wisdom, but folly; and at least it is their folly to boast of it and be elated with it; see Is 5:21, Rom 12:16;fear the Lord; which is true wisdom; and, where this is not, there is none, let men be ever so conceited; and where this is there is humility; these two go together, and make a man wise, rich, and honourable, Prov 22:4. The fear of the Lord is opposed to pride, high-mindedness, and vain conceit, Rom 11:20; this includes reverence of God, faith in him, dependence on him, acknowledgment of him, seeking to him for direction, and carefulness not to offend him; and depart from evil; from the evil of self-confidence and self-conceit, and from all other evil; the fear of God influences men to avoid sin, and abstain from all appearance of it; by means and through the exercise of it men forsake it, and keep at a distance from it, Prov 16:6. Nehemiah could not do as others did, because of the fear of the Lord; and Job was a man that feared God, and therefore he avoided that which was evil, Neh 5:15. Robert Jamieson, A. R. Fausset and David Brown3:7 (Compare Prov 27:2; Rom 12:16).fear . . . evil--reverentially regarding His law. |
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3:83:8: Ապա բժշկութիւն եղիցի մարմնոյ քում. եւ դարման ոսկերաց քոց։ Ապա բժշկութիւն եղիցի մարմնոյ քում, եւ դարման ոսկերաց քոց:8 Դա քո մարմնի համար՝ բուժում եւ քո ոսկորների համար՝ դարման կը լինի: 8 Ասիկա քու ջիղերուդ* առողջութիւն Եւ քու ոսկորներուդ պարարտութիւն պիտի ըլլայ։ 3:8: Ապա բժշկութիւն եղիցի մարմնոյ քում. եւ դարման ոսկերաց քոց։ 8 Դա քո մարմնի համար՝ բուժում եւ քո ոսկորների համար՝ դարման կը լինի: 8 Ասիկա քու ջիղերուդ* առողջութիւն Եւ քու ոսկորներուդ պարարտութիւն պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:83:8 это будет здравием для тела твоего и питанием для костей твоих. 3:8 τότε τοτε at that ἴασις ιασις healing ἔσται ειμι be τῷ ο the σώματί σωμα body σου σου of you; your καὶ και and; even ἐπιμέλεια επιμελεια care τοῖς ο the ὀστέοις οστεον bone σου σου of you; your 3:8 רִ֭פְאוּת ˈrifʔûṯ רִפְאוּת healing תְּהִ֣י tᵊhˈî היה be לְ lᵊ לְ to שָׁרֶּ֑ךָ šorrˈeḵā שֹׁר navel וְ֝ ˈw וְ and שִׁקּ֗וּי šiqqˈûy שִׁקּוּי drink לְ lᵊ לְ to עַצְמֹותֶֽיךָ׃ ʕaṣmôṯˈeʸḵā עֶצֶם bone 3:8. sanitas quippe erit umbilico tuo et inrigatio ossuum tuorumFor it shall be health to thy navel, and moistening to thy bones. 3:8. Certainly, it shall be health to your navel, and refreshment to your bones. 3:8. It shall be health to thy navel, and marrow to thy bones. 3:8 It shall be health to thy navel, and marrow to thy bones: 3:8 это будет здравием для тела твоего и питанием для костей твоих. 3:8 τότε τοτε at that ἴασις ιασις healing ἔσται ειμι be τῷ ο the σώματί σωμα body σου σου of you; your καὶ και and; even ἐπιμέλεια επιμελεια care τοῖς ο the ὀστέοις οστεον bone σου σου of you; your 3:8 רִ֭פְאוּת ˈrifʔûṯ רִפְאוּת healing תְּהִ֣י tᵊhˈî היה be לְ lᵊ לְ to שָׁרֶּ֑ךָ šorrˈeḵā שֹׁר navel וְ֝ ˈw וְ and שִׁקּ֗וּי šiqqˈûy שִׁקּוּי drink לְ lᵊ לְ to עַצְמֹותֶֽיךָ׃ ʕaṣmôṯˈeʸḵā עֶצֶם bone 3:8. sanitas quippe erit umbilico tuo et inrigatio ossuum tuorum For it shall be health to thy navel, and moistening to thy bones. 3:8. Certainly, it shall be health to your navel, and refreshment to your bones. 3:8. It shall be health to thy navel, and marrow to thy bones. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:8: It shall be health to thy navel - We need not puzzle ourselves to find out what we may suppose to be a more delicate meaning for the original word שר shor than navel; for I am satisfied a more proper cannot be found. It is well known that it is by the umbilical cord that the fetus receives its nourishment all the time it is in the womb of the mother. It receives nothing by the mouth, nor by any other means: by this alone all nourishment is received, and the circulation of the blood kept up. When, therefore, the wise man says, that "trusting in the Lord with the whole heart, and acknowledging him in all a man's ways, etc., shall be health to the navel, and marrow to the bones;" he in effect says, that this is as essential to the life of God in the soul of man, and to the continual growth in grace, as the umbilical cord is to the life and growth of the fetus in the womb. Without the latter, no human being could ever exist or be born; without the former, no true religion can ever be found. Trust or faith in God is as necessary to derive grace from him to nourish the soul, and cause it to grow up unto eternal life, as the navel string or umbilical cord is to the human being in the first stage of its existence. I need not push this illustration farther: the good sense of the reader will supply what he knows. I might add much on the subject.And marrow to thy bones - This metaphor is not less proper than the preceding. All the larger bones of the body have either a large cavity, or they are spongious, and full of little cells: in both the one and the other the oleaginous substance, called marrow, is contained in proper vesicles, like the fat. In the larger bones, the fine oil, by the gentle heat of the body, is exhaled through the pores of its small vesicles, and enters some narrow passages which lead to certain fine canals excavated in the substance of the bone, that the marrow may supply the fibres of the bones, and render them less liable to break. Blood-vessels also penetrate the bones to supply this marrow and this blood; and consequently the marrow is supplied in the infant by means of the umbilical cord. From the marrow diffused, as mentioned above, through the bones, they derive their solidity and strength. A simple experiment will cast considerable light on the use of the marrow to the bones: - Calcine a bone, so as to destroy all the marrow from the cells, you will find it exceedingly brittle. Immerse the same bone in oil so that the cells may be all replenished, which will be done in a few minutes; and the bone reacquires a considerable measure of its solidity and strength; and would acquire the whole, if the marrow could be extracted without otherwise injuring the texture of the bone. After the calcination, the bone may be reduced to powder by the hand; after the impregnation with the oil, it becomes hard, compact, and strong. What the marrow is to the support and strength of the bones, and the bones to the support and strength of the body; that, faith in God, is to the support, strength, energy, and salvation of the soul. Behold, then, the force and elegance of the wise man's metaphor. Some have rendered the last clause, a lotion for the bones. What is this? How are the bones washed? What a pitiful destruction of a most beautiful metaphor! Albert Barnes: Notes on the Bible - 18343:8: Navel - The central region of the body is taken as the representative of all the vital organs. For "health" we should read healing, or, as in the marg. There is probably a reference to the local applications used by the surgery of the period as means of healing.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:8: shall: Pro 4:22, Pro 16:24; Psa 147:3; Isa 1:6; Jer 30:12, Jer 30:13health: Heb. medicine thy: Eze 16:4, Eze 16:5 marrow: Heb. watering, or moistening, Job 21:24 Geneva 15993:8 It shall be health to thy (e) navel, and marrow to thy bones.(e) By this part he comprehends the whole body, as by health he means all the benefits promised in the law both corporal and spiritual. John Gill3:8 It shall be health to thy navel,.... That part of the body which is the knot of the intestines; and may be put for the bowels and inward parts, which being sound, the body is in health; and these may be put for the whole body: and so the Septuagint version renders it, "to thy body"; and this may be put for the whole person. And the sense is, either wisdom, as Jarchi; the doctrine of wisdom, the Gospel; which teaches men to trust in the Lord, and not in themselves, to apply to him for wisdom, and not lean to their own understanding; this contributes much to a man's spiritual health and welfare: or else the fear of the Lord is of this use to men, both in soul and body; since by it they depart from those sins which bring diseases upon the body; and are influenced by it to the exercise of such graces, and the discharge of such duties, as are the means of keeping the soul in good plight;and marrow to thy bones; or, "watering" (m) to them: that which irrigates and moistens them, and makes and keeps them strong and solid: see Job 21:24. What marrow is to the bones, that is wisdom, or the fear of God, to the souls of men; the means of establishing and strengthening them against sin, and snares and temptations, and to do the will and work of God. (m) "irrigatio", V. L. Montanus, Tigurine version, Vatablus, Junius & Tremellius, Piscator, Cocceius, Amama, Schultens. John Wesley3:8 Navel - To thy body, which is signified by one part of it. Marrow - Which is the nourishment and strength of the bones.Robert Jamieson, A. R. Fausset and David Brown3:8 It--This conduct.health--(Compare Margin). to thy navel--for all the organs of nourishment. marrow--(Compare Margin). bones--frame of body. True piety promotes bodily health. |
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3:93:9: Պատուեա՛ զՏէր ՚ի քո՛ց արդար վաստակոց. եւ հան նմա պտուղ ՚ի քո՛ց արդարութեան արմտեաց[7826]։ [7826] Ոմանք. ՚Ի քոյոց արդար վաս՛՛։ Պատուեա զՏէր [30]ի քոց արդար վաստակոց, եւ հան նմա պտուղ ի քոց արդարութեան արմտեաց:9 Պատուի՛ր Տիրոջը քո արդար վաստակից եւ քո արդար բերքից պտո՛ւղ յատկացրու նրան, 9 Տէրը պատուէ քու ստացուածքովդ Եւ քու բոլոր բերքերուդ երախայրիներով 3:9: Պատուեա՛ զՏէր ՚ի քո՛ց արդար վաստակոց. եւ հան նմա պտուղ ՚ի քո՛ց արդարութեան արմտեաց[7826]։ [7826] Ոմանք. ՚Ի քոյոց արդար վաս՛՛։ 9 Պատուի՛ր Տիրոջը քո արդար վաստակից եւ քո արդար բերքից պտո՛ւղ յատկացրու նրան, 9 Տէրը պատուէ քու ստացուածքովդ Եւ քու բոլոր բերքերուդ երախայրիներով zohrab-1805▾ eastern-1994▾ western am▾ |
3:93:9 Чти Господа от имения твоего и от начатков всех прибытков твоих, 3:9 τίμα τιμαω honor; value τὸν ο the κύριον κυριος lord; master ἀπὸ απο from; away σῶν σος your δικαίων δικαιος right; just πόνων πονος pain καὶ και and; even ἀπάρχου απαρχω he; him ἀπὸ απο from; away σῶν σος your καρπῶν καρπος.1 fruit δικαιοσύνης δικαιοσυνη rightness; right standing 3:9 כַּבֵּ֣ד kabbˈēḏ כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מֵ mē מִן from הֹונֶ֑ךָ hônˈeḵā הֹון abundance וּ֝ ˈû וְ and מֵ mē מִן from רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning כָּל־ kol- כֹּל whole תְּבוּאָתֶֽךָ׃ tᵊvûʔāṯˈeḵā תְּבוּאָה yield 3:9. honora Dominum de tua substantia et de primitiis omnium frugum tuarumHonour the Lord with thy substance, and give him of the first of all thy fruits; 3:9. Honor the Lord with your substance, and give to him from the first of all your fruits, 3:9. Honour the LORD with thy substance, and with the firstfruits of all thine increase: 3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase: 3:9 Чти Господа от имения твоего и от начатков всех прибытков твоих, 3:9 τίμα τιμαω honor; value τὸν ο the κύριον κυριος lord; master ἀπὸ απο from; away σῶν σος your δικαίων δικαιος right; just πόνων πονος pain καὶ και and; even ἀπάρχου απαρχω he; him ἀπὸ απο from; away σῶν σος your καρπῶν καρπος.1 fruit δικαιοσύνης δικαιοσυνη rightness; right standing 3:9 כַּבֵּ֣ד kabbˈēḏ כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מֵ mē מִן from הֹונֶ֑ךָ hônˈeḵā הֹון abundance וּ֝ ˈû וְ and מֵ mē מִן from רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning כָּל־ kol- כֹּל whole תְּבוּאָתֶֽךָ׃ tᵊvûʔāṯˈeḵā תְּבוּאָה yield 3:9. honora Dominum de tua substantia et de primitiis omnium frugum tuarum Honour the Lord with thy substance, and give him of the first of all thy fruits; 3:9. Honor the Lord with your substance, and give to him from the first of all your fruits, 3:9. Honour the LORD with thy substance, and with the firstfruits of all thine increase: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149-10: Честь Господу со стороны человека должна быть воздаваема не одним смирением, благоговением и страхом пред Ним, не одним удалением от греха, - вообще не одними лишь духовными средствами Богопочтения, но и материальными, внешними делами благоугождения Богу, к числу которых в Ветхом Завете относилась и обязанность каждого еврея посвящать Иегове первые произведения земли (Исх. XXIII:19: сл., XXXIV:26; Лев. XXIII:10-17; Чис. XVIII:12-18; Втор. XVIII:4: сл.; XXVI:2-10), равно как десятины от скота и всех произведений земли (Втор. XIV:21: сл.; XXVI:12-14) и первородные из животных (Исх. XXII. 29; Чис. XVIII:15-18). Так как во все времена от исполнения этого закона о теократических приношениях святилищу могло удерживать евреев опасение оскудения вследствие щедрости (ср. Лев. XXV. 20). - то Премудрый, имея в виду обетование благословения Божия за ниспослание этого закона (см. Лев. XXV:21-22), обещает усердному жертвователю изобилие хлеба и вина (ст. 10). Если в других местах книги Притчей вообще мало говорится об обрядовом законе, то принесение Иегове первых произведений земли было столь естественным обнаружением благодарности Богу за Его дары (в силу этого принесение напр., десятины Богу было обычаем еще до Моисея (Быт. XXVIII:22); равно как обычай жертвовать Богу первые и лучшие произведения был широко распространен и у др. древних народов), что Премудрый не мог обойти молчанием столь непосредственной формы выражения религиозного чувства, и увещает своего слушателя к ревности в соблюдении упомянутого закона, подобно как то же впоследствии делает пророк Малахия (Мал. III:10-12).Adam Clarke: Commentary on the Bible - 18313:9: Honor the Lord with thy substance - The מנחה Minchah or gratitude-offering to God, commanded under the law, is of endless obligation. It would be well to give a portion of the produce of every article by which we get our support to God, or to the poor, the representatives of Christ. This might be done either in kind, or by the worth in money. Whatever God sends us in the way of secular prosperity, there is a portion of it always for the poor, and for God's cause. When that portion is thus disposed of, the rest is sanctified; when it is withheld, God's curse is upon the whole. Give to the poor, and God will give to thee.Albert Barnes: Notes on the Bible - 18343:9: "Substance" points to capital, "increase" to Rev_enue. The Septuagint as if to guard against ill-gotten gains being offered as an atonement for the ill-getting, inserts the quaifying words, "honor the Lord from thy righteous labors."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:9: Pro 14:31; Gen 14:18-21, Gen 28:22; Exo 22:29, Exo 23:19, Exo 34:26, Exo 35:20-29; Num. 7:2-89, Num 31:50-54; Deu 26:2-15; Hag 1:4-9; Mal 3:8, Mal 3:9; Mar 14:7, Mar 14:8, Mar 14:10-21; Luk 14:13, Luk 14:14; Co1 16:2; Co2 8:2, Co2 8:3, Co2 8:8, Co2 8:9; Phi 4:17, Phi 4:18; Jo1 3:17, Jo1 3:18Proverbs 3:10 Carl Friedrich Keil and Franz Delitzsch3:99 Honour Jahve with thy wealth, And with the first-fruits of all thine increase: 10 Then shall thy barns be filled with plenty, And thy vats overflow with must. Tit may surprise us that the Chokma, being separated from the ceremonial law, here commends the giving of tithes. But in the first place, the consciousness of the duty of giving tithes is older than the Mosaic law, Gen 28:22; in this case, the giving of tithes is here a general ethical expression. עשּׂר and מעשׂר do not occur in the Book of Proverbs; in the post-biblical phraseology the tithes are called חלק הגּבהּ, the portion of the Most High. כּבּד, as the Arab. waḳḳra, to make heavy, then to regard and deal with as weighty and solemn (opp. קלּל, to regard and treat as light, from קלל = Arab. hân, to be light). הון, properly lightness in the sense of aisance, opulency, forms with כּבּד an oxymoron (fac Jovam gravem de levitate tua), but one aimed at by the author neither at Prov 1:13 nor here. מן (in מהונך and 'מר, Prov 3:9) is in both cases partitive, as in the law of the Levitical tenths, Lev 27:30, and of the Challa (heave-offering of dough), Num 15:21, where also ראשׁית (in Heb 7:4, ἀκροθίνια) occurs in a similar sense, cf. Num 18:12 (in the law of the Theruma or wave-offering of the priests), as also תּבוּאה in the law of the second tenths, Deut 14:22, cf. Num 18:30 (in the law of the tenths of the priests). Prov 3:10 With ו apodosis imperativi the conclusion begins. שׂבע, satisfaction, is equivalent to fulness, making satisfied, and that, too, richly satisfied; תּירושׁ ;deif also is such an accusative, as verbs of filling govern it, for פּרץ, to break through especially to overflow, signifies to be or become overflowingly full (Job 1:10). אסם (from אסם, Chald. אסן, Syr. âsan, to lay up in granaries) is the granary, of the same meaning as the Arab. âkhzan (from khazan = חסן, Is 23:18, recondere), whence the Spanish magazen, the French and German magazin. יקב (from יקב, Arab. wakab, to be hollow) is the vat or tub into which the must flows from the wine-press (גּת or פּוּרה), λάκκος or ὑπολήνιον. Cf. the same admonition and promise in the prophetic statement of Mal 3:10-12. Geneva 15993:9 (f) Honour the LORD with thy substance, and with the firstfruits of all thine increase:(f) As was commanded in the law, (Ex 23:19; Deut 26:2) and by this they acknowledged that God was the giver of all things, and that they were ready to bestow all at his commandment. John Gill3:9 Honour the Lord with thy substance,.... Or, "out of thy substance" (n); for as it should be a man's own that he gives, and not another's, and therefore called "thy substance"; or, as the Septuagint version, "out of thy just labours", what is righteously and lawfully gotten, and not by fraud and oppression; so it is only a part of it, and not all, that is required; what in proportion to his substance can be prudently spared, and is sufficient and suitable to the call in Providence. A man's "substance" are his wealth and riches; his "mammon", as the Targum; which, in comparison of heavenly things, indeed have no substance in them: yet these are worldly substance, and of account; and as with these God has honoured men, they should honour him with them again, by giving to the poor, especially his poor saints; for as an oppressing of them is a reproaching of him, so having mercy on them is honouring him, Prov 14:31; and especially by contributing to the support of his worship, the keeping up the interest and credit of religion, and for the spread of the Gospel; and chiefly by communicating to the ministers of it, giving them the "double honour" which is due to them, and which, when given them, the Lord takes as done to himself, as an honouring him, Ti1 5:17;and with the firstfruits of all thine increase; or, "out of the chief of all thine increase" (o); God must have the best, and in the first place. The allusion is either to the maintenance of the priests and Levites under the law, and the manner of doing it; which, among other things, was out of the annual produce of the earth, and the firstfruits of it; and may respect the comfortable support of Gospel ministers under the present dispensation; see 1Cor 9:13; or to the firstfruits of every kind offered to the Lord, and to the feast kept sacred to him at the ingathering the fruits of the earth, Lev 23:10; and even among the Heathens formerly were something of the same kind. Aristotle says (p) the ancient sacrifices and assemblies were instituted as firstfruits, after the gathering of the fruits, at which time especially they ceased from working. (n) "e substantia tua", Montanus; "de substantia tua", Baynus, Junius & Tremellius, Piscator; "de divitiis tuis", Mercerus, Gejerus; "de opibus tuis", Tigurine version, Cocceius, Michaelis, Schultens. (o) "de praecipuo totius proventus tui", Junius & Tremellius. (p) Ethic. l. 8. c. 11. John Wesley3:9 Substance - Lay out thy estate not to please thyself, but to glorify God. First - fruits - Or, with the chief or best; which answers to the first - fruits under the law.Robert Jamieson, A. R. Fausset and David Brown3:9 (Compare Prov 11:25; Ex 23:19; Deut 18:4; Is 32:8; 2Cor 9:13). |
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3:103:10: Զի լցցին շտեմարանք քո լիութեամբ ցորենոյ. եւ գինեաւ հնձանք քո առաւել եւս բղխեսցեն[7827]։ [7827] Ոմանք. Եւ հնծանք գինւոյ քոյ ա՛՛։ զի լցցին շտեմարանք քո լիութեամբ [31]ցորենոյ, եւ գինեաւ հնձանք քո առաւել եւս բղխեսցեն:10 որպէսզի քո շտեմարանները լցուեն առատ ցորենով, եւ քո հնձաններն աւելի յորդ գինի բխեն: 10 Եւ քու շտեմարաններդ առատութիւնով պիտի լեցուին Ու հնձաններէդ նոր գինին դուրս պիտի թափի։ 3:10: Զի լցցին շտեմարանք քո լիութեամբ ցորենոյ. եւ գինեաւ հնձանք քո առաւել եւս բղխեսցեն[7827]։ [7827] Ոմանք. Եւ հնծանք գինւոյ քոյ ա՛՛։ 10 որպէսզի քո շտեմարանները լցուեն առատ ցորենով, եւ քո հնձաններն աւելի յորդ գինի բխեն: 10 Եւ քու շտեմարաններդ առատութիւնով պիտի լեցուին Ու հնձաններէդ նոր գինին դուրս պիտի թափի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:103:10 и наполнятся житницы твои до избытка, и точила твои будут переливаться новым вином. 3:10 ἵνα ινα so; that πίμπληται πληθω fill; fulfill τὰ ο the ταμίειά ταμειον chamber σου σου of you; your πλησμονῆς πλησμονη repletion; satisfaction σίτου σιτος wheat οἴνῳ οινος wine δὲ δε though; while αἱ ο the ληνοί ληνος trough; vat σου σου of you; your ἐκβλύζωσιν εκβλυζω gush out 3:10 וְ wᵊ וְ and יִמָּלְא֣וּ yimmālᵊʔˈû מלא be full אֲסָמֶ֣יךָ ʔᵃsāmˈeʸḵā אָסָם store שָׂבָ֑ע śāvˈāʕ שָׂבָע satiety וְ֝ ˈw וְ and תִירֹ֗ושׁ ṯîrˈôš תִּירֹושׁ wine יְקָבֶ֥יךָ yᵊqāvˌeʸḵā יֶקֶב pit יִפְרֹֽצוּ׃ פ yifrˈōṣû . f פרץ break 3:10. et implebuntur horrea tua saturitate et vino torcularia redundabuntAnd thy barns shall be filled with abundance, and thy presses shall run over with wine. 3:10. and then your storehouses will be filled with abundance, and your presses shall overflow with wine. 3:10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. 3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine: 3:10 и наполнятся житницы твои до избытка, и точила твои будут переливаться новым вином. 3:10 ἵνα ινα so; that πίμπληται πληθω fill; fulfill τὰ ο the ταμίειά ταμειον chamber σου σου of you; your πλησμονῆς πλησμονη repletion; satisfaction σίτου σιτος wheat οἴνῳ οινος wine δὲ δε though; while αἱ ο the ληνοί ληνος trough; vat σου σου of you; your ἐκβλύζωσιν εκβλυζω gush out 3:10 וְ wᵊ וְ and יִמָּלְא֣וּ yimmālᵊʔˈû מלא be full אֲסָמֶ֣יךָ ʔᵃsāmˈeʸḵā אָסָם store שָׂבָ֑ע śāvˈāʕ שָׂבָע satiety וְ֝ ˈw וְ and תִירֹ֗ושׁ ṯîrˈôš תִּירֹושׁ wine יְקָבֶ֥יךָ yᵊqāvˌeʸḵā יֶקֶב pit יִפְרֹֽצוּ׃ פ yifrˈōṣû . f פרץ break 3:10. et implebuntur horrea tua saturitate et vino torcularia redundabunt And thy barns shall be filled with abundance, and thy presses shall run over with wine. 3:10. and then your storehouses will be filled with abundance, and your presses shall overflow with wine. 3:10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18343:10: Compare the marginal reference. This fullness of outward blessings does not exclude the thought of the "chastening" Pro 3:11, without which the discipline of life would be incomplete. "Presses" are the vats of a Roman vineyard, into which the wine flowed through pipe from the wine-press.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:10: Pro 11:24, Pro 11:25, Pro 19:17, Pro 22:9; Lev 26:2-5; Deu 28:8; Ecc 11:1, Ecc 11:2; Hag 2:19; Mal 3:10, Mal 3:11; Mat 10:42; Co2 9:6-11Proverbs 3:11 Geneva 15993:10 So shall thy barns be filled with plenty, and thy presses shall (g) burst out with new wine.(g) For the faithful distributor God gives in greater abundance. John Gill3:10 So shall thy barns be filled with plenty,.... With plenty of corn; so that there will be a sufficient provision of bread for the eater for the ensuing year, and of seed for the sower when the time of sowing returns; so far should they be, it suggests, from being losers by honouring the Lord with their substance, that they should be gainers by it; instead of having less, should have abundantly more;and thy presses shall burst out with new wine; not that they should really burst (q) for then the wine would be spilled, which would be a loss; but that they should be so full, that they should be ready to burst or run over: and so the Targum, and the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "and thy presses shall overflow with new wine". As the former clause denotes plenty of eatables, so this of drinkables; and both fulness of all sorts of provisions, promised to the liberal man; and may be an emblem of the large provisions of grace and glory, which the Lord has made for and bestows upon such that honour him. (q) A like figure see in Virgil. Georgic. l. 1. v. 49. "---ruperunt horrea messes". John Wesley3:10 So - This is not the way to diminish thy estate, but rather to increase it.Robert Jamieson, A. R. Fausset and David Brown3:10 presses--or wine fats (Joel 2:24; Joel 3:13). |
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3:113:11: Որդեակ՝ մի՛ լքանիր ՚ի խրատու Տեառն, եւ մի՛ լուծանիցիս յանդիմանեալ ՚ի նմանէ[7828]։ [7828] Ոմանք. Եւ մի՛ լուծանիր ՚ի նմանէ յան՛՛։ Որդեակ, մի՛ լքանիր ի խրատու Տեառն, եւ մի՛ լուծանիր յանդիմանեալ ի նմանէ:11 Որդեա՛կ, մի՛ անարգիր Տիրոջ խրատը եւ մի՛ դժգոհիր նրա յանդիմանութիւնից, 11 Որդեա՛կ իմ, Տէրոջը խրատը մի՛ անարգեր Ու անոր յանդիմանութենէն մի՛ թուլնար 3:11: Որդեակ՝ մի՛ լքանիր ՚ի խրատու Տեառն, եւ մի՛ լուծանիցիս յանդիմանեալ ՚ի նմանէ[7828]։ [7828] Ոմանք. Եւ մի՛ լուծանիր ՚ի նմանէ յան՛՛։ 11 Որդեա՛կ, մի՛ անարգիր Տիրոջ խրատը եւ մի՛ դժգոհիր նրա յանդիմանութիւնից, 11 Որդեա՛կ իմ, Տէրոջը խրատը մի՛ անարգեր Ու անոր յանդիմանութենէն մի՛ թուլնար zohrab-1805▾ eastern-1994▾ western am▾ |
3:113:11 Наказания Господня, сын мой, не отвергай, и не тяготись обличением Его; 3:11 υἱέ υιος son μὴ μη not ὀλιγώρει ολιγωρεω disdain; neglect παιδείας παιδεια discipline κυρίου κυριος lord; master μηδὲ μηδε while not; nor ἐκλύου εκλυω faint; let loose ὑπ᾿ υπο under; by αὐτοῦ αυτος he; him ἐλεγχόμενος ελεγχω convict; question 3:11 מוּסַ֣ר mûsˈar מוּסָר chastening יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּנִ֣י bᵊnˈî בֵּן son אַל־ ʔal- אַל not תִּמְאָ֑ס timʔˈās מאס retract וְ wᵊ וְ and אַל־ ʔal- אַל not תָּ֝קֹ֗ץ ˈtāqˈōṣ קוץ loath בְּ bᵊ בְּ in תֹוכַחְתֹּֽו׃ ṯôḵaḥtˈô תֹּוכַחַת rebuke 3:11. disciplinam Domini fili mi ne abicias nec deficias cum ab eo corriperisMy son, reject not the correction of the Lord: and do not faint when thou art chastised by him: 3:11. My son, do not discard the discipline of the Lord, and do not fall away when you are corrected by him. 3:11. My son, despise not the chastening of the LORD; neither be weary of his correction: 3:11 My son, despise not the chastening of the LORD; neither be weary of his correction: 3:11 Наказания Господня, сын мой, не отвергай, и не тяготись обличением Его; 3:11 υἱέ υιος son μὴ μη not ὀλιγώρει ολιγωρεω disdain; neglect παιδείας παιδεια discipline κυρίου κυριος lord; master μηδὲ μηδε while not; nor ἐκλύου εκλυω faint; let loose ὑπ᾿ υπο under; by αὐτοῦ αυτος he; him ἐλεγχόμενος ελεγχω convict; question 3:11 מוּסַ֣ר mûsˈar מוּסָר chastening יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּנִ֣י bᵊnˈî בֵּן son אַל־ ʔal- אַל not תִּמְאָ֑ס timʔˈās מאס retract וְ wᵊ וְ and אַל־ ʔal- אַל not תָּ֝קֹ֗ץ ˈtāqˈōṣ קוץ loath בְּ bᵊ בְּ in תֹוכַחְתֹּֽו׃ ṯôḵaḥtˈô תֹּוכַחַת rebuke 3:11. disciplinam Domini fili mi ne abicias nec deficias cum ab eo corriperis My son, reject not the correction of the Lord: and do not faint when thou art chastised by him: 3:11. My son, do not discard the discipline of the Lord, and do not fall away when you are corrected by him. 3:11. My son, despise not the chastening of the LORD; neither be weary of his correction: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411-12: Научая слушателя своего выражать преданность Богу, Богопочтение, еще и терпеливым перенесением посылаемых Богом бедствий, Премудрый сравнивает эти бедствия с тяжелыми для питомца приемами человеческой ветхозаветной педагогики: как эта последняя, по воззрению Премудрого (Притч. XIX:18; XXIII:13), неизбежно включает систему физических воздействий (таково значение евр. мусар; греч. paidia; лат. disciplina, слав. русск. наказание), так и всякого рода бедствия в руках, посылающего их Бога имеют педагогическую цель - воспитание в народе Божием и всех его членах истинной преданности Богу и верности Его завету (ср. Втор. VIII:5, I:31; Пс. CXVII:18; Плач III:33).Только дети безрассудные пренебрегают уроками родителей, воспитателей и наставников, не вразумляются их мерами строгости. Таким детям уподобляются те, которые, принимая от рук Божиих наказание за свои грехи, не вразумляются, даже озлобляются против Бога. Предостерегая слушателей или читателей своих от подобного настроения, Премудрый поучает (ст. 12) видеть в посылаемых Богом бедствиях знаки отеческой Его любви к человеку, желающей отвести его от пути неправды и наставить на путь правды и добродетели. Вторая половина стиха 12: - несколько иначе читается в евр. масор., Вульг. и русск.; укеав эт бен ирце, quasi pater in filio complacet sibi, и благоволит к тому, как отец к сыну, - чем у LXX и слав.: μασιγοι̃ δι παντα υιόν, όν παραδέχεται, биет же всякаго сына, его же приемлет. Ввиду того, что при чтении LXX слав. гораздо лучше удерживается параллелизм обоих половин 12-го стиха чем, при чтении еврейск. масор. т., - чтение LXX-ти заслуживает предпочтения (аналогию ст. 12: представляет Иов V:17-18), тем более, что это чтение буквально воспроизведено и в послании к Евреям, гл. XII ст. 6. Приведя в Евр. XII:5-6: слова Притч. III:11-12, священный писатель послания к Евреям в пояснение слов Премудрого присоединяет: "Если вы терпите наказание, то Бог поступает с вами, как с сынами, ибо есть ли какой сын, которого бы не наказывал отец? Если же остаетесь без наказания..., то вы незаконные дети, а не сыны" (Евр. XII:7-8). Adam Clarke: Commentary on the Bible - 18313:11: Despise not the chastening of the Lord - The word מוסר musar signifies correction, discipline, and instruction. Teaching is essentially necessary to show the man the way in which he is to go; discipline is necessary to render that teaching effectual; and, often, correction is requisite in order to bring the mind into submission, without which it cannot acquire knowledge. Do not therefore reject this procedure of God; humble thyself under his mighty hand, and open thy eyes to thy own interest; and then thou wilt learn specially and effectually. It is of no use to rebel; if thou do, thou kickest against the pricks, and every act of rebellion against him is a wound to thine own soul. God will either end thee or mend thee; wilt thou then kick on?Albert Barnes: Notes on the Bible - 18343:11: Despise ... be weary - The temper is not that of contempt. To struggle impatiently, to fret and chafe, when suffering comes on us, is the danger to which we are exposed when we do not accept it as from the hands of God. Compare Jon 4:9; Job 5:17.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:11: My: Job 5:17; Psa 94:12; Co1 11:32; Heb 12:5, Heb 12:6; Rev 3:19neither: Pro 24:10; Job 4:5; Isa 40:30, Isa 40:31; Co2 4:1, Co2 4:16, Co2 4:17; Heb 12:3, Heb 12:7-12 Proverbs 3:12 Carl Friedrich Keil and Franz Delitzsch3:11The contrast here follows. As God should not be forgotten in days of prosperity, so one should not suffer himself to be estranged from Him by days of adversity. 11 The school of Jahve, my son, despise thou not, Nor loathe thou His correction; 12 For Jahve correcteth him whom He loveth, And that as a father his son whom he loveth Vid., the original passage Job 5:17. There is not for the Book of Job a more suitable motto than this tetrastich, which expresses its fundamental thought, that there is a being chastened and tried by suffering which has as its motive the love of God, and which does not exclude sonship. (Note: Here Procop. rightly distinguishes between παιδεία and τιμωρία.) One may say that Prov 3:11 expresses the problem of the Book of Job, and Prov 3:12 its solution. מוּסר, παιδεία, we have translated "school," for יסּר, παιδεύειν, means in reality to take one into school. Ahndung [punishment] or Rge [reproof] is the German word which most corresponds to the Hebr. תּוכחה or תּוכחת. קוּץ ב (whence here the prohibitive תּקץ with אל) means to experience loathing (disgust) at anything, or aversion (vexation) toward anything. The lxx (cited Heb 12:5.), μηδὲ ἐκλύου, nor be faint-hearted, which joins in to the general thought, that we should not be frightened away from God, or let ourselves be estranged from Him by the attitude of anger in which He appears in His determination to inflict suffering. In 12a the accentuation leaves it undefined whether יהוה as subject belongs to the relative or to the principal clause; the traditional succession of accents, certified also by Ben Bileam, is כי את אשׁר יאהב יהוה, for this passage belongs to the few in which more than three servants (viz., Mahpach, Mercha, and three Munachs) go before the Athnach. (Note: Vid., Torath Emeth, p. 19; Accentuationssystem, vi. 6; the differences between Ben-Asher and Ben-Naphtali in the Appendixes to Biblia Rabbinica; Dachselt's Biblia Accentuata, and Pinner's Prospectus, p. 91 (Odessa, 1845).) The further peculiarity is here to be observed, that את, although without the Makkeph, retains its Segol, besides here only in Ps 47:5; Ps 60:2. 12b is to be interpreted thus (cf. Prov 9:5): "and (that) as a father the son, whom he loves." The ו is explanatory, as 1Kings 28:3 (Gesenius, 155, 1a), and ירצה (which one may supplement by אתו or בּו) is a defining clause having the force of a clause with אשׁר. The translation et ut pater qui filio bene cupit, is syntactically (cf. Is 40:11) and accentually (vid., 13b) not less admissible, but translating "and as a father he holds his son dear," or with Hitzig (after Jer 31:10, a passage not quite syntactically the same), "and holds him dear, as a father his son" (which Zckler without syntactical authority prefers on account of the 2nd modus, cf. e.g., Ps 51:18), does not seem a right parallel clause, since the giving of correction is the chief point, and the love only the accompanying consideration (Prov 13:24). According to our interpretation, יוכיח is to be carried forward in the mind from 12a. The lxx find the parallel word in יכאב, for they translate μαστιγοῖ δὲ πάντα υἱὸν, ὃν παραδέχεται, and thus have read יכאב or ויכאב. John Gill3:11 My son, despise not the chastening of the Lord,.... This seems to be introduced to prevent an objection that may be made to the above promise of plenty; seeing the children of God are often afflicted in this world; even the wise and pious, and those that fear the Lord, and honour him; which is accounted for, and the reason of it given, in Prov 3:12. These words are cited in Heb 12:5, and are represented as an exhortation, spoken unto children, the children of God; by which it appears, that not any single person is meant by "my son"; and, as not here, so neither elsewhere in this book, where the same phrase is used. It is not to be limited to any son of Solomon's according to the flesh; nor to any person or persons, that applied to him for instruction, and were taught by him; nor to all the people of God in his time: but it has respect to the Jews in the times of the apostles; and even to all the children of God in all ages, who more or less endure afflictions, here called "the chastening of the Lord", because they are from him; whatever concern men or devils, or second causes, may have in them, they are originally from the Lord, either sent or suffered by him; they are indeed by his appointment, and are ordered, limited, and restrained by him, and are overruled for his glory and his people's good: they are not chastisements in a way of vindictive wrath and justice, which would be contrary to the satisfaction of Christ, the justice of God, his everlasting and unchangeable love, and to his word and oath; but they are in love; they are the chastisements of a father, in which he deals with them as with children; and uses them for the good discipline and instruction of them, as the word (r) here signifies; and therefore not to be "despised", or loathed and abhorred, as disagreeable food or physic be; or as if they were unnecessary and unprofitable, or unworthy of notice and regard; or as little, slight, and trifling things, without considering from whence they come and for what they are sent; but, on the contrary, should be regarded as useful and serviceable; see Job 5:17;neither be weary of his correction; "rebuke" or "reproof" (s); so in Heb 12:5; "when thou art rebuked of him", not in wrath and fury, but in love, as before. The same thing is meant by correction as chastening; and supposes a fault to be committed by him that is corrected, for God corrects none but for sin; and authority in the corrector, which he, as the Father of spirits, and as our covenant God and Father in Christ, has a right to do: he corrects by his Spirit, by his word, by his ministers, and by his providences, afflictive ones, which last is here meant; and it is always for good, at a proper time, and when necessary, in measure and with judgment: and of this the children should not be "weary", as grievous and intolerable; and especially should not be weary of their lives on account of it, in which sense the word is used in Gen 27:46 which has been the case of Job and others; but should bear it quietly and peaceably, and with patience, without fretting and murmuring; or should not "faint", as it is rendered in Heb 12:5; or sink under the weight, but cheerfully support under it. The two extremes, which men are apt to run into, are here guarded against; on the one hand, to make little or nothing of an affliction; to outbrave it, not to be affected with it, nor humble under the mighty hand of God; nor consider the rod, and him that has appointed it: and, on the other hand, to aggravate an affliction, as if no sorrow was like theirs, and to be quite dejected and overwhelmed with it. (r) "disciplinam", V. L. Cocceius, Schultens; "eruditionem", Junius & Tremellius. (s) "ad increpationem ejus", Tigurine version, Mercerus, Gejerus; "redargutionem ejus", Cocceius; "sub redargutione ejus", Schultens. John Wesley3:11 Despise not - Either by making light of it, or not being duly affected with it; or by accounting it an unnecessary thing: but rather esteem it a privilege and favour from God. Weary - Neither think it tedious or hard, but endure it with patience and chearfulness.Robert Jamieson, A. R. Fausset and David Brown3:11 The true intent of afflictions considered; they do not contradict the assertion of the blessed state of the pious (Job 5:17; Heb 12:5-6). |
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3:123:12: Զի զոր սիրէ Տէր՝ խրատէ՛ տանջէ զամենայն որդի զոր ընդունի։ Զի զոր սիրէ Տէր` խրատէ, [32]տանջէ զամենայն որդի զոր ընդունի:12 քանզի Տէրը ում սիրում՝ նրան խրատում է եւ պատժում նրան, ում ընդունում է որպէս որդի: 12 Վասն զի Տէրը իր սիրածը կը խրատէ, Ինչպէս հայր մը իր սիրական զաւկին կ’ընէ։ 3:12: Զի զոր սիրէ Տէր՝ խրատէ՛ տանջէ զամենայն որդի զոր ընդունի։ 12 քանզի Տէրը ում սիրում՝ նրան խրատում է եւ պատժում նրան, ում ընդունում է որպէս որդի: 12 Վասն զի Տէրը իր սիրածը կը խրատէ, Ինչպէս հայր մը իր սիրական զաւկին կ’ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:123:12 ибо кого любит Господь, того наказывает и благоволит к тому, как отец к сыну своему. 3:12 ὃν ος who; what γὰρ γαρ for ἀγαπᾷ αγαπαω love κύριος κυριος lord; master παιδεύει παιδευω discipline μαστιγοῖ μαστιγοω scourge; whip δὲ δε though; while πάντα πας all; every υἱὸν υιος son ὃν ος who; what παραδέχεται παραδεχομαι embrace; admit 3:12 כִּ֤י kˈî כִּי that אֶ֥ת ʔˌeṯ אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֶאֱהַ֣ב yeʔᵉhˈav אהב love יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יֹוכִ֑יחַ yôḵˈîₐḥ יכח reprove וּ֝ ˈû וְ and כְ ḵᵊ כְּ as אָ֗ב ʔˈāv אָב father אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ן bˌēn בֵּן son יִרְצֶֽה׃ yirṣˈeh רצה like 3:12. quem enim diligit Dominus corripit et quasi pater in filio conplacet sibiFor whom the Lord loveth, he chastiseth: and as a father in the son he pleaseth himself. 3:12. For whomever the Lord loves, he corrects, and just as a father does with a son, he wins him over. 3:12. For whom the LORD loveth he correcteth; even as a father the son [in whom] he delighteth. 3:12 For whom the LORD loveth he correcteth; even as a father the son [in whom] he delighteth: 3:12 ибо кого любит Господь, того наказывает и благоволит к тому, как отец к сыну своему. 3:12 ὃν ος who; what γὰρ γαρ for ἀγαπᾷ αγαπαω love κύριος κυριος lord; master παιδεύει παιδευω discipline μαστιγοῖ μαστιγοω scourge; whip δὲ δε though; while πάντα πας all; every υἱὸν υιος son ὃν ος who; what παραδέχεται παραδεχομαι embrace; admit 3:12 כִּ֤י kˈî כִּי that אֶ֥ת ʔˌeṯ אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֶאֱהַ֣ב yeʔᵉhˈav אהב love יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יֹוכִ֑יחַ yôḵˈîₐḥ יכח reprove וּ֝ ˈû וְ and כְ ḵᵊ כְּ as אָ֗ב ʔˈāv אָב father אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ן bˌēn בֵּן son יִרְצֶֽה׃ yirṣˈeh רצה like 3:12. quem enim diligit Dominus corripit et quasi pater in filio conplacet sibi For whom the Lord loveth, he chastiseth: and as a father in the son he pleaseth himself. 3:12. For whomever the Lord loves, he corrects, and just as a father does with a son, he wins him over. 3:12. For whom the LORD loveth he correcteth; even as a father the son [in whom] he delighteth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:12: Whom the Lord loveth - To encourage thee to bear correction, know that it is a proof of God's love to thee; and thereby he shows that he treats thee as a father does his son, even that one to whom he bears the fondest affection.The last clause the Septuagint translate μαστιγοι δε παντα υἱον ὁν παραδεχεται, "and chasteneth every son whom he receiveth;" and the apostle, Heb 12:6, quotes this literatim. Both clauses certainly amount to the same sense. Every son whom he receiveth, and the son in whom he delighteth, have very little difference of meaning. Albert Barnes: Notes on the Bible - 18343:12: The first distinct utterance of a truth which has been so full of comfort to many thousands; it is the summing up of all controversies (compare Joh 9:2) as to the mystery of suffering. The apostle writing to the Hebrews can find no stronger comfort Heb 12:6 than this; the Church, in her visitation service, has no truer message for the sufferer.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:12: Pro 29:17; Deu 8:5; Psa 103:13Proverbs 3:13 John Gill3:12 For whom the Lord loveth he correcteth,.... This is a reason why the children of God should not despise corrections, nor be weary of them; since they spring from love, are given in love, nor is there any abatement of it in them: when the Lord chastens and corrects, he does not take away his lovingkindness from them; yea, it is because he loves them that therefore he thus deals with them; wherefore they ought to be patiently bore, and kindly taken by them;even as a father the son in whom he delighteth; as a father chastens and corrects his son, whom he dearly loves, and has the greatest pleasure in, so the Lord chastens and corrects his people; see Deut 8:5. There is such a relation subsisting between them as that of father and son, which flows from the inexpressible love of God to them; and which is a love of complacency and delight in them, and is invariable and unchangeable, and continues the same under all their afflictions; as appears by what he does for them in them, and by the issue of them; he knows their souls in adversity, and chooses them in the furnace of affliction; he pays love visits to them, and comforts them under all their tribulation; he sympathizes with them, and supports them; he makes their bed in their affliction, and delivers out of it, or takes them to himself: the issue is always his own glory, and their good. Robert Jamieson, A. R. Fausset and David Brown3:12 he delighteth--or receiveth as denoting reconciliation regarding the offense which produced chastisement. |
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3:133:13: Երանեա՛լ է այր որ եգիտ զիմաստութիւն, եւ մահկանացու՝ որ ետես զհանճար։ Երանեալ է այր որ եգիտ զիմաստութիւն, եւ մահկանացու` որ ետես զհանճար:13 Երանի այն մարդուն, որ իմաստութիւն կը գտնի, եւ այն մահկանացուին, որ հանճար կը ստանայ, 13 Երանի՜ այն մարդուն, որ իմաստութիւն կը գտնէ Ու այն մարդուն, որ հանճար կը ստանայ 3:13: Երանեա՛լ է այր որ եգիտ զիմաստութիւն, եւ մահկանացու՝ որ ետես զհանճար։ 13 Երանի այն մարդուն, որ իմաստութիւն կը գտնի, եւ այն մահկանացուին, որ հանճար կը ստանայ, 13 Երանի՜ այն մարդուն, որ իմաստութիւն կը գտնէ Ու այն մարդուն, որ հանճար կը ստանայ zohrab-1805▾ eastern-1994▾ western am▾ |
3:133:13 Блажен человек, который снискал мудрость, и человек, который приобрел разум, 3:13 μακάριος μακαριος blessed; prosperous ἄνθρωπος ανθρωπος person; human ὃς ος who; what εὗρεν ευρισκω find σοφίαν σοφια wisdom καὶ και and; even θνητὸς θνητος mortal ὃς ος who; what εἶδεν οραω view; see φρόνησιν φρονησις prudence; insight 3:13 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness אָ֭דָם ˈʔāḏām אָדָם human, mankind מָצָ֣א māṣˈā מצא find חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ֝ ˈw וְ and אָדָ֗ם ʔāḏˈām אָדָם human, mankind יָפִ֥יק yāfˌîq פוק totter תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding 3:13. beatus homo qui invenit sapientiam et qui affluit prudentiaBlessed is the man that findeth wisdom, and is rich in prudence: 3:13. Blessed is the man who finds wisdom and who advances to prudence. 3:13. Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding. 3:13 Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding: 3:13 Блажен человек, который снискал мудрость, и человек, который приобрел разум, 3:13 μακάριος μακαριος blessed; prosperous ἄνθρωπος ανθρωπος person; human ὃς ος who; what εὗρεν ευρισκω find σοφίαν σοφια wisdom καὶ και and; even θνητὸς θνητος mortal ὃς ος who; what εἶδεν οραω view; see φρόνησιν φρονησις prudence; insight 3:13 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness אָ֭דָם ˈʔāḏām אָדָם human, mankind מָצָ֣א māṣˈā מצא find חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ֝ ˈw וְ and אָדָ֗ם ʔāḏˈām אָדָם human, mankind יָפִ֥יק yāfˌîq פוק totter תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding 3:13. beatus homo qui invenit sapientiam et qui affluit prudentia Blessed is the man that findeth wisdom, and is rich in prudence: 3:13. Blessed is the man who finds wisdom and who advances to prudence. 3:13. Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding. 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 - 1903-191413-18: Премудрый как бы поет целый гимн истинной мудрости, под которой здесь (ст. 13: и дал.), по связи с предыдущим (ст. 11-12), ближе всего разумеется опытное, основанное на терпеливом перенесении посылаемых Богом скорбей жизни, уразумение действия в них карающей, наказующей и вместе милующей руки Промысла Божия, - а затем вообще духовная и житейская опытность; источником и последним основанием такой мудрости служит и всегда остается всецелая преданность человека воле всеведущего и всеблагого Промыслителя - Бога. Мудрость (хокма, σοφία, sapientia) и благоразумие (тебуна, φρόνησις, prudentia) суть такие блага, для приобретения которых следует больше трудиться, чем сколько трудятся искатели золота и серебра, добывающие их в недрах земли и за дорогую цену покупающие местности, богатые золотыми и серебряными россыпями (ср. Иов XXVIII:15: cл.). Не могут идти в сравнение с благом мудрости и другие драгоценности, напр., драгоценные камни или что подобное, ценное лишь по внешнему блеску: все эти драгоценности украшают лишь тело человека, тогда как мудрость есть украшение души и духа. В средине ст. 15, а также в конце ст. 16: у LXX и в слав. имеются прибавки. В ст. 15: прибавка читается так: ουκ αντιτάσσεται αυτη̃ ου̃δέν πονηρόν ευγνωστόν εστίν πα̃σιν τοι̃ς εργάζουσιν, слав. не сопротивляется ей ничтоже лукаво, благознатна есть всем приближающымся ей. Хотя этой вставкой, по-видимому, несколько нарушается естественный параллелизм речи в ст. 15, однако общая мысль приведенных слов о превосходстве истинной мудрости пред всяким земным благом, приобретенным неправедно, - и о привлекательности близкого знакомства с мудростью, вполне и хорошо согласуется с учением книги Притчей о премудрости. Впрочем, в некоторых списках LXX-ти (напр., в Комплют.) приведенные слова не читаются.В ст. 16, как и далее ст. 17: и 18, мудрость изображается олицетворенно, и именно, представляется раздаятельницею даров внешних, вещественных и внутренних, духовных. Мудрость - обильный источник тех и других. Она обеими руками, правой и левой, раздает ревнителям ее такие блага, как долголетие, богатство и славу, - причем, соответственно неодинаковому достоинству этих благ, они разделяются так: правой рукой мудрости содержится и дается более важное и существенное - благо долгоденствия (ср. ст. 2), а менее важные, почти лишь случайные принадлежности мудрости - богатство и слава - левой рукой. Далее, по тексту LXX-ти, в конце ст. 16: читаем: έκ του στόματος αυτη̃ς εκπορεύεται δικαιοσύνη, νόμον δέ καί έλεον επί γλώσσης φορει̃, слав. от уст ея исходит правда, закон же и милость на языце носит. Эта речь о духовных, внутренних благах мудрости весьма уместна в дополнение к упоминанию о благах внешних: правда мудрости есть дар или способность во всем, а особенно на суде, действовать правомерно, беспристрастно и нелицеприятно; носить же закон и милость на языке значит изрекать подсудимым приговор не только согласный с правдой закона, но и проникнутый милостью и снисхождением по требованию духа закона. В целом весь ст. 16: прямо напоминает начальный момент царствования Соломона, имеет в виду его собственный пример. По вступлении на царство Соломон, как известно, просил себе у Бога мудрости на дело правления, и Господь даровал ему не только то, что он просил, но и то, чего не просил - богатство и славу (3: Цар. III:6-13). Внутренними плодами мудрости являются (cт. 17): особенная приятность жизни - успех в делах духовных и житейских, - и некоторый особенный мир жизни, поскольку мудрый избегает всего, что могло бы вовлечь его в какую-либо опасность или столкновение с ближними. Премудрый образно и чрезвычайно знаменательно называет мудрость "древом жизни" (ст. 18, ср. XI:30; XIII:12; XV:4), имея, конечно, в виду и известное из книги Бытия райское дерево жизни (Быт. II:9; III:22): бывшее в раю древо жизни предохраняло человека от болезней и смерти; после грехопадения прародителей и изгнания их из рая, уже никакая человеческая мудрость не в силах спасти человека от смерти и даже всегда успешно врачевать болезни, но Премудрый, называя Богопросвещенную мудрость, основанную на страхе Божием (ср. I:7) и на откровении Божием, имеет в виду спасительное значение именно этой мудрости для человека - главным образом в отношении духовной жизни человека: мудрость эта удовлетворяет высшим запросам духа человеческого, питает его, как питало первого человека древо жизни в раю; она, эта мудрость, вместе с тем служит и залогом вечной блаженной жизни человека за гробом; равным образом и в земной жизни руководствующиеся правилами мудрости и благочестия чаще наслаждаются долгоденствием и благоденствием, чем неразумно, неумеренно предающиеся земным благам. Посему "блаженны, которые сохраняют" Премудрость (18б.), LXX: καί τοι̃ς επερειδομένοις επ’ αυτήν, ώς επί κύριον, ασφαλήσ, слав.: И восклоняющымся на ню, яко на Господа, тверда. Надеющиеся на Господа, у Него ищущие Премудрости в Господе и Его Премудрости ищущие опоры и умудрения, всегда остаются тверды подобно непреступной Сионской крепости (ср. Пс. CXXIV:1). Сказанное в ст. 18: о Премудрости, как древе жизни, Церковь применила к древу креста Христова: "lignum vitae crux Christi", поскольку на кресте была распята сама воплотившаяся Премудрость (ср. Мф. XI:19; Лк. XI:49; 1: Кор. I:24), и в событии распятия Христа Спасителя открылась высочайшая Премудрость Божия, нашедшая столь необычайное средство примирения людей с Богом. Поэтому отдел Притч. III:11-18: читается в качестве паримии в праздники в честь креста Христова - 1: августа (происхождение честных древ Креста Христова) и 14: сентября (Воздвижение честного Креста). Matthew Henry: Concise Commentary on the Whole Bible - 170613 Happy is the man that findeth wisdom, and the man that getteth understanding. 14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16 Length of days is in her right hand; and in her left hand riches and honour. 17 Her ways are ways of pleasantness, and all her paths are peace. 18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. 20 By his knowledge the depths are broken up, and the clouds drop down the dew.Solomon had pressed us earnestly to seek diligently for wisdom (ch. ii. 1, &c.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry; he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe, I. What it is to find wisdom so as to be made happy by it. 1. We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose. 2. We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Matt. xiii. 45, 46. Buy the truth, (Prov. xxiii. 23); he does not say at what rate, because we must buy it at any rate rather than miss it. 3. We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates. 4. We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live. II. What the happiness of those is who do find it. 1. It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, v. 14, 15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet, (1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job xxviii. 15, &c. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of. 2. It is a true happiness; for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, v. 16, 17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour's, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun. (3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey's end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism. 3. It is the happiness of paradise (v. 18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life, Rev. xxii. 2; ii. 7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever. 4. It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, v. 19, 20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner. The heavenly bodies are vast, yet there is no flaw in them--numerous, yet no disorder in them--the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his. Adam Clarke: Commentary on the Bible - 18313:13: Happy is the man that findeth wisdom - This refers to the advice given in Pro 2:4 (note); where see the note.Albert Barnes: Notes on the Bible - 18343:13: The first beatitude of the Proverbs introduces a new lesson. "Getteth understanding," literally as in the margin, probably in the sense of "drawing forth from God's store, from the experience of life" (as in Pro 8:35; Pro 18:22). The preciousness of wisdom is dwelt on here, not the use to be made of it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:13: is the: Pro 4:5-9, Pro 8:32-35; Kg1 10:1-9, Kg1 10:23, Kg1 10:24; Ecc 9:15-18getteth: Heb. draweth out, Pro 2:4, Pro 18:1 Proverbs 3:14 Carl Friedrich Keil and Franz Delitzsch3:13Such submission to God, the All-wise, the All-directing, who loves us with fatherly affection, is wisdom, and such wisdom is above all treasures. 13 Blessed is the man who has found wisdom, And the man who has gained understanding; 14 For better is her acquisition than the acquisition of silver, And her gain than fine gold. 15 More precious is she than corals; And all thy jewels do not equal her value. The imperfect יפיק, which as the Hiph. of פּוּק, exire, has the general meaning educere, interchanges with the perfect מצא. This bringing forth is either a delivering up, i.e., giving out or presenting, Is 58:10; Ps 140:9; Ps 144:13 (cf. נפק, Arab. nafaḳ, to give out, to pay out), or a fetching out, getting out, receiving, Prov 8:35; Prov 12:2; Prov 18:22. Thus 13a reminds one of the parable of the treasure in the field, and 13b of that of the goodly pearl for which the ἔμπορος who sought the pearl parted with all that he had. Here also is declared the promise of him who trades with a merchant for the possession of wisdom; for סחרהּ and סחר (both, as Is 23:3, Is 23:18; Is 45:15, from סחר, the latter after the forms זרע, נטע, without our needing to assume a second primary form, סחר) go back to the root-word סחר, to trade, go about as a trader, with the fundamental meaning ἐμπορεύεσθαι (lxx); and also the mention of the pearls is not wanting here, for at all events the meaning "pearls" has blended itself with פּנינים, which is a favourite word in the Mashal poetry, though it be not the original meaning of the word. In 14b כּסף is surpassed by חרוּץ (besides in the Proverbs, found only in this meaning in Ps 68:14), which properly means ore found in a mine, from חרץ, to cut in, to dig up, and hence the poetic name of gold, perhaps of gold dug out as distinguished from molten gold. Hitzig regards χρυσός as identical with it; but this word (Sanskr. without the ending hir, Zench. zar) is derived from ghar, to glitter (vid., Curtius). תּבוּאתהּ we have translated "gain," for it does not mean the profit which wisdom brings, the tribute which it yields, but the gain, the possession of wisdom herself. Prov 3:15 As regards פּנינים, for which the Kethb has פּניּים, the following things are in favour of the fundamental meaning "corals," viz.: (1.) The name itself, which corresponds with the Arab. fann; this word, proceeding from the root-idea of shooting forth, particularly after the manner of plants, means the branch and all that raises or multiplies itself branch-like or twig-like (Fleischer). (2.) The redness attributed to the פנינים, Lam 4:7, in contradistinction to the pure whiteness attributed to snow and milk (vid., at Job 28:18). The meaning of the word may, however, have become generalized in practice (lxx in loc. λίθων πολετελῶν, Graec. Venet. λιθιδίων); the meaning "pearls," given to it in the Job-Targum by Rashi, and particularly by Bochart, lay so much the nearer as one may have wrought also corals and precious stones, such as the carbuncle, sardius, and sapphire, into the form of pearls. יקרה, in consequence of the retrogression of the tone, has Munach on the penult., and that as an exception, as has been remarked by the Masora, since in substantives and proper names terminating in ה the נסוג אחור, i.e., the receding of the tone, does not elsewhere appear, e.g., יפה היא, Gen 12:14, בּרה היא, Song 6:9, צרה היא, Jer 30:7. חפץ is first abstr., a being inclined to something, lust, will, pleasure in anything, then also concr., anything in which one has pleasure, what is beautiful, precious; cf. Arab. nfı̂s, _hyy, hence hjârt nfı̂st, precious stones" (Fleischer). שׁוה with ב means to be an equivalent (purchase-price, exchange) for anything; the most natural construction in Arab. as well as in Hebr. is that with ל, to be the equivalent of a thing (vid., at Job 33:27); the ב is the Beth pretii, as if one said in Arab.: biabi anta thou art in the estimate of my father, I give it for thee. One distinctly perceives in Prov 3:14, Prov 3:15, the echo of Job 28. This tetrastich occurs again with a slight variation at Prov 8:10-11. The Talmud and the Midrash accent it so, that in the former the expression is וכל־חפצים, and in the latter וכל־חפציך, and they explain the latter of precious stones and pearls (אבנים טובות ומרגליות). John Gill3:13 Happy is the man that findeth wisdom,.... Some connect these words with the preceding; as if the sense was, a good man, though he is chastened by the Lord, yet is a happy man; not only because his chastenings are in love and for good, but because he improves in spiritual knowledge and understanding by them; see Ps 94:12. Aben Ezra connects them with the former, but in a different manner, thus; "happy is the man that findeth wisdom", for by it he keeps from sinning, that chastisements may not come upon him. But rather the argument in praise of wisdom, and the advantages of it, insisted on in the preceding chapter, is resumed here and enlarged upon; and by wisdom is meant Christ, and a saving knowledge of him by means of his Gospel; and "finding" him supposes seeking him; which does not arise from nature, but the grace of God, and follows upon the sight of the need and worth of Christ; and is done in the use of means, as reading, praying, and attendance on the word and ordinances: and finding him is no other than an enjoyment of him by faith; which is a seeing him, a taking hold on him, and possessing him; who is to be found in the covenant of grace, being the Mediator, surety, and messenger of it; in the Gospel, which is full of him; in the promises of it, which hold him forth, and the blessings of his grace; in the ordinances, which direct unto him, and where he shows himself: for he is not to be found by the light of nature, nor by carnal reason, nor by the law of Moses; but by means of the Gospel, attended with the Spirit of wisdom and revelation in the knowledge of him; and a happy finding this, which fills the possessor with inexpressible joy! see Jn 1:41;and the man that getteth understanding; Christ, and a spiritual understanding of him: this is not a proper acquisition of a man's own; an interest in Christ is not gotten by anything of man's; not by his good works, which are the fruits of grace; nor by faith and repentance, which are gifts of grace themselves; but it is given unto a man: and "getting" here signifies, as before, possession and enjoyment of Christ, as God's pure gift; as a man that is said to obtain the favour of God, when he enjoys it, and the effects of it, in consequence of finding Christ, Prov 8:35; where the same word is used as here. The word signifies to "draw out" (t); as metals are drawn out of the earth by searching and digging for, or as water out of a well; thus Christ, and the knowledge of him, are drawn out of the mines and fountains of the Scriptures, by such that seek after him aright. Aben Ezra interprets it, that draws or brings it out from another, and learns it; the true believer in Christ hears and learns of the Father, and so comes to Christ, and enjoys him, Jn 6:45. The Targum is, "who causes understanding to spring up;'' as water out of a well or fountain; out of his heart, as Gersom; or, as Jarchi, who has learned wisdom, that it is ready to break out, at his mouth; out of the abundance of it in his heart, his mouth speaketh; as such that know Christ cannot but speak to others of the things they have heard and seen, Mt 12:34. (t) "educet", Montanus; "eruit", Tigurine version, Vatablus. John Wesley3:13 Findeth - Which supposes his diligent searching for it.Robert Jamieson, A. R. Fausset and David Brown3:13 findeth--literally, "reaches," or "obtains by seeking."getteth--literally, "draws out," as metals by digging. |
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3:143:14: Զի լա՛ւ է զվաճառն զայն գտանել՝ քան զգանձս ոսկւոյ եւ արծաթոյ[7829]։ [7829] Յօրինակին պակասէր. Զի լաւ է զվաճառն։ Զի լաւ է զվաճառն զայն գտանել` քան զգանձս ոսկւոյ եւ արծաթոյ:14 քանզի իմաստութիւնն աւելի թանկ արժէ, քան ոսկու եւ արծաթի գանձերը: 14 Վասն զի անոր շահը արծաթի շահէն աղէկ է Ու անոր արդիւնքը՝ զուտ ոսկիէն։ 3:14: Զի լա՛ւ է զվաճառն զայն գտանել՝ քան զգանձս ոսկւոյ եւ արծաթոյ[7829]։ [7829] Յօրինակին պակասէր. Զի լաւ է զվաճառն։ 14 քանզի իմաստութիւնն աւելի թանկ արժէ, քան ոսկու եւ արծաթի գանձերը: 14 Վասն զի անոր շահը արծաթի շահէն աղէկ է Ու անոր արդիւնքը՝ զուտ ոսկիէն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:143:14 потому что приобретение ее лучше приобретения серебра, и прибыли от нее больше, нежели от золота: 3:14 κρεῖττον κρεισσων superior γὰρ γαρ for αὐτὴν αυτος he; him ἐμπορεύεσθαι εμπορευομαι do business ἢ η or; than χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ἀργυρίου αργυριον silver piece; money θησαυρούς θησαυρος treasure 3:14 כִּ֤י kˈî כִּי that טֹ֣וב ṭˈôv טֹוב good סַ֭חְרָהּ ˈsaḥrāh סַחַר gain מִ mi מִן from סְּחַר־ ssᵊḥar- סַחַר gain כָּ֑סֶף kˈāsef כֶּסֶף silver וּ֝ ˈû וְ and מֵ mē מִן from חָר֗וּץ ḥārˈûṣ חָרוּץ gold תְּבוּאָתָֽהּ׃ tᵊvûʔāṯˈāh תְּבוּאָה yield 3:14. melior est adquisitio eius negotiatione argenti et auro primo fructus eiusThe purchasing thereof is better than the merchandise of silver, and her fruit than the chief and purest gold: 3:14. Her acquisition is better than trading in silver, and her fruit is better than the first and purest gold. 3:14. For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
3:14 For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold: 3:14 потому что приобретение ее лучше приобретения серебра, и прибыли от нее больше, нежели от золота: 3:14 κρεῖττον κρεισσων superior γὰρ γαρ for αὐτὴν αυτος he; him ἐμπορεύεσθαι εμπορευομαι do business ἢ η or; than χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ἀργυρίου αργυριον silver piece; money θησαυρούς θησαυρος treasure 3:14 כִּ֤י kˈî כִּי that טֹ֣וב ṭˈôv טֹוב good סַ֭חְרָהּ ˈsaḥrāh סַחַר gain מִ mi מִן from סְּחַר־ ssᵊḥar- סַחַר gain כָּ֑סֶף kˈāsef כֶּסֶף silver וּ֝ ˈû וְ and מֵ mē מִן from חָר֗וּץ ḥārˈûṣ חָרוּץ gold תְּבוּאָתָֽהּ׃ tᵊvûʔāṯˈāh תְּבוּאָה yield 3:14. melior est adquisitio eius negotiatione argenti et auro primo fructus eius The purchasing thereof is better than the merchandise of silver, and her fruit than the chief and purest gold: 3:14. Her acquisition is better than trading in silver, and her fruit is better than the first and purest gold. 3:14. For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:14: For the merchandise - סחר sachar, the traffic, the trade that is carried on by going through countries and provinces with such articles as they could carry on the backs of camels, etc.; from סחר sachar, to go about, traverse. Chaffarynge; Old MS. Bible.And the gain thereof - תבואתה tebuathah, its produce; what is gained by the articles after all expenses are paid. The slaves, as we have already seen, got their liberty if they were so lucky as to find a diamond of so many carats' weight; he who finds wisdom - the knowledge and salvation of God - gets a greater prize; for he obtains the liberty of the Gospel, is adopted into the family of God, and made an heir according to the hope of an eternal life. Albert Barnes: Notes on the Bible - 18343:14: Compare Pro 2:4. "Fine gold" is apparently a technical word of that commerce, the native gold in the nugget or the dust.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:14: Pro 2:4, Pro 8:10, Pro 8:11, Pro 8:19, Pro 16:16; Ch2 1:11, Ch2 1:12; Job 28:13-19; Psa 119:72, Psa 119:111, Psa 119:162; Mat 16:26; Phi 3:8, Phi 3:9; Rev 3:18Proverbs 3:15 John Gill3:14 For the merchandise of it is better than the merchandise of silver,.... The believer is a spiritual merchant; faith is a trading with and for Christ, and for spiritual and heavenly things by him; and because there is a parting with something for Christ, as a man's sinful lusts and pleasures, his own righteousness, his friends and relations, when set in opposition to or competition with him, and even life itself, when called for; and because he runs a risk of suffering reproach, afflictions, and death itself; therefore this concern with him, and enjoyment of him, is called a "merchandise", which is "better than that of silver", or than silver which is got by merchandise: for Christ, and the things of Christ, are more valuable than silver, and to be preferred unto it; more useful and profitable than silver is, which a man may have a large abundance of, and lose his soul, whereas by Christ is the salvation of it; more satisfying than silver is, with which a man is never satisfied, whereas he that has Christ has enough, having all things; more pleasant in obtaining, and more safe in enjoying; a great deal of anxiety and vexation attend the one, and inexpressible pleasure the other; and more durable and lasting than that, the enjoyment of Christ is for ever;and the gain thereof than fine gold; the doctrines and ordinances of Christ are more to be desired than gold, yea, than fine gold; the blessings of grace by Christ, such as redemption, pardon of sin, &c. are not obtained by corruptible things, as silver and gold, but are more precious than they; and even the graces of Christ in the hearts of his people, as faith, hope, and love, are more precious than gold that perisheth; and much more preferable must he himself be, and the gain that accrues to a believer by him, which is cent per cent an hundred fold, even in this world, and in the world to come everlasting life: it is all clear gain a believer gets by Christ and trading with him; he has him, and all with him, without money and without price; he has that which is more worth than the gain of the whole world, even the salvation of his immortal soul; the riches he has by Christ are immense and unsearchable, the riches of grace and glory; it cannot be said how great this gain is. Robert Jamieson, A. R. Fausset and David Brown3:14 The figure of Prov 3:13 carried out.it--that is, wisdom. merchandise of silver--acquisition by trading. fine gold--dug gold, solid as a nugget. |
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3:153:15: Պատուականագո՛յն է նա քան զականս պատուականս. եւ ո՛չ ինչ է չար որ հակառակ կայցէ նմա։ Յայտնի՛ է ամենեցուն որ մերձին ՚ի նա. եւ ամենայն ինչ որ պատուակա՛ն է՝ շարժէ զնա[7830]։ [7830] Ոմանք. Որ մերձին առ նա։ Պատուականագոյն է քան զականս պատուականս, [33]եւ ոչ ինչ է չար որ հակառակ կայցէ նմա. յայտնի է ամենեցուն որ մերձին ի նա, եւ ամենայն ինչ որ պատուական է` շարժէ զնա:15 Այն առաւել յարգի է, քան անգին քարերը, եւ չկայ ոչ մի չար բան, որ հակառակ կանգնի նրան: Իւրաքանչիւրին, ով մերձեցել է իմաստութեանը, յայտնի է, որ այն ամէնը, ինչ յարգի է համարւում, չունի դրա արժէքը. 15 Անիկա գոհարներէն* պատուական է Եւ քու բոլոր ցանկալի բաներդ չեն կրնար անոր հաւասարիլ։ 3:15: Պատուականագո՛յն է նա քան զականս պատուականս. եւ ո՛չ ինչ է չար որ հակառակ կայցէ նմա։ Յայտնի՛ է ամենեցուն որ մերձին ՚ի նա. եւ ամենայն ինչ որ պատուակա՛ն է՝ շարժէ զնա[7830]։ [7830] Ոմանք. Որ մերձին առ նա։ 15 Այն առաւել յարգի է, քան անգին քարերը, եւ չկայ ոչ մի չար բան, որ հակառակ կանգնի նրան: Իւրաքանչիւրին, ով մերձեցել է իմաստութեանը, յայտնի է, որ այն ամէնը, ինչ յարգի է համարւում, չունի դրա արժէքը. 15 Անիկա գոհարներէն* պատուական է Եւ քու բոլոր ցանկալի բաներդ չեն կրնար անոր հաւասարիլ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:153:15 она дороже драгоценных камней; [никакое зло не может противиться ей; она хорошо известна всем, приближающимся к ней,] и ничто из желаемого тобою не сравнится с нею. 3:15 τιμιωτέρα τιμιος precious δέ δε though; while ἐστιν ειμι be λίθων λιθος stone πολυτελῶν πολυτελης costly οὐκ ου not ἀντιτάξεται αντιτασσω range against; oppose αὐτῇ αυτος he; him οὐδὲν ουδεις no one; not one πονηρόν πονηρος harmful; malignant εὔγνωστός ευγνωστος be πᾶσιν πας all; every τοῖς ο the ἐγγίζουσιν εγγιζω get close; near αὐτῇ αυτος he; him πᾶν πας all; every δὲ δε though; while τίμιον τιμιος precious οὐκ ου not ἄξιον αξιος worthy; deserving αὐτῆς αυτος he; him ἐστιν ειμι be 3:15 יְקָ֣רָה yᵊqˈārā יָקָר rare הִ֭יא ˈhî הִיא she מִמ *mi מִן from פְּנִינִ֑יםפניים *ppᵊnînˈîm פְּנִינִים corals וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֲ֝פָצֶ֗יךָ ˈḥᵃfāṣˈeʸḵā חֵפֶץ pleasure לֹ֣א lˈō לֹא not יִֽשְׁווּ־ yˈišwû- שׁוה be like בָֽהּ׃ vˈāh בְּ in 3:15. pretiosior est cunctis opibus et omnia quae desiderantur huic non valent conparariShe is more precious than all riches: and all the things that are desired, are not to be compared to her. 3:15. She is more precious than all riches, and all that can be desired cannot prevail in comparison to her. 3:15. She [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her. 15. She is more precious than rubies: and none of the things thou canst desire are to be compared unto her.
3:15 She [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her: 3:15 она дороже драгоценных камней; [никакое зло не может противиться ей; она хорошо известна всем, приближающимся к ней,] и ничто из желаемого тобою не сравнится с нею. 3:15 τιμιωτέρα τιμιος precious δέ δε though; while ἐστιν ειμι be λίθων λιθος stone πολυτελῶν πολυτελης costly οὐκ ου not ἀντιτάξεται αντιτασσω range against; oppose αὐτῇ αυτος he; him οὐδὲν ουδεις no one; not one πονηρόν πονηρος harmful; malignant εὔγνωστός ευγνωστος be πᾶσιν πας all; every τοῖς ο the ἐγγίζουσιν εγγιζω get close; near αὐτῇ αυτος he; him πᾶν πας all; every δὲ δε though; while τίμιον τιμιος precious οὐκ ου not ἄξιον αξιος worthy; deserving αὐτῆς αυτος he; him ἐστιν ειμι be 3:15 יְקָ֣רָה yᵊqˈārā יָקָר rare הִ֭יא ˈhî הִיא she וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֲ֝פָצֶ֗יךָ ˈḥᵃfāṣˈeʸḵā חֵפֶץ pleasure לֹ֣א lˈō לֹא not יִֽשְׁווּ־ yˈišwû- שׁוה be like בָֽהּ׃ vˈāh בְּ in 3:15. pretiosior est cunctis opibus et omnia quae desiderantur huic non valent conparari She is more precious than all riches: and all the things that are desired, are not to be compared to her. 3:15. She is more precious than all riches, and all that can be desired cannot prevail in comparison to her. 3:15. She [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:15: She is more precious than rubies - מפנינים mippeninim. The word principally means pearls, but may be taken for precious stones in general. The root is פנה panah, he looked, beheld; and as it gives the idea of the eye always being turned towards the observer, Mr. Parkhurst thinks that it means the loadstone; see the note on Job 28:18 (note), where this subject is considered at large. If the oriental ruby, or any other precious stone, be intended here, the word may refer to their being cut and polished, so that they present different faces, and reflect the light to you in whatever direction you may look at them.All the things thou canst desire - Superior to every thing that can be an object of desire here below. But who believes this? Albert Barnes: Notes on the Bible - 18343:15: Rubies - The פנינים pâ nı̂ ynı̂ ym were among the costly articles of traffic, and red or rose-colored Lam 4:7. The last fact has led some to identify them with coral, or (as in the King James Version) with "rubies." Most commentators, however, have identified them with pearls, which may connect this passage with Mat 7:6; Mat 13:45. The words of the promise here are almost the echo of Kg1 3:11-13.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:15: more: Pro 8:11, Pro 20:15, Pro 31:10; Mat 13:44-46all: Psa 63:3, Psa 73:25, Psa 73:26; Rom 8:18 Proverbs 3:16 John Gill3:15 She is more precious than rubies,.... Or "pearls" (u), as some; which were formerly esteemed above all precious stones; the eastern were the more valuable (w), which Solomon had most knowledge of; Christ is the pearl of great price, of more value than any pearl, or all put together, Mt 13:46; See Gill on Job 28:18; or "carbuncles" (x), as others. The Targum and Septuagint render it in general terms "precious stones"; and the Vulgate Latin version, "than all riches"; there is a beautiful gradation in this and Prov 3:14, wisdom is first preferred to silver, then to "fine gold" (y), and here, to "precious stones" Christ is precious, exceeding precious in his names and titles, Messiah, Jesus, Immanuel, &c. in his divine nature, and the perfections of it, which show his condescension and grace to become a Saviour, assure of his ability to save, and render his mediatorial performances valuable; in his person as God and man; in the beauty, fulness, and fitness of it; in his power, wisdom, grace, &c. in his offices, his priestly office; in his satisfaction, his blood, righteousness, and sacrifice, are precious; in his intercession, which is ever acceptable and prevalent; in his prophetic office, his Gospel is precious, every truth and promise of it; in his kingly office, all his ordinances and appointments, his commandments are more to be loved than gold, yea, than fine gold; in all his relations and characters, and in everything that belongs to him; he is so to them that believe, and to none else; 1Pet 2:7; these see the need and worth of him, receive much from him, and live upon him; and especially he is precious to them at first conversion; and so he is after desertions, and long absence; and under temptations and afflictions, losses and disappointments; and in the hour of death: and he is superlatively precious, "more precious than rubies", or any precious stones; of a superior lustre and glory to them, being "the brightness of his Father's glory"; and of more intrinsic worth and value, of greater price than any pearls, and more enriching to his possessors, for such possess all things;and all the things thou canst desire are not to be compared unto her; this takes in a very great compass: there are many things that are very desirable, and the desires of man's heart are very extensive, and not easily satisfied; there are the precious things of heaven, brought forth by the sun and moon; and the precious things of the earth, which are either upon it or in it, in the bowels of it, and upon the plains, and hills; but none of equal worth with Christ; there are many precious and excellent, and desirable persons in the world, neighbours, friends, relations, and acquaintance; saints on earth, and angels in heaven; yet none to be valued with Christ, and compared to him; see Ps 73:25. (u) "prae margaritis", Montanus, Mercerus, Gejerus, Michaelis. (w) De Boot. Hist. Gemm. l. 2. c. 39. (x) "Carbunculis", Junius & Tremellius, Piscator. (y) "Vilius argentum est auro, virtutibus aurum", Horat. Ep. l. 1. Ep. 1. v. 52. Robert Jamieson, A. R. Fausset and David Brown3:15 rubies--gems, or pearls. |
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3:163:16: Զի երկայնաւուրք եւ ամք կենաց յաջմէ իւրմէ, եւ յահեկէ իւրմէ փառք եւ մեծութիւն։ ՚Ի բերանոյ բղխէ արդարութիւն. զօրէնս եւ զողորմութիւն ՚ի լեզուի իւրում կրէ[7831]։ [7831] Ոմանք. ՚Ի յաջմէ իւրմէ... ՚ի բերանոյ նորա բղխէ արդա՛՛։ Զի երկայն աւուրք [34]եւ ամք կենաց`` յաջմէ իւրմէ, եւ յահեկէ իւրմէ փառք եւ մեծութիւն: [35]Ի բերանոյ նորա բղխէ արդարութիւն, զօրէնս եւ զողորմութիւն ի լեզուի իւրում կրէ:16 քանզի նրա աջ ձեռքում երկար օրեր ու կեանքի տարիներ, նրա ձախ ձեռքում փառք եւ հարստութիւն կայ: Նրա բերանից բխում է արդարութիւն, իսկ իր լեզուի վրայ նա կրում է օրէնք ու ողորմութիւն 16 Անոր աջ ձեռքին մէջ՝ օրերու երկայնութիւն Եւ ձախ ձեռքին մէջ հարստութիւն ու փառք կայ։ 3:16: Զի երկայնաւուրք եւ ամք կենաց յաջմէ իւրմէ, եւ յահեկէ իւրմէ փառք եւ մեծութիւն։ ՚Ի բերանոյ բղխէ արդարութիւն. զօրէնս եւ զողորմութիւն ՚ի լեզուի իւրում կրէ[7831]։ [7831] Ոմանք. ՚Ի յաջմէ իւրմէ... ՚ի բերանոյ նորա բղխէ արդա՛՛։ 16 քանզի նրա աջ ձեռքում երկար օրեր ու կեանքի տարիներ, նրա ձախ ձեռքում փառք եւ հարստութիւն կայ: Նրա բերանից բխում է արդարութիւն, իսկ իր լեզուի վրայ նա կրում է օրէնք ու ողորմութիւն 16 Անոր աջ ձեռքին մէջ՝ օրերու երկայնութիւն Եւ ձախ ձեռքին մէջ հարստութիւն ու փառք կայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:163:16 Долгоденствие в правой руке ее, а в левой у нее богатство и слава; [из уст ее выходит правда; закон и милость она на языке носит;] 3:16 μῆκος μηκος length γὰρ γαρ for βίου βιος livelihood; lifestyle καὶ και and; even ἔτη ετος year ζωῆς ζωη life; vitality ἐν εν in τῇ ο the δεξιᾷ δεξιος right αὐτῆς αυτος he; him ἐν εν in δὲ δε though; while τῇ ο the ἀριστερᾷ αριστερος left αὐτῆς αυτος he; him πλοῦτος πλουτος wealth; richness καὶ και and; even δόξα δοξα glory [a] ἐκ εκ from; out of τοῦ ο the στόματος στομα mouth; edge αὐτῆς αυτος he; him ἐκπορεύεται εκπορευομαι emerge; travel out δικαιοσύνη δικαιοσυνη rightness; right standing νόμον νομος.1 law δὲ δε though; while καὶ και and; even ἔλεον ελεος mercy ἐπὶ επι in; on γλώσσης γλωσσα tongue φορεῖ φορεω bear; wear 3:16 אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָ֭מִים ˈyāmîm יֹום day בִּֽ bˈi בְּ in ימִינָ֑הּ ymînˈāh יָמִין right-hand side בִּ֝ ˈbi בְּ in שְׂמֹאולָ֗הּ śᵊmôlˈāh שְׂמֹאל lefthand side עֹ֣שֶׁר ʕˈōšer עֹשֶׁר riches וְ wᵊ וְ and כָבֹֽוד׃ ḵāvˈôḏ כָּבֹוד weight 3:16. longitudo dierum in dextera eius in sinistra illius divitiae et gloriaLength of days is in her right hand, and in her left hand riches and glory. 3:16. Length of days is at her right hand, and at her left hand is wealth and glory. 3:16. Length of days [is] in her right hand; [and] in her left hand riches and honour. 3:16 Length of days [is] in her right hand; [and] in her left hand riches and honour: 3:16 Долгоденствие в правой руке ее, а в левой у нее богатство и слава; [из уст ее выходит правда; закон и милость она на языке носит;] 3:16 μῆκος μηκος length γὰρ γαρ for βίου βιος livelihood; lifestyle καὶ και and; even ἔτη ετος year ζωῆς ζωη life; vitality ἐν εν in τῇ ο the δεξιᾷ δεξιος right αὐτῆς αυτος he; him ἐν εν in δὲ δε though; while τῇ ο the ἀριστερᾷ αριστερος left αὐτῆς αυτος he; him πλοῦτος πλουτος wealth; richness καὶ και and; even δόξα δοξα glory [a] ἐκ εκ from; out of τοῦ ο the στόματος στομα mouth; edge αὐτῆς αυτος he; him ἐκπορεύεται εκπορευομαι emerge; travel out δικαιοσύνη δικαιοσυνη rightness; right standing νόμον νομος.1 law δὲ δε though; while καὶ και and; even ἔλεον ελεος mercy ἐπὶ επι in; on γλώσσης γλωσσα tongue φορεῖ φορεω bear; wear 3:16 אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָ֭מִים ˈyāmîm יֹום day בִּֽ bˈi בְּ in ימִינָ֑הּ ymînˈāh יָמִין right-hand side בִּ֝ ˈbi בְּ in שְׂמֹאולָ֗הּ śᵊmôlˈāh שְׂמֹאל lefthand side עֹ֣שֶׁר ʕˈōšer עֹשֶׁר riches וְ wᵊ וְ and כָבֹֽוד׃ ḵāvˈôḏ כָּבֹוד weight 3:16. longitudo dierum in dextera eius in sinistra illius divitiae et gloria Length of days is in her right hand, and in her left hand riches and glory. 3:16. Length of days is at her right hand, and at her left hand is wealth and glory. 3:16. Length of days [is] in her right hand; [and] in her left hand riches and honour. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:16: Length of days is in her right hand - A wicked man shortens his days by excesses; a righteous man prolongs his by temperance.In her left hand riches and honor - That is, her hands are full of the choicest benefits. There is nothing to be understood here by the right hand in preference to the left. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:16: Length: Pro 3:2, Pro 4:10; Psa 21:4, Psa 71:9; Ti1 4:8and: Pro 4:6-9, Pro 8:18-21; Kg1 3:13; Mar 10:30; Co1 3:21-23; Co2 6:10 Proverbs 3:17 Carl Friedrich Keil and Franz Delitzsch3:16That wisdom is of such incomparable value is here confirmed: 16 Length of days is in her right hand; In her left, riches and honour. 17 Her ways are pleasant ways, And all her paths are peace. 18 A tree of life is she to those that lay hold upon her, And he who always holdeth her fast is blessed. As in the right hand of Jahve, according to Ps 16:11, are pleasures for evermore, so Wisdom holds in her right hand "length of days," viz., of the days of life, thus life, the blessing of blessings; in her left, riches and honour (Prov 8:18), the two good things which, it is true, do not condition life, but, received from Wisdom, and thus wisely, elevate the happiness of life-in the right hand is the chief good, in the left the προσθήκη, Mt 6:33. Didymus: Per sapientiae dextram divinarum rerum cognitio, ex qua immortalitatis vita oritur, significatur; per sinistram autem rerum humanarum notitia, ex qua gloria opumque abundantia nascitur. The lxx, as between 15a and 15b, so also here after Prov 3:16, interpolate two lines: "From her mouth proceedeth righteousness; justice and mercy she bears upon her tongue," - perhaps translated from the Hebr., but certainly added by a reader. Prov 3:17 דּרכי־נעם are ways on which one obtains what is agreeable to the inner and the outer man, and which it does good to enjoy. The parallel שׁלום is not a genitive to נתיבות to be supplied; that paths of Wisdom are themselves שׁלום, for she brings well-being on all sides and deep inwards satisfaction (peace). In regard to נתיבה, via eminens, elata, Schultens is right (vid., under Prov 1:15); (Note: The root is not תב, to grope, but נת; whence Arab. natt, to bubble up, natâ, to raise oneself, to swell up, etc.) נתיבותיה has Munach, and instead of the Metheg, Tarcha, vid., under Prov 1:31. The figure of the tree of life the fruit of which brings immortality, is, as Prov 11:30; Prov 15:4 (cf. Prov 13:12), Rev_ 2:7, taken from the history of paradise in the Book of Genesis. The old ecclesiastical saying, Lignum vitae crux Christi, accommodates itself in a certain measure, through Mt 11:19; Lk 11:49, with this passage of the Book of Proverbs. החזיק ב means to fasten upon anything, more fully expressed in Gen 21:18, to bind the hand firm with anything, to seize it firmly. They who give themselves to Wisdom, come to experience that she is a tree of life whose fruit contains and communicates strength of life, and whoever always keeps fast hold of Wisdom is blessed, i.e., to be pronounced happy (Ps 41:3, vid., under Ps 137:8). The predicate מאשּׁר, blessed, refers to each one of the תּמכיה, those who hold her, cf. Prov 27:16; Num 24:9. It is the so-called distributive singular of the predicate, which is freely used particularly in those cases where the plur. of the subject is a participle (vid., under Prov 3:35). Geneva 15993:16 Length of days [is] in her right hand; (h) [and] in her left hand riches and honour.(h) Meaning, that he seeks wisdom, that is, suffers himself to be governed by the Word of God, will have all prosperity both corporal and spiritual. John Gill3:16 Length of days is in her right hand,.... Wisdom is here represented as a queen, as indeed she is above all kings and queens; see Prov 8:15; holding in one hand, instead of a sceptre, "length of days"; and in the other, instead of a globe, riches and honour: the allusion is thought by some on this clause to be to an ancient custom of numbering things, and the ages of men, by the hand and fingers, beginning with the left hand, and when they came to a hundred went to the right (z); so that in that might be truly said to be "length of days", few arriving to that number: or rather the reference is to what Solomon received of the Lord, who, asking wisdom, had not that only, but a long life, and riches and honour; see 3Kings 3:11. Some think that only temporal blessings are here meant, and, because health and long life are preferable to wealth and honour, the former are said to be in the right hand, and the latter in the left; but seeing in the preceding verses the advantages of wisdom are superior to silver, gold, and precious stones, it can hardly be thought that she should be represented as only having temporal blessings in her hands to bestow on her followers. Others are of opinion that spiritual and eternal blessings are the right hand ones, being the principal; and temporal blessings are the left hand ones, as being the less valuable, Mt 6:33; but to me they seem all of one sort, all spiritual and eternal ones, even those of the left hand, by comparing this passage with Prov 8:18. By "length of days" is meant "length of days for ever and ever", Ps 21:4; or eternal life, a life of vision or enjoyment of God; a life of perfect knowledge, holiness, and pleasure; being free from all the imperfections, difficulties, and distresses of the present one, and which will last for ever; this is in the hand of Christ, not the promise and grant of it only, but the thing itself, in consequence of his asking it of his Father: and which he has in a covenant way, and so has a right and power to bestow it: and it being in his hands shows both the valuableness and the security and safety of it; and also that it is to be had from him, and is in his gift, and in no other; and is a pure gift of his grace; wherefore happy is the man that finds Wisdom, or Christ, since he finds and has eternal life in him;and in her left hand riches and honour; by "riches" are meant not temporal riches, for these are not always to the wise, nor to the children of Wisdom, nor of Christ; and all that have these are not happy, nor are they durable: but spiritual riches are intended, the riches of grace; of pardoning, justifying, and sanctifying grace, and of all supplies of grace; and also the riches of glory, which are solid and satisfying, immense and unsearchable, lasting and durable: and by "honour" is designed not the honour which comes from men, or the honour of this world; for such who find Christ, and are possessed of him, and profess him, have but a small share of this, being, generally speaking, accounted the faith and offscouring of the world; but yet they are the children of God, and so have that name which is better than to be the sons and daughters of the greatest monarch; they are the spouse of Christ, and so his queen that stands at his right hand in gold of Ophir; they are made kings and priests unto God, and shall reign with Christ for evermore; this honour have all the saints, and is what is in the hands of Christ to give, and does give, to all that believe in him: or "glory" (a), as the word signifies; the glory of God, eternal glory; this as well as grace is Christ's gift, Ps 84:11. (z) Vid. Nebrissens. Quinquagena, c. 16. & Alex. ab Alex. Genial. Dier l. 1. c. 14. to which Juvenial refers, when speaking of Nestor, "----suos jam dextra computat annos", Satyr. 10. v. 249. (a) "gloria", V. L. Pagninus, Montanus, Mercerus, Gejerus, Cocceius, Schultens. Robert Jamieson, A. R. Fausset and David Brown3:16 Wisdom personified as bringing the best blessings (compare Mt 6:33; Ti1 4:8). |
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3:173:17: Ճանապարհք նորա ճանապարհք բարեաց, եւ ամենայն շաւիղք նորա խաղաղութեամբ։ Ճանապարհք նորա ճանապարհք բարեաց, եւ ամենայն շաւիղք նորա խաղաղութեամբ:17 Նրա ճանապարհները բարու ճանապարհներ են, եւ նրա բոլոր շաւիղները՝ խաղաղութեան: 17 Անոր ճամբաները հաճոյական ճամբաներ են Եւ անոր բոլոր շաւիղները խաղաղութիւն են։ 3:17: Ճանապարհք նորա ճանապարհք բարեաց, եւ ամենայն շաւիղք նորա խաղաղութեամբ։ 17 Նրա ճանապարհները բարու ճանապարհներ են, եւ նրա բոլոր շաւիղները՝ խաղաղութեան: 17 Անոր ճամբաները հաճոյական ճամբաներ են Եւ անոր բոլոր շաւիղները խաղաղութիւն են։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:173:17 пути ее пути приятные, и все стези ее мирные. 3:17 αἱ ο the ὁδοὶ οδος way; journey αὐτῆς αυτος he; him ὁδοὶ οδος way; journey καλαί καλος fine; fair καὶ και and; even πάντες πας all; every οἱ ο the τρίβοι τριβος path αὐτῆς αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace 3:17 דְּרָכֶ֥יהָ dᵊrāḵˌeʸhā דֶּרֶךְ way דַרְכֵי־ ḏarᵊḵê- דֶּרֶךְ way נֹ֑עַם nˈōʕam נֹעַם kindness וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole נְתִ֖יבֹותֶ֣יהָ nᵊṯˌîvôṯˈeʸhā נְתִיבָה path שָׁלֹֽום׃ šālˈôm שָׁלֹום peace 3:17. viae eius viae pulchrae et omnes semitae illius pacificaeHer ways are beautiful ways, and all her paths are peaceable. 3:17. Her ways are beautiful ways, and all her paths are peaceful. 3:17. Her ways [are] ways of pleasantness, and all her paths [are] peace. 3:17 Her ways [are] ways of pleasantness, and all her paths [are] peace: 3:17 пути ее пути приятные, и все стези ее мирные. 3:17 αἱ ο the ὁδοὶ οδος way; journey αὐτῆς αυτος he; him ὁδοὶ οδος way; journey καλαί καλος fine; fair καὶ και and; even πάντες πας all; every οἱ ο the τρίβοι τριβος path αὐτῆς αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace 3:17 דְּרָכֶ֥יהָ dᵊrāḵˌeʸhā דֶּרֶךְ way דַרְכֵי־ ḏarᵊḵê- דֶּרֶךְ way נֹ֑עַם nˈōʕam נֹעַם kindness וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole נְתִ֖יבֹותֶ֣יהָ nᵊṯˌîvôṯˈeʸhā נְתִיבָה path שָׁלֹֽום׃ šālˈôm שָׁלֹום peace 3:17. viae eius viae pulchrae et omnes semitae illius pacificae Her ways are beautiful ways, and all her paths are peaceable. 3:17. Her ways are beautiful ways, and all her paths are peaceful. 3:17. Her ways [are] ways of pleasantness, and all her paths [are] peace. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:17: Her ways are ways of pleasantness - These blessings of true religion require little comment. They are well expressed by the poet in the following elegant verses: -"Wisdom Divine! Who tells the price Of Wisdom's costly merchandise? Wisdom to silver we prefer, And gold is dross compared to her. Her hands are fill'd with length of days, True riches, and immortal praise; Riches of Christ, on all bestow'd, And honor that descends from God. To purest joys she all invites, Chaste, holy, spiritual delights; Her ways are ways of pleasantness, And all her flowery paths are peace. Happy the man that finds the grace, The blessing of God's chosen race; The wisdom coming from above, The faith that sweetly works by love!" Wesley. Albert Barnes: Notes on the Bible - 18343:17: "Ways" and "paths" describe the two kinds of roads, the "highway" and the "byway." In both these he who was guided by Wisdom would walk securely.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:17: ways of: Pro 2:10, Pro 22:18; Psa 19:10, Psa 19:11, Psa 63:3-5, Psa 112:1, Psa 119:14, Psa 119:47, Psa 119:103, Psa 119:174; Mat 11:28-30all: Psa 25:10, Psa 37:11, Psa 119:165; Isa 26:3, Isa 57:19; Luk 1:79; Rom 5:1; Phi 4:8, Phi 4:9 Proverbs 3:18 John Gill3:17 Her ways are ways of pleasantness,.... The "ways" and methods which Christ took to bring about the salvation of his people; some in eternity, as engaging as a surety for them, entering into a covenant with his father on their account, taking the care and charge of their persons, grace, and glory; others in time, as the assumption of their nature, obedience to the law, suffering and dying in their room and stead, rising again, ascending to heaven, and interceding for them; calling them by his grace, clothing them with his righteousness, and keeping them by his power unto salvation, and at last introducing them into his kingdom and glory. These are "pleasant", to view the love of Christ in them, the success that attended them, the glory of God brought about hereby, and the salvation of his people; which is exceedingly pleasant, being agreeable to all the perfections of God; suitable to the case of sinners, full and complete in itself, free to them, and of an everlasting duration; it is this which makes Christ so pleasant to souls, and the Gospel also: or else the ways which Christ has prescribed and directed his followers to walk in are here meant; as himself, who is the principal way, and the only way to the Father, and to heaven and happiness; also the ways of faith, holiness, and truth, the ways of Christ's commandments, and all the ordinances of the Gospel and institutions of religion; which are "pleasant", when the presence of God and Christ is enjoyed in them; when the heart is enlarged with the love of God and Christ; when assisted therein by the Spirit of God, having good food and refreshment in them, and good company with them; and which, though attended with much tribulation, end in eternal pleasure;and all her paths are peace; the "paths" which Christ has trod in to procure the peace of his people; he appeared in the council of peace, and assisted in it; he entered into a covenant of peace with his Father; he assumed the nature of his people, in order to be their peacemaker; he took the chastisement of their peace upon him; he obtained it by the blood of his cross; he sends his ministers to publish it, and his Spirit into the hearts of men to reconcile them to this way of peace and salvation by him; and the result of all this is, that an honourable "peace" is made for sinners, and peace of conscience is enjoyed, which passeth all understanding, flowing from the blood, righteousness, and sacrifice of Christ; and the whole issues in eternal peace in the world to come. Likewise all those "paths" which Christ instructs his people to walk in; as the paths of faith and obedience, these lead to the enjoyment of "peace" here and hereafter; there is much peace had in a way of believing, and great peace have they which love the law of God, and the commandments of Christ, and obey them; they may meet with much uneasiness at times in their own spirits, by reason of sin, temptation, and desertion; they may bring the malice of the world upon them, and have much trouble from it, and too, too often, disagree among themselves; and yet, after all, they have that peace which others have not while they live; and, when they die, they depart in peace, and enter into eternal peace. Now all this is true, not of unregenerate persons, who desire not the knowledge of Christ, and to whom there is no peace, but of true believers in him. John Wesley3:17 Peace - Procure a blessed tranquility in a man's mind and conscience.Robert Jamieson, A. R. Fausset and David Brown3:17 Her ways--such as she directs us to take. |
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3:183:18: Փա՛յտ կենաց է ամենեցուն որ պատսպարին ՚ի նա, եւ որ յենուն ՚ի նա իբրեւ ՚ի Տէր հաստատութեամբ։ Փայտ կենաց է ամենեցուն որ պատսպարին ի նա, եւ որ յենուն ի նա [36]իբրեւ ի Տէր հաստատութեամբ:18 Նա կենաց ծառ է բոլոր նրանց համար, ովքեր ապաւինում են նրան եւ վստահութեամբ յենւում նրա վրայ, ինչպէս Տիրոջ վրայ: 18 Անիկա իրեն յարողներուն կենաց ծառ է Ու զինք բռնողները երջանիկ կ’ըլլան։ 3:18: Փա՛յտ կենաց է ամենեցուն որ պատսպարին ՚ի նա, եւ որ յենուն ՚ի նա իբրեւ ՚ի Տէր հաստատութեամբ։ 18 Նա կենաց ծառ է բոլոր նրանց համար, ովքեր ապաւինում են նրան եւ վստահութեամբ յենւում նրա վրայ, ինչպէս Տիրոջ վրայ: 18 Անիկա իրեն յարողներուն կենաց ծառ է Ու զինք բռնողները երջանիկ կ’ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:183:18 Она древо жизни для тех, которые приобретают ее, и блаженны, которые сохраняют ее! 3:18 ξύλον ξυλον wood; timber ζωῆς ζωη life; vitality ἐστι ειμι be πᾶσι πας all; every τοῖς ο the ἀντεχομένοις αντεχω hold close / onto; reach αὐτῆς αυτος he; him καὶ και and; even τοῖς ο the ἐπερειδομένοις επερειδω in; on αὐτὴν αυτος he; him ὡς ως.1 as; how ἐπὶ επι in; on κύριον κυριος lord; master ἀσφαλής ασφαλης secure 3:18 עֵץ־ ʕēṣ- עֵץ tree חַיִּ֣ים ḥayyˈîm חַיִּים life הִ֭יא ˈhî הִיא she לַ la לְ to † הַ the מַּחֲזִיקִ֣ים mmaḥᵃzîqˈîm חזק be strong בָּ֑הּ bˈāh בְּ in וְֽ wᵊˈ וְ and תֹמְכֶ֥יהָ ṯōmᵊḵˌeʸhā תמך grasp מְאֻשָּֽׁר׃ פ mᵊʔuššˈār . f אשׁר be happy 3:18. lignum vitae est his qui adprehenderint eam et qui tenuerit eam beatusShe is a tree of life to them that lay hold on her: and he that shall retain her is blessed. 3:18. She is a tree of life to those who overtake her, and he who shall take hold of her is blessed. 3:18. She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her. 18. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
3:18 She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her: 3:18 Она древо жизни для тех, которые приобретают ее, и блаженны, которые сохраняют ее! 3:18 ξύλον ξυλον wood; timber ζωῆς ζωη life; vitality ἐστι ειμι be πᾶσι πας all; every τοῖς ο the ἀντεχομένοις αντεχω hold close / onto; reach αὐτῆς αυτος he; him καὶ και and; even τοῖς ο the ἐπερειδομένοις επερειδω in; on αὐτὴν αυτος he; him ὡς ως.1 as; how ἐπὶ επι in; on κύριον κυριος lord; master ἀσφαλής ασφαλης secure 3:18 עֵץ־ ʕēṣ- עֵץ tree חַיִּ֣ים ḥayyˈîm חַיִּים life הִ֭יא ˈhî הִיא she לַ la לְ to † הַ the מַּחֲזִיקִ֣ים mmaḥᵃzîqˈîm חזק be strong בָּ֑הּ bˈāh בְּ in וְֽ wᵊˈ וְ and תֹמְכֶ֥יהָ ṯōmᵊḵˌeʸhā תמך grasp מְאֻשָּֽׁר׃ פ mᵊʔuššˈār . f אשׁר be happy 3:18. lignum vitae est his qui adprehenderint eam et qui tenuerit eam beatus She is a tree of life to them that lay hold on her: and he that shall retain her is blessed. 3:18. She is a tree of life to those who overtake her, and he who shall take hold of her is blessed. 3:18. She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:18: She is a tree of life - עץ חיים ets chaiyim, "the tree of lives," alluding most manifestly to the tree so called which God in the beginning planted in the garden of Paradise, by eating the fruit of which all the wastes of nature might have been continually repaired, so as to prevent death for ever. This is an opinion which appears probable enough. The blessings which wisdom - true religion - gives to men, preserve them in life, comfort them through life, cause them to triumph in death, and ensure them a glorious immortality.Albert Barnes: Notes on the Bible - 18343:18: This and the other references in Proverbs Pro 11:30; Pro 13:12; Pro 15:4 are the only allusions in any book of the Old Testament, after Genesis, to the "tree" itself, or to its spiritual significance. Further, there is the tendency to a half-allegorizing application of that history. "The tree of life" which Adam was not to taste lies open to his children. Wisdom is the "tree of life," giving a true immortality. The symbol entered largely into the religious imagery. of Assyria, Egypt, and Persia. Philo, going a step further, found in the two trees the ideal representatives of speculative knowledge and moral wisdom; and the same image subserves a higher purpose in the promises and the visions of Rev 2:7; Rev 22:2.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:18: Pro 11:30, Pro 13:12; Gen 2:9, Gen 3:22; Rev 22:2Proverbs 3:19 Geneva 15993:18 She [is] a tree (i) of life to them that lay hold upon her: and happy [is every one] that retaineth her.(i) Which brings forth such fruit that they who eat of it have life and he alludes to the tree of life in paradise. John Gill3:18 She is a tree of life,.... Or "lives" (b); so Christ is called, Rev_ 2:7; in allusion to the tree of life in the garden of Eden, Gen 2:9; he being the author of life, natural, spiritual, and eternal; which souls may come at, and pluck and eat of the fruit which is upon him in great plenty and variety, even all the blessings of grace and glory;to them that lay hold upon her; which is expressive of an act of faith on Christ, Heb 6:18; faith lays hold on the person of Christ as a Saviour, and will have him and no other; it comes to the blood of Christ, and deals with it for pardon and purification; it lays hold on his skirt, who is a Jew, on the robe of his righteousness, and puts it on; it lays hold on his strength, and goes forth in it, in the exercise of grace and discharge of duty; it lays hold on his covenant, the blessings and promises of it, and takes them to itself: and this act supposes danger without him, safety in him, a view of suitable provisions for food and clothing with him; some strength of grace, and some degree of resolution; also condescension on Christ's part to suffer himself to be handled by them; and likewise that he first took hold on them and brought them out of a state of nature to himself: great encouragement there is for sensible sinners to lay hold on Christ; he is set before them in the Gospel to be laid hold on; he never discourages any from so doing, nor casts out any that come to him; he is able to bear the stress of their salvation they lay upon him; multitudes of lost sinners have been saved by him: and he is a tree of life, as the text says, to such persons; they have spiritual life, and the support and comfort of it, from him now, and may expect everlasting life from him hereafter; and happy is everyone that retaineth her; or "holds her fast" (c); see Song 3:4; as such may be said to do who constantly apply to him for fresh communications of grace; who walk on in him as they have received him, and hold fast the profession of their faith in him. The phrase is expressive of great affection to him, and strong faith in him; faith keeps its hold of Christ through great darkness and many difficulties; oftentimes the soul walks in darkness, and yet stays itself on Christ, and, Abraham-like, believes in hope against hope. Faith is sometimes very low, and yet lets not go its hold; it fails not, through the prevalent intercession of Christ; it cannot so let go its hold as that there is a parting; a partial departing there may be, but not a total one: however, it is sometimes very difficult for faith to keep fast hold of the Redeemer; it is for the honour and comfort of believers so to do; and it is their mercy that interest in Christ, and salvation by him, do not depend on acts of faith; for, though "we believe not, yet he abides faithful", Ti2 2:13; nevertheless happy are they that retain him, or are steadfast in their faith on him; they have much communion with him now, and shall live with him for evermore hereafter. (b) "lignum vitarum", Montanus. (c) "significatur hoc verbo, firmitas et constantia in tonendo", Michaelis; so Mercerus. John Wesley3:18 A tree - A pledge of everlasting life. He alludes to the tree of life, and intimates, that this is the only restorer of that life which we have lost by sin.Robert Jamieson, A. R. Fausset and David Brown3:18 Wisdom allegorized asa tree of life-- (Gen 2:9; Gen 3:22) whose fruit preserves life, gives all that makes living a blessing. |
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3:193:19: Աստուած իմաստութեամբ հիմունս արկ երկրի. պատրաստեաց զերկինս խորհրդով. Աստուած`` իմաստութեամբ հիմունս արկ երկրի, պատրաստեաց զերկինս խորհրդով:19 Աստուած իմաստութեամբ դրեց երկրի հիմքերը եւ իմացականութեամբ հաստատեց երկինքը, 19 Տէրը իմաստութիւնով հիմնեց երկիրը Եւ հանճարով հաստատեց երկինքը։ 3:19: Աստուած իմաստութեամբ հիմունս արկ երկրի. պատրաստեաց զերկինս խորհրդով. 19 Աստուած իմաստութեամբ դրեց երկրի հիմքերը եւ իմացականութեամբ հաստատեց երկինքը, 19 Տէրը իմաստութիւնով հիմնեց երկիրը Եւ հանճարով հաստատեց երկինքը։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:193:19 Господь премудростью основал землю, небеса утвердил разумом; 3:19 ὁ ο the θεὸς θεος God τῇ ο the σοφίᾳ σοφια wisdom ἐθεμελίωσεν θεμελιοω found τὴν ο the γῆν γη earth; land ἡτοίμασεν ετοιμαζω prepare δὲ δε though; while οὐρανοὺς ουρανος sky; heaven ἐν εν in φρονήσει φρονησις prudence; insight 3:19 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom יָֽסַד־ yˈāsaḏ- יסד found אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כֹּונֵ֥ן kônˌēn כון be firm שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens בִּ bi בְּ in תְבוּנָֽה׃ ṯᵊvûnˈā תְּבוּנָה understanding 3:19. Dominus sapientia fundavit terram stabilivit caelos prudentiaThe Lord by wisdom hath founded the earth, hath established the heavens by prudence. 3:19. The Lord founded the earth on wisdom. He secured the heavens with prudence. 3:19. The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. 3:19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens: 3:19 Господь премудростью основал землю, небеса утвердил разумом; 3:19 ὁ ο the θεὸς θεος God τῇ ο the σοφίᾳ σοφια wisdom ἐθεμελίωσεν θεμελιοω found τὴν ο the γῆν γη earth; land ἡτοίμασεν ετοιμαζω prepare δὲ δε though; while οὐρανοὺς ουρανος sky; heaven ἐν εν in φρονήσει φρονησις prudence; insight 3:19 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom יָֽסַד־ yˈāsaḏ- יסד found אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כֹּונֵ֥ן kônˌēn כון be firm שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens בִּ bi בְּ in תְבוּנָֽה׃ ṯᵊvûnˈā תְּבוּנָה understanding 3:19. Dominus sapientia fundavit terram stabilivit caelos prudentia The Lord by wisdom hath founded the earth, hath established the heavens by prudence. 3:19. The Lord founded the earth on wisdom. He secured the heavens with prudence. 3:19. The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419-26: Человек тем более должен стремиться к мудрости, что она не есть только человеческое качество, но сила присущая, - конечно, в бесконечной степени, Самому Богу: высочайшая мудрость составляет печать всей творческой и мироправящей деятельности Божией. Высочайшая премудрость Бога, так творца и промыслителя мира, выразилась в том, что "Господь премудростью (бехокма) основал землю, небеса утвердил разумом: Его Премудростью разверзлись бездны, и облака кропят росою" (ст. 19-20).Под Премудростью, посредством которой Бог предначертал и затем осуществил идею мира, разумеется проявление свойства Божественной Премудрости, но вместе с тем и Ипостасная Премудрость Божия (Сын Божий в Его деятельности до воплощения) в миротворческой Ее деятельности (ср. Притч. VIII:22; Прем IX:9; Сир XXIV:10; Ин. I:3). Премудрость Божия, со всею очевидностью отобразившаяся в творении мира и всегда являющая себя в его сохранении, должна быть вечным образцом, идеалом для всех ищущих мудрости. Но и богопросвещенная мудрость человеческая - "здравомыслие и рассудительность" (евр. тушийя у-зимма, ст. 21), поскольку источником ее служит та же Премудрость Божия - должна быть предметом внимания и подражания юноши. Плоды мудрости, даже для одной внешней жизни человека, спасительны и разнообразны: правила мудрости, полагаемые в основу деятельности человека, делаются для него источником духовного питания, нравственной крепости, - словом истинной жизненности (ст. 22), мира, спокойствия и успеха во всех делах (ст. 23), безмятежного покоя и безопасности, как от внешних врагов, так и от внутреннего смятения (ст. 24-25, сн. Пс. XC:5-6). Это потому, что мудрый во всех отношениях и обстоятельствах жизни возлагает упование свое на Господа, и надежда его никогда не обманет его (ст. 26; ср. Пс. ХС:11-12). Adam Clarke: Commentary on the Bible - 18313:19: The Lord by wisdom hath founded the earth - Here wisdom is taken in its proper acceptation, for that infinite knowledge and skill which God has manifested in the creation and composition of the earth, and in the structure and economy of the heavens. He has established the order as well as the essence of all things; so that though they vary in their positions, etc., yet they never change either their places, or their properties. Composition and analysis are not essential changes; the original particles, their forms and properties, remain the same.Albert Barnes: Notes on the Bible - 18343:19: Hereto Wisdom has been thought of in relation to men. Now the question comes, What is she in relation to God? and the answer is, that the creative act implies a Divine Wisdom, through which the Divine will acts. This thought, developed in Prov. 8, is the first link in the chain which connects this "Wisdom" with the Divine Word, the Logos of John's Gospel. Compare Psa 33:6; Joh 1:3. The words of the writer of the Proverbs take their place among the proofs of the dogmatic statements of the Nicene Creed.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:19: Lord: Pro 8:27-29; Psa 104:24, Psa 136:5; Jer 10:12, Jer 51:15; Joh 1:3established: or, prepared Proverbs 3:20 Carl Friedrich Keil and Franz Delitzsch3:19This place of a mediatrix - the speaker here now continues - she had from the beginning. God's world-creating work was mediated by her: 19 Jahve hath by wisdom founded the earth, Established the heavens by understanding. 20 By His knowledge the water-floods broke forth, And the sky dropped down dew. That wisdom is meant by which God planned the world-idea, and now also wrought it out; the wisdom in which God conceived the world ere it was framed, and by which also He gave external realization to His thoughts; the wisdom which is indeed an attribute of God and a characteristic of His actions, since she is a property of His nature, and His nature attests itself in her, but not less, as appears, not from this group of tetrastichs, but from all that has hitherto been said, and form the personal testimony, Prov 8:22., of which it is the praeludium, she goes forth as a divine power to which God has given to have life in herself. Considered apart from the connection of these discourses, this group of verses, as little as Jer 10:2; Ps 104:24, determines regarding the attributive interpretation; the Jerusalem Targum, I, when it translates, Gen 1:1, בראשׁית by בּחוּכמא (בּחוּכמתא), combines Prov 8:22 with such passages as this before us. יסד (here with the tone thrown back) properly signifies, like the Arab. wasad, to lay fast, to found, for one gives to a fact the firm basis of its existence. The parallel Pil. of כּוּן (Arab. kân, cogn. כהן, see on Isaiah, p. 691) signifies to set up, to restore; here equivalent to, to give existence. Prov 3:20 Tit is incorrect to understand 20a, with the Targ., of division, i.e., separating the water under the firmament from the water above the firmament; נבקע is spoken of water, especially of its breaking forth, Gen 7:11; Ex 14:21, cf. Ps 74:15, properly dividing itself out, i.e., welling forth from the bowels of the earth; it means, without distinguishing the primordial waters and the later water-floods confined within their banks (cf. Job 38:8., Ps 104:6-8), the overflowing of the earth for the purpose of its processes of cultivation and the irrigation of the land. תּהומות (from הוּם = המה, to groan, to roar) are chiefly the internal water stores of the earth, Gen 49:25; Ps 33:7. But while 20a is to be understood of the waters under the firmament, 20b is to be interpreted of those above. שׁחקים (from שׁחק, Arab. sḥaḳ, comminuere, attenuare) properly designates the uppermost stratum of air thinly and finely stretching itself far and wide, and then poetically the clouds of heaven (vid., under Ps 77:18). Another name, עריפים, comes from ערף, which is transposed from רעף (here used in 20b), Arab. r'af, to drop, to run. The טל added on the object accusative represents synecdochically all the waters coming down from heaven and fructifying the earth. This watering proceeds from above (ורעפו); on the contrary, the endowing of the surface of the earth with great and small rivers is a fundamental fact in creation (נבקעו). Geneva 15993:19 The LORD by wisdom hath (k) founded the earth; by understanding hath he established the heavens.(k) By this he shows that this wisdom of which he speaks is everlasting, because it was before all creatures and that all things even the whole world were made by it. John Gill3:19 The Lord by wisdom hath founded the earth,.... He has created all things, and made the world by his Son, the Wisdom of God, Eph 3:9, Heb 1:2; not using him as an instrument; but, he being an efficient cause with him, to him, as to the first cause, the creation of all things is ascribed, Jn 1:1; and particularly the laying the foundation of the earth, Heb 1:10; and though this is true of the divine perfection of wisdom, Jer 10:12; yet from the context it appears best to understand it of the essential Wisdom of God, Christ Jesus; the Jerusalem Targum of Gen 1:1; is, "by wisdom God created", &c. and this serves greatly to set forth the dignity and excellency of Wisdom, or Christ, and so the happiness of that man that finds him; with this the account of him is closed and crowned;by understanding hath he established the heavens: or prepared, adorned, and beautified them, by placing the luminaries in them, and directing their station, motion, and influence; the making of the heavens, with all the host of them, is ascribed to the essential Word or Wisdom of God, Ps 33:6. John Wesley3:19 Wisdom - Either by Christ, or by that Divine perfection of wisdom, which is the fountain of wisdom in man.Robert Jamieson, A. R. Fausset and David Brown3:19 The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession. |
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3:203:20: հանճարով իւրով զանդունդս պատառեաց. եւ ամպք հոսեցին զանձրեւ[7832]։[7832] Ոմանք. Եւ հանճարով իւ՛՛։ հանճարով իւրով զանդունդս պատառեաց, եւ ամպք հոսեցին զանձրեւ:20 իր հանճարով անդունդներ բացեց, եւ ամպերն անձրեւներ տեղացին: 20 Անոր գիտութիւնովը անդունդները կը պատռին Ու ամպերը ցօղ կը կաթեցնեն։ 3:20: հանճարով իւրով զանդունդս պատառեաց. եւ ամպք հոսեցին զանձրեւ[7832]։ [7832] Ոմանք. Եւ հանճարով իւ՛՛։ 20 իր հանճարով անդունդներ բացեց, եւ ամպերն անձրեւներ տեղացին: 20 Անոր գիտութիւնովը անդունդները կը պատռին Ու ամպերը ցօղ կը կաթեցնեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:203:20 Его премудростью разверзлись бездны, и облака кропят росою. 3:20 ἐν εν in αἰσθήσει αισθησις sensation; perception ἄβυσσοι αβυσσος abyss ἐρράγησαν ρηγνυμι gore; burst νέφη νεφος cloud mass δὲ δε though; while ἐρρύησαν ρεω flow δρόσους δροσος dew 3:20 בְּ֭ ˈbᵊ בְּ in דַעְתֹּו ḏaʕtˌô דַּעַת knowledge תְּהֹומֹ֣ות tᵊhômˈôṯ תְּהֹום primeval ocean נִבְקָ֑עוּ nivqˈāʕû בקע split וּ֝ ˈû וְ and שְׁחָקִ֗ים šᵊḥāqˈîm שַׁחַק dust יִרְעֲפוּ־ yirʕᵃfû- רעף trickle טָֽל׃ ṭˈāl טַל dew 3:20. sapientia illius eruperunt abyssi et nubes rore concrescuntBy his wisdom the depths have broken out, and the clouds grow thick with dew. 3:20. By his wisdom, the abyss erupted and the clouds increased with dew. 3:20. By his knowledge the depths are broken up, and the clouds drop down the dew. 3:20 By his knowledge the depths are broken up, and the clouds drop down the dew: 3:20 Его премудростью разверзлись бездны, и облака кропят росою. 3:20 ἐν εν in αἰσθήσει αισθησις sensation; perception ἄβυσσοι αβυσσος abyss ἐρράγησαν ρηγνυμι gore; burst νέφη νεφος cloud mass δὲ δε though; while ἐρρύησαν ρεω flow δρόσους δροσος dew 3:20 בְּ֭ ˈbᵊ בְּ in דַעְתֹּו ḏaʕtˌô דַּעַת knowledge תְּהֹומֹ֣ות tᵊhômˈôṯ תְּהֹום primeval ocean נִבְקָ֑עוּ nivqˈāʕû בקע split וּ֝ ˈû וְ and שְׁחָקִ֗ים šᵊḥāqˈîm שַׁחַק dust יִרְעֲפוּ־ yirʕᵃfû- רעף trickle טָֽל׃ ṭˈāl טַל dew 3:20. sapientia illius eruperunt abyssi et nubes rore concrescunt By his wisdom the depths have broken out, and the clouds grow thick with dew. 3:20. By his wisdom, the abyss erupted and the clouds increased with dew. 3:20. By his knowledge the depths are broken up, and the clouds drop down the dew. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:20: By his knowledge the depths are broken up - He determined in his wisdom how to break up the fountains of the great deep, so as to bring a flood of waters upon the earth; and by his knowledge those fissures in the earth through which springs of water arise have been appointed and determined; and it is by his skill and influence that vapours are exhaled, suspended in the atmosphere, and afterwards precipitated on the earth in rain, dews, etc. Thus the wisest of men attributes those effects which we suppose to spring from natural causes to the Supreme Being himself.Albert Barnes: Notes on the Bible - 18343:20: Compare Gen 1:7; Gen 7:11; Job 38. Looking upon the face of Nature, men see two storehouses of the living water, without which it would be waste and barren. From the "depths" rush forth the surging waves, from the "clouds" falls the gentle rain or "dew;" but both alike are ordered by the Divine Wisdom.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:20: the depths: Gen 1:9, Gen 7:11; Job 38:8-11; Psa 104:8, Psa 104:9the clouds: Gen 27:28, Gen 27:37-39; Deu 33:28; Job 36:27, Job 36:28, Job 38:26-28; Psa 65:9-12; Jer 14:22; Joe 2:23 Proverbs 3:21 John Gill3:20 By his knowledge the depths are broken up,.... From whence fountains and rivers flow, and whereby that great cavity was made which holds that large confluence of waters called the sea, Gen 1:9. Some refer this to the breaking up the fountains of the great deep at the flood, Gen 7:11; and others to the dividing of the waters of the Red sea when Israel came out of Egypt, Ps 78:13; all wonderful works of divine wisdom, and show the greatness of him, in whom are "hid all the treasures of wisdom and knowledge", Col 2:3, by whom they were done;and the clouds drop down the dew; which makes the earth fruitful, and is put for all the blessings of nature, Gen 27:28; the drops of dew are begotten by the Lord, they have no other father but him; the vanities of the Gentiles cannot produce them; he who fills the clouds with them, from whence they descend, is no other than the mighty God; and such is Christ the Wisdom of God. Some understand this in a mystical sense of Gospel ministers, and of the dew of Gospel doctrine, dropped and distilled by them under the influence and direction of Christ; see Deut 32:2; but the literal sense is best. John Wesley3:20 The depths - That great abyss contained in the bowels of the earth, breaks forth into fountains and rivers. |
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3:213:21: Որդեակ՝ պահեա՛ զխորհուրդս իմ, եւ զիմաստութիւն[7833], [7833] Ոմանք. Որդեակ մի լքանիր. կամ՝ լուծանիցիս, պահեա՛ զխո՛՛։ Որդեակ, մի՛ [37]լուծանիցիս. պահեա զխորհուրդս իմ`` եւ զիմաստութիւն:21 Որդեա՛կ, մի՛ անտեսիր, այլ պահի՛ր իմ խորհուրդներն ու իմաստութիւնը, 21 Որդեա՛կ իմ, ասոնք քու աչքերուդ առջեւէն թող չերթան, Իմաստութիւնն ու խոհեմութիւնը քովդ պահէ 3:21: Որդեակ՝ պահեա՛ զխորհուրդս իմ, եւ զիմաստութիւն[7833], [7833] Ոմանք. Որդեակ մի լքանիր. կամ՝ լուծանիցիս, պահեա՛ զխո՛՛։ 21 Որդեա՛կ, մի՛ անտեսիր, այլ պահի՛ր իմ խորհուրդներն ու իմաստութիւնը, 21 Որդեա՛կ իմ, ասոնք քու աչքերուդ առջեւէն թող չերթան, Իմաստութիւնն ու խոհեմութիւնը քովդ պահէ zohrab-1805▾ eastern-1994▾ western am▾ |
3:213:21 Сын мой! не упускай их из глаз твоих; храни здравомыслие и рассудительность, 3:21 υἱέ υιος son μὴ μη not παραρρυῇς παραρρεω drift aside τήρησον τηρεω keep δὲ δε though; while ἐμὴν εμος mine; my own βουλὴν βουλη intent καὶ και and; even ἔννοιαν εννοια insight 3:21 בְּ֭נִי ˈbᵊnî בֵּן son אַל־ ʔal- אַל not יָלֻ֣זוּ yālˈuzû לוז turn aside מֵ mē מִן from עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye נְצֹ֥ר nᵊṣˌōr נצר watch תֻּ֝שִׁיָּ֗ה ˈtušiyyˈā תּוּשִׁיָּה effect וּ û וְ and מְזִמָּֽה׃ mᵊzimmˈā מְזִמָּה purpose 3:21. fili mi ne effluant haec ab oculis tuis custodi legem atque consiliumMy son, let not these things depart from thy eyes: keep the law and counsel: 3:21. My son, let not these things move away from your eyes. Preserve law as well as counsel. 3:21. My son, let not them depart from thine eyes: keep sound wisdom and discretion: 3:21 My son, let not them depart from thine eyes: keep sound wisdom and discretion: 3:21 Сын мой! не упускай их из глаз твоих; храни здравомыслие и рассудительность, 3:21 υἱέ υιος son μὴ μη not παραρρυῇς παραρρεω drift aside τήρησον τηρεω keep δὲ δε though; while ἐμὴν εμος mine; my own βουλὴν βουλη intent καὶ και and; even ἔννοιαν εννοια insight 3:21 בְּ֭נִי ˈbᵊnî בֵּן son אַל־ ʔal- אַל not יָלֻ֣זוּ yālˈuzû לוז turn aside מֵ mē מִן from עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye נְצֹ֥ר nᵊṣˌōr נצר watch תֻּ֝שִׁיָּ֗ה ˈtušiyyˈā תּוּשִׁיָּה effect וּ û וְ and מְזִמָּֽה׃ mᵊzimmˈā מְזִמָּה purpose 3:21. fili mi ne effluant haec ab oculis tuis custodi legem atque consilium My son, let not these things depart from thy eyes: keep the law and counsel: 3:21. My son, let not these things move away from your eyes. Preserve law as well as counsel. 3:21. My son, let not them depart from thine eyes: keep sound wisdom and discretion: 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 - 170621 My son, let not them depart from thine eyes: keep sound wisdom and discretion: 22 So shall they be life unto thy soul, and grace to thy neck. 23 Then shalt thou walk in thy way safely, and thy foot shall not stumble. 24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. 25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. 26 For the LORD shall be thy confidence, and shall keep thy foot from being taken.Solomon, having pronounced those happy who not only lay hold on wisdom, but retain her, here exhorts us therefore to retain her, assuring us that we ourselves shall have the comfort of doing so. I. The exhortation is, to have religion's rules always in view and always at heart, v. 21. 1. To have them always in view: "My son, let them not depart from thy eyes; let not thy eyes ever depart from them to wander after vanity. Have them always in mind, and do not forget them; be ever and anon thinking of them, and conversing with them, and never imagine that thou hast looked upon them long enough and that it is time now to lay them by; but, as long as thou livest, keep up and cultivate thy acquaintance with them." He who learns to write must always have his eye upon his copy, and not let that be out of his sight; and to the words of wisdom must those, in like manner, have a constant respect, who will walk circumspectly. 2. To have them always at heart; for it is in that treasury, the hidden man of the heart, that we must keep sound wisdom and discretion, keep to the principles of it and keep in the ways of it. It is wealth that is worth keeping. II. The argument to enforce this exhortation is taken from the unspeakable advantage which wisdom, thus kept, will be of to us. 1. In respect of strength and satisfaction: "It will be life to thy soul (v. 22); it will quicken thee to thy duty when thou beginnest to be slothful and remiss; it will revive thee under thy troubles when thou beginnest to droop and despond. It will be thy spiritual life, an earnest of life eternal." Life to the soul is life indeed. 2. In respect of honour and reputation: It shall be grace to thy neck, as a chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful to thy taste and relish (so some); it shall infuse grace into all thou sayest (so others), shall furnish thee with acceptable words, which shall gain thee credit. 3. In respect of safety and security. This he insists upon in four verses, the scope of which is to show that the effect of righteousness (which is the same with wisdom here) is quietness and assurance for ever, Isa. xxxii. 17. Good people are taken under God's special protection, and therein they may have an entire satisfaction. They are safe and may be easy, (1.) In their motions by day, v. 23. If our religion be our companion, it will be our convoy: "Then shalt thou walk in thy way safely. The natural life, and all that belongs to it, shall be under the protection of God's providence; the spiritual life, and all its interests, are under the protection of his grace; so that thou shalt be kept from falling into sin or trouble." Wisdom will direct us into, and keep us in, the safe way, as far as may be, from temptation, and will enable us to walk in it with holy security. The way of duty is the way of safety. "We are in danger of falling, but wisdom will keep thee, that thy foot shall not stumble at those things which are an offence and overthrow to many, but which thou shalt know how to get over." (2.) In their rest by night, v. 24. In our retirements we lie exposed and are most subject to frights. "But keep up communion with God, and keep a good conscience, and then when thou liest down thou shalt not be afraid of fire, or thieves, or specters, or any of the terrors of darkness, knowing that when we, and all our friends, are asleep, yet he that keeps Israel and every true-born Israelite neither slumbers nor sleeps, and to him thou hast committed thyself and taken shelter under the shadow of his wings. Thou shalt lie down, and not need to sit up to keep guard; having lain down, thou shalt sleep, and not have thy eyes held waking by care and fear; and thy sleep shall be sweet and refreshing to thee, being not disturbed by any alarms from without or from within," Ps. iv. 8; cxvi. 7. The way to have a good night is to keep a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. (3.) In their greatest straits and dangers. Integrity and uprightness will preserve us, so that we need not be afraid of sudden fear, v. 25. The harms that surprise us, unthought of, giving us no time to arm ourselves by consideration, are most likely to put us into confusion. But let not the wise and good man forget himself, and then he will not give way to any fear that has torment, be the alarm ever so sudden. Let him not fear the desolation of the wicked, when it comes, that is, [1.] The desolation which the wicked ones make of religion and the religious; though it comes, and seems to be just at the door, yet be not afraid of it; for, though God may make use of the wicked as instruments of his people's correction, yet he will never suffer them to be the authors of their desolation. Or rather, [2.] The desolation which wicked men will be brought into in a moment. It will come, and timorous saints may be apprehensive that they shall be involved in it; but let this be their comfort, that though judgments lay waste generally, at least promiscuously, yet God knows who are his and how to separate between the precious and the vile. Therefore be not afraid of that which appears most formidable, for (v. 26) "the Lord shall be not only thy protector to keep thee safe, but thy confidence to keep thee secure, so that thy foot shall not be taken by thy enemies nor ensnared by thy own fears." God has engaged to keep the feet of his saints. Adam Clarke: Commentary on the Bible - 18313:21: Let not them depart from thine eyes - Never forget that God, who is the author of nature, directs and governs it in all things; for it is no self-determining agent.Keep sound wisdom and discretion - תושיה ומזמה tushiyah umezimmah. We have met with both these words before. Tushiyah is the essence or substance of a thing; mezimmah is the resolution or purpose formed in reference to something good or excellent. To acknowledge God as the author of all good, is the tushiyah, the essence, of a godly man's creed; to resolve to act according to the directions of his wisdom, is the mezimmah, the religious purpose, that will bring good to ourselves and glory to God. These bring life to the soul, and are ornamental to the man who acts in this way, Pro 3:22. Albert Barnes: Notes on the Bible - 18343:21: Let not them depart - i. e., The wisdom and discretion of the following clause. Keep thine eye on them, as one who watches over priceless treasures.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:21: let: Pro 3:1-3; Deu 4:9, Deu 6:6-9; Jos 1:8; Joh 8:31, Joh 15:6, Joh 15:7; Heb 2:1-3; Jo1 2:24, Jo1 2:27keep: Pro 2:7; Deu 32:46, Deu 32:47 Proverbs 3:22 Carl Friedrich Keil and Franz Delitzsch3:21From this eminence, in which the work of creation presents wisdom, exhortations are now deduced, since the writer always expresses himself only with an ethical intention regarding the nature of wisdom: 21 My son, may they not depart from thine eyes - Preserve thoughtfulness and consideration, 22 And they will be life to thy soul And grace to thy neck. If we make the synonyms of wisdom which are in 21b the subject per prolepsin to אל־ילזוּ (Hitzig and Zckler), then Prov 3:19-20 and Prov 3:21-22 clash. The subjects are wisdom, understanding, knowledge, which belong to God, and shall from His become the possession of those who make them their aim. Regarding לוּז, obliquari, deflectere, see under Prov 2:15, cf. Prov 4:21; regarding תּשׁיּה (here defective after the Masora, as rightly in Vened. 1515, 1521, and Nissel, 1662), see at Prov 2:7; ילזוּ for תּלזנה, see at Prov 3:2. The lxx (cf. Heb 2:1) translate without distinctness of reference: υἱὲ μὴ παραῤῥυῂς (παραρυῇς), let it now flow past, i.e., let it not be unobserved, hold it always before thee; the Targ. with the Syr. render לא נזּל, ne vilescat, as if the words were אל־יזוּלוּ. In 22a the synallage generis is continued: ויהיוּ for ותהיינה. Regarding גּרגּרת, see at Prov 1:9. By wisdom the soul gains life, divinely true and blessed, and the external appearance of the man grace, which makes him pleasing and gains for him affection. John Gill3:21 My son, let not them depart from thine eyes,.... Meaning not the things done by Wisdom; though it is good to contemplate his works of creation and providence, which serve to set forth the glory of Christ, and lead into adoring and admiring views of him, and to thankfulness to him; but wisdom, understanding, and knowledge, whereby these things are done, which are but so many names of Christ: we should always set him before us, keep him always in view, be ever looking to him by faith, and never suffer him to depart from our eyes; we should always have in sight his divine Person for our acceptance with God, the greatness and glory of it to encourage our faith and hope in him; we should keep in view his righteousness for our justification, and which we should ever make mention of at the throne of grace, and hold it forth in the hand of faith against all charges and accusations of law and justice, Satan, or our own hearts; we should be continually looking to his blood for peace and pardon, healing and cleansing; and our eyes should be at all times on his fulness, for fresh supplies of grace, for spiritual food, or the daily bread of our souls, and for spiritual strength and comfort; we should always consider him as the Saviour, and be exercising faith on him as such, for there is no other; and should always look upon him as the Mediator between God and man, and make use of him; and he should be ever before us as our example, both in the exercise of grace and performance of duty, to copy after; and we should always keep sight of him while running our Christian race, as the forerunner for us entered, and as the mark for the prize of the high calling of God. And not only Wisdom, or Christ, but all the things that are said of him in the context, we should never lose sight of; the exceeding great gain got by him, the superlative preciousness of him, the fulness of blessings in both his hands, the pleasantness and peaceableness of his ways, the usefulness of him as a tree of life to those that lay hold upon him and retain him, and the works of nature and providence done by him, Prov 3:14. Moreover, this may include all the truths and doctrines of Wisdom, or Christ; for, if the law and its precepts were to be upon the hands and as frontlets between the eyes of the Israelites, and so be ever in sight, then much more the doctrines of the Gospel, Deut 6:8. It is observable that the Septuagint here makes use of the same word the apostle does in Heb 2:1; speaking of Gospel truths; See Gill on Heb 2:1; these are meant in the next clause; and some by a transposition place them thus, "let not sound wisdom and discretion depart from thine eyes, keep" them; for bysound wisdom is meant sound doctrine, the wholesome words of Christ, the solid and substantial truths of the Gospel. The Vulgate Latin version renders it, "keep the law"; but the Syriac version, much better, "keep my doctrine", the doctrine of the Gospel; which also is meant by discretion, or "counsel" (d), as some render the word, and as the Gospel is called, Acts 20:27; this should be kept; the doctrines of it should be held fast and not let go, or be departed from; and the ordinances of it should be observed and kept, as they were delivered, from a principle of love, and a view to the glory of Christ; the advantages arising from them follow. (d) Sept. "consilium", Arabic version. John Wesley3:21 Eyes - The eyes of thy mind. Constantly and seriously meditate upon them.Robert Jamieson, A. R. Fausset and David Brown3:21 sound wisdom--(compare Prov 2:7).let . . . eyes--that is, these words of instruction. |
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3:223:22: զի կեցցէ անձն քո, եւ շնորհք իցեն ՚ի վերայ պարանոցի քոյ. եղիցի՛ բժշկութիւն մարմնոյ քում, եւ դարմա՛ն ոսկերաց քոց[7834]։ [7834] Ոմանք. ՚Ի վերայ պարանոցի քում։ զի կեցցէ անձն քո, եւ շնորհք իցեն ի վերայ պարանոցի քո. [38]եղիցի բժշկութիւն մարմնոյ քում, եւ դարման ոսկերաց քոց:22 որպէսզի ապրի քո հոգին, եւ դրանք քո պարանոցի վրայ զարդ լինեն, բուժում լինեն մարմնիդ համար եւ ոսկորներիդ համար՝ դարման: 22 Եւ քու հոգիիդ՝ կեանք Ու քու պարանոցիդ զարդ* թող ըլլան։ 3:22: զի կեցցէ անձն քո, եւ շնորհք իցեն ՚ի վերայ պարանոցի քոյ. եղիցի՛ բժշկութիւն մարմնոյ քում, եւ դարմա՛ն ոսկերաց քոց[7834]։ [7834] Ոմանք. ՚Ի վերայ պարանոցի քում։ 22 որպէսզի ապրի քո հոգին, եւ դրանք քո պարանոցի վրայ զարդ լինեն, բուժում լինեն մարմնիդ համար եւ ոսկորներիդ համար՝ դարման: 22 Եւ քու հոգիիդ՝ կեանք Ու քու պարանոցիդ զարդ* թող ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:223:22 и они будут жизнью для души твоей и украшением для шеи твоей. 3:22 ἵνα ινα so; that ζήσῃ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your καὶ και and; even χάρις χαρις grace; regards ᾖ ειμι be περὶ περι about; around σῷ σος your τραχήλῳ τραχηλος neck [a] ἔσται ειμι be δὲ δε though; while ἴασις ιασις healing ταῖς ο the σαρξί σαρξ flesh σου σου of you; your καὶ και and; even ἐπιμέλεια επιμελεια care τοῖς ο the σοῖς σος your ὀστέοις οστεον bone 3:22 וְ wᵊ וְ and יִֽהְי֣וּ yˈihyˈû היה be חַיִּ֣ים ḥayyˈîm חַיִּים life לְ lᵊ לְ to נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul וְ֝ ˈw וְ and חֵ֗ן ḥˈēn חֵן grace לְ lᵊ לְ to גַרְגְּרֹתֶֽיךָ׃ ḡargᵊrōṯˈeʸḵā גַּרְגְּרֹת throat 3:22. et erit vita animae tuae et gratia faucibus tuisAnd there shall be life to thy soul, and grace to thy mouth. 3:22. And so shall there be life in your soul and grace in your voice. 3:22. So shall they be life unto thy soul, and grace to thy neck. 3:22 So shall they be life unto thy soul, and grace to thy neck: 3:22 и они будут жизнью для души твоей и украшением для шеи твоей. 3:22 ἵνα ινα so; that ζήσῃ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your καὶ και and; even χάρις χαρις grace; regards ᾖ ειμι be περὶ περι about; around σῷ σος your τραχήλῳ τραχηλος neck [a] ἔσται ειμι be δὲ δε though; while ἴασις ιασις healing ταῖς ο the σαρξί σαρξ flesh σου σου of you; your καὶ και and; even ἐπιμέλεια επιμελεια care τοῖς ο the σοῖς σος your ὀστέοις οστεον bone 3:22 וְ wᵊ וְ and יִֽהְי֣וּ yˈihyˈû היה be חַיִּ֣ים ḥayyˈîm חַיִּים life לְ lᵊ לְ to נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul וְ֝ ˈw וְ and חֵ֗ן ḥˈēn חֵן grace לְ lᵊ לְ to גַרְגְּרֹתֶֽיךָ׃ ḡargᵊrōṯˈeʸḵā גַּרְגְּרֹת throat 3:22. et erit vita animae tuae et gratia faucibus tuis And there shall be life to thy soul, and grace to thy mouth. 3:22. And so shall there be life in your soul and grace in your voice. 3:22. So shall they be life unto thy soul, and grace to thy neck. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:22: life: Pro 4:22; Isa 38:16; Joh 12:49, Joh 12:50grace: Pro 1:9 Proverbs 3:23 John Gill3:22 So shall they be life unto thy soul,.... Give it a better life than it naturally has, though immortal; Christ is both the spiritual and eternal life of the souls of those that look unto him by faith; and his Gospel, and the doctrines of it, are the means of reviving drooping saints, and of quickening them to the discharge of their duty; wherefore both he and they should be kept in continual view, and held fast;and grace to thy neck; an ornament to that and to the whole man; how ornamental is Christ and his righteousness to a believer! how lovely is the person that is steady in his principles, and regular in his practices! who stands fast in the truths of the Gospel, and whose conversation is as becomes it! see Prov 1:9. John Wesley3:22 Grace - Like a beautiful chain or ornament.Robert Jamieson, A. R. Fausset and David Brown3:22 assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping. |
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3:233:23: Զի գնասցես յուսով խաղաղութեան յամենայն ճանապարհս քո. եւ ոտն քո մի՛ գայթագղեսցի[7835]։ [7835] Ոմանք. Եւ ոտն քո ո՛չ գայթագղ՛՛։ Զի գնասցես յուսով խաղաղութեան յամենայն ճանապարհս քո, եւ ոտն քո մի՛ գայթակղեսցի:23 Եւ դու ապահով կը գնաս քո բոլոր ճանապարհներով, ու ոտքդ չի սայթաքի: 23 Այն ատեն ճամբադ ապահովութեամբ պիտի քալես Եւ քու ոտքդ պիտի չսահի։ 3:23: Զի գնասցես յուսով խաղաղութեան յամենայն ճանապարհս քո. եւ ոտն քո մի՛ գայթագղեսցի[7835]։ [7835] Ոմանք. Եւ ոտն քո ո՛չ գայթագղ՛՛։ 23 Եւ դու ապահով կը գնաս քո բոլոր ճանապարհներով, ու ոտքդ չի սայթաքի: 23 Այն ատեն ճամբադ ապահովութեամբ պիտի քալես Եւ քու ոտքդ պիտի չսահի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:233:23 Тогда безопасно пойдешь по пути твоему, и нога твоя не споткнется. 3:23 ἵνα ινα so; that πορεύῃ πορευομαι travel; go πεποιθὼς πειθω persuade ἐν εν in εἰρήνῃ ειρηνη peace πάσας πας all; every τὰς ο the ὁδούς οδος way; journey σου σου of you; your ὁ ο the δὲ δε though; while πούς πους foot; pace σου σου of you; your οὐ ου not μὴ μη not προσκόψῃ προσκοπτω stumble; strike against 3:23 אָ֤ז ʔˈāz אָז then תֵּלֵ֣ךְ tēlˈēḵ הלך walk לָ lā לְ to בֶ֣טַח vˈeṭaḥ בֶּטַח trust דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way וְ֝ ˈw וְ and רַגְלְךָ֗ raḡlᵊḵˈā רֶגֶל foot לֹ֣א lˈō לֹא not תִגֹּֽוף׃ ṯiggˈôf נגף hurt 3:23. tunc ambulabis fiducialiter in via tua et pes tuus non inpingetThen shalt thou walk confidently in thy way, and thy foot shall not stumble: 3:23. Then you shall walk confidently in your way, and your feet will not stumble. 3:23. Then shalt thou walk in thy way safely, and thy foot shall not stumble. 3:23 Then shalt thou walk in thy way safely, and thy foot shall not stumble: 3:23 Тогда безопасно пойдешь по пути твоему, и нога твоя не споткнется. 3:23 ἵνα ινα so; that πορεύῃ πορευομαι travel; go πεποιθὼς πειθω persuade ἐν εν in εἰρήνῃ ειρηνη peace πάσας πας all; every τὰς ο the ὁδούς οδος way; journey σου σου of you; your ὁ ο the δὲ δε though; while πούς πους foot; pace σου σου of you; your οὐ ου not μὴ μη not προσκόψῃ προσκοπτω stumble; strike against 3:23 אָ֤ז ʔˈāz אָז then תֵּלֵ֣ךְ tēlˈēḵ הלך walk לָ lā לְ to בֶ֣טַח vˈeṭaḥ בֶּטַח trust דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way וְ֝ ˈw וְ and רַגְלְךָ֗ raḡlᵊḵˈā רֶגֶל foot לֹ֣א lˈō לֹא not תִגֹּֽוף׃ ṯiggˈôf נגף hurt 3:23. tunc ambulabis fiducialiter in via tua et pes tuus non inpinget Then shalt thou walk confidently in thy way, and thy foot shall not stumble: 3:23. Then you shall walk confidently in your way, and your feet will not stumble. 3:23. Then shalt thou walk in thy way safely, and thy foot shall not stumble. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:23: Pro 2:8, Pro 4:12, Pro 10:9; Psa 37:23, Psa 37:24, Psa 37:31, Psa 91:11, Psa 121:3, Psa 121:8; Zac 10:12Proverbs 3:24 Carl Friedrich Keil and Franz Delitzsch3:23But more than this, wisdom makes its possessor in all situations of life confident in God: 23 Then shalt thou go thy way with confidence, And thy foot shall not stumble. 24 When thou liest down, thou are not afraid, But thou layest thyself down and hast sweet sleep. 25 Thou needest not be afraid of sudden alarm, Nor for the storm of the wicked when it breaketh forth. 26 For Jahve will be thy confidence And keep thy foot from the snare. The לבטח (cf. our "bei guter Laune" = in good cheer), with ל of the condition, is of the same meaning as the conditional adverbial accusative בּטח, Prov 10:9; Prov 1:33. Prov 3:23 the lxx translate ὁ δὲ πούς σου οὐ μὴ προσκόψῃ, while, on the contrary, at Ps 91:12 they make the person the subject (μήποτε προσκόψῃς τὸν κ.τ.λ.); here also we retain more surely the subject from 23a, especially since for the intrans. of נגף (to smite, to push) a Hithpa. התנגּף is used Jer 13:16. In Prov 3:24 there is the echo of Job 11:18, and in Prov 3:25 of Job 5:21. Prov 3:24 is altogether the same as Job 5:24 : et decumbes et suavis erit somnus tuus = si decubueris, suavis erit. The hypothetic perf., according to the sense, is both there and at Job 11:18 (cf. Jer 20:9) oxytoned as perf. consec. Similar examples are Prov 6:22; Gen 33:13; 1Kings 25:31, cf. Ewald, 357a. ערבה (of sleep as Jer 31:26) is from ערב, which in Hebr. is used of pleasing impressions, as the Arab. ‛ariba of a lively, free disposition. שׁנה, somnus (nom. actionis from ישׁן, with the ground-form sina preserved in the Arab. lidat, vid., Job, p. 284, note), agrees in inflexion with שׁנה, annus. אל, Prov 3:25, denies, like Ps 121:3, with emphasis: be afraid only not = thou hast altogether nothing to fear. Schultens rightly says: Subest species prohibitionis et tanquam abominationis, ne tale quicquam vel in suspicionem veniat in mentemve cogitando admittatur. פּחד here means terror, as Prov 1:26., the terrific object; פּתאם (with the accus. om) is the virtual genitive, as Prov 26:2 חנּם (with accus. am). Regarding שׁאה, see under Prov 1:27. The genitive רשׁעים may be, after Ps 37:18, the genit. subjecti, but still it lies nearer to say that he who chooses the wisdom of God as his guiding star has no ground to fear punishment as transgressors have reason to fear it; the שׁאה is meant which wisdom threatens against transgressors, Prov 1:27. He needs have no fear of it, for wisdom is a gift of God, and binds him who receives it to the giver: Jahve becomes and is henceforth his confidence. Regarding ב essentiae, which expresses the closest connection of the subject with the predicate which it introduces, see under Ps 35:2. As here, so also at Ex 18:4; Ps 118:7; Ps 146:6, the predicate is a noun with a pronominal suffix. כּסל is, as at Ps 78:7; Job 31:24, cognate to מבטה and מקוה, (Note: According to Malbim, תּקוה is the expectation of good, and כּסל, confidence in the presence of evil.) the object and ground of confidence. That the word in other connections may mean also fool-hardiness, Ps 49:14, and folly, Eccles 7:25 (cf. regarding כּסיל, which in Arab. as belı̂d denotes the dull, in Hebr. fools, see under Prov 1:22), it follows that it proceeds from the fundamental conception of fulness of flesh and of fat, whence arise the conceptions of dulness and slothfulness, as well as of confidence, whether confidence in self or in God (see Schultens l.c., and Wnsche's Hosea, p. 207f.). לכד is taking, catching, as in a net or trap or pit, from לכד, to catch (cf. Arab. lakida, to fasten, III, IV to hold fast); another root-meaning, in which Arab. lak connects itself with nak, nk, to strike, to assail (whence al-lakdat, the assault against the enemy, Deutsch. Morgenl. Zeitsch. xxii. 140), is foreign to the Hebr. Regarding the מן of מלכד, Fleischer remarks: "The מן after the verbs of guarding, preserving, like שׁמר and נצר, properly expresses that one by those means holds or seeks to hold a person or thing back from something, like the Lat. defendere, tueri aliquem ab hostibus, a perculo." (Note: Hitzig rejects Prov 3:22-26 as a later interpolation. And why? Because chap. 3, which he regards as a complete discourse, consists of twice ten verses beginning with בּני. In addition to this symmetry other reasons easily reveal themselves to his penetration. But the discourses contained in chap. 1-9 do not all begin with בני (vid., Prov 1:20); and when it stands in the beginning of the discourse, it is not always the first word (vid., Prov 1:8); and when it occurs as the first word or in the first line, it does not always commence a new discourse (vid., Prov 1:15 in the middle of the first, Prov 3:11 in the middle of the fourth); and, moreover, the Hebr. poetry and oratory does not reckon according to verses terminated by Soph Pasuk, which are always accented distichs, but they in reality frequently consist of three or more lines. The rejected verses are in nothing unlike those that remain, and which are undisputed; they show the same structure of stichs, consisting for the most part of three, but sometimes also only of two words (cf. Prov 3:22 with Prov 1:9, Prov 1:10), the same breadth in the course of the thoughts, and the same accord with Job and Deuteronomy.) John Gill3:23 Then shall thou walk in thy way safely,.... In the way of thy duty and business, without fear of any enemy; having in sight the Captain of salvation gone before, and walking in such ways of pleasantness and peace as Wisdom's are; and having such a lamp to the feet, and such a light unto the paths, as the Gospel and its doctrines be;and thy foot shall not stumble; at the word and the truths of it, as some men do, being thereunto appointed; and at Christ, the stumbling stone laid in Zion, particularly at his justifying righteousness; see 1Pet 2:8. |
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3:243:24: Զի եթէ նստիցես՝ աներկեւղ իցես. եւ եթէ ննջեսցես՝ քա՛ղցր քունեսցես[7836]։ [7836] Այլք. Եւ եթէ ննջիցես, քաղցր քուն. կամ՝ քաղցր ՚ի քուն լիցիս։ Զի եթէ նստիցես` աներկեւղ իցես, եւ եթէ ննջեսցես` քաղցր ի քուն լիցիս:24 Եթէ նստես, աներկիւղ կը լինես, եթէ քնես, քունդ անուշ կը լինի, 24 Եթէ պառկիս՝ պիտի չվախնաս Ու եթէ քնանաս՝ քունդ անոյշ պիտի ըլլայ։ 3:24: Զի եթէ նստիցես՝ աներկեւղ իցես. եւ եթէ ննջեսցես՝ քա՛ղցր քունեսցես[7836]։ [7836] Այլք. Եւ եթէ ննջիցես, քաղցր քուն. կամ՝ քաղցր ՚ի քուն լիցիս։ 24 Եթէ նստես, աներկիւղ կը լինես, եթէ քնես, քունդ անուշ կը լինի, 24 Եթէ պառկիս՝ պիտի չվախնաս Ու եթէ քնանաս՝ քունդ անոյշ պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:243:24 Когда ляжешь спать, не будешь бояться; и когда уснешь, сон твой приятен будет. 3:24 ἐὰν εαν and if; unless γὰρ γαρ for κάθῃ καθημαι sit; settle ἄφοβος αφοβος be ἐὰν εαν and if; unless δὲ δε though; while καθεύδῃς καθευδω asleep; sleep ἡδέως ηδεως sweetly; gladly ὑπνώσεις υπνοω sleep 3:24 אִם־ ʔim- אִם if תִּשְׁכַּ֥ב tiškˌav שׁכב lie down לֹֽא־ lˈō- לֹא not תִפְחָ֑ד ṯifḥˈāḏ פחד tremble וְ֝ ˈw וְ and שָׁכַבְתָּ֗ šāḵavtˈā שׁכב lie down וְֽ wᵊˈ וְ and עָרְבָ֥ה ʕārᵊvˌā ערב be pleasing שְׁנָתֶֽךָ׃ šᵊnāṯˈeḵā שֵׁנָה sleep 3:24. si dormieris non timebis quiesces et suavis erit somnus tuusIf thou sleep, thou shalt not fear: thou shalt rest, and thy sleep shall be sweet. 3:24. When you slumber, you shall not fear. When you rest, your sleep also will be sweet. 3:24. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. 24. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.
3:24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet: 3:24 Когда ляжешь спать, не будешь бояться; и когда уснешь, сон твой приятен будет. 3:24 ἐὰν εαν and if; unless γὰρ γαρ for κάθῃ καθημαι sit; settle ἄφοβος αφοβος be ἐὰν εαν and if; unless δὲ δε though; while καθεύδῃς καθευδω asleep; sleep ἡδέως ηδεως sweetly; gladly ὑπνώσεις υπνοω sleep 3:24 אִם־ ʔim- אִם if תִּשְׁכַּ֥ב tiškˌav שׁכב lie down לֹֽא־ lˈō- לֹא not תִפְחָ֑ד ṯifḥˈāḏ פחד tremble וְ֝ ˈw וְ and שָׁכַבְתָּ֗ šāḵavtˈā שׁכב lie down וְֽ wᵊˈ וְ and עָרְבָ֥ה ʕārᵊvˌā ערב be pleasing שְׁנָתֶֽךָ׃ šᵊnāṯˈeḵā שֵׁנָה sleep 3:24. si dormieris non timebis quiesces et suavis erit somnus tuus If thou sleep, thou shalt not fear: thou shalt rest, and thy sleep shall be sweet. 3:24. When you slumber, you shall not fear. When you rest, your sleep also will be sweet. 3:24. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:24: When thou liest down - In these verses (Pro 3:23-26) the wise man describes the confidence, security, and safety, which proceed from a consciousness of innocence. Most people are afraid of sleep, lest they should never awake, because they feel they are not prepared to appear before God. They are neither innocent nor pardoned. True believers know that God is their keeper night and day; they have strong confidence in him that he will be their director and not suffer them to take any false step in life, Pro 3:23. They go to rest in perfect confidence that God will watch over them; hence their sleep, being undisturbed with foreboding and evil dreams, is sweet and refreshing, Pro 3:24. They are not apprehensive of any sudden destruction, because they know that all things are under the control of God; and they are satisfied that if sudden destruction should fall upon their wicked neighbor, yet God knows well how to preserve them, Pro 3:25. And all this naturally flows from the Lord being their confidence, Pro 3:26.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:24: liest: Pro 6:22; Lev 26:6; Psa 3:5, Psa 4:8, Psa 121:4-7; Eze 34:15and: Psa 127:2; Jer 31:26; Act 12:6; Th1 4:13, Th1 4:14 Proverbs 3:25 John Gill3:24 When thou liest down thou shalt not be afraid,.... That is, when thou liest down on thy bed at night in order to take sleep, having committed thyself into the hands of a faithful Creator and covenant God and Father, and of Christ the Redeemer and Wisdom of God; thou shalt not be afraid of thieves breaking in to hurt thy person or rob thee of thy property, or of fire to consume thy dwelling and substance, and of nocturnal apparitions and diabolical spectres deceiving thy sight and disturbing thy mind: or when thou art "asleep" (e), for so the word also signifies; thou shall not be surprised out of it with any of the above things, or terrified in it with uneasy imaginations, anxious cares, and distressing dreams;yea, thou shalt lie down, and thy sleep shall be sweet; free of all uneasy thoughts and cares, sound and refreshing, pleasant and comfortable, like that of the labouring man, Eccles 5:12; see Ps 4:8. This epithet of "sweet" is often given to "sleep" in poetic writings (f). (e) "dormieris", V. L. "eum dormies", Vatablus. (f) , Homer. Odyss. 7. v. 289. & 19. v. 511. Theocrit. Idyll. 11. v. 22, 23. |
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3:253:25: Ո՛չ երկիցես ՚ի զարհուրանաց ՚ի վերայ հասելոց եւ յարշաւանաց ամպարշտաց ՚ի վերայ եկելոց[7837]։ [7837] Ոմանք. Եւ ո՛չ երկիցես... եւ յամբարշտաց արշաւանաց ՚ի վերայ ե՛՛։ Ոչ երկիցես ի զարհուրանաց ի վերայ հասելոց եւ յարշաւանաց ամպարշտաց ի վերայ եկելոց:25 եւ չես երկնչի յանկարծահաս սարսափներից, ոչ էլ ամբարիշտների վերահաս յարձակումներից, 25 Պիտի չվախնաս յանկարծահաս վախէն, Ո՛չ ալ ամբարիշտներուն կորուստէն*, երբ գայ 3:25: Ո՛չ երկիցես ՚ի զարհուրանաց ՚ի վերայ հասելոց եւ յարշաւանաց ամպարշտաց ՚ի վերայ եկելոց[7837]։ [7837] Ոմանք. Եւ ո՛չ երկիցես... եւ յամբարշտաց արշաւանաց ՚ի վերայ ե՛՛։ 25 եւ չես երկնչի յանկարծահաս սարսափներից, ոչ էլ ամբարիշտների վերահաս յարձակումներից, 25 Պիտի չվախնաս յանկարծահաս վախէն, Ո՛չ ալ ամբարիշտներուն կորուստէն*, երբ գայ zohrab-1805▾ eastern-1994▾ western am▾ |
3:253:25 Не убоишься внезапного страха и пагубы от нечестивых, когда она придет; 3:25 καὶ και and; even οὐ ου not φοβηθήσῃ φοβεω afraid; fear πτόησιν πτοησις fright ἐπελθοῦσαν επερχομαι come on / against οὐδὲ ουδε not even; neither ὁρμὰς ορμη impulse ἀσεβῶν ασεβης irreverent ἐπερχομένας επερχομαι come on / against 3:25 אַל־ ʔal- אַל not תִּ֭ירָא ˈtîrā ירא fear מִ mi מִן from פַּ֣חַד ppˈaḥaḏ פַּחַד trembling פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly וּ û וְ and מִ mi מִן from שֹּׁאַ֥ת ššōʔˌaṯ שֹׁואָה trouble רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty כִּ֣י kˈî כִּי that תָבֹֽא׃ ṯāvˈō בוא come 3:25. ne paveas repentino terrore et inruentes tibi potentias impiorumBe not afraid of sudden fear, nor of the power of the wicked falling upon thee. 3:25. Do not fear unexpected terror, nor the power of the impious falling upon you. 3:25. Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. 3:25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh: 3:25 Не убоишься внезапного страха и пагубы от нечестивых, когда она придет; 3:25 καὶ και and; even οὐ ου not φοβηθήσῃ φοβεω afraid; fear πτόησιν πτοησις fright ἐπελθοῦσαν επερχομαι come on / against οὐδὲ ουδε not even; neither ὁρμὰς ορμη impulse ἀσεβῶν ασεβης irreverent ἐπερχομένας επερχομαι come on / against 3:25 אַל־ ʔal- אַל not תִּ֭ירָא ˈtîrā ירא fear מִ mi מִן from פַּ֣חַד ppˈaḥaḏ פַּחַד trembling פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly וּ û וְ and מִ mi מִן from שֹּׁאַ֥ת ššōʔˌaṯ שֹׁואָה trouble רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty כִּ֣י kˈî כִּי that תָבֹֽא׃ ṯāvˈō בוא come 3:25. ne paveas repentino terrore et inruentes tibi potentias impiorum Be not afraid of sudden fear, nor of the power of the wicked falling upon thee. 3:25. Do not fear unexpected terror, nor the power of the impious falling upon you. 3:25. Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18343:25: Under the form of this strong prohibition there is an equally strong promise. So safe will all thy ways be that to fear will be a sin.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:25: Be: Job 5:21, Job 5:22, Job 11:13-15; Psa 27:1, Psa 27:2, Psa 46:1-3, Psa 91:5, Psa 112:7; Isa 8:12, Isa 8:13; Isa 41:10-14; Dan 3:17, Dan 3:18; Mat 8:24-26, Mat 24:6; Mar 4:40; Luk 21:9; Joh 14:1; Pe1 3:14neither: Pro 1:27; Psa 73:19; Mat 24:15; Luk 21:18-28 Proverbs 3:26 Geneva 15993:25 (l) Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.(l) For when God destroys the wicked he will save his as he did Lot in Sodom. John Gill3:25 Be not afraid of sudden fear,.... Of anything terrible that comes unawares, unthought of, by any of the above things mentioned in the preceding note; or by any rumours and reports of danger being near at hand; always think thyself safe in the arms of Wisdom, and under the care of Israel's keeper, who neither slumbers nor sleeps;neither of the desolation of the wicked when it cometh; either of the desolation which wicked men threaten to bring, and are suffered to bring, upon the godly for the sake of religion; either on their persons or goods, since suffering at their hands in such a cause is to the honour of saints, and for the glory of God; or of the desolation which comes upon the godly, for God is able to deliver him from it, as Noah and his family from the universal deluge, and Lot and his family from Sodom and Gomorrah; or if they promiscuously fall in it, nevertheless it will be well with them to all eternity. John Wesley3:25 Be not - Thou shalt not be afraid. Sudden - For sudden and unexpected evils are most frightful. And fear is here put for the evils feared. Desolation - Which cometh upon the wicked.Robert Jamieson, A. R. Fausset and David Brown3:25 Be not--or, "You shall not be."sudden fear--what causes it (Prov 1:27), any unlooked-for evil (Ps 46:3; Ps 91:12; 1Pet 3:14). desolation-- (Prov 1:27). |
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3:263:26: Զի Տէր եղիցի ՚ի վերայ ամենայն ճանապարհաց քոց. եւ հաստատեսցէ զոտն քո զի մի՛ գայթագղեսցի[7838]։[7838] Ոմանք. Զոտն քո զի մի՛ սասանեսցի. կամ՝ սասանեսցիս։ Զի Տէր եղիցի [39]ի վերայ ամենայն ճանապարհաց քոց``, եւ հաստատեսցէ զոտն քո` զի մի՛ գայթակղեսցի:26 որովհետեւ Տէրը կը լինի քո բոլոր ճանապարհների վրայ եւ ոտքդ հաստատուն կը պահի, որ չսայթաքես: 26 Վասն զի քու յոյսդ Տէրը պիտի ըլլայ Եւ քու ոտքդ պիտի պահէ, որպէս զի չբռնուի։ 3:26: Զի Տէր եղիցի ՚ի վերայ ամենայն ճանապարհաց քոց. եւ հաստատեսցէ զոտն քո զի մի՛ գայթագղեսցի[7838]։ [7838] Ոմանք. Զոտն քո զի մի՛ սասանեսցի. կամ՝ սասանեսցիս։ 26 որովհետեւ Տէրը կը լինի քո բոլոր ճանապարհների վրայ եւ ոտքդ հաստատուն կը պահի, որ չսայթաքես: 26 Վասն զի քու յոյսդ Տէրը պիտի ըլլայ Եւ քու ոտքդ պիտի պահէ, որպէս զի չբռնուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:263:26 потому что Господь будет упованием твоим и сохранит ногу твою от уловления. 3:26 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ἔσται ειμι be ἐπὶ επι in; on πασῶν πας all; every ὁδῶν οδος way; journey σου σου of you; your καὶ και and; even ἐρείσει ερειδω stick fast; support σὸν σος your πόδα πους foot; pace ἵνα ινα so; that μὴ μη not σαλευθῇς σαλευω sway; rock 3:26 כִּֽי־ kˈî- כִּי that יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יִהְיֶ֣ה yihyˈeh היה be בְ vᵊ בְּ in כִסְלֶ֑ךָ ḵislˈeḵā כֶּסֶל imperturbability וְ wᵊ וְ and שָׁמַ֖ר šāmˌar שׁמר keep רַגְלְךָ֣ raḡlᵊḵˈā רֶגֶל foot מִ mi מִן from לָּֽכֶד׃ llˈāḵeḏ לֶכֶד capture 3:26. Dominus enim erit in latere tuo et custodiet pedem tuum ne capiarisFor the Lord will be at thy side, and will keep thy foot that thou be not taken. 3:26. For the Lord will be at your side, and he will guard your feet, so that you may not be seized. 3:26. For the LORD shall be thy confidence, and shall keep thy foot from being taken. 3:26 For the LORD shall be thy confidence, and shall keep thy foot from being taken: 3:26 потому что Господь будет упованием твоим и сохранит ногу твою от уловления. 3:26 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ἔσται ειμι be ἐπὶ επι in; on πασῶν πας all; every ὁδῶν οδος way; journey σου σου of you; your καὶ και and; even ἐρείσει ερειδω stick fast; support σὸν σος your πόδα πους foot; pace ἵνα ινα so; that μὴ μη not σαλευθῇς σαλευω sway; rock 3:26 כִּֽי־ kˈî- כִּי that יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יִהְיֶ֣ה yihyˈeh היה be בְ vᵊ בְּ in כִסְלֶ֑ךָ ḵislˈeḵā כֶּסֶל imperturbability וְ wᵊ וְ and שָׁמַ֖ר šāmˌar שׁמר keep רַגְלְךָ֣ raḡlᵊḵˈā רֶגֶל foot מִ mi מִן from לָּֽכֶד׃ llˈāḵeḏ לֶכֶד capture 3:26. Dominus enim erit in latere tuo et custodiet pedem tuum ne capiaris For the Lord will be at thy side, and will keep thy foot that thou be not taken. 3:26. For the Lord will be at your side, and he will guard your feet, so that you may not be seized. 3:26. For the LORD shall be thy confidence, and shall keep thy foot from being taken. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:26: Lord: Pro 14:26; Psa 91:3, Psa 91:9, Psa 91:10; Hab 3:17, Hab 3:18shall keep: Sa1 2:9 Proverbs 3:27 John Gill3:26 For the Lord shall be thy confidence,.... The object of it, in whom thou shall put thy confidence, and be safe and secure from all fear and danger: or "the Lord shall be in thy confidence" (g); shall support thee in it, and maintain that, so that thou shalt not cast it away; the word used has sometimes the notion off oily in it, and Jarchi, from the Jerusalem Talmud, produces a sense agreeable to it;"the Lord shall be in things in which thou art foolish;'' which, how absurd it may seem to be, will admit of a good interpretation; that the Lord will be with Wisdom's followers in things which may seem foolishness to the world; as Christ, the things of Christ, and the things of the Spirit of Christ, the Gospel, and the doctrines of it, are. The Targum is, "the Lord shall be thine help,'' in all times of distress, difficulty, and danger; and shall keep thy foot from being taken; in the snares of sin, temptation, and mischief; in those which Satan and the world lay for God's people; from these the Lord preserves them; wherefore happy are those that have an interest in Christ, who find and enjoy him. (g) So Montanus, Vatablus, Michaelis. John Wesley3:26 Shall be - A sure ground of confidence to thee. Taken - In the snares either of sin or mischief.Robert Jamieson, A. R. Fausset and David Brown3:26 The reason; such as are objects of God's favor.be thy confidence--literally, "in thy confidence," in the source of thy strength (compare Nahum 3:9, for the same construction, Hebrew). |
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3:273:27: Մի՛ յապաղեր բարի առնել կարօտելոյ, յորժամ ձեռնհա՛ս իցես օգնել նմա։ Մի՛ յապաղեր բարի առնել կարօտելոյ, յորժամ ձեռնհաս իցես օգնել նմա:27 Մի՛ յապաղիր կարօտեալին բարութիւն անել, երբ քո ձեռքը կարող է օգնել նրան: 27 Երբ ձեռքէդ աղէկութիւն ընել կու գայ, Կարօտ եղողէն* մի՛ խնայեր զանիկա։ 3:27: Մի՛ յապաղեր բարի առնել կարօտելոյ, յորժամ ձեռնհա՛ս իցես օգնել նմա։ 27 Մի՛ յապաղիր կարօտեալին բարութիւն անել, երբ քո ձեռքը կարող է օգնել նրան: 27 Երբ ձեռքէդ աղէկութիւն ընել կու գայ, Կարօտ եղողէն* մի՛ խնայեր զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:273:27 Не отказывай в благодеянии нуждающемуся, когда рука твоя в силе сделать его. 3:27 μὴ μη not ἀπόσχῃ αντεχω hold close / onto; reach εὖ ευ well ποιεῖν ποιεω do; make ἐνδεῆ ενδεης straitened ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἔχῃ εχω have; hold ἡ ο the χείρ χειρ hand σου σου of you; your βοηθεῖν βοηθεω help 3:27 אַל־ ʔal- אַל not תִּמְנַע־ timnaʕ- מנע withhold טֹ֥וב ṭˌôv טֹוב good מִ mi מִן from בְּעָלָ֑יו bbᵊʕālˈāʸw בַּעַל lord, baal בִּ bi בְּ in הְיֹ֨ות hᵊyˌôṯ היה be לְ lᵊ לְ to אֵ֖ל ʔˌēl אֵל power יָדְךָ֣ידיך *yāḏᵊḵˈā יָד hand לַ la לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make 3:27. noli prohibere benefacere eum qui potest si vales et ipse benefacDo not withhold him from doing good, who is able: if thou art able, do good thyself also. 3:27. Do not prevent him who is able from doing good. When you are able, do good yourself too. 3:27. Withhold not good from them to whom it is due, when it is in the power of thine hand to do [it]. 3:27 Withhold not good from them to whom it is due, when it is in the power of thine hand to do: 3:27 Не отказывай в благодеянии нуждающемуся, когда рука твоя в силе сделать его. 3:27 μὴ μη not ἀπόσχῃ αντεχω hold close / onto; reach εὖ ευ well ποιεῖν ποιεω do; make ἐνδεῆ ενδεης straitened ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἔχῃ εχω have; hold ἡ ο the χείρ χειρ hand σου σου of you; your βοηθεῖν βοηθεω help 3:27 אַל־ ʔal- אַל not תִּמְנַע־ timnaʕ- מנע withhold טֹ֥וב ṭˌôv טֹוב good מִ mi מִן from בְּעָלָ֑יו bbᵊʕālˈāʸw בַּעַל lord, baal בִּ bi בְּ in הְיֹ֨ות hᵊyˌôṯ היה be לְ lᵊ לְ to אֵ֖ל ʔˌēl אֵל power לַ la לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make 3:27. noli prohibere benefacere eum qui potest si vales et ipse benefac Do not withhold him from doing good, who is able: if thou art able, do good thyself also. 3:27. Do not prevent him who is able from doing good. When you are able, do good yourself too. 3:27. Withhold not good from them to whom it is due, when it is in the power of thine hand to do [it]. 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 - 1903-191427-35: С положительной и отрицательной сторон изображается образ поведения истинно мудрого и добродетельного в отношении ближних. На первом месте в понятии истинной праведности, по ветхозаветно библейскому представлению (ср. Втор. XV гл. Ис. LVIII гл. и др.) стоит добродетель милосердия и благотворения ближним, и Премудрый настоятельно советует не отказывать нуждающемуся (баал) в благодеянии (ст. 27, сн. Сир IV:2): характерно для ветхозаветно-библейского воззрения на милостыню самое название принимающего ее (баал) обладателем, тем, кому милостыня должна принадлежать по долгу или по праву (сн. XVI:22; XVII:7. См. у А. Глаголева, Древнееврейская благотворительность, Киев 1903: с. 33-34), причем в понятии нуждающегося, согласно с законом Моисеевым, мыслятся не только единоплеменник и единоверец, но и пришелец и иноверец, равным образом словами (27б) "когда рука твоя в силах сделать его" дается понять, что только крайняя бедность, отсутствие всяких средств к благотворению может освобождать человека от исполнения обязанности благотворения (ср. 2: Кор. VIII:12). Имеющий возможность немедленно оказать помощь нуждающемуся не должен откладывать ее до другого дня, ст. 28; LXX добавляют в этом стихе слова (вероятно из Притч. XXVII:1) "ου γάρ οι̃δας, τί τέξεται η επιου̃σα", слав.: не веси бо, что породит день находяй, - слова, хорошо согласующиеся с контекстом речи, усиливая мысль о долге человека безотлагательно благотворить всякому нуждающемуся (ср. Сир IV:1: сл.; XII:1: сл.; XXIX:1: сл.; Иов XXXI:16). Ст. 29-30: изображают отрицательную сторону любви к ближнему - коварство и вероломство против доверчивого ближнего, сварливость и сутяжничество без всякого повода: от этих проявлений нелюбви к ближнему предостерегает Премудрый своего слушателя-ученика. Но так как для юноши в деле добра и зла имеет великую силу пример добродетельных и нечестивых, то Премудрый в ст. 31: предостерегает ученика своего от подражания или соревнования нечестивым, хотя бы внешняя жизнь их и была некоторое время благоуспешна (ср. Пс. XXXVI:1; LXXII:3; Притч. XXIV:19; XXIII:17).Matthew Henry: Concise Commentary on the Whole Bible - 170627 Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. 28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. 29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee. 30 Strive not with a man without cause, if he have done thee no harm. 31 Envy thou not the oppressor, and choose none of his ways. 32 For the froward is abomination to the LORD: but his secret is with the righteous. 33 The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just. 34 Surely he scorneth the scorners: but he giveth grace unto the lowly. 35 The wise shall inherit glory: but shame shall be the promotion of fools.True wisdom consists in the due discharge of our duty towards man, as well as towards God, in honesty as well as piety, and therefore we have here divers excellent precepts of wisdom which relate to our neighbour. I. We must render to all their due, both in justice and charity, and not delay to do it (v. 27, 28): "Withhold not good from those to whom it is due (either for want of love to them or through too much love to thy money) when it is in the power of thy hand to do it, for, if it be not, it cannot be expected; but it was thy great fault if thou didst, by thy extravagances, disable thyself to do justly and show mercy, and it ought to be the greatest of thy griefs if God had disabled thee, not so much that thou art straitened in thy own comforts and conveniences as that thou hast not wherewithal to give to those to whom it is due." Withhold it not; this implies that it is called for and expected, but that the hand is drawn in and the bowels of compassion are shut up. We must not hinder others from doing it, not be ourselves backward to it. "If thou hast it by thee to-day, hast it in the power of thy hand, say not to thy neighbour, Go thy way for this time, and come at a more convenient season, and I will then see what will be done; to-morrow I will give; whereas thou art not sure that thou shalt live till to-morrow, or that to-morrow thou shalt have it by thee. Be not thus loth to part with thy money upon a good account. Make not excuses to shift off a duty that must be done, nor delight to keep thy neighbour in pain and in suspense, nor to show the authority which the giver has over the beggar; but readily and cheerfully, and from a principle of conscience towards God, give good to those to whom it is due," to the lords and owners of it (so the word is), to those who upon any account are entitled to it. This requires us, 1. To pay our just debts without fraud, covin, or delay. 2. To give wages to those who have earned them. 3. To provide for our relations, and those that have dependence on us, for to them it is due. 4. To render dues both to church and state, magistrates and ministers. 5. To be ready to all acts of friendship and humanity, and in every thing to be neighbourly; for these are things that are due by the law of doing as we would be done by. 6. To be charitable to the poor and necessitous. If others want the necessary supports of life, and we have wherewithal to supply them, we must look upon it as due to them and not withhold it. Alms are called righteousness because they are a debt to the poor, and a debt which we must not defer to pay, Bis dat, qui cito dat--He gives twice who gives speedily. II. We must never design any hurt or harm to any body (v. 29): "Devise not evil against thy neighbour; do not contrive how to do him an ill-turn undiscovered, to prejudice him in his body, goods, or good name, and the rather because he dwells securely by thee, and, having given thee no provocation, entertains no jealousy or suspicion of thee, and therefore is off his guard." It is against the laws both of honour and friendship to do a man an ill-turn and give him no warning. Cursed be he that smites his neighbour secretly. It is a most base ungrateful thing, if our neighbours have a good opinion of us, that we will do them no harm, and we thence take advantage to cheat and injure them. III. We must not be quarrelsome and litigious (v. 30): "Do not strive with a man without cause; contend not for that which thou hast no title to; resent not that as a provocation which peradventure was but an oversight. Never trouble thy neighbour with frivolous complaints and accusations, or vexatious law-suits, when either there is no harm done thee or none worth speaking of, or thou mightest right thyself in a friendly way." Law must be the last refuge; for it is not only our duty, but our interest, as much as in us lies, to live peaceably with all men. When accounts are balanced, it will be found there is little got by striving. IV. We must not envy the prosperity of evil-doers, v. 31. This caution is the same with that which is so much insisted on, Ps. xxxvii. "Envy not the oppressor; though he be rich and great, though he live in ease and pleasure, and make all about him to stand in awe of him, yet do not think him a happy man, nor wish thyself in his condition. Choose none of his ways; do not imitate him, nor take the courses he takes to enrich himself. Never think of doing as he does, though thou wert sure to get by it all that he has, for it would be dearly bought." Now, to show what little reason saints have to envy sinners, Solomon here, in the last four verses of the chapter, compares the condition of sinners and saints together (as his father David had done, Ps. xxxvii.), sets the one over against the other, that we may see how happy the saints are, though they be oppressed, and how miserable the wicked are, though they be oppressors. Men are to be judged of as they stand with God, and as he judges of them, not as they stand in the world's books. Those are in the right who are of God's mind; and, if we be of his mind, we shall see, whatever pretence one sinner may have to envy another, that saints are so happy themselves that they have no reason at all to envy any sinner, though his condition be ever so prosperous. For, 1. Sinners are hated of God, but saints are beloved, v. 32. The froward sinners, who are continually going from-ward him, whose lives are a perverse contradiction to his will, are abomination to the Lord. He that hates nothing that he has made yet abhors those who have thus marred themselves; they are not only abominable in his sight, but an abomination. The righteous therefore have no reason to envy them, for they have his secret with them; they are his favourites; he has that communion with them which is a secret to the world and in which they have a joy that a stranger does not intermeddle with; he communicates to them the secret tokens of his love; his covenant is with them; they know his mind, and the meanings and intentions of his providence, better than others can. Shall I hide from Abraham the thing that I do? 2. Sinners are under the curse of God, they and their houses; saints are under his blessing, they and their habitation, v. 33. The wicked has a house, a strong and stately dwelling perhaps, but the curse of the Lord is upon it, it is in it, and, though the affairs of the family may prosper, yet the very blessings are curses, Mal. ii. 2. There is leanness in the soul, when the body is fed to the full, Ps. cvi. 15. The curse may work silently and slowly; but it is as a fretting leprosy; it will consume the timber thereof and the stones thereof, Zech. v. 4; Hab. ii. 11. The just have a habitation, a poor cottage (the word is used for sheep-cotes), a very mean dwelling; but God blesses it; he is continually blessing it, from the beginning of the year to the end of it. The curse or blessing of God is upon the house according as the inhabitants are wicked or godly; and it is certain that a blessed family, though poor, has no reason to envy a cursed family, though rich. 3. God puts contempt upon sinners, but shows respect to saints, v. 34. (1.) Those who exalt themselves shall certainly be abased: Surely he scorns the scorners. Those who scorn to submit to the discipline of religion, scorn to take God's yoke upon them, scorn to be beholden to his grace, who scoff at godliness and godly people, and take a pleasure in bantering and exposing them, God will scorn them, and lay them open to scorn before all the world. He despises their impotent malice, sits in heaven and laughs at them, Ps. ii. 4. He retaliates upon them (Ps. xviii. 26); he resists the proud. (2.) Those who humble themselves shall be exalted, for he gives grace to the lowly; he works that in them which puts honour upon them and for which they are accepted of God and approved of men. Those who patiently bear contempt from scornful men shall have respect from God and all good men, and then they have no reason to envy the scorners or to choose their ways. 4. The end of sinners will be everlasting shame, the end of saints endless honour, v. 35. (1.) Saints are wise men, and act wisely for themselves; for though their religion now wraps them up in obscurity, and lays them open to reproach, yet they are sure to inherit glory at last, the far more exceeding and eternal weight of glory. They shall have it, and have it by inheritance, the sweetest and surest tenure. God gives them grace (v. 34), and therefore they shall inherit glory, for grace is glory, 2 Cor. iii. 18. It is glory begun, the earnest of it, Ps. lxxxiv. 11. (2.) Sinners are fools, for they are not only preparing disgrace for themselves, but at the same time flattering themselves with a prospect of honour, as if they only took the way to be great. Their end will manifest their folly: Shame shall be their promotion. And it will be so much the more their punishment as it will come instead of their promotion; it will be all the promotion they must ever expect, that God will be glorified in their everlasting confusion. Adam Clarke: Commentary on the Bible - 18313:27: Withhold not good from them to whom it is due - מבעליו mibbealaiv, from the lords of it. But who are they? The poor. And what art thou, O rich man? Why, thou art a steward, to whom God has given substance that thou mayest divide with the poor. They are the right owners of every farthing thou hast to spare from thy own support, and that of thy family; and God has given the surplus for their sakes. Dost thou, by hoarding up this treasure, deprive the right owners of their property? If this were a civil case, the law would take thee by the throat, and lay thee up in prison; but it is a case in which God alone judges. And what will he do to thee? Hear! "He shall have judgment without mercy, who hath showed no mercy;" Jam 2:13. Read, feel, tremble, and act justly.Albert Barnes: Notes on the Bible - 18343:27: A marked change in style. The continuous exhortation is replaced by a series of maxims.From them to whom it is due - literally, as in the margin. The precept expresses the great Scriptural thought that the so-called possession of wealth is but a stewardship; that the true owners of what we call our own are those to whom, with it, we may do good. Not to relieve them is a breach of trust. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:27: Withhold: Rom 13:7; Gal 6:10; Tit 2:14; Jam 2:15, Jam 2:16, Jam 5:4them to whom it is due: Heb. the owners thereof in the: Gen 31:29; Mic 2:1 Proverbs 3:28 Carl Friedrich Keil and Franz Delitzsch3:27The first illustration of neighbourly love which is recommended, is readiness to serve: 27 Refuse no manner of good to him to whom it is due When it is in thy power to do it. 28 Say not to thy neighbour, "Go, and come again, To-morrow I will give it," whilst yet thou hast it. Regarding the intensive plur. בּעליו with a sing. meaning, see under Prov 1:19. The form of expression without the suffix is not בּעלי but בּעל טוב; and this denotes here, not him who does good (בעל as Arab. dhw or ṣaḥab), but him to whom the good deed is done (cf. Prov 17:8), i.e., as here, him who is worthy of it (בעל as Arab. âhl), him who is the man for it (Jewish interp.: מי שׁהוא ראוי לו). We must refuse nothing good (nothing either legally or morally good) to him who has a right to it (מנע מן as Job 22:7; Job 31:16), (Note: Accentuate אל־תמנע טוב, not אל־תמנע־טוב. The doubling of the Makkeph is purposeless, and, on the contrary, the separating of טוב from מבעליו by the Dechi (the separating accent subordinate to Athnach) is proper. It is thus in the best MSS.) if we are in a condition to do him this good. The phrase ישׁ־לאל ידי, Gen 31:29, and frequently, signifies: it is belonging to (practicable) the power of my hand, i.e., I have the power and the means of doing it. As זד signifies the haughty, insolent, but may be also used in the neuter of insolent conduct (vid., Ps 19:14), so אל signifies the strong, but also (although only in this phrase) strength. The Keri rejects the plur. ידיך, because elsewhere the hand always follows לאל in the singular. But it rejects the plur. לרעיך (Prov 3:28) because the address following is directed to one person. Neither of these emendations was necessary. The usage of the language permits exceptions, notwithstanding the usus tyrannus, and the plur. לרעיך may be interpreted distributively: to thy fellows, it may be this one or that one. Hitzig also regards לרעיך as a singular; but the masc. of רעיה, the ground-form of which is certainly ra‛j, is רעה, or shorter, רע. לך ושׁוּב does not mean: forth! go home again! but: go, and come again. שׁוּב, to come again, to return to something, to seek it once more. (Note: Thus also (Arab.) raj' is used in Thaalebi's Confidential Companion, p. 24, line 3, of Flgel's ed. Admission was prevented to one Haschmid, then angry he sought it once more; he was again rejected, then he sought it not again (Arab. flm yraj'), but says, etc. Flgel has misunderstood the passage. Fleischer explains raj', with reference to Prov 3:28, by revenir la charge.) The ו of ישׁו אתּך is, as 29b, the conditional: quum sit penes te, sc. quod ei des. "To-morrow shall I give" is less a promise than a delay and putting off, because it is difficult for him to alienate himself from him who makes the request. This holding fast by one's own is unamiable selfishness; this putting off in the fulfilment of one's duty is a sin of omission - οὐ γὰρ οἶδας, as the lxx adds, τὶ τέξεται ἡ ἐπιοῦσα. Geneva 15993:27 Withhold not good from (m) them to whom it is due, when it is in the power of thine hand to do [it].(m) Not only from them to whom the possession belongs but also you shall not keep it from them who have need of the use of it. John Gill3:27 Withhold not good from them to whom it is due,.... Honour, reverence, and tribute, to civil magistrates, Rom 13:7; just payment of debts to creditors, and alms to the poor, which, by what follows, seems to be chiefly intended; and the Septuagint render it,"do not abstain to do well to the needy;'' and Aben Ezra interprets it of the poor; to them alms are due because of their wants, and by the appointment; of God; hence called "righteousness", in some copies of Mt 6:1; so money kept from the poor "mammon of unrighteousness", Lk 16:9. They are, as the word in the Hebrew text signifies, "the owners thereof" (h): rich men are not so much proprietors of good things as they are God's alms givers or stewards to distribute to the poor; and, as often as men have opportunity, they should do good in this way to all, especially to the household of faith, Gal 6:10; this will hold true, as of temporal good things, so of spiritual; as good advice, exhortation, and doctrine. The Vulgate Latin version is, "do not forbid him to do well that can"; which sense is favoured by Jarchi: and as we should not abstain from doing good ourselves, so neither should we forbid, hinder, or discourage others; but the former sense is best; when it is in the power of thine hand to do it; not to hinder others, as Jarchi, but to do good; when a man has a sufficiency in his hands to do good with; has not only enough for himself and his family, but something to spare; when he has both opportunity and ability; and when he can do it at once and without delay, as follows. (h) "a dominis suis", Vatablus, Mercerus, Gejerus, Michaelis. John Wesley3:27 With - hold not - Do not deny it, but readily and chearfuly impart it. Good - Any thing which is good, either counsel, comfort, reproof, or the good things of the present life. Due - That is, to all men, by that great and sovereign law of love.Robert Jamieson, A. R. Fausset and David Brown3:27 Promptly fulfil all obligations both of justice and charity (compare Jas 2:15-16). |
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3:283:28: Մի՛ ասիցես թէ ե՛րթ եւ եկեսջիր, եւ վաղի՛ւ տաց. զի կարօղ եւս իցես բարի առնել. զի ո՛չ գիտես զինչ վաղիւն ծնանիցի քեզ[7839]։ [7839] Ոմանք. Քանզի ո՛չ գիտես։ Մի՛ [40]ասիցես թէ` Երթ եւ եկեսջիր, եւ վաղիւ տաց, [41]զի կարօղ եւս իցես բարի առնել. քանզի ոչ գիտես զինչ վաղիւն ծնանիցի քեզ:28 Չասես թէ՝ «Գնա՛, կը գաս՝ վաղը կը տամ», մինչդեռ կարող ես բարութիւնդ անել, քանի որ չգիտես, թէ վաղն ինչ է բերելու քեզ: 28 Քու դրացիիդ բնաւ մի՛ ըսեր՝ «Գնա՛ ու դարձեալ եկո՛ւր Եւ վաղը կու տամ», երբ քու քովդ կայ։ 3:28: Մի՛ ասիցես թէ ե՛րթ եւ եկեսջիր, եւ վաղի՛ւ տաց. զի կարօղ եւս իցես բարի առնել. զի ո՛չ գիտես զինչ վաղիւն ծնանիցի քեզ[7839]։ [7839] Ոմանք. Քանզի ո՛չ գիտես։ 28 Չասես թէ՝ «Գնա՛, կը գաս՝ վաղը կը տամ», մինչդեռ կարող ես բարութիւնդ անել, քանի որ չգիտես, թէ վաղն ինչ է բերելու քեզ: 28 Քու դրացիիդ բնաւ մի՛ ըսեր՝ «Գնա՛ ու դարձեալ եկո՛ւր Եւ վաղը կու տամ», երբ քու քովդ կայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:283:28 Не говори другу твоему: >, когда ты имеешь при себе. [Ибо ты не знаешь, чт{о} родит грядущий день.] 3:28 μὴ μη not εἴπης ερεω.1 state; mentioned ἐπανελθὼν επανερχομαι come on up; come back ἐπάνηκε επανηκω and; even αὔριον αυριον tomorrow; next day δώσω διδωμι give; deposit δυνατοῦ δυνατος possible; able σου σου of you; your ὄντος ειμι be εὖ ευ well ποιεῖν ποιεω do; make οὐ ου not γὰρ γαρ for οἶδας οιδα aware τί τις.1 who?; what? τέξεται τικτω give birth; produce ἡ ο the ἐπιοῦσα επειμι upon 3:28 אַל־ ʔal- אַל not תֹּ֘אמַ֤ר tˈōmˈar אמר say לְל *lᵊ לְ to רֵֽעֲךָ֨רעיך *rˈēʕᵃḵˌā רֵעַ fellow לֵ֣ךְ lˈēḵ הלך walk וָ֭ ˈwā וְ and שׁוּב šûv שׁוב return וּ û וְ and מָחָ֥ר māḥˌār מָחָר next day אֶתֵּ֗ן ʔettˈēn נתן give וְ wᵊ וְ and יֵ֣שׁ yˈēš יֵשׁ existence אִתָּֽךְ׃ ʔittˈāḵ אֵת together with 3:28. ne dicas amico tuo vade et revertere et cras dabo tibi cum statim possis dareSay not to thy friend: Go, and come again: and to morrow I will give to thee: when thou canst give at present. 3:28. Do not say to your friend: “Go away, and then return. Tomorrow I will give to you.” When you are able to do so, give in the present. 3:28. Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. 28. Say not unto thy neighbour, Go, and come again, and tomorrow I will give; when thou hast it by thee.
3:28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee: 3:28 Не говори другу твоему: <<пойди и приди опять, и завтра я дам>>, когда ты имеешь при себе. [Ибо ты не знаешь, чт{о} родит грядущий день.] 3:28 μὴ μη not εἴπης ερεω.1 state; mentioned ἐπανελθὼν επανερχομαι come on up; come back ἐπάνηκε επανηκω and; even αὔριον αυριον tomorrow; next day δώσω διδωμι give; deposit δυνατοῦ δυνατος possible; able σου σου of you; your ὄντος ειμι be εὖ ευ well ποιεῖν ποιεω do; make οὐ ου not γὰρ γαρ for οἶδας οιδα aware τί τις.1 who?; what? τέξεται τικτω give birth; produce ἡ ο the ἐπιοῦσα επειμι upon 3:28 אַל־ ʔal- אַל not תֹּ֘אמַ֤ר tˈōmˈar אמר say לֵ֣ךְ lˈēḵ הלך walk וָ֭ ˈwā וְ and שׁוּב šûv שׁוב return וּ û וְ and מָחָ֥ר māḥˌār מָחָר next day אֶתֵּ֗ן ʔettˈēn נתן give וְ wᵊ וְ and יֵ֣שׁ yˈēš יֵשׁ existence אִתָּֽךְ׃ ʔittˈāḵ אֵת together with 3:28. ne dicas amico tuo vade et revertere et cras dabo tibi cum statim possis dare Say not to thy friend: Go, and come again: and to morrow I will give to thee: when thou canst give at present. 3:28. Do not say to your friend: “Go away, and then return. Tomorrow I will give to you.” When you are able to do so, give in the present. 3:28. Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:28: Say not unto thy neighbor - Do not refuse a kindness when it is in thy power to perform it. If thou have the means by thee, and thy neighbor's necessities be pressing, do not put him off till the morrow. Death may take either him or thee before that time.Albert Barnes: Notes on the Bible - 18343:28Procrastination is especially fatal to the giving impulse. The Septuagint adds the caution: "for thou knowest not what the morrow will bring forth." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:28: Pro 27:1; Lev 19:13; Deu 24:12-15; Ecc 9:10, Ecc 11:6; Co2 8:11, Co2 9:3; Ti1 6:18Proverbs 3:29 John Gill3:28 Say not unto thy neighbour,.... Either to whom thou art indebted, and who comes for the payment of a just debt; or to any poor and indigent person that applies for alms:go, and come again, and tomorrow I will give; go home, and come tomorrow, and I will pay thee what I owe thee; or do not trouble me now, come another time, and perhaps I may relieve thy wants: this should not be said, because a man cannot be sure of tomorrow that he shall ever see it; nor may it be in the power of his hands, should he live unto the morrow, to do as he promises; his substance may be taken from him; and besides, in the mean time, the poor object may perish for want of relief; when thou hast it by thee; money to pay thy debts with, or to give alms to the poor; and therefore should give readily and at once, and not make any excuses and delays; "bis dat, qui cito dat". Some make this to be part of the covetous man's words, saying, "and there is with thee"; or thou hast enough, thou hast no need to ask of me; thou hast what thou askest; thou art not in want; thou art richer than I; but the other sense is best. The Septuagint and Arabic versions add, "for thou knowest not what the day following may bring forth;'' or may happen on it. John Wesley3:28 Say not - The former verse forbad the denial, and this forbids the delay of this duty. |
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3:293:29: Մի՛ նիւթեր բարեկամի քում չարիս՝ որ յեցեալ եւ յուսացեալ իցէ ՚ի քեզ։ Մի՛ նիւթեր բարեկամի քում չարիս` որ յեցեալ եւ յուսացեալ իցէ ի քեզ:29 Չարիք մի՛ նիւթիր բարեկամիդ դէմ, որը քեզ վստահում է եւ յոյս է դրել քեզ վրայ: 29 Քու դրացիիդ դէմ չարութիւն մի՛ մտածեր, Քանի որ անիկա վստահութեամբ քեզի հետ կը բնակի։ 3:29: Մի՛ նիւթեր բարեկամի քում չարիս՝ որ յեցեալ եւ յուսացեալ իցէ ՚ի քեզ։ 29 Չարիք մի՛ նիւթիր բարեկամիդ դէմ, որը քեզ վստահում է եւ յոյս է դրել քեզ վրայ: 29 Քու դրացիիդ դէմ չարութիւն մի՛ մտածեր, Քանի որ անիկա վստահութեամբ քեզի հետ կը բնակի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:293:29 Не замышляй против ближнего твоего зла, когда он без опасения живет с тобою. 3:29 μὴ μη not τεκτήνῃ τεκταινω in; on σὸν σος your φίλον φιλος friend κακὰ κακος bad; ugly παροικοῦντα παροικεω reside καὶ και and; even πεποιθότα πειθω persuade ἐπὶ επι in; on σοί σοι you 3:29 אַל־ ʔal- אַל not תַּחֲרֹ֣שׁ taḥᵃrˈōš חרשׁ plough עַל־ ʕal- עַל upon רֵעֲךָ֣ rēʕᵃḵˈā רֵעַ fellow רָעָ֑ה rāʕˈā רָעָה evil וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he יֹושֵׁ֖ב yôšˌēv ישׁב sit לָ lā לְ to בֶ֣טַח vˈeṭaḥ בֶּטַח trust אִתָּֽךְ׃ ʔittˈāḵ אֵת together with 3:29. ne moliaris amico tuo malum cum ille in te habeat fiduciamPractise not evil against thy friend, when he hath confidence in thee. 3:29. Do not undertake evil against your friend, even though he has trust in you. 3:29. Devise not evil against thy neighbour, seeing he dwelleth securely by thee. 3:29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee: 3:29 Не замышляй против ближнего твоего зла, когда он без опасения живет с тобою. 3:29 μὴ μη not τεκτήνῃ τεκταινω in; on σὸν σος your φίλον φιλος friend κακὰ κακος bad; ugly παροικοῦντα παροικεω reside καὶ και and; even πεποιθότα πειθω persuade ἐπὶ επι in; on σοί σοι you 3:29 אַל־ ʔal- אַל not תַּחֲרֹ֣שׁ taḥᵃrˈōš חרשׁ plough עַל־ ʕal- עַל upon רֵעֲךָ֣ rēʕᵃḵˈā רֵעַ fellow רָעָ֑ה rāʕˈā רָעָה evil וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he יֹושֵׁ֖ב yôšˌēv ישׁב sit לָ lā לְ to בֶ֣טַח vˈeṭaḥ בֶּטַח trust אִתָּֽךְ׃ ʔittˈāḵ אֵת together with 3:29. ne moliaris amico tuo malum cum ille in te habeat fiduciam Practise not evil against thy friend, when he hath confidence in thee. 3:29. Do not undertake evil against your friend, even though he has trust in you. 3:29. Devise not evil against thy neighbour, seeing he dwelleth securely by thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18343:29Securely - i. e., "With full trust," without care or suspicion. Compare Jdg 18:7, Jdg 18:27. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:29: Devise not evil: or, Practise no evil, Pro 6:14, Pro 6:18, Pro 16:29, Pro 16:30; Psa 35:20, Psa 55:20, Psa 59:3; Jer 18:18-20; Mic 2:1, Mic 2:2Proverbs 3:30 Carl Friedrich Keil and Franz Delitzsch3:29A second illustration of neighbourly love is harmlessness: Devise not evil against thy neighbour, While he dwelleth securely by thee. The verb חרשׁ, χαράσσειν, signifies to cut into, and is used of the faber ferrarius as well as of the τιγναριυς (Isaiah, p. 463), who with a cutting instrument (חרשׁ, Gen 4:22) works with metal or wood, and from his profession is called חרשׁ. But the word means as commonly to plough, i.e., to cut with the plough, and חרשׁ is used also of a ploughman, and, without any addition to it, it always has this meaning. It is then a question whether the metaphorical phrase רעה חרשׁ signifies to fabricate evil, cf. dolorum faber, mendacia procudere, ψευδῶν καὶ ἀπατῶν τέκτων, and the Homeric κακὰ φρεὶ βυσσοδομεύειν (Fleischer and most others), or to plough evil (Rashi, Ewald, etc.). The Targ., Syriac, and Jerome translate חשׁב, without deciding the point, by moliri; but the lxx and Graecus Venet. by τεκταίνειν. The correctness of these renderings is not supported by Ezek. 21:36, where חרשׁי משׁחית are not such as fabricate destruction, but smiths who cause destruction; also מחרישׁ, 1Kings 23:9, proves nothing, and probably does not at all appertain to חרשׁ incidere (Keil), but to חרשׁ silere, in the sense of dolose moliri. On the one hand, it is to be observed from Job 4:8; Hos 10:13, cf. Ps 129:3, that the meaning arare malum might connect itself with חרשׁ רעה; and the proverb of Sirach 7:12, μὴ ἀροτρία ψεῦδος ἐπ ̓ ἀδελφῷ σου, places this beyond a doubt. Therefore in this phrase, if one keeps before him a clear perception of the figure, at one time the idea of fabricating, at another that of ploughing, is presented before us. The usage of the language in the case before us is more in favour of the latter than of the former. Whether ישׁב את means to dwell together with, or as Bttcher, to sit together with, after Ps 1:1; Ps 26:4., need not be a matter of dispute. It means in general a continued being together, whether as sitting, Job 2:13, or as dwelling, Judg 17:11. (Note: Accentuate והוא־יושׁב לבטח. It is thus in correct texts. The Rebia Mugrash is transformed, according to the Accentuationssystem, xviii. 2.) To take advantage of the regardlessness of him who imparts to us his confidence is unamiable. Love is doubly owing to him who resigns himself to it because he believes in it. Geneva 15993:29 Devise not evil against thy neighbour, seeing he dwelleth (n) securely by thee.(n) That is, puts his trust in you. John Gill3:29 Devise not evil against thy neighbour,.... Or, "plough not evil" (i); turn not up thy heart to find evil against thy neighbour, as the earth is turned up by the plough; see Hos 10:13. Do not contrive and form schemes in thy mind and thoughts to do him any injury, in his name and character, in his person, property, or family: a good man should devise all the good he can to his fellow creatures, but not evil to any; especially to his neighbour, and as described in the next clause;seeing he dwelleth securely by thee; having a good opinion of thee, and not suspecting any ill design against him, thinks himself, goods, and family, in safety; and is under no concern to provide for his security, placing his confidence in thee, and perhaps to such a degree as to entrust with his secrets. Now to project evil against such a man is exceeding base; it is doubly sinful; this is an aggravation of the iniquity. (i) "ne ares", Amama. John Wesley3:29 Securely - Relying upon thine integrity.Robert Jamieson, A. R. Fausset and David Brown3:29 Do not abuse confidence and avoid litigation. |
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3:303:30: Մի՛ թշնամանասէր լինիր մարդոյ ՚ի տարապարտուց. զի մի՛ չա՛ր ինչ գործեսցէ քեզ։ Մի՛ ստանար նախատինս յարանց չարաց. Մի՛ թշնամանասէր լինիր մարդոյ ի տարապարտուց, [42]զի մի՛ չար ինչ գործիցէ քեզ:30 Զուր տեղը մի՛ թշնամացիր մարդու հետ վիճելով, որ նա քեզ չարիք չպատճառի: 30 Առանց պատճառի մարդու հետ մի՛ վիճիր, Երբ անիկա քեզի չարութիւն մը ըրած չէ։ 3:30: Մի՛ թշնամանասէր լինիր մարդոյ ՚ի տարապարտուց. զի մի՛ չա՛ր ինչ գործեսցէ քեզ։ Մի՛ ստանար նախատինս յարանց չարաց. 30 Զուր տեղը մի՛ թշնամացիր մարդու հետ վիճելով, որ նա քեզ չարիք չպատճառի: 30 Առանց պատճառի մարդու հետ մի՛ վիճիր, Երբ անիկա քեզի չարութիւն մը ըրած չէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:303:30 Не ссорься с человеком без причины, когда он не сделал зла тебе. 3:30 μὴ μη not φιλεχθρήσῃς φιλεχθρεω to; toward ἄνθρωπον ανθρωπος person; human μάτην ματην groundlessly; in vain μή μη not τι τις anyone; someone εἰς εις into; for σὲ σε.1 you ἐργάσηται εργαζομαι work; perform κακόν κακος bad; ugly 3:30 אַל־ ʔal- אַל not תָּרִ֣יבתרוב *tārˈîv ריב contend עִם־ ʕim- עִם with אָדָ֣ם ʔāḏˈām אָדָם human, mankind חִנָּ֑ם ḥinnˈām חִנָּם in vain אִם־ ʔim- אִם if לֹ֖א lˌō לֹא not גְמָלְךָ֣ ḡᵊmālᵊḵˈā גמל deal fully רָעָֽה׃ rāʕˈā רָעָה evil 3:30. ne contendas adversus hominem frustra cum ipse tibi nihil mali feceritStrive not against a man without cause, when he hath done thee no evil. 3:30. Do not contend against a man without cause, even though he has done no evil to you. 3:30. Strive not with a man without cause, if he have done thee no harm. 3:30 Strive not with a man without cause, if he have done thee no harm: 3:30 Не ссорься с человеком без причины, когда он не сделал зла тебе. 3:30 μὴ μη not φιλεχθρήσῃς φιλεχθρεω to; toward ἄνθρωπον ανθρωπος person; human μάτην ματην groundlessly; in vain μή μη not τι τις anyone; someone εἰς εις into; for σὲ σε.1 you ἐργάσηται εργαζομαι work; perform κακόν κακος bad; ugly 3:30 אַל־ ʔal- אַל not עִם־ ʕim- עִם with אָדָ֣ם ʔāḏˈām אָדָם human, mankind חִנָּ֑ם ḥinnˈām חִנָּם in vain אִם־ ʔim- אִם if לֹ֖א lˌō לֹא not גְמָלְךָ֣ ḡᵊmālᵊḵˈā גמל deal fully רָעָֽה׃ rāʕˈā רָעָה evil 3:30. ne contendas adversus hominem frustra cum ipse tibi nihil mali fecerit Strive not against a man without cause, when he hath done thee no evil. 3:30. Do not contend against a man without cause, even though he has done no evil to you. 3:30. Strive not with a man without cause, if he have done thee no harm. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:30: Strive not with a man - Do not be of a litigious, quarrelsome spirit. Be not under the influence of too nice a sense of honor. If thou must appeal to judicial authority to bring him that wrongs thee to reason, avoid all enmity, and do nothing in a spirit of revenge. But, if he have done thee no harm, why contend with him? May not others in the same way contend with and injure thee!R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:30: Pro 17:14, Pro 18:6, Pro 25:8, Pro 25:9, Pro 29:22; Mat 5:39-41; Rom 12:18-21; Co1 6:6-8; Ti2 2:24Proverbs 3:31 Carl Friedrich Keil and Franz Delitzsch3:30A third illustration of the same principle is peaceableness: Contend not with a man without a cause, When he has inflicted no evil upon thee. Instead of תּרוּב, or as the Kerı̂ has amended it תּריב, the abbreviated form תּרב or תּרב would be more correct after אל; רוּב or ריב (from רב, to be compact) means to fall upon one another, to come to hand-blows, to contend. Contending and quarrelling with a man, whoever he may be, without sufficient reason, ought to be abandoned; but there exists no such reason if he has done me no harm which I have to reproach him with. גּמל רעה with the accus. or dat. of the person signifies to bring evil upon any one, malum inferre, or also referre (Schultens), for גּמל (cogn. גּמר) signifies to execute, to complete, accomplish - both of the initiative and of the requital, both of the anticipative and of the recompensing action; here in the former of these senses. John Gill3:30 Strive not with a man without cause, Either by words, in a wrangling, quarrelsome, and contentious way, for mere trifles; when there is no foundation for it, no just reason given to form a complaint, or pick a quarrel upon; or by deeds, by lawsuits, when there is nothing to proceed upon; or it is so trifling, that it is not worth while to litigate it or contend about: such, who strive either way, are far from following the example of Wisdom or Christ, and from taking his advice, Mt 12:19;if he have done thee no harm; no real hurt to thy person, nor injury to thy substance; if he has not abused nor defrauded thee, nor taken any thing from thee by force or fraud, nor withheld from thee what is thy right and due. But otherwise the laws of God and man ought to take place; right may be sought for, and justice should be done. |
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3:313:31: եւ մի՛ նախանձիր ընդ ճանապարհս նոցա[7840]։ [7840] Ոմանք. Եւ մի՛ նախանձիցիս ընդ։ Մի՛ ստանար նախատինս յարանց չարաց, եւ մի՛ նախանձիր ընդ ճանապարհս նոցա:31 Զգուշացի՛ր չարագործ մարդկանց նախատինքներից եւ մի՛ նախանձիր նրանց ճանապարհներին, 31 Բռնաւոր մարդուն մի՛ նախանձիր Ու անոր ճամբաները բնաւ մի՛ ընտրեր 3:31: եւ մի՛ նախանձիր ընդ ճանապարհս նոցա[7840]։ [7840] Ոմանք. Եւ մի՛ նախանձիցիս ընդ։ 31 Զգուշացի՛ր չարագործ մարդկանց նախատինքներից եւ մի՛ նախանձիր նրանց ճանապարհներին, 31 Բռնաւոր մարդուն մի՛ նախանձիր Ու անոր ճամբաները բնաւ մի՛ ընտրեր zohrab-1805▾ eastern-1994▾ western am▾ |
3:313:31 Не соревнуй человеку, поступающему насильственно, и не избирай ни одного из путей его; 3:31 μὴ μη not κτήσῃ κταομαι acquire κακῶν κακος bad; ugly ἀνδρῶν ανηρ man; husband ὀνείδη ονειδος disgrace μηδὲ μηδε while not; nor ζηλώσῃς ζηλοω zealous; jealous τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him 3:31 אַל־ ʔal- אַל not תְּ֭קַנֵּא ˈtᵊqannē קנא be jealous בְּ bᵊ בְּ in אִ֣ישׁ ʔˈîš אִישׁ man חָמָ֑ס ḥāmˈās חָמָס violence וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝בְחַ֗ר ˈtivḥˈar בחר examine בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכָֽיו׃ dᵊrāḵˈāʸw דֶּרֶךְ way 3:31. ne aemuleris hominem iniustum nec imiteris vias eiusEnvy not the unjust man, and do not follow his ways. 3:31. Do not rival an unjust man, and do not imitate his ways. 3:31. Envy thou not the oppressor, and choose none of his ways. 3:31 Envy thou not the oppressor, and choose none of his ways: 3:31 Не соревнуй человеку, поступающему насильственно, и не избирай ни одного из путей его; 3:31 μὴ μη not κτήσῃ κταομαι acquire κακῶν κακος bad; ugly ἀνδρῶν ανηρ man; husband ὀνείδη ονειδος disgrace μηδὲ μηδε while not; nor ζηλώσῃς ζηλοω zealous; jealous τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him 3:31 אַל־ ʔal- אַל not תְּ֭קַנֵּא ˈtᵊqannē קנא be jealous בְּ bᵊ בְּ in אִ֣ישׁ ʔˈîš אִישׁ man חָמָ֑ס ḥāmˈās חָמָס violence וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝בְחַ֗ר ˈtivḥˈar בחר examine בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכָֽיו׃ dᵊrāḵˈāʸw דֶּרֶךְ way 3:31. ne aemuleris hominem iniustum nec imiteris vias eius Envy not the unjust man, and do not follow his ways. 3:31. Do not rival an unjust man, and do not imitate his ways. 3:31. Envy thou not the oppressor, and choose none of his ways. 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 - 18313:31: Envy thou not the oppressor - O how bewitching is power! Every man desires it; and yet all hate tyrants. But query, if all had power, would not the major part be tyrants?Albert Barnes: Notes on the Bible - 18343:31A protest against the tendency to worship success, to think the lot of the "man of violence" enviable, and therefore to be chosen. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:31: Envy: Pro 23:17, Pro 24:1, Pro 24:19, Pro 24:20; Psa 37:1, Psa 37:7-9, Psa 73:3; Gal 5:21the oppressor: Heb. a man of violence, Ecc 5:8 choose: Pro 1:15-18, Pro 2:12-15, Pro 12:12, Pro 22:22-25 Proverbs 3:32 Carl Friedrich Keil and Franz Delitzsch3:31These exhortations to neighbourly love in the form of warning against whatever is opposed to it, are followed by the warning against fellowship with the loveless: 31 Be not envious toward the man of violence, And have no pleasure in all his ways. 32 For an abhorrence to Jahve is the perverse, But with the upight is His secret. The conceptions of jealousy and envy lie in קנּא (derived by Schultens from קנא, Arab. ḳanâ, intensius rubere) inseparable from each other. The lxx, which for תקנא reads תקנה (κτήσῃ), brings the envy into 31b, as if the words here were ואל־תּתחר, as in Ps 37:1, Ps 37:7 (there the lxx has μὴ παραζήλου, here μηδὲ ζηλώσῃς). There is no reason for correcting our text in accordance with this (substituting תּתחר for תּבחר as Hitzig does), because בּכל־דּרכיו would be too vague an expression for the object of the envy, while אל־תבחר altogether agrees with it; and the contrary remark, that בּחר בּכּל is fundamentally no בחר, fails since (1) בחר frequently expresses pleasure in anything without the idea of choice, and (2) "have not pleasure in all his ways" is in the Hebrew style equivalent to "in any one of his ways;" Ewald, 323b. He who does "violence to the law" (Zeph 3:4) becomes thereby, according to the common course of the world, a person who is feared, whose authority, power, and resources are increased, but one must not therefore envy him, nor on any side take pleasure in his conduct, which in all respects is to be reprobated; for the נלוז, inflexus, tortuosus (vid., Prov 2:15), who swerves from the right way and goes in a crooked false way, is an object of Jahve's abhorrence, while, on the contrary, the just, who with a right mind walks in the right way, is Jahve's סוד - an echo of Ps 25:14. סוד (R. סד, to be firm, compressed) means properly the being pressed together, or sitting together (cf. the Arab. wisâd, wisâdt, a cushion, divan, corresponding in form to the Hebr. יסוד) for the purpose of private communication and conversation (הוּסד), and then partly the confidential intercourse, as here (cf. Job 29:4), partly the private communication, the secret (Amos 3:7). lxx, ἐν δὲ δικαίοις [οὐ] συνεδριάζει. Those who are out of the way, who prefer to the simplicity of right-doing all manner of crooked ways, are contrary to God, and He may have nothing to do with them; but the right-minded He makes partakers of His most intimate intercourse, He deals with them as His friends. Geneva 15993:31 (o) Envy thou not the oppressor, and choose none of his ways.(o) Do not wish to be like him. John Gill3:31 Envy thou not the oppressor,.... The man that gets wealth and riches by acts of injustice, by oppressing the poor, by rapine and violence; do not envy his prosperity, and the substance he is possessed of; do not wish to be in his place and circumstances, to enjoy his affluence and ease; do not look upon his happiness with an envious eye and a fretting heart; he is far from being a happy man; his end will be bad; see Ps 37:1;and choose none of his ways; which he has used to get his riches in; do not follow him in them; for should you do as he has done, and get ever so much, since this would be with the loss of your souls, of what advantage would it be? He makes the best choice that chooses the "good part" that shall not be taken away, Lk 10:42; Christ, and the ways of Christ. John Wesley3:31 Envy not - For his impunity and success.Robert Jamieson, A. R. Fausset and David Brown3:31 oppressor--or man of mischief. The destiny of successful evildoers warns against desiring their lot (Ps 37:1-2, Ps 37:35-36). |
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3:323:32: Զի պի՛ղծ է առաջի Տեառն ամենայն անօրէն, եւ ընդ արդարս ո՛չ հաղորդի[7841]։ [7841] Ոմանք. Քանզի պիղծ է... ո՛չ հաղորդին։ Քանզի պիղծ է առաջի Տեառն ամենայն անօրէն, եւ ընդ [43]արդարս ոչ հաղորդի:32 քանզի անօրէնը պիղծ է Տիրոջ առջեւ եւ չի հաղորդակցում արդարների հետ: 32 Վասն զի ծուռ մարդը Տէրոջը առջեւ պիղծ է, Բայց անոր մտերմութիւնը արդարներուն հետ է։ 3:32: Զի պի՛ղծ է առաջի Տեառն ամենայն անօրէն, եւ ընդ արդարս ո՛չ հաղորդի[7841]։ [7841] Ոմանք. Քանզի պիղծ է... ո՛չ հաղորդին։ 32 քանզի անօրէնը պիղծ է Տիրոջ առջեւ եւ չի հաղորդակցում արդարների հետ: 32 Վասն զի ծուռ մարդը Տէրոջը առջեւ պիղծ է, Բայց անոր մտերմութիւնը արդարներուն հետ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:323:32 потому что мерзость пред Господом развратный, а с праведными у Него общение. 3:32 ἀκάθαρτος ακαθαρτος unclean γὰρ γαρ for ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master πᾶς πας all; every παράνομος παρανομος in δὲ δε though; while δικαίοις δικαιος right; just οὐ ου not συνεδριάζει συνεδριαζω sit among; meet in council 3:32 כִּ֤י kˈî כִּי that תֹועֲבַ֣ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH נָלֹ֑וז nālˈôz לוז turn aside וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת together with יְשָׁרִ֥ים yᵊšārˌîm יָשָׁר right סֹודֹֽו׃ sôḏˈô סֹוד confidential talk 3:32. quia abominatio Domini est omnis inlusor et cum simplicibus sermocinatio eiusFor every mocker is an abomination to the Lord, and his communication is with the simple. 3:32. For everyone who ridicules is an abomination to the Lord, and his communication is for the simple. 3:32. For the froward [is] abomination to the LORD: but his secret [is] with the righteous. 3:32 For the froward [is] abomination to the LORD: but his secret [is] with the righteous: 3:32 потому что мерзость пред Господом развратный, а с праведными у Него общение. 3:32 ἀκάθαρτος ακαθαρτος unclean γὰρ γαρ for ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master πᾶς πας all; every παράνομος παρανομος in δὲ δε though; while δικαίοις δικαιος right; just οὐ ου not συνεδριάζει συνεδριαζω sit among; meet in council 3:32 כִּ֤י kˈî כִּי that תֹועֲבַ֣ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH נָלֹ֑וז nālˈôz לוז turn aside וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת together with יְשָׁרִ֥ים yᵊšārˌîm יָשָׁר right סֹודֹֽו׃ sôḏˈô סֹוד confidential talk 3:32. quia abominatio Domini est omnis inlusor et cum simplicibus sermocinatio eius For every mocker is an abomination to the Lord, and his communication is with the simple. 3:32. For everyone who ridicules is an abomination to the Lord, and his communication is for the simple. 3:32. For the froward [is] abomination to the LORD: but his secret [is] with the righteous. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191432-35: Указывают основание - ближе всего сказанного в ст. 27-31, а затем и всех вообще увещаний гл. III. Изображается, ст. 32-34, прямо противоположное отношение Бога к праведникам и к грешникам. Прежде всего, духовное настроение грешника совершенно чуждо, противно и ненавистно Богу (32а), хотя бы с внешней стороны деяния его представлялись законными, напр., даже жертвы, совершаемые нечестивыми, лишь прогневляют Бога (ср. Ис. LXVI:3; I:11), - и только праведные могут наслаждаться благодатной близостью к Богу (32б, сн. Пс. XXIV:14). Затем и внешняя судьба нечестивого и праведника существенно различна: благоденствие первого всегда непрочно, над судьбой и домом нечестивого всегда тяготеет проклятие Божие (ст. 33а, сн. Втор. XXVIII:15; Зах. V:4; Мал. II:2), между тем на жилище благочестивых почивает благословение Божие (33б, сн. IV:13: и др.).Такое различное отношение Бога к нечестивым и праведным и такая различная судьба тех и других суть явления постоянные, составляют как бы закон нравственной жизни; поэтому в ст. 34-35: Премудрый выражает эти мысли еще раз в кратких, выразительных положениях, из которых данное в ст. 34: дважды цитируется (по переводу LXX-ти) в Новом Завете (Иак. IV:6; 1: Пет V:5). Adam Clarke: Commentary on the Bible - 18313:32: But his secret - סודו sodo, his secret assembly; godly people meet there, and God dwells there.Albert Barnes: Notes on the Bible - 18343:32The true nature of such success. That which people admire is an abomination to Yahweh. His "secret," i. e., His close, intimate communion as of "friend with friend," is with the righteous. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:32: the froward: Pro 6:6-19, Pro 8:13, Pro 11:20, Pro 17:15; Psa 18:26; Luk 16:15his: Pro 14:10; Psa 25:14; Mat 11:25, Mat 13:11; Joh 14:21-24, Joh 15:15; Rev 2:17 Proverbs 3:33 Geneva 15993:32 For the froward [is] abomination to the LORD: but his (p) secret [is] with the righteous.(p) That is, his covenant and fatherly affection which is hid and secret from the world. John Gill3:32 For the froward is abomination to the Lord,.... The perverse man, that pleases not God, and is contrary to all men, as the Jews were; one froward in his words and actions: "who transgresses the law", as the Arabic version renders it; one that acts contrary to the nature, will, and word of God; and such an one is not only abominable in his sight, but an "abomination" itself; it is sin, which is that abominable thing that God hates, that makes him so: and the Targum is,"for iniquity is abominable before the Lord;'' but his secret is with the righteous: not such who are outwardly so to others, or trust in themselves that they are righteous, or seek for righteousness by their own works; but such who are justified by the righteousness of Christ, which faith receives from him, and in consequence of which a man lives soberly and righteously: with these the "secret" of the Lord is; of his love, grace, and favour, which was from everlasting, and is manifested in regeneration; of his purposes of grace, with respect to election, redemption, calling, and adoption, which is made known in effectual calling; of his covenant, as that he is their covenant God, Christ is their covenant head and Mediator, and that they have an interest in all the grace, blessings, and promises of it; of the Gospel, and the several mysteries of it, which are so to carnal men; of his providences, what he is doing, or what he is about to do, and will do hereafter, Amos 3:7; and of communion and fellowship with him. The phrase denotes friendship and familiarity; God deals with the righteous as a man does with his intimate friend, converses freely with him, and discloses his secrets to him: and the word is rendered "confabulation" by the Targum, Syriac, and Vulgate Latin versions; see Job 29:4. John Wesley3:32 Abomination - Therefore sooner or later he must be miserable. The righteous - They are God's friends, to whom he imparts the favours and comforts to which other men are strangers.Robert Jamieson, A. R. Fausset and David Brown3:32 Reasons for the warning.froward-- (Prov 2:15). secret . . . righteous--in their communion (Amos 3:7). |
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3:333:33: Անէծք Տեառն ՚ի տունս ամպարշտաց. յարկք արդարոց օրհնին։ Անէծք Տեառն ի տունս ամպարշտաց, յարկք արդարոց օրհնին:33 Տիրոջ անէծքն ամբարիշտների տներում է, մինչդեռ արդարների տներն օրհնւում են: 33 Ամբարիշտ մարդուն տանը մէջ Տէրոջը անէծքը կայ, Բայց Անիկա կ’օրհնէ արդարներուն բնակարանը։ 3:33: Անէծք Տեառն ՚ի տունս ամպարշտաց. յարկք արդարոց օրհնին։ 33 Տիրոջ անէծքն ամբարիշտների տներում է, մինչդեռ արդարների տներն օրհնւում են: 33 Ամբարիշտ մարդուն տանը մէջ Տէրոջը անէծքը կայ, Բայց Անիկա կ’օրհնէ արդարներուն բնակարանը։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:333:33 Проклятие Господне на доме нечестивого, а жилище благочестивых Он благословляет. 3:33 κατάρα καταρα curse θεοῦ θεος God ἐν εν in οἴκοις οικος home; household ἀσεβῶν ασεβης irreverent ἐπαύλεις επαυλις lodge δὲ δε though; while δικαίων δικαιος right; just εὐλογοῦνται ευλογεω commend; acclaim 3:33 מְאֵרַ֣ת mᵊʔērˈaṯ מְאֵרָה curse יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וּ û וְ and נְוֵ֖ה nᵊwˌē נָוֶה pasture צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יְבָרֵֽךְ׃ yᵊvārˈēḵ ברך bless 3:33. egestas a Domino in domo impii habitacula autem iustorum benedicenturWant is from the Lord in the house of the wicked: but the habitations of the just shall be blessed. 3:33. Destitution in the house of the impious is from the Lord. But the habitations of the just shall be blessed. 3:33. The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just. 33. The curse of the LORD is in the house of the wicked; but he blesseth the habitation of the righteous.
3:33 The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just: 3:33 Проклятие Господне на доме нечестивого, а жилище благочестивых Он благословляет. 3:33 κατάρα καταρα curse θεοῦ θεος God ἐν εν in οἴκοις οικος home; household ἀσεβῶν ασεβης irreverent ἐπαύλεις επαυλις lodge δὲ δε though; while δικαίων δικαιος right; just εὐλογοῦνται ευλογεω commend; acclaim 3:33 מְאֵרַ֣ת mᵊʔērˈaṯ מְאֵרָה curse יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וּ û וְ and נְוֵ֖ה nᵊwˌē נָוֶה pasture צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יְבָרֵֽךְ׃ yᵊvārˈēḵ ברך bless 3:33. egestas a Domino in domo impii habitacula autem iustorum benedicentur Want is from the Lord in the house of the wicked: but the habitations of the just shall be blessed. 3:33. Destitution in the house of the impious is from the Lord. But the habitations of the just shall be blessed. 3:33. The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:33: The curse of the Lord - No godly people meet in such a house; nor is God ever an inmate there.But he blesseth the habitation of the just - He considers it as his own temple. There he is worshipped in spirit and in truth; and hence God makes it his dwelling-place. Albert Barnes: Notes on the Bible - 18343:33The thought, like that which appears in Zac 5:3-4, and pervades the tragedies of Greek drama, is of a curse, an Ate, dwelling in a house from generation to generation, the source of ever-recurring woes. There is, possibly, a contrast between the "house" or "palace" of the rich oppressor and the lowly shepherd's hut, the "sheep-cote" Sa2 7:8 ennobled only by its upright inhabitants. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:33: curse: Pro 21:12; Lev. 26:14-46; Deu 7:26, Deu 28:15-68, Deu 29:19-29; Jos 6:18, Jos 7:13; Psa 37:22; Zac 5:3, Zac 5:4; Mal 2:2he blesseth: Deu 28:2-14; Sa2 6:11; Job 8:6, Job 8:7; Psa 1:3, Psa 91:10 Proverbs 3:34 Carl Friedrich Keil and Franz Delitzsch3:33The prosperity of the godless, far from being worthy of envy, has as its reverse side the curse: The curse of Jahve is in the house of the godless, And the dwelling of the just He blesseth. מארה (a curse), like מסלּה (a highway, from סלל), is formed from ארר (cf. Arab. harr, detestari, abhorrere, a word-imitation of an interjection used in disagreeable experiences). The curse is not merely a deprivation of external goods which render life happy, and the blessing is not merely the fulness of external possessions; the central-point of the curse lies in continuous disquiet of conscience, and that of the blessing in the happy consciousness that God is with us, in soul-rest and peace which is certain of the grace and goodness of God. The poetic נוה (from נוה = Arab. nwy, tetendit aliquo) signifies the place of settlement, and may be a word borrowed from a nomad life, since it denotes specially the pasture-ground; cf. Prov 24:15 (Fleischer). While the curse of God rests in the house of the wicked (vid., Khler on Zech 5:4), He blesses, on the contrary, the dwelling-place of the righteous. The lxx and Jerome read יברך, but יברך is more agreeable, since God continues to be the subject. John Gill3:33 The curse of the Lord is in the house of the wicked,.... The wicked man, being a transgressor of the law, is under the curse of it; and all that he has, his house, his substance, his very blessings are curses; see Mal 2:2; he is accursed amidst his greatest affluence, and sometimes from a plentiful estate is reduced to penury and want: and Aben Ezra interprets it, "the curse of want"; and the Vulgate Latin version is, "want from the Lord is", &c.but he blesseth the habitation of the just; the righteous man, as before described; he is blessed himself, having the righteousness of Christ imputed to him, and his sins forgiven him for his sake; and what he has of worldly substance, though it be ever so little, he has it with a blessing; and therefore it is better than the riches of many wicked men; his house, though it is but a courage, as the word (k) here signifies, is blessed with the presence of God in it; his family, his children, and servants, are blessed, having his instructions and example, and especially when made effectual by the grace of God; as the house of Obededom was blessed for the sake of the ark, so is a just man's house, being a "bethel", an house of God, blessed on account of his worship in it; see 2Kings 6:11. (k) "tugurio", Montanus; "tugurium, vel casam pastoritiam", Gejerus. John Wesley3:33 The house - Not only upon his own person, but also upon his posterity.Robert Jamieson, A. R. Fausset and David Brown3:33 curse . . . wicked--It abides with them, and will be manifested. |
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3:343:34: Տէր ամբարտաւանից հակառա՛կ կայ. եւ տայ շնորհս խոնարհաց։ [44]Տէր ամբարտաւանից հակառակ կայ. տայ`` շնորհս խոնարհաց:34 Տէրը հակառակ է ամբարտաւաններին. նա շնորհ է տալիս խոնարհներին: 34 Յիրաւի Անիկա ծաղր ընողները ծաղր կ’ընէ, Բայց խոնարհներուն շնորհք կու տայ։ 3:34: Տէր ամբարտաւանից հակառա՛կ կայ. եւ տայ շնորհս խոնարհաց։ 34 Տէրը հակառակ է ամբարտաւաններին. նա շնորհ է տալիս խոնարհներին: 34 Յիրաւի Անիկա ծաղր ընողները ծաղր կ’ընէ, Բայց խոնարհներուն շնորհք կու տայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:343:34 Если над кощунниками Он посмевается, то смиренным дает благодать. 3:34 κύριος κυριος lord; master ὑπερηφάνοις υπερηφανος proud ἀντιτάσσεται αντιτασσω range against; oppose ταπεινοῖς ταπεινος humble δὲ δε though; while δίδωσιν διδωμι give; deposit χάριν χαρις grace; regards 3:34 אִם־ ʔim- אִם if לַ la לְ to † הַ the לֵּצִ֥ים llēṣˌîm לֵץ scorner הֽוּא־ hˈû- הוּא he יָלִ֑יץ yālˈîṣ ליץ boast וְ֝ו *ˈw וְ and לַל *la לְ to עֲנָוִ֗יםעניים *ʕᵃnāwˈîm עָנָו humble יִתֶּן־ yitten- נתן give חֵֽן׃ ḥˈēn חֵן grace 3:34. inlusores ipse deludet et mansuetis dabit gratiamHe shall scorn the scorners, and to the meek he will give grace. 3:34. He will ridicule those who ridicule, but he will bestow grace upon the mild. 3:34. Surely he scorneth the scorners: but he giveth grace unto the lowly. 3:34 Surely he scorneth the scorners: but he giveth grace unto the lowly: 3:34 Если над кощунниками Он посмевается, то смиренным дает благодать. 3:34 κύριος κυριος lord; master ὑπερηφάνοις υπερηφανος proud ἀντιτάσσεται αντιτασσω range against; oppose ταπεινοῖς ταπεινος humble δὲ δε though; while δίδωσιν διδωμι give; deposit χάριν χαρις grace; regards 3:34 אִם־ ʔim- אִם if לַ la לְ to † הַ the לֵּצִ֥ים llēṣˌîm לֵץ scorner הֽוּא־ hˈû- הוּא he יָלִ֑יץ yālˈîṣ ליץ boast יִתֶּן־ yitten- נתן give חֵֽן׃ ḥˈēn חֵן grace 3:34. inlusores ipse deludet et mansuetis dabit gratiam He shall scorn the scorners, and to the meek he will give grace. 3:34. He will ridicule those who ridicule, but he will bestow grace upon the mild. 3:34. Surely he scorneth the scorners: but he giveth grace unto the lowly. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:34: Surely he scorneth the scorners; but he giveth grace unto the lowly - The Septuagint has Κυριος ὑπερηφανοις αντιτασσεται, ταπεινοις δε διδωσι χαριν. The Lord resisteth the proud; but giveth grace to the humble. These words are quoted by St. Peter, Pe1 5:5, and by St. James, Jam 4:6, just as they stand in the Septuagint, with the change of ὁ Θεος, God, for Κυριος, the Lord.Albert Barnes: Notes on the Bible - 18343:34Surely - Better, If he scorneth the scorners, i. e., Divine scorn of evil is the complement, and, as it were, the condition, of divine bounty to the lowly (compare the marginal reference and the Pro 1:26 note). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:34: he scorneth: Pro 9:7, Pro 9:8, Pro 9:12, Pro 19:29, Pro 21:24; Psa 138:6he giveth: Isa 57:15; Jam 4:6; Pe1 5:5 Proverbs 3:35 Carl Friedrich Keil and Franz Delitzsch3:34His relation to men is determined by their relation to Him. As for the scorners, He scorneth them, But to the lowly He giveth grace. Most interpreters render the verse thus: "If the scorner He (even He, in return) scorneth, so He (on the other hand) giveth grace to the lowly." For the sequence of the words in the consequence, in which the precedence of the verb is usual, e.g., Lev 12:5, we are referred to Prov 23:18, cf. Prov 24:14; but why had the poet placed the two facts in the relation of condition and consequence? The one fact is not the consequence but the reverse of the other, and accordingly they are opposed to each other in coordinated passages, Ps 18:26. The Vav in such antitheses has generally the meaning of "and on the other hand," e.g., Job 8:20, while the lxx, Targ., Syriac, and Jerome altogether pass over the אם as if it did not exist. Ziegler translates: "Truly! the scorner He scorneth;" but an affirmative אם does not exist, the asseveration after the manner of an oath is negative. Bertheau's expedient would be more acceptable, by which he makes the whole of Prov 3:34 the protasis to Prov 3:35; but if this were intended, another subject would not enter into Prov 3:35. Thus 34a and 34b are two independent parallel passages; אם־ללּצים is the protasis: if as regards the scorners, i.e., if His conduct is directed to the scorners, so He scorneth. The ל denotes relation, and in this elliptical usage is like the ל of superscription, e.g., Jer 23:9. הוּא is the emphatic αὐτός: He on the contrary, and in a decisive way (Ewald, 314ab). Instead of יליץ fo there might have been used יליצם (for הליץ, where it occurs as a governing word, has the accusative, Prov 19:28; Ps 119:51), but we do not miss the object: if it relates to scorners (thus also Lwenstein translates), so it is He in return who scorneth. The lxx renders it: κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν; cf. Jas 4:6; 1Pet 5:5. הוּא is used as a name of God (Deutsch. Morgenl. Zeitschr. xvi. 400), on which account it is rendered like יהוה by κύριος. A ὑπερήφανος (appearing above others, i.e., overbearing) is the לץ, according to the definition Prov 21:24. the expression of the talio is generalized in ἀντιτάσσεται (resists them). For עניים the Kerı̂ has ענוים: ענו (from ענה, the ground-form ענו, Arab. 'anaw) is the lowly (ταπεινός), or he who bends himself, i.e., the gentle and humble, the patient, and the passive עני, he who is bowed down, the suffering; but the limits of the conception are moveable, since in עני is presupposed the possession of fruit-virtues gained in the school of affliction. Geneva 15993:34 Surely (q) he scorneth the scorners: but he giveth grace unto the lowly.(q) He will show by his plagues that their scorn will turn to their own destruction, (Prov 1:26). John Gill3:34 Surely he scorneth the scorners,.... That make a mock at sin, a jest of religion, that scoff at the doctrines of the Gospel and the professors of it; these the Lord looks upon, laughs at, and has them in derision. The Greek version and two apostles render it, "he resisteth the proud", 1Pet 5:5. Such who are haughty and arrogant, that exalt themselves and despise others; as those of a pharisaical spirit are and do, are abhorred and despised by the Lord; he sets himself against them, is their enemy, "and scatters them in the imagination of their hearts", Lk 1:51. L'Empereur observes (l) that this version is quite agreeable to the Hebrew text and the sense of Jewish writers: R. Alshech says, that rendered "scorners", are such who will not look upon the divine Being, but go on boldly in sin, as if there was no God; and Kimchi explains the word by who exalt themselves, or are proud; and because proud men yield to none, but resist others, hence the verb is used, by the Septuagint, to resist; agreeably to which the Targum is,"he shall drive away;'' and Alshech, "he shall destroy;'' and Gersom, "God shall make others mock them;'' which is, to resist them; but he giveth grace unto the lowly; or humble souls; such who are made truly sensible of sin, and lie low in their own sight on account of it; who, sensible of the imperfection and insufficiency of their own righteousness, submit to the righteousness of Christ; ascribe their salvation, and all the blessings of it, to the free grace of God; own the deficiency of their duties, and disclaim all merit in them; think the worst of themselves, and the best of others; and humble themselves under the mighty hand of God, and are patient under every adverse dispensation of Providence; knowing what their deserts are, how undeserving of any favour, and how deserving of the divine displeasure. Now God first gives grace to these persons to make them thus humble and lowly which they are not naturally, and then he gives them more grace, according to his promise; and it is in proof of God's giving more grace to such persons that the Apostle James produces this passage, Prov 4:6. Grace is God's gift, first and last, what is had in first conversion, in after supplies, and for perseverance to the end: sanctifying, justifying, pardoning, and adopting grace, are the pure gifts of God, of his own favour and good will, without any merit, motive, or condition in the creature; and which he gives liberally and bountifully; for not favour with men is here meant, as some think, but the grace of God. (l) Not. in Mos. Kimchi p. 34, 35. Robert Jamieson, A. R. Fausset and David Brown3:34 The retribution of sinners, as in Ps 18:26. |
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3:353:35: Զփառս իմաստունք ժառանգեսցեն. իսկ անմիտք բարձրացուցին զանարգանս[7842]։[7842] Ոմանք. Իսկ ամպարիշտք բարձրա՛՛։ Զփառս իմաստունք ժառանգեսցեն, իսկ [45]ամպարիշտք բարձրացուցին զանարգանս:[34] Փառքը պիտի ժառանգեն իմաստունները, իսկ ամբարիշտները պիտի բազմացնեն իրենց անարգանքը: 35 Իմաստունները փառք պիտի ժառանգեն, Բայց յիմարներուն բարձրանալը անարգանք պիտի ըլլայ։ 3:35: Զփառս իմաստունք ժառանգեսցեն. իսկ անմիտք բարձրացուցին զանարգանս[7842]։ [7842] Ոմանք. Իսկ ամպարիշտք բարձրա՛՛։ [34] Փառքը պիտի ժառանգեն իմաստունները, իսկ ամբարիշտները պիտի բազմացնեն իրենց անարգանքը: 35 Իմաստունները փառք պիտի ժառանգեն, Բայց յիմարներուն բարձրանալը անարգանք պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:353:35 Мудрые наследуют славу, а глупые бесславие. 3:35 δόξαν δοξα glory σοφοὶ σοφος wise κληρονομήσουσιν κληρονομεω inherit; heir οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ὕψωσαν υψοω elevate; lift up ἀτιμίαν ατιμια dishonor 3:35 כָּ֭בֹוד ˈkāvôḏ כָּבֹוד weight חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise יִנְחָ֑לוּ yinḥˈālû נחל take possession וּ֝ ˈû וְ and כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent מֵרִ֥ים mērˌîm רום be high קָלֹֽון׃ פ qālˈôn . f קָלֹון dishonour 3:35. gloriam sapientes possidebunt stultorum exaltatio ignominiaThe wise shall possess glory: the promotion of fools is disgrace. 3:35. The wise will possess glory. The exaltation of the foolish is disgraceful. 3:35. The wise shall inherit glory: but shame shall be the promotion of fools. 3:35 The wise shall inherit glory: but shame shall be the promotion of fools: 3:35 Мудрые наследуют славу, а глупые бесславие. 3:35 δόξαν δοξα glory σοφοὶ σοφος wise κληρονομήσουσιν κληρονομεω inherit; heir οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ὕψωσαν υψοω elevate; lift up ἀτιμίαν ατιμια dishonor 3:35 כָּ֭בֹוד ˈkāvôḏ כָּבֹוד weight חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise יִנְחָ֑לוּ yinḥˈālû נחל take possession וּ֝ ˈû וְ and כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent מֵרִ֥ים mērˌîm רום be high קָלֹֽון׃ פ qālˈôn . f קָלֹון dishonour 3:35. gloriam sapientes possidebunt stultorum exaltatio ignominia The wise shall possess glory: the promotion of fools is disgrace. 3:35. The wise will possess glory. The exaltation of the foolish is disgraceful. 3:35. The wise shall inherit glory: but shame shall be the promotion of fools. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:35: The wise - The person who follows the dictates of wisdom, as mentioned above, shall inherit glory; because, being one of the heavenly family, a child of God, he has thereby heaven for his inheritance; but fools, such as those mentioned chapters 1 and 2, shall have ignominy for their exaltation. Many such fools as Solomon speaks of are exalted to the gibbet and gallows. The way to prevent this and the like evils, is to attend to the voice of wisdom.Albert Barnes: Notes on the Bible - 18343:35The margin conveys the thought that "fools" glory in that which is indeed their shame. Others take the clause as meaning "every fool takes up shame," i. e., gains nothing but that. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:35: wise: Pro 4:8; Sa1 2:30; Psa 73:24but: Pro 13:8; Psa 132:18; Isa 65:13-15; Dan 12:2, Dan 12:3 shall be the promotion of fools: Heb. exalteth the fools Carl Friedrich Keil and Franz Delitzsch3:35This group of the proverbs of wisdom now suitably closes with the fundamental contrast between the wise and fools: The wise shall inherit honour, But fools carry away shame. If we take וּכסילים as the object, then we can scarcely interpret the clause: shame sweeps fools away (Umbreit, Zckler, Bertheau), for הרים [Hiph. of רוּם] signifies (Is 57:14; Ezek 21:31) "to raise up anything high and far," not "to sweep away." Preferable is the rendering: τοὺς δ ̓ ἄφρονας ὑψοῖ ἀτιμία (Graec. Venet., and similarly Jerome), i.e., only to it do they owe their celebrity as warning examples (Ewald), to which Oetinger compares "whose glory is in their shame," Phil 3:19; (Note: Jona Gerundi renders it otherwise: "But shame raises the fools high;" i.e., only the infamous, he who has no sense of honour, makes much advancement out of fools.) but קלון is the contrary of כּבוד (glory, Hab 2:16), and therefore is as much an object conception as is the latter, 35a. If it is the object, then if we take מרים from מר after the form of לן, Neh 13:21 = ממירים (Hos 4:7), it might be rendered: Yet fools exchange shame (Lwenstein). But מוּר, like the Arab. mrr, transire, means properly to pass over or to wander over; it is intransitive, and only in Hiph. signifies actively to exchange. מרים thus will be the participle of הרים; the plur. taken distributively (fools = whoever is only always a fool) is connected with the singular of the predicate. This change in the number is here, however, more difficult than at Prov 3:18, and in other places, where the plur. of the part. permits the resolution into a relative clause with quicunque, and more difficult than at Prov 28:1, where the sing. of the predicate is introduced by attraction; wherefore מרים may be an error in transcribing for מרימים or מרימי (Bttcher). J. H. Michaelis (after the Targ. and Syr.) has properly rendered the clause: "stulti tollunt ignominiam tanquam portionem suam," adding "quae derivato nomine תרומה dicitur." הרים signifies, in the language of the sacrificial worship and of worship generally, to lift off from anything the best portion, the legitimate portion due to God and the priesthood (vid., at Prov 3:9); for which reason Rashi glosses מרים by מפרישׁ לו, and Ralbag by מגביה לו. See Prov 14:29. Honour is that which the wise inherit, it falls to them unsought as a possession, but fools receive shame as the offal (viz., of their foolish conduct). The fut. and part. are significantly interchanged. The life of the wise ends in glory, but fools inherit shame; the fruit of their conduct is shame and evermore shame. John Gill3:35 The wise shall inherit glory,.... The wise are the same with the just and lowly before mentioned, to whom God gives grace, and to these he gives glory. The "wise" are such who are so, not in a natural, civil, or notional sense, or that are wise in the things of nature, in civil affairs and in speculative matters of religion; but in a spiritual sense, who are wise unto salvation; who know themselves, the sinfulness of their nature, their inability to do that which is good, and their want of righteousness to justify them before God; who are sensible of the sickness and diseases of their souls, their spiritual poverty, and their great folly and ignorance with respect to things of a spiritual nature; who know Christ, and him crucified, the way of peace, pardon, righteousness, and salvation by him; that know him, not only notionally, but so as to apply unto him, and rest on him for salvation; who build it on him the foundation, on him only, and give him all the glory of it; and who have also a competent knowledge of the Gospel, and a comfortable experience of the truths of it; and who take up a profession of religion upon such an experience, and hold it fast without depending on it, and have a conversation becoming it, walking circumspectly, not as fools, but as wise. Now these shall "inherit glory"; not the glory of this world, or honour among men in it; but the glory of another, of which the glory of this world, and of, he most excellent things in it, is but a faint resemblance: it is unseen, inconceivable, and incomparable; it is an eternal glory which Christ is entered into, and the same the Father has given him; and will lie in the vision of God, and communion with him; in beholding the glory of Christ, and in having a glory put upon them both in soul and body: and this they shall enjoy as an inheritance; not by purchase or acquisition, but by free gift; as a bequest of their Father; which comes to them as children, through the death of Christ the testator, and will be possessed for ever, as inheritances run;but shame shall be the promotion of fools; not fools in a natural, but in a religious sense; such who know not themselves, nor the way of salvation; who mock at sin, and scoff at religion: these and everyone of these "shall take" or "lift up shame" (m), as their part and portion, alluding to the heave offering under the law, in opposition to the glory the wise shall inherit and possess. Or, "shame shall lift up fools" (n); hold them forth, and make them manifest and conspicuous: all the promotion they shall be raised unto will be only shame and confusion, if not in this world, yet in that to come; for, when they shall rise from the dead, it will be "to shame and everlasting contempt", Dan 12:2. The Targum is, "fools shall receive tribulation;'' that shall be their inheritance in the other world. (m) "unusquisque stultorum suscipit, vel sustinet, ignominiam", Vatablus. (n) "Stolidos vero tollit ignominia", Junius & Tremellius. John Wesley3:35 Shame - Instead of that glory which they seek.Robert Jamieson, A. R. Fausset and David Brown3:35 inherit--as a portion.shame--or disgrace, as opposed to honor. promotion--(Compare Margin); as honor for well-doing makes men conspicuous, so fools are signalized by disgrace. |
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