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Zohrap 1805
Խորհուրդ փրկելոյն Քրիստոսի նախ քան զաշխարհս առաջադրեցաւ, որում յոլով օրինակք կանխաւ դրոշմեցան զի ՚ի գալ կատարման խորհրդոյն վկայեսցեն օրինակքն ճշմարտութեանն։ Առ այս նախ արժանանայ Աբրահամ՝ պատկեր լինել Աստուծոյ Հօր, եւ Իսահակ՝ տիպ պատարագելոյն Քրիստոսի ՚ի խաչն։ Պատուի ապա եւ Դաւիթ ՚ի դէմս Հօր. եւ որդի նորա Սողոմոն յօրինակ ամէնակալ խաղաղարար թագաւորութեանն Քրիստոսի, եւ անչափ իմաստութեանն, եւ աշխարհակեցոյց խրատու աւետարանին։ Յայս խորհուրդ ասացաւ յԱստուծոյ, օրինակաւ զՍողոմոնէ՝ եւ ճշմարտութեամբ զՔրիստոսէ, թէ՝ Ես եղէց նմա ՚ի Հայր, եւ նա եղիցի ինձ յՈրդի. եւ թէ՝ Երկիր պագցեն նմա ամենայն թագաւորք՝ եւ ազգք պաշտեսցեն զնա։ Եւ զի Քրիստոսի էր պահեալ խոստումնս այս, թէպէտ եւ կարծեաց Սողոմոն յի՛նքն լնուլ խոստմանս, ածելով կանայս, եւ ծննդովք նոցա տիրել աշխարհի, յանդիմանեցաւ իբրեւ զմարդ, որպէս Եզեկիա ցաւովքն։ Այլ զի անզեղջ են շնորհքն Աստուծոյ, պահեցաւ նմա օրինակն գոլ Քրիստոսի, եւ մանաւանդ առատութեամբ իմաստիցն, որով եւ խրատէ զամենայն մարդիկ լուսաւոր բանիւ ըստ Քրիստոսի առակախօս վարդապետութեանն։ Եւ նախ՝ առաջին գրովք առակացս՝ զտղայական հասակ մարդկութեանս յերիս մասունս հոգւոյ՝ որովք վարի մարդս՝ վարժէ գեղեցիկ բանիւ յաստուածայինսն, հաւանել Աստուծոյ, կրթիլ իմաստիւք, հրաժարել ՚ի ցասմանէ, զգուշանալ ցանկութեանց. եւ բազում ինչ ՚ի սոյն դրոշմէ զխորհուրդն Քրիստոսի, յորոց զառաջին հատորս վասն դիւրահասութեան ՚ի գլուխս բաժանեցաք։ Իսկ երկրորդ եւ երրորդ հատորքն առաջին գրոցս՝ առակացս ասեմ, վասն խիտ եւ բազմակերպ դիմաց բանին եւ համառօտ եւ այլափոխ ոճոյն՝ անվաւեր թուեցաւ բաժանել ՚ի գլուխս։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: Книга Притчей Соломоновых в еврейской Библии помещается в третьей части библейского канона среди так называемых кетубим или агиографов и в ряду их занимает второе место - после книги псалмов и пред книгой Иова. Еврейское название книги Притчей: Мишле-Шеломо (………..) или обычнее просто Мишле как и греческое LXX-ти: Παροιμιαι Σαλωμω̃ντοσ, и латинское Вульг.: Parabolae Salomonis или liber prorerbiorum и под. указывают на преобладающую форму изложения этой священной книги, содержание которой составляют именно притчи, т. е. в большинстве случаев отрывочные, афористические, иногда же связные, в последовательном порядке (обнимающем целые отделы) изложенные изречения, в которых предлагаются то умозрительные истины - главным образом религиозного свойства напр. о Боге, Его свойствах, Его мироуправлении, о Божественной (Ипостасной) Премудрости и проч., то - чаще всего - разнообразные правила практической мудрости, благоразумия и благоповедения в жизни религиозно-нравственной, общественной, семейной, трудовой, хозяйственной и т. д., то - иногда - опытные наблюдения над ходом жизни, дел и судеб человека и мира; словом "притчи" обнимают или захватывают всю совокупность вопросов знания и жизни представлявшихся наблюдению и размышлению древнего еврея - теократа, в своем духовном складе определявшегося законом Моисеевым и своеобразным характером древнееврейской ветхозаветной истории. Основное значение еврейского машал: "сравнение", "подобие", т. е. речь не с буквальным только смыслом, но и с переносным, речь, в которой явление, например, нравственного миропорядка уясняется через сравнение с явлением мира физического (ср. Иез. XVII:2; XXIV:3; Притч. XXV:11). Сравнение при этом принимает неодинаковые формы, откуда и получаются различные виды притчей: 1) притчи синонимические; вторая половина стиха повторяет мысль первой, только в несколько другой форме (Притч. XI:15, XV:23: и др.); 2) антитетические, в них второе полустишие выражает обратную сторону данной в первой строке истины, или прямую противоположность ее (X:1, 4; XVIII:14); 3) притчи параболические, соединяющие в себе элементы притчи синонимической и антитетической: они представляют нечто сходное в совершенно различных родах явлений особенно явлении этических и физических, причем первая строка стиха представляет какой-либо штрих из картин природы, а вторая - какую-нибудь этическую истину, первое полустишие представляет, так сказать, аллегорическую картину, а второе - объяснительную подпись к ней (напр. XI:22; XXV:11).

Из такой искусственной формы притчей само собой следует, что они отнюдь не могут быть отожествляемы или сближаемы с народными пословицами, каких много бывает у всякого народа (у греков: собрание притчей семи мудрецов, поэтов и Пифагора; у римлян - Катона, Ю. Цезаря), особенно же было много у народов древнего Востока, напр. у арабов (собрания притчей, как произведений народной мудрости, у арабов были известны под именем - Абу абайда и Майдани). Напротив, в собрании притчей Соломоновых даны опыты именно одного или нескольких мудрецов - обнять истины религии или общие мудрости в применении к возможным многоразличным частным случаям жизни и выразить их в кратких, остроумных и удобозапоминаемых изречениях (ср. Толков. Библ. т. II, с. 383), которые, не имея тесной логической связи между собой, располагаются лишь во внешней связи друг с другом.

Хотя бесспорно, что "притчи" суть, в некотором смысле, продукт субъективного творчества мудреца, продукт самодеятельного упражнения мудреца в законе, но однако совершенно недопустима мысль некоторых западных библеистов, будто мудрость книги Притчей не имеет связи с религией народа Божия, даже стоит в противоречии с нею; напротив, религия составляет основную почву всех изречений книги Притчей, закон Моисеев - основное предположение всех нравоучительных и других идей этой книги: откровение Божественное - неизменный источник всей богопросвещенной мудрости священного приточника. Отсюда притчи Соломоновы от других восточных притчей отличаются именно своим религиозным направлением и отпечатлевшимся на них характером откровения, из которого они проистекают, а вследствие этого - характером чистоты, определенности и безошибочности, с какими здесь поняты все отношения жизни и возведены к познанию определенного Богом назначения человека.

Совокупность изречений, содержащихся в книге Притчей, составляет так называемую "мудрость", евр. хокма. Эта мудрость, изрекаемая разными мудрецами, есть самостоятельная и самодеятельная Сила, говорящая через мудрецов, дающая им и всем ведение откровенной истины (XXIX:18; "без откровения свыше народ не обуздан, а соблюдающий закон блажен"). Все учение книги Притчей есть слово Иеговы или закон Иеговы: частнее, оно исходит от лица вечной Премудрости сотворившей мир (VIII:27-30; сн. III:19), и еще до творения мира бывшей у Бога (VIII:22-26), всегда близкой к сынам человеческим (VIII:31), в Израиле же нарочито всенародно проповедующей во всех местах общественных собраний (I:20-21; VIII:1-4), выслушивающей молитвы просящих (I:28), изливающей дух мудрости на принимающих ее (I:23), словом - личной или ипостасной Премудрости Божией.

Существенный характер мудрости, которой научает книга Притчей, как и вся так называемая хокмическая священная библейская письменность (некоторые псалмы: XXXVI, XLIX, LXXII..., книга Иова, кн. Екклезиаста, кн. Иисуса, сына Сирахова), слагается из двух основных черт. Эта мудрость, во-первых, всецело зиждется на религиозной основе и есть в существе своем истинное боговедение и богопочтение: "начало мудрости - страх Господень" (I:7); "начало мудрости - страх Господень, и познание Святаго - разум" (IX:10). Мудрость эта, во-вторых, имеет прежде всего и главным образом практический характер: тогда как в пророческих писаниях весьма много места уделяется речам о судьбах народа Божия, о его верованиях и пр., в книге Притчей весь этот теоретический элемент является лишь основой, предположением всех суждений свящ. писателя, главный же предмет его речи всегда образует практическая жизнь теократического общества и отдельного члена его по руководству закона Иеговы. Существует путь Господень и этот путь - твердыня для непорочного, и страх для делающих беззаконие (X:29). Источник всякой истинной мудрости - в законе Иеговы: "От Господа направляются шаги человека; человеку же как узнать путь свой?" (XX:24). Соответственно тому, следуют ли люди пути Иеговы или уклоняются от него, все человечество разделяется на мудрых и глупых, т. е. расположенных к принятию закона Божия и следованию путем его, - людей благочестивых, и пытающихся на место общей для всех воли Божией поставить свою частичную волю и тем нарушающих гармонию мира, - людей нечестивых и грешных (см., напр., X:23). При этом неизбежным, по суду Божьему, следствием добродетели является благо и счастье, а нечестия и греха - всякого рода бедствия (см., напр., XII:21; XXI:18). Из этого основного принципа истекают все многочисленные наставления книги Притчей, обнимающие все разнообразие жизненных и житейских отношений человека. В целом совокупность изречений книги Притчей представляет собой как бы особенное нравственное законодательство, параллельное законодательству Моисея. Но если книги Моисея, по самому назначению своему в качестве законоположительных книг, обращают преимущественное внимание на развитие национальных форм гражданской и религиозной жизни евреев, как исключительно богоизбранного народа, то законодательство книги Притчей стоит на универсальной точке зрения (в целой книге ни разу не упомянуто имя Израиля) и ставит целью, рядом с специфическими чертами библейского еврейства, развивать еще и общечеловеческие стороны духовной жизни, общее гуманитарное направление к истине и добру. Понятие мудрости - в смысле книги Притчей - не ограничивается одними религиозностью, набожностью, благочестием, но обнимает жизнь еврея-теократа во всем разнообразии, по всем направлениям и во всех отношениях, так, например, в понятие мудрости необходимо входят: рассудительность, проницательность, осмотрительность, художественные дарования и мн. др. Сходясь в отношении преобладающего законодательного содержания с книгами закона Моисеева и отличаясь этим от писаний исторических и пророческих, книга Притчей имеет то сходство с последними, что моральный элемент в ней, как и у пророков, решительно преобладает над богослужебнообрядовым, культовым. Но ни о каком якобы враждебном отношении философии книги Притчей к закону Моисееву (что допускал напр. I. F. Bruch, Weishertslehre der Hebräer. En Beitrag zur Geschichte der Philos. Strassburg. 1851) не может быть речи. Напротив, закон Моисея в моральном законодательстве кн. Притчей нашел новую точку опоры, поскольку развитие общечеловеческих гуманных добродетелей должно было смягчать жестоковыйный дух народа и располагать его к исполнению и заповедей закона, притом решение моральных вопросов книга Притчей дает только в духе закона. Справедливо, поэтому, иудейская традиция (Мидраш на кн. Песн. III:2) утверждала, что Соломон, переходя постепенно от изречения к изречению, от сравнения к сравнению, этим путем исследовал тайны торы, и даже, что до Соломона никто не понимал надлежащим образом слов торы . Если же в Притч. XXI:3, 27: правосудие и добрые дела ставятся выше жертвы, то это отнюдь не есть протест против Моисеева закона (авторитет которого, напротив, всячески охраняется в книге Притчей, см. XXVIII:9: "кто отклоняет ухо свое от слушания закона, того и молитва - мерзость"), а лишь уяснение его смысла - такое же, какое во всей силе и неоднократно находим у пророков (см. 1: Цар. XV:22; Ис. I:10-20; Ос VI:6). Так как по воззрению самой книги Притчей, для уразумения ее наставлений и советов требуются: известная мудрость, развитой смысл и чувство человеческого достоинства, то законодательство кн. Притчей, как и наша морально-христианская философия, первоначально назначалось собственно для интеллигенции народа, прежде всего для самих правителей народа (как видно из многих мест книги, уроками ее назидались прежде и более всего наследники Соломона).

Судя по всему содержанию книги Притчей, как учению о мудрости, равно как уже по самому надписанию книги гл. I, ст. 2-6, в котором она называется между прочим мудростью и словами мудрых, следует считать древним названием книги, параллельным общепринятому "Притчи", евр. Мишле, другое: "книга мудрости или премудрости", евр. сефер Хокма. С таким именем книга эта была известна уже в древнееврейском предании (в Талмуде см. тосефту к тр. Baba batra 14b), а оттуда имя это перешло и в христианское, древне-церковное предание. Хотя Ориген употребляет только название "Притчи", когда передает евр. Мишле греческой транскрипцией Μισλώθ, но более обычным у древних церковных учителей названием нашей книги были σοφία, πανάρετος σοφία. Так, св. Климент Римский (1: Поcл. к Кор. LXVII:3), приводя место Притч. I:23-33, выражается: ούτως γάρ λέγει η πανάρετος σοφία. Мелитон Сардийский (у Евсевия Кесарийского, Церковная История, кн. IV, гл. 26, § 13) приводит оба названия книги, как равно употребительные: Σολομω̃νος παροιμίαι, ή καί Σοφία. По свидетельству церковного историка Евсевия (Ц. Ист. кн. IV, гл. 22, § 9), не только цитируемые им Мелитон Сардийский, Егезипп и св. Ириней Лионский, но и вся древность христианская называла притчи Соломоновы всесовершенной мудростью, πανάρενον σοφίαν (ο πα̃ς τω̃ν αρχαίον χορός πανάρενον σοφίαν τάς Σολομω̃νος πσροιμι̃ας εκάλουν) и, по мнению Евсевия, такое название происходило "из неписанного иудейского предания" (έξ Ιουδαϊκη̃ς αγράφου παραδόσεος). Название "книга Премудрости", без сомнения, более приличествует книге Притчей Соломоновых, чем двум неканоническим учительным книгам: "Книга Премудрости Соломона" и "Книга Премудрости Иисуса сына Сирахова". И даже в сравнении с двумя каноническими книгами - книгой Иова и книгой Екклезиаста, обыкновенно причисляемыми к хокмической библейской письменности, т. е. содержащей в себе раскрытие учения о премудрости, - книга Притчей имеет преимущество полноты, цельности и законченности раскрытия учения о мудрости.

В греческой, славянской и русской Библии, как и в Вульгате, книга Притчей принадлежит к седьмерице свящ. книг - кн. Иова, Псалтирь, Притчи Соломоновы, Екклезиаст, Песнь Песней, Премудрость Соломона и Премудрость Иисуса сына Сирахова, - которые по своему содержанию именуются учительными книгами (Православный Катехизис) или премудростными, понеже в них разуму и истинней премудрости научаемся (Предисл. к первопечатной Слав. Библии), а по форме своего изложения стихотворными (свв. Григорий Богослов, Кирилл Иерусалимский, Иоанн Дамаскин и др.), т. е. в широком смысле поэтическими, частнее в изложении своем всюду представляющими так называемый параллелизм членов (о видах этого параллелизма в книге Притчей мы сказали выше).

Происхождение и состав книги Притчей

Творцом притчей в Притч. I:1: называется царь Соломон. И христианская древность признавала книгу Притчей единым произведением одного Соломона, как книга псалмов известна была с именем Давида. В пользу авторства Соломона в отношении книги Притчей говорят как внешние библейские свидетельства, так и внутренний характер приточной мудрости кн. Притчей. По 3: Цар. IV:32, Соломон изрек три тысячи притчей (и песней его было тысяча и пять). Иисус, сын Сирахов, прославляя мудрость Соломона, между прочим, взывает к нему "душа твоя покрыла землю, и ты наполнил ее загадочными притчами... за песни и изречения, за притчи и изъяснения тебе удивлялись страны" (XLVII:17, 19). Слава о мудрости Соломона, и по свидетельству 3-ей книги Царств (IV:34; X:1: сл.), распространилась очень далеко, и мудрость его, служа предметом удивления окрестных народов, впоследствии сделалась у них сюжетом для разного рода легенд и сказочных произведений поэзии. Правда, те 3000: притчей, которые, по 3: Цар. IV:32, изрек Соломон, не могут быть отождествляемы с канонической книгой Притчей, ни по количеству своему, ни по самому характеру и содержанию, в целой книге Притчей не более 915: стихов, и следовательно большинство из 3000: притчей Соломона не могли войти в книгу Притчей: притом, судя по 3: Цар. IV:34, притчи и вообще мудрость Соломона, выражались более всего в познании природы и отдельных ее явлений и под.; напротив, в книге Притчей притчей такого рода не имеется, а преобладают жизненно-практические и особенно религиозно-нравственные мотивы. Не лишено, поэтому, значения предположение, что в книгу Притчей вошла лишь некоторая, избранная часть всех притчей Соломона, характера преимущественно религиозно-нравственного. Трижды повторяемое в книге Притчей надписание "Притчи Соломона" (I:1; X:1; XXV:1) представляет, во всяком случае, важное свидетельство в пользу происхождения, по крайней мере, большей части книги Притчей от Соломона. Некоторые частные черты и указания содержания книги Притчей своим соответствием личности и обстоятельствам жизни Соломона свидетельствуют в пользу происхождения от него кн. Притчей. Здесь, напр., весьма часто повторяется совет уклоняться от распутной женщины и распутства, вообще остерегаться от увлечений женщиной (V:18, 20; VI:24-35; IX:16-18; XVIII:23). Советы эти напоминают читателю историю падения Соломона через женщин (3: Цар. XI:1: сл.): естественно видеть в этих советах предостережение от той же опасности, какой подвергся сам мудрый приточник. В книге Притчей, далее, весьма много говорится о царской власти, о благах правления мудрого царя (XXVIII:16), помазанника Божия и провозвестника правды Божией (XXI:1; XVI:10-12), милости и истины (XX:28), о гневе его на нечестивых и о благодеяниях для праведных (XIX:12; XX:2; XXII:11); о правителях мудрых и глупых, об их советниках и характере их правления (XI:11-14; XIV:28; XXV:1-8; XXVIII:2; 15-16). И здесь можно видеть плод государственного опыта мудрого еврейского царя - Соломона, всецело преданного народоправлению и опытно познавшего как светлые, так и темные стороны царского служения. Равным образом, свидетельство Приточника о себе самом, как о любимом сыне отца и матери, как сыне, которого отец тщательно научал закону Божьему (IV:3-4), точно приложимо к Соломону: о научении Давидом Соломона хранению закона говорит 3: Цар. III:2: (см. Толков. Библ. т. II (Спб., 1905) с. 368).

Но наряду с указанными внешними и внутренними свидетельствами происхождения книги Притчей от Соломона, имеется другой ряд данных, тоже то внешних, то внутренних, наличность которых требует ограничения писательства Соломона только известной, хотя бы и самой значительной, частью книги. Именно, в книге Притчей, кроме общего надписания в начале книги (I:1), имеется еще шесть других надписаний, которыми книга разделяется на несколько неодинакового объема характера - отделов, и некоторые из этих отделов, по-видимому, не принадлежат Соломону, как писателю, а произошли позднее Соломона и от других лиц. На этих других писателей есть некоторое указание уже в начале книги I:6, где упомянуты "слова мудрецов и загадки их" (дибре - хакамим вехидотам) в качестве одной из составных частей содержания книги Притчей. Затем в гл. X, ст. 1: по еврейскому масоретскому тексту, и латинскому переводу блаж. Иеронима, как и по русскому синод. и архим. Макария, имеется надпись "Притчи Соломона": этой надписью, по-видимому, отмечается новый период в приточном творчестве Соломона, причем новый отдел с X:1: по XXII:16: - заметно отличается от первого раздела книги гл. I-IX: если в первом отделе изложено связной периодической речью учение о мудрости и побуждениях к ней, то во втором отделе речь приточника построена в форме кратких, афористических суждений по принципу, большей частью, антитетического параллелизма. Многие западные библейские комментаторы (во главе с известным Евальдом), на основании такой афористической формы речи в отделе X, I-XXII:16, почитали этот отдел древнейшей частью книги Притчи, принадлежавшей перу самого Соломона, тогда как первый отдел гл. I-IX с его необычайно планомерным развитием мыслей, западной библейской экзегетикой считается самой поздней частью книги, не только по характеру и содержанию, но и хронологически близкой к книге Иисуса сына Сирахова. Но различие формы речи, само по себе, не дает основания считать первый и второй отделы книги разновременными и принадлежащими разным писателям; гений Соломона естественно располагал многообразием форм выражения мыслей: оставаясь на библейской почве, мы, во всяком случае, должны признать всю часть книги гл. I-XXII:16: Соломоновым произведением. Иначе обстоит дело с последующими отделами книги. Так, отделы: третий, XXII:17: (слав. 18) - XXIV:22: и четвертый, XXIV:23-34, судя по надписаниям, принадлежат каким-то, не названным по имени, мудрецам; возможно, что эти мудрецы были современниками Соломона, даже принадлежали к его школе, в роде упомянутых в 3: Цар. IV:31: Ефана, Емана, Халкола и Дарды. Пятый отдел книги или третью главную ее часть образуют, гл. XXV-XXIX, "притчи Соломона, которые собрали (евр.: ге'тику. LXX: εξεγράψαντο, Vulg.: transtulerunt) мужи Езекии царя Иудейского", (XXV:1), в которых обычно видят пророка Исаию, а также Елиакима, Севну и Иоаха (4: Цар. XVIII:26); таким образом в этом отделе заключаются притчи, хотя и происходящие от Соломона, но настоящий вид получившие лишь спустя 300: лет после Соломона - от ученой коллегии богопросвещенных мужей Езекии, собравшей эти притчи из архивных записей (соответственно чтению LXX-ти) или даже из устного предания. В XXX гл., по еврейскому надписанию, заключаются притчи Aгypa, сына Иакеева, к некиим Ифиилу и Укалу (ст. 1). У LXX эти имена переданы нарицательно, отчего значение надписания стих 1-й гл. XXX утратил. Блаж. Иероним тоже передает евр. надписание нарицательно: Verba congregantis filii vomentis, причем под первым разумеется Соломон, как собиратель мудрости, а под вторым Давид, отрыгавший слово благо (Пс. XLIV:2). Но нарицательное понимание собственного имени лица, притом имеющего отчество ("Иакеева"), едва ли допустимо. Соломон же даже и в аллегорическом его названии Екклезиаст, назван сыном Давида (Еккл. I:1); остается видеть в Агуре неизвестного мудреца. Гл. XXXI, ст. 9: заключает наставление некоего царя Лемуила, преподанные ему матерью его. В этом имени обычно видят символическое имя или Соломона (блаж. Иероним) или Езекии (Абен - Ездра, проф. Олесницкий). Ст. 10-31: заключают алфавитно (акростихом) составленную похвалу добродетельной жене. Ввиду свидетельства 3: Цар. IV:32, что Соломон написал более 1000: песней, и очевидного сходства "песни" добродетельной жене с несомненно Соломоновыми притчами (напр. ср. ст. 10: и XII:4; XI:16; XIV:1; XVIII:23; ст. 20: и XIX:17; XXII:9; ст. 22: и VII:16; ст. 30: и XI:22), естественно считать эту похвалу происходящею от Соломона, только положение ее в конце книги, по-видимому, говорит за более позднее происхождение этого отдела.

Таким образом, из надписаний книги - этих самосвидетельств книги о себе самой - узнаем, что писателями ее были Соломон, Агур, Лемуил и некоторые другие, не названные по имени, мудрецы. Если же на основании общего надписания I:1: книгу Притчей называют именем Соломона, то эта надпись и это название - метонимия, так как с именем мудрости всегда соединялось, как и теперь у нас, имя Соломона, мудрейшего из людей; книга Притчей должна или может называться Соломоновой в том же смысле, как и всю Псалтирь называли и называют Давидовой, т. е. в смысле преимущественного и главнейшего авторства Соломона в этой области. Весь состав нынешней книги Притчей существовал уже ко времени царя Езекии, общество друзей которого, по свидетельству XXV:1, издало в свет всю книгу Притчей, - по неточному выражению Талмуда (Bababatra 15а), написало книгу Притчей, - точнее, редактировало ее, придало ей настоящий вид, придав к собранным, быть может, самим Соломоном (мнение св. Кирилла Иерусалимского и блаж. Иеронима) гл. I-XXIV последние семь глав книги, XXV-XXXI, причем внесли сюда притчи, не вошедшие в собрание самого Соломона. Отцы и учители Церкви, не придавая значения вопросу о происхождении настоящей редакции книги, видели и прославляли в ней мудрость Соломона. Действительно, на понимании книги вопрос об участии в ее составлении наряду с Соломоном и других писателей нисколько не отражается, лишь бы сохранялась вера в богодухновенность книги.

Против богодухновенности и канонического достоинства книги Притчей высказывались отдельные голоса как среди иудеев, так и среди христиан. Первых смущало кажущееся противоречие притчей ст. 4: и 5: гл. XXVI, и якобы неуместное в священной книге пластичное описание распутной жены гл. VII:10-27. Оба эти возражения были выставлены на Ямнийском иудейском соборе (ок. 100: г. по Р. Х.) но там же получили удовлетворительное разрешение, и книга в целом составе была признана канонической. В христианской Церкви раздавались одинокие голоса (в древности, напр., Феодора Мопсуетского, в новое время - Клерика, Мейера и др.), будто книга Притчей заключает в себе лишь земную, чисто человеческую мудрость Соломона, имевшую в виду земное же благополучие человека. Но хотя правила, предписания и наставления книги Притчей о снискании мудрости, не достигают еще совершенства и идеальной чистоты нравственного учения Господа Иисуса Христа и Его апостолов, однако богодухновенность и канонический авторитет этот утверждается уже многократными ссылками на книгу Притчей в Новом Завете. Напр. Притч. I:16: сл. цитируются в Рим III:15-17; Притч. III:11-12: - в Евр. XII:6; Притч. III:34: - в Иак. IV:6; 1: Пет V:5. Мужи апостольские часто цитировали книгу Притчей, как боговдохновенное ветхозаветное писание (ап. Варнава, посл. гл. V, св. Климент Римский, 1: Кор. гл. XIV, XXI, Игнатий Богоносец, Еф V, Поликарп Смирнский, Филип. гл. VI). В апостольских правилах (пр. 85) и во всех канонических соборных исчислениях Православной Церкви книга Притчей всегда помещалась в числе 22-х канонических книг Ветхого Завета.

Христианская православная Церковь свое высокое уважение к книге Притчей свидетельствует широким употреблением чтений из этой книги в церковном богослужении. Чтения или паримии из этой книги встречаются в церковных службах чаще, чем из других ветхозаветных книг: от преимущественного употребления в церковном богослужении книги Притчей, по греч. "паримий", последнее название сделалось общим для всех, взятых из священных книг, церковных чтений. Паримии из книги Притчей предлагаются ежедневно за исключением суббот и недель, на вечернях св. Четыредесятницы, как лучшее назидательное чтение в эти дни поста и покаяния (в течение св. Четыредесятницы прочитываются почти целиком 24: первых главы, и гл. XXXI:8-31). Несколько чтений паримий из кн. Притчей положено на праздники (из гл. III - 10: июля, 1: августа, 13: и 14: сентября: из гл. VIII - 1: января и 25: марта, из гл. IX - в богородичные праздники и т. д.) и в дни памяти святых, как бы сопоставляя советы премудрости с примерами благочестия, наглядно представляемого жизнью святых.

О цели книги Притчей св. Григорий Нисский говорит: "как трудящиеся в телесных упражнениях в училище готовятся через сие к понесению больших трудов в действительных борьбах, так и приточное учение кажется мне неким упражнением, обучающим души наши и делающим их гибкими в духовных подвигах" (Св. Григорий Нисский, Точн. истолков. на Еккл. I:1). Подобную же цель и подобный же характер имели и две неканонические учительные книги: книга Иисуса сына Сирахова и кн. Премудрости Соломона.

По составу содержания своего книга Притчей, как было уже упомянуто, представляет три главные части, причем вторая и третья части имеют некоторые добавления. Первую часть составляет собрание увещательных речей, обнимаемых первыми девятью Главами I-IX: это - по преимуществу книга Мудрости, изображаемой в качестве высшего блага и единственно достойного предмета стремлений человека. Часть первая может быть подразделена на три отдела, по три главы в каждом; в первом отделе содержатся: отрицательные и положительные побуждения к мудрости (гл. I), свойства премудрости и благие плоды и последствия ее для жизни человека (гл. II), и частные обнаружения мудрости в отношении к Богу и ближним (гл. III); во втором отделе (гл. IV-Vl) частнее и подробнее излагаются побуждения к снисканию мудрости и требования, предъявляемые ею человеку (гл. IV), затем предлагаются увещания - избегать сладострастия и любопытства (гл. V), а также быть осторожным, честным, добросовестным в исполнении гражданских, общежитейских и иных обязанностей (гл. VI); в третьем отделе изображаются глупость и мудрость, как мыслящие, живые образы или лица, каждая с своими отличительными внутренними свойствами и действиями: в противовес обольщениям глупости, олицетворяемой в виде блудницы (гл. VII), выступает олицетворенная мудрость с авторитетными призывами к людям, чтобы они следовали за нею, как за единым истинным благом (гл. VIII-IX).

Вторую часть книги образуют "Притчи Соломона" (гл. X-XXII:16), с двумя прибавлениями: "слов мудрых" - XXII:17: - XXIV:23-34. Здесь, на основании изложенных в первой части книги общих понятий о мудрости и благочестии, предлагаются частные многоразличные правила и наставленья для религиозно-нравственного поведения и общежитейских отношений людей. Третью часть книги составляют притчи Соломоновы, которые собрали и вписали в книгу друзья Езекии, царя Иудейского (гл. XXV-XXIX), здесь преобладают притчи политические (о царе и его управлении и под.) и практические (в отношении к гражданской и общественной жизни). Заключение книги состоит из двух прибавлений к притчам Соломоновым (гл. XXX-XXXI): а) притчей некоего Агура, в весьма искусственной и замысловатой форме научающей истинной мудрости и проведению ее в жизнь (гл. XXX), и б) наставлений матери Лемуила царя (XXXI:1-9) и похвалы добродетельной жене (ст. 10-31).

Общие вводные сведения о книге Притчей см. в "Обозрении книги Притчей Соломоновых" синопсисов Св. Афанасия Великого Александрийского (Христ. Чтен. 1841, ч. 4: с. 355: и дал.) и Св. Иоанна Златоуста (Беседы на разные места Св. Писания, русск. перев. Спб. 1861, с. 537: дал.), извлечение святоотеческого материала о книге Притчей можно читать в кн. проф. А. А. Олесницкого, Руководственные о священном Писании Ветхого и Нового Завета сведения из творений св. оо. и учит. Церкви (Спб., 1894, с. 67: след.). Ученые исследования о книге Притчей - русские 1) того же проф. А. А. Олесницкого Книга Притчей Соломоновых и ее новейшие критики (Труды Киевск. Дух. Академии. 1883, №№ 11-12), 2) Епископа Михаила, Библейская Наука. Учительные книги Ветхого Завета (Тула, 1900), с. 86: след., и 3) Проф. П. А. Юнгерова Происхождение книги Притчей (Православн. Собеседн. 1906, октябрь, с. 161: след.), 4) учебные руководства X. М. Орды († еп. Иринея), Киев, 1871. Д. Афанасьева, Ставрополь, 1838: и др. Заслуживает внимания русск. перевод (с еврейского) кн. Иова, сделанный Архим. Макарием (Глухаревым), М. 1861. Толкование на большую часть кн. Притчей представил покойный преосв. епископ Виссарион (Нечаев) в своем "Толковании на паримии" т. II, (изд. 2, Спб., 1894). Из иностранных комментариев на книгу Притчей назовем Ф. Mercenus (Genf 1573), F. Umbrert (Heidelberg, 1826), Е. Berteau (Leipzig, 1847), F. Hitzig (Zürich, 1858). F. Keil. Delitzsch (1873), Н. Ewald (1867), J. Lange - O. Zöckler (1867), новейший W. Frankenberg (in Nowack's Handkommentar) Götting, 1898. Взгляды иудейской традиции на содержание кн. Притчей выразились, напр., в мидраше на эту книгу, см. Der Midrasch Mischle, übertr v A. Wünische Leipz., 1885, отчасти - в D. Israelitische Bibel, III (1859) v L. Philippson.

1-6. Введение в книгу: писатель ее; цель, общее содержание и основной характер книги. 7. Основное начало мудрости благочестия. 8-9. Об авторитете родителей в научении благочестию - мудрости. 10-19. Предостережение от соблазнов со стороны нечестивцев. 20-23. Увещательная и обличительная проповедь премудрости
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections. In this chapter we have, I. The title of the book, showing the general scope and design of it, ver. 1-6. II. The first principle of it recommended to our serious consideration, ver. 7-9. III. A necessary caution against bad company, ver. 10-19. IV. A faithful and lively representation of wisdom's reasonings with the children of men, and the certain ruin of those who turn a deaf ear to those reasonings, ver. 20-33.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Proverbs of SolomonThe Son of David, King of Israel
There has scarcely been any dispute concerning either the author or Divine authority of this book, either in the Jewish or Christian Church: all allow that it was written by Solomon; and the general belief is, that he wrote the book by Divine inspiration.
It has, indeed, been supposed that Solomon collected the major part of these proverbs from those who had preceded him, whether Hebrews or heathens; but the latter opinion has been controverted, as derogating from the authority of the book. But this supposition has very little weight; for, whatever of truth is found in or among men, came originally from God; and if he employed an inspired man to collect those rays of light, and embody them for the use of his Church, he had a right so to do, and to claim his own wheresoever found, and, by giving it a new authentication, to render it more useful in reference to the end for which it was originally communicated. God is the Father of lights, and from him came all true wisdom, not only in its discursive teachings but in all its detached maxims for the government and regulation of life. I think it very likely that Solomon did not compose them all; but he collected every thing of this kind within his reach, and what was according to the Spirit of truth, by which he was inspired, he condensed in this book; and as the Divine Spirit gave it, so the providence of God has preserved it, for the use of his Church.
That true Light, which lightens every man that cometh into the world, first taught men to acknowledge himself as the Fountain and Giver of all good; and then by short maxims, conveyed in terse, energetic words, taught them to regulate their conduct in life, in respect to the dispensations of his providence, and in reference to each other in domestic, social, and civil life; and this was done by such proverbs as we find collected in this book. The different changes that take place in society; the new relations which in process of time men would bear to each other; the invention of arts and sciences; and the experience of those who had particularly considered the ways of the Lord, and marked the operations of his hands; would give rise to many maxims, differing from the original stock only in their application to those new relations and varying circumstances.
The heathen who had any connection with the first worshippers of the Almighty would observe the maxims by which they regulated the affairs of life, and would naturally borrow from them; and hence those original teachings became diffused throughout the world; and we find there is not an ancient nation on earth that is without its code of proverbs or proverbial maxims. The ancient Sanscrit is full of them; and they abound in the Persian and Arabic languages, and in all the dialects formed from these, in all the countries of the East. The Heetopadesa of Vishnoo Sarma, the Anvari Soheili, the Bahar Danush, Kalia we Durnna, and all the other forms of that original work; the fables of Lockman, Aesop, Phaedrus, Avienus, etc., are collections of proverbs, illustrated by their application to the most important purposes of domestic, social, and civil life.
Those nations with which we are best acquainted have their collections of proverbs; and perhaps those with which we are unacquainted have theirs also. Messrs. Visdelou and Galand formed a collection of Asiatic proverbs, and published it in their supplement to the Bibliotheque Orientate of D'Herbelot. This is a collection of very great worth, curiosity, and importance. Mr. J. Ray, F.R.S., formed a collection of this kind, particularly of such as are or have been in use in Great Britain: this is as curious as it is entertaining and useful.
The term Proverb, proverbium, compounded of pro, for, and verb, a word, speech, or saying, leads us to an original meaning of the thing itself. It was an allegorical saying, where "more was meant than met the eye" - a short saying that stood for a whole discourse, the words of which are metaphorical; e.g., this of the rabbins: "I have given thee my lamp: give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will quench thy lamp." Here the word lamp is a metaphor:
1. For Divine revelation
2. For the human soul
I have given thee my word and Spirit; give me thy soul and heart. If thou observe my word, and follow the dictates of my Spirit, I will regulate thy heart, and keep thy soul from every evil; but if thou disobey my word, and quench my Spirit, I will withdraw my Spirit, leave thee to the hardness and darkness of thy own heart, and send thee at last into outer darkness. Such as this is properly the proverb; the word which stands for a discourse.
But the Hebrew משלים meshalim, from משל mashal, to rule or govern, signifies a set or collection of weighty, wise, and therefore authoritative, sayings, whereby a man's whole conduct, civil and religious, is to be governed; sayings containing rules for the government of life. Or, as the Divine author himself expresses it in the beginning of the first chapter, the design is to lead men "to know wisdom and instruction, to perceive the words of understanding; to receive the instruction of wisdom, justice, and judgment, and equity; to give subtilty to the simple, and to the young man knowledge and discretion," Pro 1:2, Pro 1:3. This was the design of proverbs; and perhaps it would be impossible to find out a better definition of the design and object of those of Solomon, than is contained in the two preceding verses. See my Dissertation on Parabolical Writing, at the end of the notes on Matthew 13 (note).
Of the three thousand proverbs which Solomon spoke, we have only those contained in this book and in Ecclesiastes; and of the one thousand and five songs which he made, only the Song of Solomon has been preserved: or, in other words, of all his numerous works in divinity, philosophy, morality, and natural history, only the three above mentioned, bearing his name, have been admitted into the sacred canon. His natural history of trees and plants, of beasts, fowls, and fishes, (for on all these he wrote), is totally lost. Curiosity, which never says, It is enough, would give up the three we have for those on the animal and vegetable kingdom, which are lost. What God judged of importance to the eternal interests of mankind, is preserved; and perhaps we know the vegetable and animal kingdoms now as well through Linnaeus and Buffon, and their followers, as we should have known them, had Solomon's books on natural history come down to our time. Others would investigate nature, and to them those researches were left. Solomon spoke by inspiration; and therefore to him Divine doctrines were communicated, that he might teach them to man. Every man in his order.
The book of Proverbs has been divided into five parts:
I. A master is represented as instructing his scholar, giving him admonitions, directions, cautions, and excitements to the study of wisdom, chapters 1-9.
II. This part is supposed to contain the Proverbs of Solomon, properly so called; delivered in distinct, independent, general sentences. From chapter 9-22:17.
III. In this part the tutor again addresses himself to his pupil, and gives him fresh admonitions to the study of wisdom; which is followed by a set of instructions, delivered imperatively to the pupil, who is supposed all the while to be standing before him. From Pro 22:17 to chapter 25.
IV. This part is distinguished by being a selection of Solomon's Proverbs, made by the men of Hezekiah, conjectured to be Isaiah, Hosea, and Micah, who all flourished under that reign. This part, like the second, is composed of distinct, unconnected sentences, and extends from chapter 25-30.
V. The fifth part contains a set of wise expostulations and instructions, which Agur, the son of Jakeh, delivered to his pupils, Ithiel and Ucal, chapter 30. And the thirty-first chapter contains the instructions which a mother, who is not named, gave to Lemuel her son, being earnestly desirous to guard him against vice, to establish him in the principles of justice, and to have him married to a wife of the best qualities. These two last chapters may be considered a kind of Appendix to the book of Proverbs: see Dr. Taylor; but others suppose that the thirty-first chapter contains Bathsheba's words to Solomon, and his commendation of his mother.
There are many repetitions and some transpositions in the book of Proverbs, from which it is very probable that they were not all made at the same time; that they are the work of different authors, and have been collected by various hands: but still the sum total is delivered to us by Divine inspiration; and whoever might have been the original authors of distinct parts, the Divine Spirit has made them all its own by handing them to us in this form. Some attribute the collection, i.e., the formation of this collection, to Isaiah; others, to Hilkiah, and Shebna the scribe; and others, to Ezra.
That Solomon could have borrowed little from his predecessors is evident from this consideration, that all uninspired ethic writers, who are famous in history, lived after his times. Solomon began to reign A.M. 2989, which was 239 years before the first Olympiad; 479 before Cyrus, in whose time flourished the seven wise men of Greece; 679 before Alexander the Great, under whose reign flourished Socrates, Plato, and Aristotle; and 1011 before the birth of Christ. Therefore to the Gentiles he could be but little, if at all, indebted.
It is impossible for any description of persons to read the book of Proverbs without profit. Kings and courtiers, as well as those engaged in trade, commerce, agriculture, and the humblest walks of life, may here read lessons of instruction for the regulation of their conduct in their respective circumstances. Fathers, mothers, wives, husbands, sons, daughters, masters, and servants, may here also learn their respective duties; and the most excellent rules are laid down, not only in reference to morality, but to civil policy and economy. Many motives are employed by the wise man to accomplish the end at which he aims; motives derived from honor, interest, love, fear, natural affection, and piety towards God. The principal object he has in view is, to inspire a deep reverence for God, fear of his judgments and an ardent love for wisdom and virtue. He exhibits injustice, impiety, profligacy, idleness, imprudence, drunkenness, and almost every vice, in such lively colors as to render every man ashamed of them who has any true respect for his interest, honor, character, or health. And as there is nothing so directly calculated to ruin young men, as bad company, debauch, and irregular connections, he labors to fortify his disciples with the most convincing reasons against all these vices, and especially against indolence, dissipation, and the company of lewd women.
Maxims to regulate life in all the conditions already mentioned, and to prevent the evils already described, are laid down so copiously, clearly, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best.
Besides the original Hebrew, the book of Proverbs exists in the following ancient versions: the Chaldee, Septuagint, Syriac, Vulgate, and Arabic. But the Septuagint takes greater liberty with the sacred text than any of the rest: it often transposes, changes, and adds; and all these to a very considerable extent. This is the version which is quoted in the New Testament. Several of these additions, as well as the most important changes, the reader will find noticed in the following notes; but to mark them all would require a translation of almost the whole Greek text. How our forefathers understood several passages will be seen by quotations from an ancient MS. in my possession, which begins with this book, and extends to the conclusion of the New Testament. It is well written upon strong vellum, in very large folio, and highly illuminated in the beginning of each book, and first letter of each chapter. The language is more antiquated than in the translation commonly attributed to Wiclif. It was once the property of Thomas a Woodstock, youngest son of Edward III., and brother of John of Gaunt and the Black Prince. I have often quoted this MS in my notes on the New Testament.

The design of the proverbs, Pro 1:1-6. An exhortation to fear God, and believe his word, because of the benefit to be derived from it, Pro 1:7-9; to avoid the company of wicked men, who involve themselves in wretchedness and ruin, Pro 1:10-19. Wisdom, personified, cries in the streets, and complains of the contempt with which she is treated, Pro 1:20-23. The dreadful punishment that awaits all those who refuse her counsels, Pro 1:24-33.
Albert Barnes: Notes on the Bible - 1834
Introduction to Proverbs
1. The opening words of the book Pro 1:1 give us its current Hebrew title, of which the first word has been adopted by translators, and "Proverbs" has become the common heading of the book in the Septuagint, the Vulgate, and the King James Version. At one time a title of honor, the Book of Wisdom, or the "all-excellent wisdom," was applied by both Jews and Christians to this book, indicating that the book took its place, as the representative of the Wisdom of which the Hebrews thought so much, at the head of the whole class of books, canonical or apocryphal, which were known as Sapiential.
The Hebrew word for "proverb" (משׁל mâ shâ l) has a much more definite significance than the Greek παροιμία paroimia, and the Latin "proverbium." Its root-meaning is that of comparison, the putting of this and that together, noting likeness in things unlike; it corresponds to the Greek παραβολή parabolē rather than παροιμία paroimia. That it was applied also to moral apophthegms of varying length, pointed and pithy in their form, even though there might be no similitude, is evident enough throughout the book.
Proverbs are characteristic of a comparatively early stage in the mental growth of most nations. A single startling or humorous fact serving as the type of all similar facts (e. g., Sa1 10:12); the mere result of an induction to which other instances may be referred (e. g., Sa1 24:13); a law, with or without a similitude, or explaining in this manner the course of events in the lives of men or in the history of their nation Jer 31:29; Eze 18:2 : these things furnish proverbs found in the history of all nations, generally in its earlier stages. There is little or no record of their birth. No one knows their author. They find acceptance with people from their inherent truth or semblance of truth. Afterward, commonly at a much later period, people make collections of them.
2. The Book of Proverbs, however, is not such a collection. So far as it includes what had pRev_iously been current in familiar sayings, there was a process of selection, guided by a distinct didactic aim - excluding all that were local, personal, or simply humorous, and receiving those which fell in with the ethical purpose of the teacher. As in the history of other nations, so among the Hebrews (compare Kg1 4:31), there rose up, at a certain stage of culture, those to whom the proverb was the most natural mode of utterance, who embodied in it all that they had observed or thought out as to the phenomena of nature or of human life. So pre-eminently was the sage to whose authorship the Book of Proverbs is assigned - Solomon, the son of David.
The definite precision of Kg1 4:32 leads to the inference that there was at the time when that book was written a known collection of sayings ascribed to Solomon far longer than the present book, and of songs which are almost, or altogether, lost to us. The scope of that collection may probably have included a far wider range of subjects (such as trees, creatures, etc.), than the present book, which is from first to last ethical in its scope, deals but sparingly, through the larger portion of its contents, with the world of animals and plants, and has nothing that takes the form of fable.
3. The structure of the book shows, however, that it is a compilation from different sources as well as a selection from the sayings of one man only; and a compilation which, in its present form, was made some three centuries after the time of Solomon. One considerable section of the book consists of proverbs that were first arranged and written out under Hezekiah Pro 25:1. Agur Pro 30:1 and Lemuel Pro 31:1 are named as the authors of the last two chapters. The book is, therefore, analogous in its composition to the Psalms; it is an anthology from the sayings of the sages of Israel, taking its name from him who was the chiefest of them, just as the Book of Psalms is an anthology from the hymns not only of David, but also of the sons of Korah and others.
The question as to how far the book gives us the teaching of Solomon himself, what portions of it may be assigned to him, and what may be attributed to some later writers, has been answered very differently. However, certain landmarks present themselves, dividing the book into sections, each of which is a complete whole.
(a) Pro 1:1-6 is the title and introduction to the book, describing its contents and aim. There seems good reason for believing that, though Pro 1:1 gave the original title of the book, the other verses were added by the last compiler, in whose hands it took its present shape.
(b) Pro 1:7 is something of a motto, laying down the principle which is the basis of the whole book. This may be assigned to the same compiler.
(c) Prov. 1:8-9:18; one long exhortation, addressed by the teacher to his scholar, and each sub-section opening with the words, "my son" or "my children." In Prov. 8 there is a change to a higher strain. Wisdom herself speaks, and not to the individual seeker, but to the sons of men at large Pro 8:4. This personification of Wisdom as a living power, and the stress laid upon her greatness and beauty, contrasted with the "strange woman," the "foreigner," i. e., the harlot or adulteress, whose fascination is most perilous to the soul entering on its time of trial, are the characteristic features of this portion.
The whole of this section has been ascribed by some commentators to a later author than Solomon, on the grounds which are, to say the least, very uncertain.
Arguments, in favor of the identity of authorship, are not lacking.
(d) Prov. 10:1-22:16. The title indicates that the section had an independent origin. The continuous teaching is replaced by a series of isolated maxims, short, pithy, antithetic, the true type of the Hebrew proverbs, hardly ever carried beyond the limits of a single verse, dealing with the common facts of life, and viewing them from the point of prudence. This is the kernel of the whole book, representing the wisdom which made Solomon famous among men. Containing about 400 of these maxims, it may be thought of as probably a selection from the larger number referred to in Kg1 4:32, made possibly under the direction of the king himself, and prefaced by the more homiletic teachings of Prov. 1-9. Though there is no systematic order, here and there two or more verses in succession deal with the same topic in a way which throws some light on the process by which the selection had been made, as though there had been something like a commonplace book, in which, though there was no systematic arrangement, there was a certain degree of grouping under different heads or catch-words.
Certain phrases too are characteristic of this section. As regards the substance of the teaching; stress is laid on the thought that Yahweh, the "Lord," is the supreme Giver of all good, the Judge and Ruler of mankind, all-knowing, and ordering all things; that the king, thought of in the ideal greatness which was natural in the time of Solomon, and hardly so at a later period, was as the counterpart and representative of Yahweh, an earthly Providence Pro 16:10-15; Pro 19:6, Pro 19:12; Pro 20:8, Pro 20:26, Pro 20:28; Pro 21:1.
(e) Prov. 22:17-24:22: a section containing the more continuous teaching, the personal address, of the teacher to his "son" Pro 23:15, Pro 23:19, Pro 23:26; Pro 24:13, Pro 24:21, the same warnings against sins of impurity Pro 23:27-28, the same declaration of the end which the teacher has in view Pro 22:17-21, as are met with in Prov. 1-9. It may seem a natural hypothesis that the same writer, having made the selection which forms the central portion of the book, wrote both prologue and epilogue to it, and that this, with the short section (f), was the form in which the book was current until it received its last additions in the reign of Hezekiah.
(f) Pro 24:23-34 : a section with a new title. "These things also belong to the wise," i. e., are spoken by them, fulfill the promise of the title Pro 1:6 that it would include the "words of the wise," wheRev_er the compiler found them. Short as the section is, it presents in the parable of the field of the slothful Pro 24:30-34 some characteristic features not to be found in the other portions of the book. What had been spoken before barely and briefly Pro 6:9 is now reproduced with pictorial vividness. What was before a general maxim, becomes sharper and more pointed as a lesson of experience.
(g) Prov. 25-29:27. The superscription of this section presupposes the existence of a pRev_ious collection, known as the Proverbs of Solomon, and recognized as at once authentic and authoritative. It shows that there were also current, orally, or in writing, other proverbs not included in that collection. It brings before us a marked instance of the activity of that period in collecting, arranging, and editing the writings of an earlier age. It is a distinct statement, that both the collection that precedes, and that which follows, were at that time, after careful inquiry, recognized to be by Solomon himself. The chapters to which it is prefixed present a general resemblance to the portion Prov. 10-22:16 which all critics have regarded as the oldest portion of the book. There is the same stress laid on the ideal excellence of the kingly office (compare Pro 25:2-7 with Pro 16:10-15), the same half-grouping under special words and thoughts. , of the "righteous" in Pro 29:2, Pro 29:7, Pro 29:16. The average length of the proverbs is about the same, in most there is the same general parallelism of the clauses. There is a freer use of direct similitudes. In one passage Pro 27:23-27 there is, as an exceptional case, instruction which seems to be economic rather than ethical in its character, designed, it may be, to upheld the older agricultural life of the Israelites as contrasted with the growing tendency to seek wealth by commerce, and so fall into the luxury and profligacy of the Phoenicians.
(h) Prov. 30-31: These two chapters present problems of greater difficulty, and open a wider field for conjecture. The word translated "prophecy" (Pro 30:1; Pro 31:1; משׂא maś ś â' ) is elsewhere, with scarcely an exception, rendered "burden," either in its literal sense, or, as denoting a solemn speech or oracle, uttered by a prophet (compare the titles of isa 13-23.) If this meaning be received here, it indicates a marked difference between these chapters and the hortative addresses, or the collections of apophthegms of which, up to this time, the book had been composed.
The "prophecy" is addressed to two disciples, Ithiel (compare Neh 11:7) and Ucal. Some take these names to be two ideal names, the first meaning "God is with me," and the second "I am strong," both names of the same ideal person, the representative of a divine wisdom, meeting Pro 30:4-5 the confession of ignorance and blindness. By others the words are treated as not being names at all, but part of the opening words of Agur himself, the introduction to the strange complaint, or confession, which opens so abruptly Pro 30:2.
The leading features of the section are less didactic, more enigmatic in character, as though it corresponded specifically to the "dark sayings" of Pro 1:6. The phenomena are grouped into quaternions, and show a strange intermingling of facts belonging to the brute and to the human world; in this, whensoever and by whomsoever written, showing the influence of the Book of Job as clearly as the earlier sections did. Probably, the section is a fragment of a work written by one belonging originally to the country to which many critics have been led to refer the Book of Job itself, a proselyte to the faith which the occurrence of the name Yahweh Pro 30:9 proves that the writer had received. The reign of Hezekiah was conspicuous for the re-opening of contact with these neighboring nations Ch2 32:23, for the admission of converts from them among the citizens of Zion Psa 87:1-7, and for the zeal shown in collecting and adding to the canon whatever bore upon it the stamp of a lofty and heavenly wisdom.
(i) Pro 31:1-9. Most Jewish and some Patristic commentators have conjectured that Lemuel is a name for Solomon, and that the words of his mother's reproof were spoken when the first promise of his reign was beginning to pass into sensuality and excess. Others have suggested that Lemuel is simply an ideal name, he who is "for God," the true king who leads a life consecrated to the service of Yahweh. We must be content to confess our ignorance as to who Lemuel was, and what was the occasion of the "prophecy." It probably belongs to the same period as Prov. 30 and was added to the book not earlier than the time of Hezekiah.
(j) Prov. 31:10-31. The last portion of the book forms, more distinctly, perhaps, than any other, a complete whole in itself. From beginning to end, there is but one subject, the delineation of a perfect wife. The section is alphabetic in its structure. The form may have been adopted, as in the case of the alphabetic Psalms, partly as a help to memory, partly from the delight which, in certain stages, generally comparatively late in the history of literature, is felt in choosing a structure which presents difficulties and requires ingenuity to overcome them. The absence of any historical allusions makes it impossible to fix any precise date for it.
4. The ethical teaching of the Book of Proverbs rests upon principles which have their application to the varying circumstances of life.
The book belongs to a period when people had been taught to see more clearly than before the relative importance of the moral and the ceremonial precepts which seemed, in the Law of Moses, to stand on the same level as enjoined by divine authority. The language of Samuel Sa1 15:22, of Asaph Psa 50:13-14, of David Psa 51:16-17, had impressed itself on the minds of the people at large, and on one who, like the writer of the Book of Proverbs, had grown up under the immediate influence of the teacher (Nathan) who, after the death of Samuel, stood at the head of the prophetic order. The tendency to discriminate between moral and positive obligations thus originated, would be fostered by contact with other Semitic nations, such as Edom and Sheba, standing on the same footing as regards the fundamental principles of ethics, but not led, as Israel had been, through the discipline of typical or symbolic ordinances. If the Book of Job was already known to the Israelite seekers after wisdom, the grandeur of its thoughts and the absence in it of any reference to the Law as such, would strengthen the conviction that instruction might be given, leading to a life of true wisdom and holiness and yet not including any direct reference to ceremonial or ritual precepts. These would be preserved in the traditions of household life, the example of parents, the teaching of priests and Levites; while a teacher such as the writer of the Book of Proverbs could aim at laying the foundation of a godly life independently of them, and exhibit that life in its completeness.
This accounts for the absence from the Proverbs of all mention of obligations on which devout Israelites at all times must have laid stress, and to which Pharisaism in its later developments gave an exaggerated prominence.
It was this negative characteristic which fitted the book to do a work which could not otherwise have been done so well, both for the education of Israel, and for that of mankind at large. The Jew was to be taught to recognize a common ground upon which he and they alike stood Mar 12:33. The Greek, when the sacred books of Israel were brought before him in his own language, could find in such a book as Proverbs, that which he could understand and sympathize with - teaching as to life and its duties, vices and their penalties, not unlike that which he found in his own literature. It was significant of the attractive power which this book exercised on the minds of men during the period between the Old and New Testaments, when there was no "open vision," and the gift of prophecy was for a time withdrawn, that the two most prominent books in the collection which we know as the Apocrypha, the only two, indeed, that have a marked didactic character, the Wisdom of Solomon and Ecclesiasticus, were based upon its model, and to a large extent reproduced its precepts.
The teaching of the Book of Proverbs was, however, in its essence, identical with that which formed the basis of the faith of Israel. Its morality was not merely the result of a wide observation of the consequences of good and evil conduct, but was essentially religious. The constant occurrence of the divine name in the form (יהוה Yahweh), which was the characteristic inheritance of Israel, and which is more frequently used than that of God (אלהים 'Elohiym), is in itself a sufficient proof that there was no surrender of the truth of which that name was the symbol. The Rev_erence of Yahweh Pro 1:7 stood in the very front of its teaching as the beginning of wisdom. The temper thus indicated, that of awe and Rev_erence, rooted in the consciousness of man's littleness and weakness in the presence of the Eternal and the Infinite, was at once the motive and the crown Pro 2:5 of the life of obedience to the laws of duty which the teaching of the book enjoins.
If outward prosperity, "length of days," and "riches and honor" Pro 3:16; Pro 10:27, attach to those who keep His commandments, men are taught also that He educates and trains them by "chastening" and "correction" Pro 3:11-12. All powers of intellect and speech, all efforts after holiness, are thought of as His gifts Pro 16:1, Pro 16:9, even as people are taught to recognize His bounty in all the outward blessings of their lives, and in the family relationships which make up the happiness of home Pro 19:14. When people are told to seek wisdom, they are led on to think of it as clothed with a personal life, in closest fellowship with the Eternal, inseparably one with Him Pro 8:22, Pro 8:30. And, since the wisdom which the book inculcates is thus raised far above the level of earthly prudence, so also the reward is more than outward prosperity. "Righteousness delivereth from death" Pro 11:4, turns, i. e., the inevitable end of life into a euthanasia. In contrast with the wicked, of whom it is true that "when he dieth his expectation shall perish" Pro 11:7, it is written of the righteous that he "hath hope in his death" Pro 14:32.
5. The application of these principles to practical and social life presupposes a state of society in which the simplicity of village life is giving way to the sudden development of the wealth and luxury which belong to cities. The dangers against which the young are warned with oft-repeated earnestness are those of extravagance, indebtedness, drunkenness, impurity leading to open lawlessness, and the life of the freebooter. Other faults incident to different temperaments are each, in their turn, held up to reprobation.
With the practical wisdom which is characteristic of the book, appealing, as it does, to those that are halting between two opinions, and inclining to the worse, stress is laid not chiefly on the sin but on the folly of the vice, not on its eternal, but its temporal consequences. People are urged to act first from secondary, prudential motives, to shun the poverty, wretchedness, ignominy, which are the consequences of self-indulgence, that so they may learn the habits of self-restraint which will make them capable of higher thoughts, and obedient to the divine law, as finding in that obedience itself their exceeding great reward. The remedies for these evils the writer or writers of the Book of Proverbs saw were to be found in education. Individuals and nations alike needed discipline and restraint. Individuals would find this in the training of home, in the counsels, warnings, and, if necessary, the chastisements also, by which the unruly will is checked and guided; nations, in the stern, inflexible, incorruptible administration of justice controlled by a wise and righteous king Pro 16:10, Pro 16:12-14; Pro 20:8, Pro 20:26, Pro 20:28. Hence, kings are counseled no less than subjects Pro 28:16; Pro 29:12; Pro 31:4 : the king is advised not to rely too much on his own unaided judgment, but to surround himself with wise and prudent counselors Pro 24:6, and to refer all to that wisdom, which is the gift of God Pro 8:15.
No ethical manual would be complete, unless it assigned to woman, as well as man, her right position in the social order. From her folly Pro 11:22 and degradation Pro 2:16-19; Pro 5:3-14; 7:6-27 spring the worst evils; in her excellence is the crown and glory of a man's life Pro 11:16; Pro 12:4. No picture of ideal happiness is brighter than that of a home which is thus made perfect with the clear brightness of true union Pro 5:15-20. The "prudent wife" is thought of as one of God's best gifts Pro 19:14, "building her house" Pro 14:1 on the only true foundation. Her influence on her children is as great as that of their father, if not greater Pro 1:8; Pro 6:20. They owe what they have of goodness to her loving persuasion. Their sins and follies are a heaviness and reproach to her Pro 10:1; Pro 17:25. They are bound to render to her a true and loving obedience Pro 1:8; Pro 6:20. The teaching on this subject culminates in Prov. 31, consisting as it does:
(1) of prophecy or oracular speech as to the office of a king and the special temptations incident to it, which comes from one who was herself the mother of a king, and
(2) of the picture of a perfect wife, wise, active, liberal, large-hearted, the ideal which the young man, seeking for the true blessedness of life, was to keep in view.
6. The Septuagint, or Greek Version of the Book of Proverbs, presents several points of interest. What was true of the Septuagint translation as a whole, that it seemed to bridge over the chasm that had divided the Jew from the Greek, holds good in a special degree of this part of it. In making that translation, the Jew would have to familiarize himself with the terminology of Greek ethical writers, and to note the precise equivalents for the attributes, moral and intellectual, of which the book treats so fully. In reading it, the Greek would find himself, far more than he would in reading law or psalm or prophet, on common ground on which he and the Jew could meet. The very words with which the Greek version of the book abounds, such as σοφία sophia, φρόνησις phronē sis, σύνεσις sunesis, δικαιοσύνη dikaiosunē, were those which were echoing in every lecture-room in Alexandria. Since the book itself, according to its traditional authorship, was the first-fruits of that largeness of heart which admitted contact with other nations and familiarity with their modes of thought and speech, so the translation tended to give prominence to that side of Judaism in which it presented itself to people, not as prophetic, typical, ceremonial, but wholly or chiefly as a monotheistic system of pure ethics.
Hence, this book, almost alone of the books of the Old Testament, served as a model for the Hellenistic writers of the two centuries b. c. The Wisdom of Solomon, the Wisdom of Sirach or the son of Sirach (compare the prologue), probably also other lost books of the same kind, confessed in their very titles, yet more in their whole structure and tone, that the Proverbs of Solomon (especially Prov. 8) had left their stamp upon them.
Philo's language, descriptive of the Logos, is a reflection of the Greek words in which Wisdom is personified. in the teaching of John, may be traced, in the highest aspects of Christian theology, the influence of the vivid portraiture of the personified Sophia of the Proverbs.
It lay in the nature of the case, both as to the thoughts of Philo, and yet more as to the higher teaching of John, that, so far as the Divine Wisdom was personified, the masculine, not the feminine, word should gain the ascendancy. A system in which σοφία sophia had been the dominant word might have led to an earlier development of that attractive power of the "ever-feminine," of which Mariolatry was a later growth; or might have become one in which, as in the rabbinic exegesis of Prov. 8, Wisdom was identified with the Law given by Moses, and yet existing before the world was.
An instance, hardly less striking, of the influence exercised by the teaching of the Greek Version is seen in Luk 11:49. If our Lord was speaking of Himself as ἡ σοφία τοῦ θεοῦ hē sophia tou Theou that sent its prophets and Apostles into the world and sent them in vain, then we have a direct indication that He sought to lead His disciples to identify Him with the personal Wisdom of whom such great things are said in Prov. 8, and who utters a like complaint Pro 1:20-33. If, however, the Wisdom of God be taken as the title of some lost book, the inference is that the teaching of the Book of Proverbs had impressed itself so deeply on the minds of the Jews of Palestine no less than on those of Alexandria as to give rise there also to a "Sapiential" literature in which Wisdom appeared as the sender of those Apostles and prophets, on whom, as its foundation, the Church was to be built. If, further, we take in the thought that our Lord's representations of His work, as they were determined, on one side, by the Messianic language of Isaiah, were influenced, on another, by the teaching of Prov. 8; 9; the invitation in Pro 9:5 may be the source from whence flowed the deeper parable of John 6 and of the Last Supper; the "house" which Wisdom built, with its στῦλοι ἑπτὰ stuloi hepta Pro 9:1, the starting-point of the thought that the Church is the "house of God" Ti1 3:15, "built" upon the rock Mat 16:18 of the Apostles as the στύλοι stuloi of that house Gal 2:9; Ti1 3:15; and the feast which she prepared Pro 9:2-3 the origin of the parable of the Wedding Feast.
Thus, also, may be explained the stress which Paul lays on the fact that Christ Jesus ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ egenē thē hē min sophia apo Theou Co1 1:30, that He is θεοῦ σοφία Theou sophia Co1 1:24, that in Him are hid "all the treasures of wisdom and knowledge" Col 2:3. Its influence on Patristic theology is shown by the prominence given to Pro 8:22 (see the note) throughout the Arian controversy; and more remote after-growths of the Greek version of this book, may be noted in the Achamoth, or Σοφία Sophia, of the Gnostic systems of Basilides and Valentinus, in the church dedicated by Constantine to the Divine Wisdom, in the retention of that name by Justinian when he built the temple which, as the Mosque of Santa Sophia, still attracts the admiration of Christendom, and lastly, in the commonness of the personal name Sophia, the only one of its class that has become popular, while others, such as Irene, Agape, Pistis, Dikaiosyne, have fallen almost or altogether into oblivion.
The direct use of the Book of Proverbs in the New Testament presents some special features. Quotations from it are not very numerous, and are brought in, not with such words as γέγραπται, ἡ γραφὴ λέγει gegraptai, hē graphē legei, or as coupled with the name of Solomon, but as current and familiar sayings, as if the book had been used generally in education and its maxims impressed upon the memory. In almost all cases the quotations are from the Septuagint Version, in some instances even where it differs widely from the Hebrew. It will be worth while, as the circumstances just mentioned often hinder the quotations or allusive references from attracting the attention of the English reader, to refer to some, at least, of the more striking examples in parallel columns.
The familiarity of the New Testament writers with the Greek version of the book is, however, shown in other ways. Over and above their use of the same ethical terminology (σοφία sophia, σύνεσις sunesis, φρόνησις phronē sis, ἐπίγνωσις θεοῦ epignō sis Theou, αἴσθησις aisthē sis), its influence is to be traced in their choice of a word which occupies a prominent position in the vocabulary of Christendom. In Proverbs, prophetic stress is laid upon the φόβος θεοῦ phobos Theou as the ἀρχή σοφίας archē sophias, the groundwork of all virtues: the word occurs thirteen times, to say nothing of the parallel passages in Psa 19:9; Psa 34:11; Psa 111:10. It might have been expected that it would be found not less prominent in the teaching of the New Testament. There, however, it is found but seldom Act 9:31; Co2 5:11; Co2 7:1; Eph 5:21. It is not difficult to see why the old phrase was felt to be no longer adequate.
In proportion as Κύριος Kurios came to be identified in men's minds with the Lord Jesus, and love in return for His love the one constraining motive, would there seem something harsh and jarring in a phrase which would come to them as equivalent to "the fear of Christ." Happily, the Septuagint version of the Book of Proverbs supplied also the synonym that was needed. In Pro 1:7 there is an alternative rendering, standing in juxtaposition to the other, namely, εὐσέβεια eusebeia; εὐσέβεια εἰς θεὸν ἀρχὴ αἰσθήσεως eusebeia eis Theon archē aisthē seō s. The word occurs also in Pro 13:11, and in Isa 11:2, where also it stands together with an alternative rendering πνεῦμα φόβου θεοῦ pneuma phobou Theou. The substantive, and yet more the adjective εὐσεβής eusebē s, occurs with greater frequency in the Apocryphal books, especially in Ecclesiasticus. The way was thus prepared for the prominence which the word gains, just as the necessity was beginning to be felt, in the latest Epistles of the New Testament. It occurs ten times in the Pastoral Epistles of Paul, and four times in Second Peter; Act 3:12 (where the King James Version gives "holiness"), being the only other passage. The temper of devoutness, Rev_erence, godliness, had thus taken the place in Christian terminology of the older "fear of the Lord."
For the most part, the choice of the Greek equivalents for the more prominent ethical or philosophical terms of the Proverbs is singularly felicitous. The history of the dominant word of the book (חכמה chokmâ h), or more commonly in the plural, חכמות chokmô th, wisdom) is indeed almost an exact parallel to that of the σοφία sophia by which it was rendered. As used in the earlier books of the Old Testament Exo 28:3; Exo 35:10, Exo 35:31, Exo 35:35; Exo 36:1 it, or its cognate adjective, is applied to the wisdom of those who had the skill or art which was required for the ornamentation of the tabernacle. We have traces of a higher application in Deu 4:6; Deu 34:9. As used of the wisdom of Solomon in 1 Kings, and throughout Job and the Psalms, as in the Proverbs, the higher pRev_ails exclusively. So, in like manner, Aristotle describes the gradual elevation of the Greek σοφός sophos, how it was first applied to sculptors like Pheidias and Polycleitos, how σοφία sophia thus came to be known as ἀρετὴ τέχνης aretē technē s, then became equivalent to the highest accuracy in all things, and finally was thought of as οὐδεμίας γενέσεως oudemias geneseō s, separated altogether from the idea of art-production. So too, the use of φρόνησις phronē sis for a Hebrew word indicating the power which divides, discerns, distinguishes, is appropriate if the chief office of φρόνησις phronē sis be τὰ καθ ̓ ἕκαστα γνωρίζειν ta kath' hekasta gnō rizein. The general choice of αἴσθησις aisthē sis rather than ἐπιστήμη epistē mē for the rendering of the equivalent Hebrew word showed that they recognized the essentially practical character of the knowledge of which the Proverbs spoke, as perceiving the right thing to be done, and the right word to be said, in each detail of life.
Lastly, may be noted here some salient features of this Greek Version.
(a) In not a few places it adds to the existing Hebrew; the addition sometimes having the character of an alternative rendering, sometimes consisting of entirely new matter.
(b) Sometimes the insertions or variations have the character of an exegetical gloss, toning down or making more explicit what might seem doubtful or misleading in the original.
The arrangement of the closing chapters in the Greek Version also presents striking peculiarities, the whole of Prov. 30 and Pro 31:1-9 being inserted after Pro 24:22, as part of the same chapter, and the acrostic description of the true wife ending the book as Prov. 29. The most probable explanation of the transposition is that it originated in some accidental dislocation in the manuscript from which the translation was made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. "He is wise," say St. Basil, "not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning.... It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man's courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration.

Pro 1:1, The use of the proverbs; Pro 1:7, An exhortation to fear God, and believe his word; Pro 1:10, to avoid the enticings of sinners; Pro 1:20, Wisdom complains of her contempt; Pro 1:24, She threatens her contemners.

Pro 1:1: proverbs: Pro 10:1, Pro 25:1; Kg1 4:31, Kg1 4:32; Ecc 12:9; Joh 16:25
Solomon: Sa2 12:24, Sa2 12:25; Kg1 2:12; Ch1 22:9, Ch1 28:5, Ch1 29:28

John Gill
INTRODUCTION TO PROVERBS 1
After the inscription, which gives the title of the book, and describes the author by his name, descent, and dignity, Prov 1:1, follows the scope and design of it, which is to teach men wisdom and knowledge; even such as are simple and foolish, and particularly young men; nay, hereby wise men may grow wiser, and attain to an higher degree of learning, Prov 1:2; and the "first" doctrine taught in it is the fear of the Lord, or devotion to God; which is the beginning of knowledge, though despised by fools, Prov 1:7. The next is obedience to parents; whose instructions, attended to, are more ornamental than chains of gold, Prov 1:8. And then follows a dissuasive from bad company; in which the arguments made use of by wicked men to draw in others with them, and the danger of compliance, are most strongly and beautifully represented, Prov 1:10. When Wisdom, who is the instructor and teacher throughout the whole, is introduced as calling upon the simple and the scorners to leave their sins and turn to her, with a promise of the Spirit to them, Prov 1:20; but they slighting and rejecting her call, are threatened with just and irrevocable rum and destruction, Prov 1:24. And the chapter is closed with a promise of safety and rest to those that hearken to her, Prov 1:33.
1:1ԱՌԱԿՔ ՍՈՂՈՄՈՆԻ[7795]:1:0 Որդւոյ Դաւթի թագաւորի Իսրայէլի յԵրուսաղէմ[7796]:[7795] Թէպէտ յերիս բանս կամ ՚ի հատուածս բաժանեալ է գիրս Առակաց, որպէս յայտ է ՚ի նախադրութեանն. սակայն ամենայն օրինակք մեր զանց առնեն ՚ի սկզբան աստ դրոշմել. Բան առաջին, եւ ՚ի գլ. ԻԵ. Բան երրորդ. որպէս եւ դէպն պահանջէր. այլ միայն զերկրորդն ունին. ըստ որում եւ եդաք։[7796] Ոմանք. Որդւոյ Դաւթի մարգարէի թագաւորի Իսրայէլի։ Ուր Ոսկան. Արքայի Իսրայէլի։
1 Երուսաղէմում Իսրայէլի թագաւոր Դաւթի որդու՝ Սողոմոնի առակները
1 Իսրայէլի թագաւորին Դաւիթին որդիին Սողոմոնին առակները.
Որդւոյ Դաւթի թագաւորի Իսրայելի:

ԱՌԱԿՔ ՍՈՂՈՄՈՆԻ[7795]:

1:0 Որդւոյ Դաւթի թագաւորի Իսրայէլի յԵրուսաղէմ[7796]:

[7795] Թէպէտ յերիս բանս կամ ՚ի հատուածս բաժանեալ է գիրս Առակաց, որպէս յայտ է ՚ի նախադրութեանն. սակայն ամենայն օրինակք մեր զանց առնեն ՚ի սկզբան աստ դրոշմել. Բան առաջին, եւ ՚ի գլ. ԻԵ. Բան երրորդ. որպէս եւ դէպն պահանջէր. այլ միայն զերկրորդն ունին. ըստ որում եւ եդաք։
[7796] Ոմանք. Որդւոյ Դաւթի մարգարէի թագաւորի Իսրայէլի։ Ուր Ոսկան. Արքայի Իսրայէլի։
1 Երուսաղէմում Իսրայէլի թագաւոր Դաւթի որդու՝ Սողոմոնի առակները
1 Իսրայէլի թագաւորին Դաւիթին որդիին Սողոմոնին առակները.
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Притчи Соломона, сына Давидова, царя Израильского,
1:1 παροιμίαι παροιμια proverb Σαλωμῶντος σαλωμων son Δαυιδ δαβιδ Dabid; Thavith ὃς ος who; what ἐβασίλευσεν βασιλευω reign ἐν εν in Ισραηλ ισραηλ.1 Israel
1:1 מִ֭שְׁלֵי ˈmišlê מָשָׁל proverb שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon בֶן־ ven- בֵּן son דָּוִ֑ד dāwˈiḏ דָּוִד David מֶ֝֗לֶךְ ˈmˈeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:1. parabolae Salomonis filii David regis IsrahelThe parables of Solomon, the son of David, king of Israel,
1. The proverbs of Solomon the son of David, king of Israel:
1:1. The parables of Solomon, son of David, king of Israel,
1:1. The proverbs of Solomon the son of David, king of Israel;
The proverbs of Solomon the son of David, king of Israel:

1:1 Притчи Соломона, сына Давидова, царя Израильского,
1:1
παροιμίαι παροιμια proverb
Σαλωμῶντος σαλωμων son
Δαυιδ δαβιδ Dabid; Thavith
ὃς ος who; what
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ισραηλ ισραηλ.1 Israel
1:1
מִ֭שְׁלֵי ˈmišlê מָשָׁל proverb
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
בֶן־ ven- בֵּן son
דָּוִ֑ד dāwˈiḏ דָּוִד David
מֶ֝֗לֶךְ ˈmˈeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:1. parabolae Salomonis filii David regis Israhel
The parables of Solomon, the son of David, king of Israel,
1:1. The parables of Solomon, son of David, king of Israel,
1:1. The proverbs of Solomon the son of David, king of Israel;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Стих первый и последующие, по 6-й ст. включительно, образуют надписание книги Притчей. Имя Соломона, стоящее в ст. 1, обозначает ближе всего составителя первых девяти глав книги, но, как уже говорили мы, метонимически и вся книга может быть названа произведением Соломона. Мидраш jalkut к Притч. (§ 929) обращает внимание на прописное начертание первой буквы стиха - …. (мем), и, основываясь на числовом значении этой буквы - 40, видит здесь указание на то, что Соломон, испрашивая у Бога мудрости (3: Цар. III:9), постился, подобно Моисею на горе законодательства (Исх. XXXIV:28), сорок дней (Midrasch Mischle ubertr v. A. Wunsche. S. 1); здесь выражается взгляд иудейской традиции на мудрость и вообще все содержание книги Притчей как на истолкование Торы или Закона Моисеева. - Касательно словопроизводства и значения славяно-русского названия "Притча" нужно заметить, что оно обычно производится от корня течь (идти) или ткнуть (встретиться) в том и другом случае оно, по выражению Св. Василия Великого, означает припутное (соотв. греч. παροι μι̃α = παρά οι̃μος) изречение, т. е. такое, которое служит указателем пути, руководствует человека на путях жизни, давая ему средства к благополучному течению по этим путям. Подобным образом объясняют смысл названия "Притча" Свв. Афанасий Великий и Иоанн: "Название Притчи" (παρα̃μοι) произошло от того, что подобные изречения писались на всяком пути для вразумления и назидания проходящих по пути, писались же при пути для того, чтобы люди, не могущие заниматься словом истины, по крайней мере, мимоходом, замечали написанное, вникали в него, получали наставления. Посему некоторые и определяют их так: Притчи есть придорожное (παρόδιον) изречение, переносящее мысль от чего-нибудь одного ко многому. В последних словах указана одна из основных особенностей притчи: приложимость высказываемой в притче мысли ко многим (аналогичным) случаям, типичность этой мысли. По другому мнению, русско-славянское "притча" происходит от гл. "притыкать", "притачивать" (напр., при тканье - на конце полосы разными по цвету нитями), - в таком случае название это будет указывать на украшающий, образный внешний способ выражения мысли в притчах. Внутренний и внешний характер притчей, составляющих содержание книги этого имени, уясняется в следующих стихах, ст. 2-6, уясняющих смысл и значение притчей, а вместе и цель и назначение самой книги.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The proverbs of Solomon the son of David, king of Israel; 2 To know wisdom and instruction; to perceive the words of understanding; 3 To receive the instruction of wisdom, justice, and judgment, and equity; 4 To give subtilty to the simple, to the young man knowledge and discretion. 5 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: 6 To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
We have here an introduction to this book, which some think was prefixed by the collector and publisher, as Ezra; but it is rather supposed to have been penned by Solomon himself, who, in the beginning of his book, proposes his end in writing it, that he might keep to his business, and closely pursue that end. We are here told,
I. Who wrote these wise sayings, v. 1. They are the proverbs of Solomon. 1. His name signifies peaceable, and the character both of his spirit and of his reign answered to it; both were peaceable. David, whose life was full of troubles, wrote a book of devotion; for is any afflicted? let him pray. Solomon, who lived quietly, wrote a book of instruction; for when the churches had rest they were edified. In times of peace we should learn ourselves, and teach others, that which in troublous times both they and we must practise. 2. He was the son of David; it was his honour to stand related to that good man, and he reckoned it so with good reason, for he fared the better for it, 1 Kings xi. 12. He had been blessed with a good education, and many a good prayer had been put up for him (Ps. lxxii. 1), the effect of both which appeared in his wisdom and usefulness. The generation of the upright are sometimes thus blessed, that they are made blessings, eminent blessings, in their day. Christ is often called the Son of David, and Solomon was a type of him in this, as in other things, that he opened his mouth in parables or proverbs. 3. He was king of Israel--a king, and yet it was no disparagement to him to be an instructor of the ignorant, and a teacher of babes--king of Israel, that people among whom God was known and his name was great; among them he learned wisdom, and to them he communicated it. All the earth sought to Solomon to hear his wisdom, which excelled all men's (1 Kings iv. 30; x. 24); it was an honour to Israel that their king was such a dictator, such an oracle. Solomon was famous for apophthegms; every word he said had weight in it, and something that was surprising and edifying. His servants who attended him, and heard his wisdom, had, among them, collected 3000 proverbs of his which they wrote in their day-books; but these were of his own writing, and do not amount to nearly a thousand. In these he was divinely inspired. Some think that out of those other proverbs of his, which were not so inspired, the apocryphal books of Ecclesiasticus and the Wisdom of Solomon were compiled, in which are many excellent sayings, and of great use; but, take altogether, they are far short of this book. The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with.
II. For what end they were written (v. 2-4), not to gain a reputation to the author, or strengthen his interest among his subjects, but for the use and benefit of all that in every age and place will govern themselves by these dictates and study them closely. This book will help us, 1. To form right notions of things, and to possess our minds with clear and distinct ideas of them, that we may know wisdom and instruction, that wisdom which is got by instruction, by divine revelation, may know both how to speak and act wisely ourselves and to give instruction to others. 2. To distinguish between truth and falsehood, good and evil--to perceive the words of understanding, to apprehend them, to judge of them, to guard against mistakes, and to accommodate what we are taught to ourselves and our own use, that we may discern things that differ and not be imposed upon, and may approve things that are excellent and not lose the benefit of them, as the apostle prays, Phil. i. 10. 3. To order our conversation aright in every things, v. 3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (v. 3), which will dispose us to render to all their due, to God the things that are God's, in all the exercises of religion, and to all men what is due to them, according to the obligations which by relation, office, contract, or upon any other account, we lie under to them. Note, Those are truly wise, and none but those, who are universally conscientious; and the design of the scripture is to teach us that wisdom, justice in the duties of the first table, judgment in those of the second table, and equity (that is sincerity) in both; so some distinguish them.
III. For whose use they were written, v. 4. They are of use to all, but are designed especially, 1. For the simple, to give subtlety to them. The instructions here given are plain and easy, and level to the meanest capacity, the wayfaring men, though fools, shall not err therein; and those are likely to receive benefit by them who are sensible of their own ignorance and their need to be taught, and are therefore desirous to receive instruction; and those who receive these instructions in their light and power, though they be simple, will hereby be made subtle, graciously crafty to know the sin they should avoid and the duty they should do, and to escape the tempter's wiles. He that is harmless as the dove by observing Solomon's rules may become wise as the serpent; and he that has been sinfully foolish when he begins to govern himself by the word of God becomes graciously wise. 2. For young people, to give them knowledge and discretion. Youth is the learning age, catches at instructions, receives impressions, and retains what is then received; it is therefore of great consequence that the mind be then seasoned well, nor can it receive a better tincture than from Solomon's proverbs. Youth is rash, and heady, and inconsiderate; man is born like the wild ass's colt, and therefore needs to be broken by the restraints and managed by the rules we find here. And, if young people will but take heed to their ways according to Solomon's proverbs, they will soon gain the knowledge and discretion of the ancients. Solomon had an eye to posterity in writing this book, hoping by it to season the minds of the rising generation with the generous principles of wisdom and virtue.
IV. What good use may be made of them, v. 5, 6. Those who are young and simple may by them be made wise, and are not excluded from Solomon's school, as they were from Plato's. But is it only for such? No; here is not only milk for babes, but strong meat for strong men. This book will not only make the foolish and bad wise and good, but the wise and good wiser and better; and though the simple and the young man may perhaps slight those instructions, and not be the better for them, yet the wise man will hear. Wisdom will be justified by her own children, though not by the children sitting in the market-place. Note, Even wise men must hear, and not think themselves too wise to learn. A wise man is sensible of his own defects (Plurima ignoro, sed ignorantiam meam non ignoro--I am ignorant of many things, but not of my own ignorance), and therefore is still pressing forward, that he may increase in learning, may know more and know it better, more clearly and distinctly, and may know better how to make use of it. As long as we live we should strive to increase in all useful learning. It was a saying of one of the greatest of the rabbin, Qui non auget scientiam, amittit de ea--If our stock of knowledge by not increasing, it is wasting; and those that would increase in learning must study the scriptures; these perfect the man of God. A wise man, by increasing in learning, is not only profitable to himself, but to others also, 1. As a counsellor. A man of understanding in these precepts of wisdom, by comparing them with one another and with his own observations, shall by degrees attain unto wise counsels; he stands fair for preferment, and will be consulted as an oracle, and entrusted with the management of public affairs; he shall come to sit at the helm, so the word signifies. Note, Industry is the way to honour; and those whom God has blessed with wisdom must study to do good with it, according as their sphere is. It is more dignity indeed to be counsellor to the prince, but it is more charity to be counsellor to the poor, as Job was with his wisdom. Job xxix. 15, I was eyes to the blind. 2. As an interpreter (v. 6) --to understand a proverb. Solomon was himself famous for expounding riddles and resolving hard questions, which was of old the celebrated entertainment of the eastern princes, witness the solutions he gave to the enquiries with which the queen of Sheba thought to puzzle him. Now here he undertakes to furnish his readers with that talent, as far as would be serviceable to the best purposes. "They shall understand a proverb, even the interpretation, without which the proverb is a nut uncracked; when they hear a wise saying, though it be figurative, they shall take the sense of it, and know how to make use of it." The words of the wise are sometimes dark sayings. In St. Paul's epistles there is that which is hard to be understood; but to those who, being well-versed in the scriptures, know how to compare spiritual things with spiritual, they will be easy and safe; so that, if you ask them, Have you understood all these things? they may answer, Yea, Lord. Note, It is a credit to religion when men of honesty are men of sense; all good people therefore should aim to be intelligent, and run to and fro, take pains in the use of means, that their knowledge may be increased.
Adam Clarke: Commentary on the Bible - 1831
1:1: The proverbs of Solomon - For the meaning of the word proverb, see the introduction; and the dissertation upon parabolical writing at the end of the notes on Matthew 13: Solomon is the first of the sacred writers whose name stands at the head of his works.
Albert Barnes: Notes on the Bible - 1834
1:1: The long exhortation Proverbs 1-9, characterized by the frequent recurrence of the words "my son," is of the nature of a preface to the collection of the "Proverbs of Solomon" Pro 10:1. On Pro 1:1-7, see the introduction to Proverbs.
Carl Friedrich Keil and Franz Delitzsch
1:1
The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation of the book, from its contents. In a similar way, the names given to the Psalter, תּהלּים and תּהלּות, are interchanged.
This external title is followed by one which the Book of Proverbs, viewed as to its gradual formation, and first the older portion, gives to itself. It reaches from Prov 1:1 to Prov 1:6, and names not only the contents and the author of the book, but also commends it in regard to the service which it is capable of rendering. It contains "Proverbs of Solomon, the son of David, king of Israel." The books of the נבואה and חכמה, including the Canticles, thus give their own titles; among the historical books, that of the memoirs of Nehemiah is the only one that does so. משׁלי has the accent Dech, to separate
(Note: Norzi has erroneously accented משלי with the accent Munach. The מ is besides the Masoretic majusculum, like the ב, שׁ, and א at the commencement of the Law, the Canticles, and Chronicles.)
Tit from the following complex genitive which it governs, and מלך ישׂראל is made the second hemistich, because it belongs to שׁלמה, not to דּוד.
(Note: If it had belonged to דוד, then the sentence would have been accented thus: משׁלי שלמה בן־דוד מלך ישראל.)
As to the fundamental idea of the word משׁל, we refer to the derivation given in the Gesch. der jud. Poesie, p. 196, from משׁל, Aram. מתל, root תל, Sanskr. tul (whence tul, balance, similarity), Lat. tollere; the comparison of the Arab. mathal leads to the same conclusion. "משׁל signifies, not, as Schultens and others after him affirm, effigies ad similitudinem alius rei expressa, from משׁל in the primary signification premere, premente manu tractare; for the corresponding Arab. verb mathal does not at all bear that meaning, but signifies to stand, to present oneself, hence to be like, properly to put oneself forth as something, to represent it; and in the Hebr. also to rule, properly with על to stand on or over something, with בּ to hold it erect, like Arab. kam with b, rem administravit [vid. Jesaia, p. 691]. Thus e.g., Gen 24:2, it is said of Eliezer: המּשׁל בּכל־אשׁר־לו, who ruled over all that he (Abraham) had (Luther: was a prince over all his goods). Thus משׁל, figurative discourse which represents that which is real, similitude; hence then parable or shorter apothegm, proverb, in so far as they express primarily something special, but which as a general symbol is then applied to everything else of a like kind, and in so far stands figuratively. An example is found in 1Kings 10:11. It is incorrect to conclude from this meaning of the word that such memorial sayings or proverbs usually contained comparisons, or were clothed in figurative language; for that is the case in by far the fewest number of instances: the oldest have by far the simplest and most special interpretations" (Fleischer). Hence Mashal, according to its fundamental idea, is that which stands with something = makes something stand forth = representing. This something that represents may be a thing or a person; as e.g., one may say Job is a Mashal, i.e., a representant, similitude, type of Israel (vide the work entitled עץ החיים, by Ahron b. Elia, c. 90, p. 143); and, like Arab. mathal (more commonly mithl = משׁל, cf. משׁל, Job 41:25), is used quite as generally as is its etymological cogn. instar (instare). But in Hebr. Mashal always denotes representing discourse with the additional marks of the figurative and concise, e.g., the section which presents (Hab 2:6) him to whom it refers as a warning example, but particularly, as there defined, the gnome, the apothegm or maxim, in so far as this represents general truths in sharply outlined little pictures.
Prov 1:2
Now follows the statement of the object which these proverbs subserve; and first, in general,
To become acquainted with wisdom and instruction,
To understand intelligent discourses.
They seek on the one side to initiate the reader in wisdom and instruction, and on the other to guide him to the understanding of intelligent discourses, for they themselves contain such discourses in which there is a deep penetrating judgment, and they sharpen the understanding of him who engages his attention with them.
(Note: לדעת is rightly pointed by Lwenstein with Dech after Cod. 1294; vide the rule by which the verse is divided, Torath Emeth, p. 51, 12.)
As Schultens has already rightly determined the fundamental meaning of ידע, frequently compared with the Sanskr. vid, to know (whence by gunating,
(Note: Guna = a rule in Sanskrit grammar regulating the modification of vowels.)
vda, knowledge), after the Arab. wad'a, as deponere, penes se condere, so he also rightly explains חכמה by soliditas; it means properly (from חכם, Arab. hakm, R. hk, vide under Ps 10:8, to be firm, closed) compactness, and then, like πυκνότης, ability, worldly wisdom, prudence, and in the higher general sense, the knowledge of things in the essence of their being and in the reality of their existence. Along with wisdom stands the moral מוּסר, properly discipline, i.e., moral instruction, and in conformity with this, self-government, self-guidance, from יסר = וסר, cogn. אסר, properly adstrictio or constrictio; for the מ of the noun signifies both id quod or aliquid quod (ὅ, τι) and quod in the conjunctional sense (ὅτι), and thus forms both a concrete (like מוסר = מאסר, fetter, chain) and an abstract idea. The first general object of the Proverbs is דּעת, the reception into oneself of wisdom and moral edification by means of education and training; and second is to comprehend utterances of intelligence, i.e., such as proceed from intelligence and give expression to it (cf. אמרי אמת, Prov 22:21). בּין, Kal, to be distinguished (whence בּין, between, constr. of בּין, space between, interval), signifies in Hiph. to distinguish, to understand; בּינה is, according to the sense, the n. actionis of this Hiph., and signifies the understanding as the capability effective in the possession of the right criteria of distinguishing between the true and the false, the good and the bad (3Kings 3:9), the wholesome and the pernicious.
Prov 1:3-5
In the following, 2a is expanded in Prov 1:3-5, then 2b in Prov 1:6. First the immediate object:
3 To attain intelligent instruction,
Righteousness, and justice, and integrity;
4 To impart to the inexperienced prudence,
To the young man knowledge and discretion
5 Let the wise man hear and gain learning,
And the man of understanding take to himself rules of conduct.
With דּעת, denoting the reception into oneself, acquiring, is interchanged (cf. Prov 2:1) קחת, its synonym, used of intellectual reception and appropriation, which, contemplated from the point of view of the relation between the teacher and the learner, is the correlative of תּת, παραδιδόναι, tradere (Prov 9:9). But מוּסר השׂכּל is that which proceeds from chokma and musar when they are blended together: discipline of wisdom, discipline training to wisdom; i.e., such morality and good conduct as rest not on external inheritance, training, imitation, and custom, but is bound up with the intelligent knowledge of the Why and the Wherefore. השׂכּל, as Prov 21:16, is inf. absol. used substantively (cf. השׁקט, keeping quiet, Is 32:17) of שׂכל (whence שׂכל, intellectus), to entwine, involve; for the thinking through a subject is represented as an interweaving, complicating, configuring of the thoughts (the syllogism is in like manner represented as אשׁכּל, Aram. סגול, a bunch of grapes), (with which also סכל, a fool, and חסכּיל, to act foolishly, are connected, from the confusion of the thoughts, the entangling of the conceptions; cf. Arab. 'akl, to understand, and מעקּל). The series of synonyms (cf. Prov 23:23) following in 3b, which are not well fitted to be the immediate object to לקחת, present themselves as the unfolding of the contents of the מוּסר השׂכּל, as meaning that namely which is dutiful and right and honest. With the frequently occurring two conceptions צדק וּמשׁפּט (Prov 2:9), (or with the order reversed as in Ps 119:121) is interchanged משׁפּט וּצדקה (or with the order also reversed, Prov 21:3). The remark of Heidenheim, that in צדק the conception of the justum, and in צדקה that of the aequum prevails, is suggested by the circumstance that not צדק but צדקה signifies δικαιοσύνη (cf. Prov 10:2) in the sense of liberality, and then of almsgiving (ἐλεημοσύνη); but צדק also frequently signifies a way of thought and action which is regulated not by the letter of the law and by talio, but by love (cf. Is 41:2; Is 42:6). Tsedek and ts'dakah have almost the relation to one another of integrity and justice which practically brings the former into exercise. משׁפּט (from שׁפט, to make straight, to adjust, cf. שׁבט, Arab. sabita, to be smooth) is the right and the righteousness in which it realizes itself, here subjectively considered, the right mind.
(Note: According to Malbim, משׁפט is the fixed objective right, צדק the righteousness which does not at once decide according to the letter of the law, but always according to the matter and the person.)
משׁרים (defect. for מישׁרים, from ישׁר, to be straight, even) is plur. tantum; for its sing. מישׁר (after the form מיטב) the form מישׁור (in the same ethical sense, e.g., Mal 2:6) is used: it means thus a way of thought and of conduct that is straight, i.e., according to what is right, true, i.e., without concealment, honest, i.e., true to duty and faithful to one's word.
Prov 1:4
This verse presents another aspect of the object to be served by this book: it seeks to impart prudence to the simple. The form פּתאים
(Note: Like עפאים, Ps 104:12, וכצבאים, 1Chron 12:8, cf. Michlol, 196a. In Prov 1:22, Prov 1:32, the mute א is wanting.)
(in which, as in גּוים, the י plur. remains unwritten) is, in this mongrel form in which it is written (cf. Prov 7:7; Prov 8:5; Prov 9:6; Prov 14:18; Prov 27:12), made up of פּתים (Prov 1:22, Prov 1:32, once written plene, פּתיים, Prov 22:3) and פּתאים (Prov 7:7). These two forms with י and the transition of י into א are interchanged in the plur. of such nouns as פּתי, segolate form, "from פּתה (cogn. פּתח), to be open, properly the open-hearted, i.e., one whose heart stands open to every influence from another, the harmless, good-natured - a vox media among the Hebrews commonly (though not always, cf. e.g., Ps 116:6) in malam partem: the foolish, silly, one who allows himself to be easily persuaded or led astray, like similar words in other languages - Lat. simplex, Gr. εὐήθης, Fr. nav; Arab. fatyn, always, however, in a good sense: a high and noble-minded man, not made as yet mistrustful and depressed by sad experiences, therefore juvenis ingenuus, vir animi generosi" (Fl.). The פּתאים, not of firm and constant mind, have need of ערמה; therefore the saying Prov 14:15, cf. Prov 8:5; Prov 19:25. The noun ערמה (a fem. segolate form like חכמה) means here calliditas in a good sense, while the corresponding Arab. 'aram (to be distinguished from the verb 'aram, ערם, to peel, to make bare, nudare) is used only in a bad sense, of malevolent, deceptive conduct. In the parallel member the word נער is used, generally (collectively) understood, of the immaturity which must first obtain intellectual and moral clearness and firmness; such an one is in need of peritia et sollertia, as Fleischer well renders it; for דּעת is experimental knowledge, and מזמּה (from זמם, according to its primary signification, to press together, comprimere; then, referred to mental concentration: to think) signifies in the sing., sensu bono, the capability of comprehending the right purposes, of seizing the right measures, of projecting the right plans.
Prov 1:5
In this verse the infinitives of the object pass into independent sentences for the sake of variety. That ישׁמע cannot mean audiet, but audiat, is shown by Prov 9:9; but ויסף is jussive (with the tone thrown back before לקח; cf. Prov 10:8, and Prov 16:21, Prov 16:23, where the tone is not thrown back, as also 2Kings 24:3) with the consecutive Vav ( ו ) (= Arab. f): let him hear, thus will he... or, in order that he. Whoever is wise is invited to hear these proverbs in order to add learning (doctrinam) to that which he already possesses, according to the principle derived from experience, Prov 9:9; Mt 13:12. The segolate לקח, which in pausa retains its segol (as also בּטח, ישׁע, צמח, מלך, צדק, קדם, and others), means reception, and concretely what one takes into himself with his ear and mind; therefore learning (διδαχὴ with the object of the ἀποδοχή), as Deut 32:2 (parallel אמרה, as Deut 4:2 תּורה), and then learning that has passed into the possession of the receiver, knowledge, science (Is 29:24, parall. בּינה). Schultens compares the Arab. laḳah, used of the fructification of the female palm by the flower-dust of the male. The part. נבון (the inf. of which is found only once, Is 10:13) is the passive or the reflexive of the Hiph. הבין, to explain, to make to understand: one who is caused to understand or who lets himself be informed, and thus an intelligent person - that is one who may gain תּחבּות by means of these proverbs. This word, found only in the plur. (probably connected with חבל, shipmaster, properly one who has to do with the חבלים, ship's ropes, particularly handles the sails, lxx κυβέρνησιν), signifies guidance, management, skill to direct anything (Job 32:7, of God's skill which directs the clouds), and in the plur. conception, the taking measures, designs in a good sense, or also (as in Prov 12:5) in a bad sense; here it means guiding thoughts, regulating principles, judicious rules and maxims, as Deut 11:14, prudent rules of government, Deut 20:18; Deut 24:6 of stratagems. Fl. compares the Arab. tedbı̂r (guidance, from דּבר, to lead cattle), with its plur. tedâbı̂r, and the Syr. dubôro, direction, management, etc.
Prov 1:6
The mediate object of these proverbs, as stated in Prov 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Prov 22:17.):
To understand proverb and symbol,
The words of wise men and their enigmas.
In the Gesch. der jd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. "מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain" (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Ps 78:2. "The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum" (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν.
Prov 1:7
The title of the book is followed by its motto, symbol, device:
The fear of Jahve is the beginning of knowledge;
Wisdom and discipline is despised by fools.
The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Prov 9:10 (cf. Prov 15:33), Job 28:28, and in Ps 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή, the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Mic 1:13 with Job 19:28).
(Note: In Sirach 1:14, 16, the Syr. has both times רישׁ חכמתא; but in the second instance, where the Greek translation has πλησμονὴ σοφίας, שׂבע חכמה (after Ps 16:11) may have existed in the original text.)
Wisdom comes from God, and whoever fears Him receives it (cf. Jas 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Prov 8:13 (post-biblical יראת חטא). The inverted placing of the words 7b imports that the wisdom and discipline which one obtains in the way of the fear of God is only despised by the אוילים, i.e., the hard, thick, stupid; see regarding the root-word אול, coalescere, cohaerere, incrassari, der Prophet Jesaia, p. 424, and at Ps 73:4. Schultens rightly compares παχεῖς, crassi pro stupidis.
(Note: Malbim's explanation is singular: the sceptics, from אוּלי, perhaps! This also is Heidenheim's view.)
בּזוּ has the tone on the penult., and thus comes from בּוּז; the 3rd pr. of בּזה would be בּזוּ or בּזיוּ. The perf. (cf. Prov 1:29) is to be interpreted after the Lat. oderunt (Ges. 126).
Geneva 1599
1:1 The proverbs of Solomon the son of David, king of Israel;
The Argument - The wonderful love of God toward his Church is declared in this book: for as much as the sum and effect of the whole Scriptures is here set forth in these brief sentences, which partly contain doctrine, and partly manners, and also exhortations to both: of which the first nine Chapters are as a preface full of grave sentences and deep mysteries, to assure the hearts of men to the diligent reading of the parables that follow: which are left as a precious jewel to the Church, of those three thousand parables mentioned in (3Kings 4:32) and were gathered and committed to writing by Solomon's servants and incited by him.
John Gill
1:1 The proverbs of Solomon,.... Who is said to make three thousand proverbs, 3Kings 4:32; but whether any of them are contained in this book cannot be said: however, it is certain that they are not all in it, since, if you except the first "nine" chapters, which are the introduction to the Proverbs, there are but six hundred and fifty-nine verses in it; and if they are taken in, they make but nine hundred and fifteen, which are not a third part of the proverbs said to be made by him: however, here are as many and such as God thought fit should be preserved for instruction in all future ages. It was usual with the ancients in all countries, when any truth was found, and established by experience, to wrap it up in a few apt words, with or without a figure; that it might be the better understood and more easily retained, and which were always venerable and greatly attended to: and of this kind are these proverbs; only with this difference, that these are of divine inspiration, and the others not. The word used for them comes from one which signifies "similitude" and "dominion" (g); because many of them are similes or comparisons, and are delivered out in figurative expressions, in metaphors and allegories, and the like; and have all of them a commanding power, authority, and influence upon the mind, obliging to an attention to them. The name of Solomon is put to them, the more to recommend them; who had a wise and understanding heart, as large as the sand of the sea, and was wiser than all men, 3Kings 4:29; and was an eminent type of Christ, who spake in proverbs also, Jn 16:25. He is further described by his pedigree and office,
the son of David, king of Israel; a wise son of a wise father, and king over a wise and understanding people. These titles are added for the further commendation of the book; and it may be observed that they are such as belong to the Messiah, Solomon's antitype, one that is greater than he, Mt 1:1.
(g) A rad. "dominatus est----lvmn comparatus, similis, consimilis factus est", Buxtorf. "Mirum est quod radix significans antoritatem cum imperio, significat etiam parabolas vel sermones figuratos----verba quae vocantur, habent autoritatem, nobis ideam immittunt, dicentis ut nos supereminentis, saltem sapientia, ingenio, doctrina; nos persuadent et pondere suo, quasi imperio noe ducunt". Gusset. Ebr. Comment. p. 845.
Robert Jamieson, A. R. Fausset and David Brown
1:1 After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)
1:21:2: Ճանաչել զիմաստութիւն եւ զխրատ,
2 Ճանաչել իմաստութիւնն ու խրատը, իմանալ հանճարի խօսքերը,
2 Իմաստութիւնն ու խրատը գիտնալու համար, Հանճարին խօսքերը հասկնալու համար,
Ճանաչել զիմաստութիւն եւ զխրատ, իմանալ զբանս հանճարոյ:

1:2: Ճանաչել զիմաստութիւն եւ զխրատ,
2 Ճանաչել իմաստութիւնն ու խրատը, իմանալ հանճարի խօսքերը,
2 Իմաստութիւնն ու խրատը գիտնալու համար, Հանճարին խօսքերը հասկնալու համար,
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 чтобы познать мудрость и наставление, понять изречения разума;
1:2 γνῶναι γινωσκω know σοφίαν σοφια wisdom καὶ και and; even παιδείαν παιδεια discipline νοῆσαί νοεω perceive τε τε both; and λόγους λογος word; log φρονήσεως φρονησις prudence; insight
1:2 לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and מוּסָ֑ר mûsˈār מוּסָר chastening לְ֝ ˈl לְ to הָבִ֗ין hāvˈîn בין understand אִמְרֵ֥י ʔimrˌê אֵמֶר word בִינָֽה׃ vînˈā בִּינָה understanding
1:2. ad sciendam sapientiam et disciplinamTo know wisdom, and instruction:
2. To know wisdom and instruction; to discern the words of understanding;
1:2. in order to know wisdom and discipline,
1:2. To know wisdom and instruction; to perceive the words of understanding;
To know wisdom and instruction; to perceive the words of understanding:

1:2 чтобы познать мудрость и наставление, понять изречения разума;
1:2
γνῶναι γινωσκω know
σοφίαν σοφια wisdom
καὶ και and; even
παιδείαν παιδεια discipline
νοῆσαί νοεω perceive
τε τε both; and
λόγους λογος word; log
φρονήσεως φρονησις prudence; insight
1:2
לָ לְ to
דַ֣עַת ḏˈaʕaṯ ידע know
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
וּ û וְ and
מוּסָ֑ר mûsˈār מוּסָר chastening
לְ֝ ˈl לְ to
הָבִ֗ין hāvˈîn בין understand
אִמְרֵ֥י ʔimrˌê אֵמֶר word
בִינָֽה׃ vînˈā בִּינָה understanding
1:2. ad sciendam sapientiam et disciplinam
To know wisdom, and instruction:
1:2. in order to know wisdom and discipline,
1:2. To know wisdom and instruction; to perceive the words of understanding;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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 - 1903-1914
2-6: Указывается как цель настоящего собрания притчей, - книги Притчей, так и свойство разных видов притчей, чем вместе сжато определяется целое содержание всей книги. И прежде всего притчи дают познание премудрости и учения (ст. 2а). "Так как язычники (еллины) утверждают, что они имеют мудрость, и еретики думают, что они имеют знание, то Соломон показывает в чем состоит истинная мудрость и истинное знание, чтобы кто-нибудь, увлекшись сходным названием мудрости, не впал в мудрования язычников и еретиков". Услышав его божественные изречения, всякий мудрый будет еще премудрее (Свв. Афан. Вел. и Иоан. Злат.). Мудрость, евр хокма (LXX: σοφία, Vulg.: sapientia), по филологическому составу еврейского слова, означает (по Schultens'y): soliditas, твердость, основательность (собств. сгущенность, πυκνοτης), затем высшее разумение жизни и вещей в их существе, наконец, умение располагать жизнь свою сообразно с этим знанием, нормально определять отношения к Богу и ближнему и через то получить счастье жизни. Очевидно, "мудрость" шире всех следующих понятий и включает их в свой объем. Практическую сторону "мудрости" представляет "учение" или "наставление", слав. - наказание, евр. - мусар, LXX: παιδεία, Vulg.: disciplina - вся система воспитательных мер, не исключая и карательных.

По мидрашу, "мудрость" (хокма) и "учение" (мусар) неразрывно связаны друг с другом, причем второе является следствием первой. В книге Притчей, далее, заключается разумение словес или изречений мудрости евр. бина, LXX: φρόνησις, Vulg.: prudentia (евр. бина по коренному значению своему включает в себе момент различения - напр., между добром и злом (3: Цар. III:9), мудростью и глупостью, высшим и низшим, полезным и вредным), т. е. (по свв. Афан. Вел. и Ин.. Злат.) "приобретение познания о едином истинном Боге". Что касается язычников, то одни из них богом называли вещество, а другие уподобили его идолам; находятся, также, в заблуждении и еретики касательно истинного Бога. Против них-то Соломон и излагает истинное понятие о Боге, говорит о Его неизреченности (XXV:2); о промысле (XV:3-21, XXII:2; XXIII:13); о правосудии (XV:8-25), о миротворении говорит не просто, но утверждает, что Господь все сотворил Словом Своим и премудростью (III:19; VIII:26-27, 30), так как свойство истинного Бога составляет то наипаче, что Он есть Отец Сына. В ст. 3: указываются первые плоды "мудрости" и "учения": то и другое содействуют усвоению "правил благоразумия" (евр. мусар гаскел), правосудия (точнее - правды, цедек), суда (мишпат) и правоты (честности, мешарим), Vulg.: ad suscipiendam eruditionem doctrinae, justitiam et judicium et aequitatem. LXX иначе передают первую половину ст. 3-го: δέξασθαι στροφάς λόγων, а по другим спискам (кодд. 68, 109, 147, 157, 161, 248) у Гольмеса, Комплют. Альд, еще +: καί λύσεις αίνιγμάτων. В слав. Острожской и Елисаветинской Библии, соответственно последней прибавке вся первая половина 3: ст. читается: прияти же извитие словес и разрешение гаданий. Извитие словес, поясняют свв. Афан. Вел. и И. Злат., суть "такие изречения, в которых открываем сокрытый в них смысл, вращая умом, или исследуя их размышлением (напр. X:5, XXVII:25)". Таким образом, притчи изощряют ум человека, делают его находчивым, способным к отгадыванию смысла загадочных речей.
Adam Clarke: Commentary on the Bible - 1831
1:2: To know wisdom - That is, this is the design of parabolical writing in general; and the particular aim of the present work.
This and the two following verses contain the interpretation of the term parable, and the author's design in the whole book. The first verse is the title, and the next three verses are an explanation of the nature and design of this very important tract.
Wisdom - חכמה chochmah may mean here, and in every other part of this book, not only that Divine science by which we are enabled to discover the best end, and pursue it by the most proper means; but also the whole of that heavenly teaching that shows us both ourselves and God, directs us into all truth, and forms the whole of true religion.
And instruction - מוסר musar, the teaching that discovers all its parts, to understand, to comprehend the words or doctrines which should be comprehended, in order that we may become wise to salvation.
Albert Barnes: Notes on the Bible - 1834
1:2: The writer's purpose is to educate. He is writing what might be called an ethical handbook for the young, though not for the young only. Of all books in the Old Testament, this is the one which we may think of as most distinctively educational. A comparison of it with a similar manual, the "sayings of the fathers," in the Mishna, would help the student to measure the difference between Scriptural and rabbinical teaching.
Wisdom - The power by which human personality reaches its highest spiritual perfection, by which all lower elements are brought into harmony with the highest, is presently personified as life-giving and creative. Compare the notes of Job 28:23, etc.
Instruction - i. e., discipline or training, the practical complement of the more speculative wisdom.
Understanding - The power of distinguishing right from wrong, truth from its counterfeit. The three words σοφία sophia, παιδεία paideia, φρόνησις phronē sis (Septuagint), express very happily the relation of the words in the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Pro 4:5-7, Pro 7:4, Pro 8:5, Pro 16:16, Pro 17:16; Deu 4:5, Deu 4:6; Kg1 3:9-12; Ti2 3:15-17
Geneva 1599
1:2 To know wisdom (a) and instruction; to perceive the words (b) of understanding;
(a) That is, what we ought to know and follow, and what we ought to refuse.
(b) Meaning, the word of God in which is the only true knowledge.
John Gill
1:2 To know wisdom and instruction,.... That is, these proverbs were made, and written, and published, to make known or to teach men wisdom and knowledge; not only in things moral, and therefore these proverbs are by some called Solomon's "ethics"; and indeed they do contain the best system of morality in the whole world; nothing like it is to be extracted out of all the writings of the Heathen poets and philosophers: nor only in things civil; for which reason they may be called his "politics", seeing they are instructive to kings and civil magistrates, and to subjects; and also his "economics", seeing they furnish out rules for husbands and wives, parents and children, masters and servants, worthy of their attention and observance: but also they are a means of and are designed to teach spiritual and evangelical wisdom and knowledge; things relating to Jesus Christ, the wisdom of God, and the way of life and salvation by him, the knowledge of which is life eternal. These words, with others that follow, seem to be synonymous, and signify much one and the same thing; and are used to show that the most consummate wisdom and comprehensive knowledge may be attained by means of this book; which, like the rest of Scripture, with a divine blessing, is able to make a man "wise unto salvation"; and is "profitable for doctrine, for reproof, for correction, and for instruction in righteousness", Ti2 3:15; where the apostle seems to allude to this text: since "wisdom" here may stand for "doctrine" in general; and "instruction" may signify the means of attaining to it; and it may be observed, that the word is used for "discipline" and "correction", as well as "instruction". If these words are to be distinguished, the first, "wisdom", may design a wise scheme and plan of truths, and the theory of them and the latter, "instruction", the learning it and putting it into practice; and for both theory and practice this book is useful;
to perceive the words of understanding; which flow from a good understanding, and give a right understanding of things; so that a man may be able to distinguish between light and darkness, truth and error, right and wrong; particularly the doctrines of the Gospel may be meant, which are eminently so, and exceed the understanding of a natural man, and which are only understood by a spiritual man; the means of knowing which are the Scriptures, under the guidance and direction of the Spirit of God.
John Wesley
1:2 To know - Written to help men to know throughly and practically. Both human wisdom to conduct our affairs in this life, and Divine wisdom. Instruction - The instructions delivered either by God, or men, in order to the attainment of wisdom. To perceive - Which teach a man true understanding.
Robert Jamieson, A. R. Fausset and David Brown
1:2 To know . . . instruction--literally, "for knowing," that is, such is the design of these writings.
wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety.
instruction--discipline, by which men are trained.
to perceive--literally, "for perceiving," the design (as above)
understanding--that is, words which enable one to discern good and evil.
1:3[1:3:] իմանա՛լ զբանս հանճարոյ. ընդունել զդարձուածս բանից։ ՚Ի մի՛տ առնուլ զարդարութիւն ճշմարիտ, եւ ուղղել զիրաւունս։
3 ընկալել խօսքի բարդ դարձուածքները, հասկանալ ճշմարիտ արդարութիւնը եւ ուղղել իրաւունքը՝
3 Իմաստութեան կրթութիւնը ընդունելու համար, Այսինքն՝ արդարութիւնը, դատաստանը եւ ուղղութիւնը՝
ընդունել [1]զդարձուածս բանից, ի միտ առնուլ զարդարութիւն ճշմարիտ, եւ ուղղել զիրաւունս:

[1:3:] իմանա՛լ զբանս հանճարոյ. ընդունել զդարձուածս բանից։ ՚Ի մի՛տ առնուլ զարդարութիւն ճշմարիտ, եւ ուղղել զիրաւունս։
3 ընկալել խօսքի բարդ դարձուածքները, հասկանալ ճշմարիտ արդարութիւնը եւ ուղղել իրաւունքը՝
3 Իմաստութեան կրթութիւնը ընդունելու համար, Այսինքն՝ արդարութիւնը, դատաստանը եւ ուղղութիւնը՝
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 усвоить правила благоразумия, правосудия, суда и правоты;
1:3 δέξασθαί δεχομαι accept; take τε τε both; and στροφὰς στροφη word; log νοῆσαί νοεω perceive τε τε both; and δικαιοσύνην δικαιοσυνη rightness; right standing ἀληθῆ αληθης true καὶ και and; even κρίμα κριμα judgment κατευθύνειν κατευθυνω straighten out; direct
1:3 לָ֭ ˈlā לְ to קַחַת qaḥˌaṯ לקח take מוּסַ֣ר mûsˈar מוּסָר chastening הַשְׂכֵּ֑ל haśkˈēl שׂכל prosper צֶ֥דֶק ṣˌeḏeq צֶדֶק justice וּ֝ ˈû וְ and מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
1:3. ad intellegenda verba prudentiae et suscipiendam eruditionem doctrinae iustitiam et iudicium et aequitatemTo understand the words of prudence: and to receive the instruction of doctrine, justice, and judgment, and equity:
3. To receive instruction in wise dealing, in righteousness and judgment and equity;
1:3. to understand words of prudence, and to accept the instruction of doctrine, justice and judgment, and equity,
1:3. To receive the instruction of wisdom, justice, and judgment, and equity;
To receive the instruction of wisdom, justice, and judgment, and equity:

1:3 усвоить правила благоразумия, правосудия, суда и правоты;
1:3
δέξασθαί δεχομαι accept; take
τε τε both; and
στροφὰς στροφη word; log
νοῆσαί νοεω perceive
τε τε both; and
δικαιοσύνην δικαιοσυνη rightness; right standing
ἀληθῆ αληθης true
καὶ και and; even
κρίμα κριμα judgment
κατευθύνειν κατευθυνω straighten out; direct
1:3
לָ֭ ˈlā לְ to
קַחַת qaḥˌaṯ לקח take
מוּסַ֣ר mûsˈar מוּסָר chastening
הַשְׂכֵּ֑ל haśkˈēl שׂכל prosper
צֶ֥דֶק ṣˌeḏeq צֶדֶק justice
וּ֝ ˈû וְ and
מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
1:3. ad intellegenda verba prudentiae et suscipiendam eruditionem doctrinae iustitiam et iudicium et aequitatem
To understand the words of prudence: and to receive the instruction of doctrine, justice, and judgment, and equity:
1:3. to understand words of prudence, and to accept the instruction of doctrine, justice and judgment, and equity,
1:3. To receive the instruction of wisdom, justice, and judgment, and equity;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: To receive the instruction - השכל haskel, the deliberately weighing of the points contained in the teaching, so as to find out their importance.
Equity - משרים mesharim, rectitude. The pupil is to receive wisdom and instruction, the words of wisdom and understanding, justice and judgment, so perfectly as to excel in all. Wisdom itself, personified, is his teacher; and when God's wisdom teaches, there is no delay in learning.
Albert Barnes: Notes on the Bible - 1834
1:3: Wisdom - Not the same word as in Pro 1:2; better, perhaps, thoughtfulness.
Justice - Rather, righteousness. The word in the Hebrew includes the ideas of truth and beneficence as well as "justice."
Judgment - The teaching of the Proverbs is to lead us to pass a right sentence upon human actions, whether our own or another's.
Equity - In the Hebrew (see the margin) the plural is used, and expresses the many varying forms and phases of the one pervading principle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: receive: Pro 2:1-9, Pro 8:10, Pro 8:11; Job 22:22
equity: Heb. equities, Kg1 3:28
Geneva 1599
1:3 To receive the (c) instruction of wisdom, (d) justice, and judgment, and equity;
(c) To learn to submit ourselves to the correction of those who are wise.
(d) By living justly and rendering to every man that which belongs to him.
John Gill
1:3 To receive the instruction of wisdom,.... Or "prudence" (h); of wise and prudent men; and especially of Christ himself, who bears those names, whose instructions this book is full of; and the design of which is to engage the attention of men to them, and prevail upon them to receive them, and act conformably to them. Which instructions respect the following things; and which are added by way of illustration and amplification, viz.
justice, and judgment, and equity; that which is just in itself, and according to the nature of God and his will; and is judged so by right reason; and is equitable between man and man, and agrees with the law of God. These three, R. Levi Ben Gersom says, signify one and the same thing; true righteousness, doing that which is just to God and man; which the doctrines of grace, or the instructions of wisdom, teach men to do; concerning which many rules may be collected from this book.
(h) "prudentiae", Munster, Vatablus.
John Wesley
1:3 To receive - Willing to receive the counsels of others. Such as makes men wise and prudent, and to teach just judgments or equity.
Robert Jamieson, A. R. Fausset and David Brown
1:3 To receive . . . of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of Prov 1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (Prov 16:22).
justice . . . equity--all the attributes of one upright in all his relations to God and man.
1:41:4: Զի տացէ անմեղաց զխորագիտութիւն. մանկանց տղայոց զմիտս եւ զհանճար։
4 պարզամիտներին խորագիտութիւն եւ երիտասարդներին միտք ու հանճար տալու համար,
4 Միամիտներուն սրամտութիւն տալու համար Ու երիտասարդներուն՝ գիտութիւն եւ հանճար։
զի տացէ անմեղաց զխորագիտութիւն, մանկանց տղայոց զմիտս եւ զհանճար:

1:4: Զի տացէ անմեղաց զխորագիտութիւն. մանկանց տղայոց զմիտս եւ զհանճար։
4 պարզամիտներին խորագիտութիւն եւ երիտասարդներին միտք ու հանճար տալու համար,
4 Միամիտներուն սրամտութիւն տալու համար Ու երիտասարդներուն՝ գիտութիւն եւ հանճար։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 простым дать смышленость, юноше знание и рассудительность;
1:4 ἵνα ινα so; that δῷ διδωμι give; deposit ἀκάκοις ακακος blameless πανουργίαν πανουργια craftiness παιδὶ παις child; boy δὲ δε though; while νέῳ νεος new; young αἴσθησίν αισθησις sensation; perception τε τε both; and καὶ και and; even ἔννοιαν εννοια insight
1:4 לָ lā לְ to תֵ֣ת ṯˈēṯ נתן give לִ li לְ to פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man עָרְמָ֑ה ʕormˈā עָרְמָה prudence לְ֝ ˈl לְ to נַ֗עַר nˈaʕar נַעַר boy דַּ֣עַת dˈaʕaṯ דַּעַת knowledge וּ û וְ and מְזִמָּֽה׃ mᵊzimmˈā מְזִמָּה purpose
1:4. ut detur parvulis astutia adulescenti scientia et intellectusTo give subtilty to little ones, to the young man knowledge and understanding.
4. To give subtilty to the simple, to the young man knowledge and discretion:
1:4. so as to give discernment to little ones, knowledge and understanding to adolescents.
1:4. To give subtilty to the simple, to the young man knowledge and discretion.
To give subtilty to the simple, to the young man knowledge and discretion:

1:4 простым дать смышленость, юноше знание и рассудительность;
1:4
ἵνα ινα so; that
δῷ διδωμι give; deposit
ἀκάκοις ακακος blameless
πανουργίαν πανουργια craftiness
παιδὶ παις child; boy
δὲ δε though; while
νέῳ νεος new; young
αἴσθησίν αισθησις sensation; perception
τε τε both; and
καὶ και and; even
ἔννοιαν εννοια insight
1:4
לָ לְ to
תֵ֣ת ṯˈēṯ נתן give
לִ li לְ to
פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man
עָרְמָ֑ה ʕormˈā עָרְמָה prudence
לְ֝ ˈl לְ to
נַ֗עַר nˈaʕar נַעַר boy
דַּ֣עַת dˈaʕaṯ דַּעַת knowledge
וּ û וְ and
מְזִמָּֽה׃ mᵊzimmˈā מְזִמָּה purpose
1:4. ut detur parvulis astutia adulescenti scientia et intellectus
To give subtilty to little ones, to the young man knowledge and understanding.
1:4. so as to give discernment to little ones, knowledge and understanding to adolescents.
1:4. To give subtilty to the simple, to the young man knowledge and discretion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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 - 1903-1914
4-5: Указанное в ст. 3: значение притчи имеют прежде всего для юношества, но затем и для людей взрослых, опытных и мудрых. Первым притчи дают "смышленность", евр. орма, собст. лукавство (Быт. III:1), как и греч. πανουργία, лат. astutia; здесь в добром смысле (ср. VIII:5, 12; XIII:16; XIV:15; XXII:3) - благоразумия или предусмотрительности, для избежания от сетей хитрых и злонамеренных (ср. Мф. X:16), - а также вообще знание и рассудительность (евр. даат узимма, LXX: αιόθησιν κ. ένγοιαν., Vulg.: scientiam el intellectum). Но притчи, как готовые правила житейской и духовной мудрости, полезны и для людей зрелых и мудрых: мудрый слушая эти притчи становится еще мудрее, и разумный приобретет "искусство управлять" (особ. государством, сн. XI:14), евр. тахбулот. LXX: κνβέρνησις (управление кораблем). Vulg.: gubernacula, слав.: строительство, т. е. вообще искусство или навык к благоустроению жизни (сн. XX:18; XXIV:6). В ст. 6: говорится, что разумный при помощи притчей не только сумеет благоустроить жизнь свою (религиозную, нравственную семейную и общественную), но еще навыкнет понимать замысловатые и загадочные речи, евр. мелица вехидот, LXX: σκοτεινόν λόγον κ. αινίγματα. По-видимому, здесь разумеются такие специальные притчи загадочного свойства, какие особенно имеют место в гл. XXX. Древние, особенно жители Востока, высоко ценили искусство предлагать и отгадывать загадки (ср. Суд. XIV:12-19). Царица Савская приходила в Иерусалим, из дальней страны чтобы испытать Соломона загадками и поучиться заключенной в них мудрости Соломона (3: Цар. X:1). Впрочем, ввиду того, что в рассматриваемом ст. 6: выражении "замысловатая речь" (мелица) и "загадка" (хида) сопоставляются с более общими выражениями "притча" (машал) и "слова мудрых" (дибре хакамим), можно думать (свв. Афан. Вел. и И. Злат.), что в ст. 6: имеются в виду "не хитросплетенные слова, обольщающие видом правдоподобия, но точные, как бы познанные самими говорящими и выражающие как бы приговоры, произносимые ими" (напр., XV:13-14). Обыкновенно люди определяют дела по последствиям, премудрый же открывает причины действий, чтобы человек, зная причины зол, остерегался их, и представляет как бы краткий очерк движения души (напр., X:12; XIII:4; XIV:11) "...Если ты исследуешь каждое изречение книги ты найдешь, что оно сказано и написано для того чтобы слушающие познавая причины зол и благ, избегали худого, и творили доброе". Мидраш в целом стихе видит указание на Тору.
Adam Clarke: Commentary on the Bible - 1831
1:4: To give subtilty to the simple - The word simple, from simplex, compounded of sine, without, and plica, a fold, properly signifies plain and honest, one that has no by-ends in view, who is what he appears to be; and is opposed to complex, from complico, to fold together, to make one rope or cord out of many strands; but because honesty and plaindealing are so rare in the world, and none but the truly religious man will practice them, farther than the fear of the law obliges him, hence simple has sunk into a state of progressive deterioration. At first, it signified, as above, without fold, unmixed, uncompounded: this was its radical meaning. Then, as applied to men, it signified innocent, harmless, without disguise; but, as such persons were rather an unfashionable sort of people, it sunk in its meaning to homely, homespun, mean, ordinary. And, as worldly men, who were seeking their portion in this life, and had little to do with religion, supposed that wisdom, wit, and understanding, were given to men that they might make the best of them in reference to the things of this life, the word sunk still lower in its meaning, and signified silly, foolish; and there, to the dishonor of our language and morals, it stands! I have taken those acceptations which I have marked in Italics out of the first dictionary that came to hand - Martin's; but if I had gone to Johnson, I might have added to Silly, not wise, not cunning. Simplicity, that meant at first, as Martin defines it, openness, plaindealing, downright honesty, is now degraded to weakness, silliness, foolishness. And these terms will continue thus degraded, till downright honesty and plaindealing get again into vogue. There are two Hebrew words generally supposed to come from the same root, which in our common version are rendered the simple, פתאים pethaim, and פתים or פתיים pethayim; the former comes from פתא patha, to be rash, hasty; the latter, from פתה pathah, to draw aside, seduce, entice. It is the first of these words which is used here, and may be applied to youth; the inconsiderate, the unwary, who, for want of knowledge and experience, act precipitately. Hence the Vulgate renders it parvulis, little ones, young children, or little children, as my old MS.; or very babes, as Coverdale. The Septuagint renders it ακακοις, those that are without evil; and the versions in general understand it of those who are young, giddy, and inexperienced.
To the young man - נער naar is frequently used to signify such as are in the state of adolescence, grown up boys, very well translated in my old MS. yunge fulwaxen; what we would now call the grown up lads. These, as being giddy and inexperienced, stand in especial need of lessons of wisdom and discretion. The Hebrew for discretion, מזמה mezimmah, is taken both in a good and bad sense, as זם zam, its root, signifies to devise or imagine; for the device may be either mischief, or the contrivance of some good purpose.
Albert Barnes: Notes on the Bible - 1834
1:4: This verse points out the two classes for which the book will be useful:
(1) the "simple," literally the "open," the open-hearted, the minds ready to receive impressions for good or evil Pro 1:22; and
(2) the "young," who need both knowledge and discipline.
To these the teacher offers the "subtilty," which may turn to evil Exo 21:14 and become as the wisdom of the serpent Gen 3:1, but which also takes its place, as that wisdom does, among the highest moral gifts Mat 10:16; the "knowledge" of good and evil; and the "discretion," or discernment, which sets a man on his guard, and keeps him from being duped by false advisers. The Septuagint renderings, πανουργία panourgia for "subtilty," αἴσθησις aisthē sis for "knowledge," ἔννοια ennoia for "discretion," are interesting as showing the endeavor to find exact parallels for the Hebrew in the terminology of Greek ethics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: subtlety: Pro 1:22, Pro 1:23, Pro 8:5, Pro 9:4-6; Psa 19:7, Psa 119:130; Isa 35:8
to the: Prov. 7:7-24, Pro 8:17, Pro 8:32; Psa 34:11, Psa 119:9; Ecc 11:9, Ecc 11:10, Ecc 12:1; Ti2 2:22; Tit 2:6
discretion: or, advisement
Geneva 1599
1:4 To give subtilty to the (e) simple, to the young man knowledge and discretion.
(e) To such as have no discretion to rule themselves.
John Gill
1:4 To give subtlety to the simple,.... Men of mean abilities, weak capacities, shallow understandings, incautious, credulous, and easily imposed upon: these, by attending to what is herein contained, may arrive to a serpentine subtlety; though they are simple and harmless as doves, may become as wise as serpents; may attain to an exquisite knowledge of divine things and know even more than the wise and sage philosophers among the Gentiles, or any of the Rabbins and masters of Israel; or any of the princes of this world, whose wisdom comes to nought; and become very cautious and circumspect how they are drawn aside by the old serpent the devil, or by such who lie in wait to deceive; and perform their duty both to God and man;
to the young man knowledge and discretion; or "thought" (i); who wants both: this book will teach him the knowledge of things moral, civil, and religious: to think and act aright; how to behave and conduct himself wisely and discreetly before men; and be a means of forming his mind betimes for piety and religion; and of furnishing him with rules for his deportment in future life, in all the periods of it; and in whatsoever state and condition he may come into. A "young man may cleanse his way", Ps 119:9, reform his manners, behave with purity and uprightness, by taking "heed" to the things herein contained.
(i) "cogitationem", Pagninus, Mercerus; "bonam cogitationem", Michaelis.
John Wesley
1:4 Simple - Such as want wisdom. Young man - Who wants both experience and self - government.
Robert Jamieson, A. R. Fausset and David Brown
1:4 simple--one easily led to good or evil; so the parallel.
young man--one inexperienced.
subtilty--or prudence (Prov 3:21; Prov 5:21).
discretion--literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.
1:51:5: Որոց իբրեւ լուիցէ իմաստունն՝ իմաստնագո՛յն լիցի, իսկ որ հանճարեղն իցէ՝ զառաջնորդութիւն ստասցի[7797]։ [7797] Ոմանք. Որ հանճարեղն է։
5 որպէսզի, դրանք լսելով, իմաստունն աւելի իմաստուն լինի, իսկ հանճարեղը առաջնորդութիւն ստանայ,
5 Իմաստունը թող լսէ ու իր իմաստութիւնը աւելցնէ Ու հանճարեղ մարդը խոհեմութիւն ստանայ։
որոց իբրեւ լուիցէ իմաստունն` իմաստնագոյն լիցի, իսկ որ հանճարեղն իցէ [2]զառաջնորդութիւն ստասցի:

1:5: Որոց իբրեւ լուիցէ իմաստունն՝ իմաստնագո՛յն լիցի, իսկ որ հանճարեղն իցէ՝ զառաջնորդութիւն ստասցի[7797]։
[7797] Ոմանք. Որ հանճարեղն է։
5 որպէսզի, դրանք լսելով, իմաստունն աւելի իմաստուն լինի, իսկ հանճարեղը առաջնորդութիւն ստանայ,
5 Իմաստունը թող լսէ ու իր իմաստութիւնը աւելցնէ Ու հանճարեղ մարդը խոհեմութիւն ստանայ։
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1:51:5 послушает мудрый и умножит познания, и разумный найдет мудрые советы;
1:5 τῶνδε οδε further; this γὰρ γαρ for ἀκούσας ακουω hear σοφὸς σοφος wise σοφώτερος σοφος wise ἔσται ειμι be ὁ ο the δὲ δε though; while νοήμων νοημων steering κτήσεται κταομαι acquire
1:5 יִשְׁמַ֣ע yišmˈaʕ שׁמע hear חָ֭כָם ˈḥāḵām חָכָם wise וְ wᵊ וְ and יֹ֣וסֶף yˈôsef יסף add לֶ֑קַח lˈeqaḥ לֶקַח teaching וְ֝ ˈw וְ and נָבֹ֗ון nāvˈôn בין understand תַּחְבֻּלֹ֥ות taḥbulˌôṯ תַּחְבֻּלֹות steering יִקְנֶֽה׃ yiqnˈeh קנה buy
1:5. audiens sapiens sapientior erit et intellegens gubernacula possidebitA wise man shall hear, and shall be wiser: and he that understandeth shall possess governments.
5. That the wise man may hear, and increase in learning; and that the man of understanding may attain unto sound counsels:
1:5. By listening, the wise shall become wiser and the intelligent shall possess governments.
1:5. A wise [man] will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:
A wise [man] will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:

1:5 послушает мудрый и умножит познания, и разумный найдет мудрые советы;
1:5
τῶνδε οδε further; this
γὰρ γαρ for
ἀκούσας ακουω hear
σοφὸς σοφος wise
σοφώτερος σοφος wise
ἔσται ειμι be
ο the
δὲ δε though; while
νοήμων νοημων steering
κτήσεται κταομαι acquire
1:5
יִשְׁמַ֣ע yišmˈaʕ שׁמע hear
חָ֭כָם ˈḥāḵām חָכָם wise
וְ wᵊ וְ and
יֹ֣וסֶף yˈôsef יסף add
לֶ֑קַח lˈeqaḥ לֶקַח teaching
וְ֝ ˈw וְ and
נָבֹ֗ון nāvˈôn בין understand
תַּחְבֻּלֹ֥ות taḥbulˌôṯ תַּחְבֻּלֹות steering
יִקְנֶֽה׃ yiqnˈeh קנה buy
1:5. audiens sapiens sapientior erit et intellegens gubernacula possidebit
A wise man shall hear, and shall be wiser: and he that understandeth shall possess governments.
1:5. By listening, the wise shall become wiser and the intelligent shall possess governments.
1:5. A wise [man] will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:
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Adam Clarke: Commentary on the Bible - 1831
1:5: A wise man wilt hear - I shall not only give such instructions as may be suitable to the youthful and inexperienced, but also to those who have much knowledge and understanding. So said St. Paul: We speak wisdom among them that are perfect. This and the following verse are connected in the old MS. and in Coverdale: "By hearyinge the wyse man shall come by more wysdome; and by experience he shall be more apte to understonde a parable and the interpretation thereof; the wordes of the wyse and the darke speaches of the same."
Albert Barnes: Notes on the Bible - 1834
1:5: But it is not for the young only that he writes. The "man of understanding" may gain "wise counsels," literally, the power to "steer" his course rightly on the dangerous seas of life. This "steersmanship," it may be noted, is a word almost unique to Proverbs (compare "counsel" in Pro 11:14; Pro 12:5; Pro 24:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: wise: Pro 9:9, Pro 12:1; Job 34:10, Job 34:16, Job 34:34; Psa 119:98-100; Co1 10:15
a man: Sa1 25:32, Sa1 25:33; Ch2 25:16
Geneva 1599
1:5 A wise [man] will hear, and will increase learning; and a man of (f) understanding shall attain unto wise counsels:
(f) As he shows that these parables containing the effect of religion concerning manners and doctrine, belong to the simple people: so he declares that the same is also necessary for them who are wise and learned.
John Gill
1:5 A wise man will hear,.... With great attention, and hearken to the proverbs and wise sayings herein delivered; for here are many things entertaining to men of years and wisdom, as well as instructive to young men and simple ones;
and will increase learning; or "add" (k) to his stock of learning; or, as the Targum,
"will add knowledge;''
see 2Pet 1:5; or, "will be wiser", as the Vulgate Latin version. This is said to show the excellency of this book, and the extensive usefulness of it; indeed wise men will get knowledge where fools cannot, and increase learning where others can get none: there are few books but a wise man will get something out of; and especially such a book as this, and as the Scriptures are;
and a man of understanding shall attain unto wise counsels; a man of a spiritual understanding arrives to the knowledge of the wise counsels of God; the doctrines of the Gospel, which are the "whole counsel" of God; are recondite wisdom, the hidden wisdom of God, which no wisdom of man is comparable to. It is the wisest scheme that was ever formed, and which the wit of man could never have devised, even salvation by Jesus Christ; and which was laid in God's "counsels of old", which are "faithfulness" and "truth"; the knowledge of which is attained unto by one that is spiritually wise. Moreover, a man that thoroughly understands the things contained in this book is fit to be a counsellor of others in things human and divine; in things moral, civil, and spiritual: he is fit to be in the cabinet council of princes, to be a counsellor of kings; yea, to have the reins of government in his hands. "He shall possess government"; so the Septuagint, Vulgate Latin, and Arabic versions: or, "he shall possess the helm" (l); sit as a pilot there, as the word may signify, and steer the ship aright in which he is; whether it be his family, or the church of God, or a city or corporation, or a kingdom: this book, rightly understood by him, will furnish him with rules to do all things well and wisely.
(k) "addet", Pagninus, Montanus, Mercerus, Cocceius, Michaelis, Schultens. (l) "gubernacula possidebit", V. L. "metaphora a nauclero desumpta", Schultens.
John Wesley
1:5 Will hear - Is willing to learn. Attain to - The art of governing himself or others.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Such writings the wise, who pursue right ends by right means, will value.
learning--not the act, but matter of it.
wise counsels--or the art and principles of governing.
1:61:6: ՚Ի մի՛տ առցէ զառակս եւ զբանս խորինս, զճառս իմաստնոց եւ զառակս նոցա։
6 թափանցի առակների եւ խորին ասոյթների մէջ, իմաստունների ճառերի եւ նրանց այլաբանութիւնների մէջ:
6 Առակն ու նմանութիւնը հասկնալու համար, Նաեւ իմաստուններուն խօսքերը ու անոնց խրթնաբանութիւնները։
ի միտ առցէ զառակս եւ զբանս խորինս, զճառս իմաստնոց եւ զառակս նոցա:

1:6: ՚Ի մի՛տ առցէ զառակս եւ զբանս խորինս, զճառս իմաստնոց եւ զառակս նոցա։
6 թափանցի առակների եւ խորին ասոյթների մէջ, իմաստունների ճառերի եւ նրանց այլաբանութիւնների մէջ:
6 Առակն ու նմանութիւնը հասկնալու համար, Նաեւ իմաստուններուն խօսքերը ու անոնց խրթնաբանութիւնները։
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1:61:6 чтобы разуметь притчу и замысловатую речь, слова мудрецов и загадки их.
1:6 νοήσει νοεω perceive τε τε both; and παραβολὴν παραβολη parable καὶ και and; even σκοτεινὸν σκοτεινος dark λόγον λογος word; log ῥήσεις ρησις both; and σοφῶν σοφος wise καὶ και and; even αἰνίγματα αινιγμα enigma
1:6 לְ lᵊ לְ to הָבִ֣ין hāvˈîn בין understand מָ֭שָׁל ˈmāšāl מָשָׁל proverb וּ û וְ and מְלִיצָ֑ה mᵊlîṣˈā מְלִיצָה saying דִּבְרֵ֥י divrˌê דָּבָר word חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise וְ wᵊ וְ and חִידֹתָֽם׃ ḥîḏōṯˈām חִידָה riddle
1:6. animadvertet parabolam et interpretationem verba sapientium et enigmata eorumHe shall understand a parable and the interpretation, the words of the wise, and their mysterious sayings.
6. To understand a proverb, and a figure; the words of the wise, and their dark sayings.
1:6. He shall turn his soul to a parable and to its interpretation, to the words of the wise and their enigmas.
1:6. To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
To understand a proverb, and the interpretation; the words of the wise, and their dark sayings:

1:6 чтобы разуметь притчу и замысловатую речь, слова мудрецов и загадки их.
1:6
νοήσει νοεω perceive
τε τε both; and
παραβολὴν παραβολη parable
καὶ και and; even
σκοτεινὸν σκοτεινος dark
λόγον λογος word; log
ῥήσεις ρησις both; and
σοφῶν σοφος wise
καὶ και and; even
αἰνίγματα αινιγμα enigma
1:6
לְ lᵊ לְ to
הָבִ֣ין hāvˈîn בין understand
מָ֭שָׁל ˈmāšāl מָשָׁל proverb
וּ û וְ and
מְלִיצָ֑ה mᵊlîṣˈā מְלִיצָה saying
דִּבְרֵ֥י divrˌê דָּבָר word
חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise
וְ wᵊ וְ and
חִידֹתָֽם׃ ḥîḏōṯˈām חִידָה riddle
1:6. animadvertet parabolam et interpretationem verba sapientium et enigmata eorum
He shall understand a parable and the interpretation, the words of the wise, and their mysterious sayings.
1:6. He shall turn his soul to a parable and to its interpretation, to the words of the wise and their enigmas.
1:6. To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
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Adam Clarke: Commentary on the Bible - 1831
1:6: Dark sayings - חידת chidoth, enigmas or riddles, in which the Asiatics abounded. I believe parables, such as those delivered by our Lord, nearly express the meaning of the original.
Albert Barnes: Notes on the Bible - 1834
1:6: The book has yet a further scope; these proverbs are to form a habit of mind. To gain through them the power of entering into the deeper meaning of other proverbs, is the end kept in view. Compare mat 13.
The rendering "interpretation" spoils the parallelism of the two clauses, and fails to express the Hebrew. In Hab 2:6, it is rendered "taunting proverb." Here "riddle" or "enigma" would better express the meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: a proverb: Mat 13:10-17, Mat 13:51, Mat 13:52; Mar 4:11, Mar 4:34; Act 8:30, Act 8:31
the interpretation: or, an eloquent speech.
the words: Ecc 12:11
dark: Psa 49:4, Psa 78:2; Mat 13:34, Mat 13:35; Heb 5:14; Pe2 3:16
John Gill
1:6 To understand a proverb, and the interpretation,.... This may be connected either with the first verse, "the proverbs of Solomon", &c. are written, as for the above ends and purposes, so for these; or with Prov 1:5, a wise and understanding man, by hearkening and attending to what is here delivered, will not only attain to wise counsels, but to the understanding of proverbial sayings, and to see into the "elegancy" (m), the eloquence and beauty of them, as the word signifies; and be able to interpret them to others in a clear, plain, way and manner;
the words of the wise, and their dark sayings; the words and doctrines, not of the wise philosophers and sages of the Heathen world, but of men truly wise and good; and especially of the wise inspired writers of the Scriptures, whose words come from one Shepherd, Eccles 12:11; and the enigmas or riddles contained in their writings, which are so to a natural man, obscure phrases and expressions, things hard and difficult to be understood, yet to a spiritual man, that judgeth all things, plain and easy, 1Cor 2:14.
(m) "facundiam", Montanus; "eloquentiam", Tigurine version; "elocutionem", Mercerus, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
1:6 To understand--so as to . . . such will be the result.
interpretation--(Compare Margin).
words of the wise--(Compare Prov 1:2).
dark sayings--(Compare Ps 49:4; Jn 16:25; and see Introduction, Part I).
1:71:7: Սկիզբն իմաստութեան երկեւղ Տեառն. հանճա՛ր բարի ամենեցուն որ առնեն զնա. պաշտօ՛ն բարի առ Աստուած՝ սկիզբն զգօնութեան. զիմաստութիւն եւ զխրատ՝ ամպարիշտք անգոսնեն։
7 Իմաստութեան սկիզբը Տիրոջ երկիւղն է, որ բարի հանճար է բոլոր նրանց համար, ովքեր առաջնորդւում են նրանով, իսկ զգօնութեան սկիզբը բարի աստուածապաշտութիւնն է, բայց ամբարիշտներն արհամարհում են իմաստութիւնն ու խրատը:
7 Իմաստութեան սկիզբը Տէրոջը վախն է, Բայց յիմարները իմաստութիւնն ու կրթութիւնը կ’անարգեն։
Սկիզբն իմաստութեան երկեւղ Տեառն, [3]հանճար բարի ամենեցուն որ առնեն զնա. պաշտօն բարի առ Աստուած` սկիզբն զգօնութեան.`` զիմաստութիւն եւ զխրատ ամպարիշտք անգոսնեն:

1:7: Սկիզբն իմաստութեան երկեւղ Տեառն. հանճա՛ր բարի ամենեցուն որ առնեն զնա. պաշտօ՛ն բարի առ Աստուած՝ սկիզբն զգօնութեան. զիմաստութիւն եւ զխրատ՝ ամպարիշտք անգոսնեն։
7 Իմաստութեան սկիզբը Տիրոջ երկիւղն է, որ բարի հանճար է բոլոր նրանց համար, ովքեր առաջնորդւում են նրանով, իսկ զգօնութեան սկիզբը բարի աստուածապաշտութիւնն է, բայց ամբարիշտներն արհամարհում են իմաստութիւնն ու խրատը:
7 Իմաստութեան սկիզբը Տէրոջը վախն է, Բայց յիմարները իմաստութիւնն ու կրթութիւնը կ’անարգեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Начало мудрости страх Господень; [доброе разумение у всех, водящихся им; а благоговение к Богу начало разумения;] глупцы только презирают мудрость и наставление.
1:7 ἀρχὴ αρχη origin; beginning σοφίας σοφια wisdom φόβος φοβος fear; awe θεοῦ θεος God σύνεσις συνεσις comprehension δὲ δε though; while ἀγαθὴ αγαθος good πᾶσι πας all; every τοῖς ο the ποιοῦσιν ποιεω do; make αὐτήν αυτος he; him εὐσέβεια ευσεβεια reverence δὲ δε though; while εἰς εις into; for θεὸν θεος God ἀρχὴ αρχη origin; beginning αἰσθήσεως αισθησις sensation; perception σοφίαν σοφια wisdom δὲ δε though; while καὶ και and; even παιδείαν παιδεια discipline ἀσεβεῖς ασεβης irreverent ἐξουθενήσουσιν εξουθενοω disdain; set at naught
1:7 יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning דָּ֑עַת dˈāʕaṯ דַּעַת knowledge חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom וּ֝ ˈû וְ and מוּסָ֗ר mûsˈār מוּסָר chastening אֱוִילִ֥ים ʔᵉwîlˌîm אֱוִיל foolish בָּֽזוּ׃ פ bˈāzû . f בוז despise
1:7. timor Domini principium scientiae sapientiam atque doctrinam stulti despiciuntThe fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.
7. The fear of the LORD is the beginning of knowledge: the foolish despise wisdom and instruction.
1:7. The fear of the Lord is the beginning of wisdom. The foolish despise wisdom as well as doctrine.
1:7. The fear of the LORD [is] the beginning of knowledge: [but] fools despise wisdom and instruction.
The fear of the LORD [is] the beginning of knowledge: [but] fools despise wisdom and instruction:

1:7 Начало мудрости страх Господень; [доброе разумение у всех, водящихся им; а благоговение к Богу начало разумения;] глупцы только презирают мудрость и наставление.
1:7
ἀρχὴ αρχη origin; beginning
σοφίας σοφια wisdom
φόβος φοβος fear; awe
θεοῦ θεος God
σύνεσις συνεσις comprehension
δὲ δε though; while
ἀγαθὴ αγαθος good
πᾶσι πας all; every
τοῖς ο the
ποιοῦσιν ποιεω do; make
αὐτήν αυτος he; him
εὐσέβεια ευσεβεια reverence
δὲ δε though; while
εἰς εις into; for
θεὸν θεος God
ἀρχὴ αρχη origin; beginning
αἰσθήσεως αισθησις sensation; perception
σοφίαν σοφια wisdom
δὲ δε though; while
καὶ και and; even
παιδείαν παιδεια discipline
ἀσεβεῖς ασεβης irreverent
ἐξουθενήσουσιν εξουθενοω disdain; set at naught
1:7
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
וּ֝ ˈû וְ and
מוּסָ֗ר mûsˈār מוּסָר chastening
אֱוִילִ֥ים ʔᵉwîlˌîm אֱוִיל foolish
בָּֽזוּ׃ פ bˈāzû . f בוז despise
1:7. timor Domini principium scientiae sapientiam atque doctrinam stulti despiciunt
The fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.
1:7. The fear of the Lord is the beginning of wisdom. The foolish despise wisdom as well as doctrine.
1:7. The fear of the LORD [is] the beginning of knowledge: [but] fools despise wisdom and instruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Не относится к надписанию (как думали Эвальд, Филиппсон, Берто, Кейль и др.), а начинает собой уже первую часть книги по девятую главу включительно. В слав. русск. Библии средина стиха (в русск. синод. перев. заключенная в скобки) читается только у LXX и представляет заимствование из Пс. CX:10, хотя это добавление и хорошо подходит к содержанию стиха по текстам евр. и Вульг., служа пояснением его смысла.

Первые слова ст. 7: имеют значение эпиграфа или темы всей книги, преимущественно первой ее части (гл. I-IX). Страх Божий, благоговейный трепет пред Богом неразлучен с самым понятием Богопочтения и благочестия; именно страх Божий положен был в основание Завета Иеговы с Израилем (Втор. IV:10). Страх Божий есть, вместе с тем, и начало истинного ведения и истинной премудрости - в том смысле, что в цепи знаний, нужных для приобретения премудрости, Богопочтение должно занимать первое начальное место, что оно должно быть главным и преимущественным предметом знания, равно как и в том отношении, что благочестие - постоянное благоговейное настроение в отношении к Богу - должно быть господствующим духовным настроением в искателе мудрости. В своем стремлении к приобретению мудрости он должен быть проникнут убеждением, что премудрость в строгом смысле принадлежит единому Богу, что Он есть источник премудрости (II:6: сн. Иак. I:5: сл.), что без света Его откровения ум человеческий вечно блуждал бы во мраке невежества и заблуждений относительно главнейших истин (ср. 1: Кор. I:20). Из этого убеждения проистекает для искателя мудрости обязанность искать благословения Божия на труды свои для приобретения знаний, служить этими трудами славе Божией и пользе ближних, совершать это служение с благоговейным опасением прогневать Господа ложной мудростью, и благодарить за успехи в мудрости (еп. Виссариона. Толкование на Паримии II, с. 9-10). И мудрость и благочестие отвергают, к своей погибели, нечестивые люди у которых нечестие помрачает здравый смысл (ср. Иер. IV:22). Книга Притчей предназначена отнюдь не для них, и если о нечестии - безумии таких людей в ней весьма часто говорится, то это делается с целью вразумления разумных и благочестивых, так как страх Божий (и премудрость) с обратной своей стороны есть ненависть к неправде и греху (ср. VIII:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. 8 My son, hear the instruction of thy father, and forsake not the law of thy mother: 9 For they shall be an ornament of grace unto thy head, and chains about thy neck.
Solomon, having undertaken to teach a young man knowledge and discretion, here lays down two general rules to be observed in order thereunto, and those are, to fear God and honour his parents, which two fundamental laws of morality Pythagoras begins his golden verses with, but the former of them in a wretchedly corrupted state. Primum, deos immortales cole, parentesque honora--First worship the immortal gods, and honour your parents. To make young people such as they should be,
I. Let them have regard to God as their supreme.
1. He lays down this truth, that the fear of the Lord is the beginning of knowledge (v. 7); it is the principal part of knowledge (so the margin); it is the head of knowledge; that is, (1.) Of all things that are to be known this is most evident, that God is to be feared, to be reverenced, served, and worshipped; this is so the beginning of knowledge that those know nothing who do not know this. (2.) In order to the attaining of all useful knowledge this is most necessary, that we fear God; we are not qualified to profit by the instructions that are given us unless our minds be possessed with a holy reverence of God, and every thought within us be brought into obedience to him. If any man will do his will, he shall know of his doctrine, John vii. 17. (3.) As all our knowledge must take rise from the fear of God, so it must tend to it as its perfection and centre. Those know enough who know how to fear God, who are careful in every thing to please him and fearful of offending him in any thing; this is the Alpha and Omega of knowledge.
2. To confirm this truth, that an eye to God must both direct and quicken all our pursuits of knowledge, he observes, Fools (atheists, who have no regard to God) despise wisdom and instruction; having no dread at all of God's wrath, nor any desire of his favour, they will not give you thanks for telling them what they may do to escape his wrath and obtain his favour. Those who say to the Almighty, Depart from us, who are so far from fearing him that they set him at defiance, can excite no surprise if they desire not the knowledge of his ways, but despise that instruction. Note, Those are fools who do not fear God and value the scriptures; and though they may pretend to be admirers of wit they are really strangers and enemies to wisdom.
II. Let them have regard to their parents as their superiors (v. 8, 9): My son, hear the instruction of thy father. He means, not only that he would have his own children to be observant of him, and of what he said to them, nor only that he would have his pupils, and those who came to him to be taught, to look upon him as their father and attend to his precepts with the disposition of children, but that he would have all children to be dutiful and respectful to their parents, and to conform to the virtuous and religious education which they give them, according to the law of the fifth commandment.
1. He takes it for granted that parents will, with all the wisdom they have, instruct their children, and, with all the authority they have, give law to them for their good. They are reasonable creatures, and therefore we must not give them law without instruction; we must draw them with the cords of a man, and when we tell them what they must do we must tell them why. But they are corrupt and wilful, and therefore with the instruction there is need of a law. Abraham will not only catechize, but command, his household. Both the father and the mother must do all they can for the good education of their children, and all little enough.
2. He charges children both to receive and to retain the good lessons and laws their parents give them. (1.) To receive them with readiness: "Hear the instruction of thy father; hear it and heed it; hear it and bid it welcome, and be thankful for it, and subscribe to it." (2.) To retain them with resolution: "Forsake not their law; think not that when thou art grown up, and no longer under tutors and governors, thou mayest live at large; no, the law of thy mother was according to the law of thy God, and therefore it must never be forsaken; thou wast trained up in the way in which thou shouldst go, and therefore, when thou art old, thou must not depart from it." Some observe that whereas the Gentile ethics, and the laws of the Persians and Romans, provided only that children should pay respect to their father, the divine law secures the honour of the mother also.
3. He recommends this as that which is very graceful and will put an honour upon us: "The instructions and laws of thy parents, carefully observed and lived up to, shall be an ornament of grace unto thy head (v. 9), such an ornament as is, in the sight of God, of great price, and shall make thee look as great as those that wear gold chains about their necks." Let divine truths and commands be to us a coronet, or a collar of SS, which are badges of first-rate honours; let us value them, and be ambitious of them, and then they shall be so to us. Those are truly valuable, and shall be valued, who value themselves more by their virtue and piety than by their worldly wealth and dignity.
Adam Clarke: Commentary on the Bible - 1831
1:7: The fear of the Lord - In the preceding verses Solomon shows the advantage of acting according to the dictates of wisdom; in the following verses he shows the danger of acting contrary to them. The fear of the Lord signifies that religious reverence which every intelligent being owes to his Creator; and is often used to express the whole of religion, as we have frequently had occasion to remark in different places. But what is religion? The love of God, and the love of man; the former producing all obedience to the Divine will; the latter, every act of benevolence to one's fellows. The love of God shed abroad in the heart by the Holy Spirit produces the deepest religious reverence, genuine piety, and cheerful obedience. To love one's neighbor as himself is the second great commandment; and as love worketh no ill to one's neighbor, therefore it is said to be the fulfilling of the law. Without love, there is no obedience; without reverence, there is neither caution, consistent conduct, nor perseverance in righteousness.
This fear or religious reverence is said to be the beginning of knowledge; ראשית reshith, the principle, the first moving influence, begotten in a tender conscience by the Spirit of God. No man can ever become truly wise, who does not begin with God, the fountain of knowledge; and he whose mind is influenced by the fear and love of God will learn more in a month than others will in a year.
Fools despise - אוילים evilim, evil men. Men of bad hearts, bad heads, and bad ways.
Albert Barnes: Notes on the Bible - 1834
1:7: The beginning of wisdom is found in the temper of Rev_erence and awe. The fear of the finite in the presence of the Infinite, of the sinful in the presence of the Holy (compare Job 42:5-6), this for the Israelite was the starting-point of all true wisdom. In the Book of Job 28:28 it appears as an oracle accompanied by the noblest poetry. In Psa 111:10 it comes as the choral close of a temple hymn. Here it is the watchword of a true ethical education. This fear has no torment, and is compatible with child-like love. But this and not love is the "beginning of wisdom." Through successive stages and by the discipline of life, love blends with it and makes it perfect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: fear: Pro 9:10; Job 28:28; Psa 111:10, Psa 112:1; Ecc 12:13
beginning: or, principal part
but: Pro 1:22, Pro 1:29, Pro 1:30, Pro 5:12, Pro 5:13, Pro 15:5, Pro 18:2; Joh 3:18-21; Rom 1:28
John Gill
1:7 The fear of the Lord is the beginning of knowledge,.... Here properly the book begins, and this is the first of the proverbs, and an excellent one; it is such an one as is not to be found in all the writings of the Heathens. By "the fear of the Lord" is not meant a servile fear, a fear of punishment, of hell, wrath, and damnation, which is the effect of the first work of the law upon the conscience; but a filial fear, and supposes knowledge of God as a father, of his love and grace in Christ, particularly of his forgiving love, from whence it arises, Ps 130:4; it is a holy, humble, fiducial fear of God; a reverential affection for him, and devotion to him; it includes the whole of religious worship, both internal and external; all that is contained in the first table of the law, and the manner of performing it, and principle of acting: this is the first of all sciences to be learned, and it is the principal one; it is the basis and foundation of all the rest, on which they depend; and it is the head, the fountain, the root an source, from whence they spring; and unless a man knows God, knows God in Christ, and worships him in his fear, in spirit and in truth, according to his revealed will, he knows nothing as he ought to know; and all his knowledge will be of no avail and profit to him; this is the first and chief thing in spiritual and evangelical knowledge, and without which all natural knowledge will signify nothing; see Job 28:28;
but fools despise wisdom and instruction; the same with "knowledge" before; they do not desire the knowledge of God, and of his ways and worship, but despise it, make no account of it, but treat it with contempt; especially the knowledge of God in Christ, in which lies the highest wisdom, for this is "life eternal", Jn 17:3; they despise Christ "the Wisdom of God", and the Gospel, and the truths of it, which are "the hidden wisdom" of God; and all "instruction" into it, and the means of it; they despise the Scriptures, which are able to make a man "wise unto salvation"; and the ministry of the word, and the ministers of it: such sort of "discipline" (n) was this, as the word signifies, they dislike and abhor; and especially "correction" or "chastisement" (o), which is also the sense of it; suffering reproach and affliction for the sake of wisdom, a profession of Christ and his Gospel; and they are fools with a witness that despise all this; such fools are atheists, deists, and all profane and wicked men. The Septuagint render it, "the ungodly"; and such sort of men are all along meant by "fools" in this book.
(n) "disciplinam", Tigurine version, Piscator, Cocceius, Schultens, (o) "Castigationem, correctionem", Vatablus.
John Wesley
1:7 The fear - Reverence and obedience to God. Beginning - The foundation without which all other knowledge is vain. Fools - That is, wicked men, are so far from attaining true wisdom, that they despise it, and all the means of getting it.
Robert Jamieson, A. R. Fausset and David Brown
1:7 The fear of the Lord--the principle of true piety (compare Prov 2:5; Prov 14:26-27; Job 28:28; Ps 34:11; Ps 111:10; Acts 9:31).
beginning--first part, foundation.
fools--the stupid and indifferent to God's character and government; hence the wicked.
1:81:8: Լո՛ւր որդեակ խրատու հօր քոյ, եւ մի՛ մերժեր զօրէնս մօր քոյ.
8 Լսի՛ր, որդեա՛կ, հօրդ խրատը եւ մի՛ մերժիր մօրդ պատուիրանը,
8 Որդեա՛կ իմ, քու հօրդ խրատին մտի՛կ ըրէ Ու քու մօրդ օրէնքը մի՛ մերժեր.
Լուր, որդեակ, խրատու հօր քո, եւ մի՛ մերժեր զօրէնս մօր քո:

1:8: Լո՛ւր որդեակ խրատու հօր քոյ, եւ մի՛ մերժեր զօրէնս մօր քոյ.
8 Լսի՛ր, որդեա՛կ, հօրդ խրատը եւ մի՛ մերժիր մօրդ պատուիրանը,
8 Որդեա՛կ իմ, քու հօրդ խրատին մտի՛կ ըրէ Ու քու մօրդ օրէնքը մի՛ մերժեր.
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Слушай, сын мой, наставление отца твоего и не отвергай завета матери твоей,
1:8 ἄκουε ακουω hear υἱέ υιος son παιδείαν παιδεια discipline πατρός πατηρ father σου σου of you; your καὶ και and; even μὴ μη not ἀπώσῃ απωθεω thrust away; reject θεσμοὺς θεσμος mother σου σου of you; your
1:8 שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ֭נִי ˈbᵊnî בֵּן son מוּסַ֣ר mûsˈar מוּסָר chastening אָבִ֑יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝טֹּ֗שׁ ˈtiṭṭˈōš נטשׁ abandon תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
1:8. audi fili mi disciplinam patris tui et ne dimittas legem matris tuaeMy son, hear the instruction of thy father, and forsake not the law of thy mother:
8. My son, hear the instruction of thy father, and forsake not the law of thy mother:
1:8. Listen, my son, to the discipline of your father, and forsake not the law of your mother,
1:8. My son, hear the instruction of thy father, and forsake not the law of thy mother:
My son, hear the instruction of thy father, and forsake not the law of thy mother:

1:8 Слушай, сын мой, наставление отца твоего и не отвергай завета матери твоей,
1:8
ἄκουε ακουω hear
υἱέ υιος son
παιδείαν παιδεια discipline
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
μὴ μη not
ἀπώσῃ απωθεω thrust away; reject
θεσμοὺς θεσμος mother
σου σου of you; your
1:8
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ֭נִי ˈbᵊnî בֵּן son
מוּסַ֣ר mûsˈar מוּסָר chastening
אָבִ֑יךָ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּ֝טֹּ֗שׁ ˈtiṭṭˈōš נטשׁ abandon
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
1:8. audi fili mi disciplinam patris tui et ne dimittas legem matris tuae
My son, hear the instruction of thy father, and forsake not the law of thy mother:
1:8. Listen, my son, to the discipline of your father, and forsake not the law of your mother,
1:8. My son, hear the instruction of thy father, and forsake not the law of thy mother:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Уже в этом отделе предложены как положительные, так и отрицательные побуждения к мудрости - благочестию. Сказав о страхе Божием (ст. 7), как начале или основе истинной премудрости, Премудрый на втором месте, согласно последовательности заповедей в десятословии Моисеевом (Исх. XX:12; Втор. V:16, ср. Еф VI:1-3), поставляет учительный авторитет родителей - отца и матери (Талмуд понимает аб "отец", и эм "мать" в переносном смысле, разумея под отцом Бога, а под матерью общество Израилево, или, по другому мнению, мудрость, но это - уже перетолкование грамматико-исторического смысла обоих понятий в данном тексте), причем отцу усвояется наставление (слав.: наказание, греч. - παιδεία, лат. - discipline, евр. - мусар), - иногда соединявшееся с мерами и физического воздействия отца на сына (XXIII:13-14, сн. XXII:15), - матери же - только завет (русск.) или заветы (греч. - θεσμοί, лат. - Иex, евр. - тора). Того, к кому Соломон обращается (здесь как и в I:10; II:1; III:1) с наставлениями, он называет сыном, - отчасти прежде всего в физическом смысле (он мог иметь в виду Ровоама), а затем вообще юношество, по праву учительства, в знак отеческого участия и доброжелательства; о возрасте слушателей отсюда ничего нельзя заключать, во всяком случае, указанное интимное обращение не есть только литературный прием, хотя и не заключает еще в себе новозаветного представления о рождении в духовную жизнь, как у Апостола (1: Кор. IV:15; Флм 10; Гал IV:19). Мидраш понимает ст. 8: в смысле увещания соблюдать все заповеданное на горе Синай относительно почтения к родителям. - Послушание родителям, их советам и заветам, служит лучшим украшением юноши - в роде прелестного венка на голове (ср. IV:9) и ожерелья на шее (III:3; VI:21).
Adam Clarke: Commentary on the Bible - 1831
1:8: My son, hear - Father was the title of preceptor, and son, that of disciple or scholar, among the Jews. But here the reference appears to be to the children of a family; the father and the mother have the principal charge, in the first instance, of their children's instruction. It is supposed that these parents have, themselves, the fear of the Lord, and that they are capable of giving the best counsel to their children, and that they set before them a strict example of all godly living. In vain do parents give good advice if their own conduct be not consistent. The father occasionally gives instruction; but he is not always in the family, many of those occupations which are necessary for the family support being carried on abroad. The mother - she is constantly within doors, and to her the regulation of the family belongs; therefore she has and gives laws. The wise man says in effect to every child, "Be obedient to thy mother within, and carefully attend to the instructions of thy father, that thou mayest the better see the reasons of obedience; and learn from him how thou art to get thy bread honestly in the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: My son: Pro 1:10, Pro 1:15, Pro 2:1, Pro 3:1, Pro 7:1; Mat 9:2, Mat 9:22
hear: Pro 4:1-4, Pro 5:1, Pro 5:2, Pro 6:20, Pro 30:17, Pro 31:1; Lev 19:3; Deu 21:18-21; Sa1 2:25; Ti2 1:5
Carl Friedrich Keil and Franz Delitzsch
1:8
After the author has indicated the object which his Book of Proverbs is designed to subserve, and the fundamental principle on which it is based, he shows for whom he has intended it; he has particularly the rising generation in his eye:
8 Hear, my son, thy father's instruction,
And refuse not the teaching of thy mother;
9 For these are a fair crown to thy head,
And Jewels to thy neck.
"My son," says the teacher of wisdom to the scholar whom he has, or imagines that he has, before him, addressing him as a fatherly friend. The N.T. representation of birth into a new spiritual life, 1Cor 4:15; Philem 1:10; Gal 4:19, lies outside the circle of the O.T. representation; the teacher feels himself as a father by virtue of his benevolent, guardian, tender love. Father and mother are the beloved parents of those who are addressed. When the Talmud understands אביך of God, אמּך of the people (אמּה), that is not the grammatico-historic meaning, but the practical interpretation and exposition, after the manner of the Midrash. The same admonition (with נצר, keep, instead of שׁמע, hear, and מצות, command, instead of מוּסר, instruction) is repeated in Prov 6:20, and what is said of the parents in one passage is in Prov 10:1 divided into two synonymous parallel passages. The stricter musar, which expresses the idea of sensible means of instruction (discipline), (Prov 13:24; Prov 22:15; Prov 23:13.), is suitably attributed to the father, and the torah to the mother, only administered by the word; Wisdom also always says תּורתי (my torah), and only once, Prov 8:10, מוּסרי (my musar).
Prov 1:9
הם, which is also used in the neut. illa, e.g., Job 22:24, refers here to the paternal discipline and the maternal teaching. These, obediently received and followed, are the fairest ornament of the child. לויה, from לוה, to wind, to roll, Arab. lawy (from לו, whence also לוּל = לולו, as דּוּד, to boil up, = דּודּו), means winding, twisted ornament, and especially wreath; a crown of gracefulness is equivalent to a graceful crown, a corolla gratiosa, as Schultens translates it; cf. Prov 4:9, according to which, Wisdom bestows such a crown.
(Note: In לוית חן the חן has the conjunctive accent shalsheleth, on account of which the Pesiq accent is omitted. This small shalsheleth occurs only eight times. See Torath Emeth, p. 36.)
ענקים (or ענקות, Judg 8:26) are necklaces, jewels for the neck; denom. of the Arab. 'unek, and Aram. עוּנק, the neck (perhaps from ענק = עוּק, to oppress, of heavy burdens; cf. αὐχήν, the neck). גּרגּות, is, like fauces, the throat by which one swallows (Arab. ǵarǵara, taǵarǵara), a plur. extensive (Bttcher, 695), and is better fitted than גּרון to indicate the external throat; Ezekiel, however, uses (Ezek 16:11) garon, as our poet (Prov 3:3, Prov 3:22; Prov 6:21) uses garg'roth, to represent the front neck.
(Note: The writing varies greatly. Here and at Prov 6:21 we have לגרגּרתך; at Prov 3:3, על־גּרגּותך, Prov 3:22, לגרגּרתיך. Thus according to the Masora and correct texts.)
Geneva 1599
1:8 My son, hear the instruction of thy (g) father, and forsake not the law of thy (h) mother:
(g) He speaks this in the Name of God, who is the universal Father of all creatures, or in the name of the pastor of the Church, who is as a father.
(h) That is, of the Church, in which the faithful are begotten by the incorruptible seed of God's word.
John Gill
1:8 My son, hear the instruction of thy father,.... This is not to be understood of God the Father of mankind, and of that law which he has given them, as Jarchi and Gersom interpret it, but of Solomon and his son in a literal sense; and of anyone that came to him for instruction, any pupil, hearer, or reader of his; and it is a direction to all children to hearken to the instruction of their parents, and obey their commands; so, next to the fear and worship of God, he exhorts to obedience to parents, and proceeds just in the same order and method in which the decalogue or ten commands were written; the first table respects God and his worship, and the second follows, which begins with "honour thy father and thy mother", &c. Ex 20:12, which, the apostle says, is "the first commandment with promise", Eph 6:1;
and forsake not the law of thy mother; meaning not the congregation of Israel, the old synagogue, or Jewish church, as Jarchi; and so in the Talmud (p) it is interpreted of the congregation of Israel, as is "thy father" in the former clause of the divine Being; nor the operative faculty of the human understanding, as Gersom; but the mother of Solomon's son; and any and every mother of a child, who having an equal or greater tenderness for her offspring, and a true and hearty regard for their welfare, will instruct them in the best manner she can, give the best rules, and prescribe the best laws she can for their good; and which ought to be as carefully attended to and obeyed as those of a father; and she is particularly mentioned, because the law of God equally enjoins reverence and obedience to both parents, which human laws among the Gentiles did not; and because children are too apt to slight the directions and instructions of a mother; whereas they carry equal authority, and have in them the nature of a law, as those of a father.
(p) T. Bab. Sanhedrin, fol. 102. 1.
John Wesley
1:8 My son - He speaks to his scholars with paternal authority and affection. Of thy mother - Those pious instructions, which thy mother instilled into thee in thy tender years.
Robert Jamieson, A. R. Fausset and David Brown
1:8 My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Prov 6:20; Eph 6:2-3).
1:91:9: զի պսակ շնորհաց ընկալցի գլո՛ւխ քո. եւ մանեակ ոսկի ՚ի պարանոցի քում[7798]։[7798] Ոմանք. Ընկալցիս ՚ի գլուխ քո, եւ։
9 որպէսզի շնորհի պսակ կրես քո գլխին եւ ոսկի մանեակ՝ քո պարանոցին:
9 Քանզի անոնք քու գլխուդ՝ շնորհաց պսակ Եւ քու պարանոցիդ մանեակներ պիտի ըլլան։
զի պսակ շնորհաց ընկալցի գլուխ քո, եւ մանեակ ոսկի [4]ի պարանոցի քում:

1:9: զի պսակ շնորհաց ընկալցի գլո՛ւխ քո. եւ մանեակ ոսկի ՚ի պարանոցի քում[7798]։
[7798] Ոմանք. Ընկալցիս ՚ի գլուխ քո, եւ։
9 որպէսզի շնորհի պսակ կրես քո գլխին եւ ոսկի մանեակ՝ քո պարանոցին:
9 Քանզի անոնք քու գլխուդ՝ շնորհաց պսակ Եւ քու պարանոցիդ մանեակներ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 потому что это прекрасный венок для головы твоей и украшение для шеи твоей.
1:9 στέφανον στεφανος.1 wreath; laurel γὰρ γαρ for χαρίτων χαρις grace; regards δέξῃ δεχομαι accept; take σῇ σος your κορυφῇ κορυφη and; even κλοιὸν κλοιος of gold; golden περὶ περι about; around σῷ σος your τραχήλῳ τραχηλος neck
1:9 כִּ֤י׀ kˈî כִּי that לִוְיַ֤ת liwyˈaṯ לִוְיָה wreath חֵ֓ן ḥˈēn חֵן grace הֵ֬ם hˈēm הֵם they לְ lᵊ לְ to רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head וַ֝ ˈwa וְ and עֲנָקִ֗ים ʕᵃnāqˈîm עֲנָק necklace לְ lᵊ לְ to גַרְגְּרֹתֶֽיךָ׃ ḡargᵊrōṯˈeʸḵā גַּרְגְּרֹת throat
1:9. ut addatur gratia capiti tuo et torques collo tuoThat grace may be added to thy head, and a chain of gold to thy neck.
9. For they shall be a chaplet of grace unto thy head, and chains about thy neck.
1:9. so that grace may be added to your head and a collar to your neck.
1:9. For they [shall be] an ornament of grace unto thy head, and chains about thy neck.
For they [shall be] an ornament of grace unto thy head, and chains about thy neck:

1:9 потому что это прекрасный венок для головы твоей и украшение для шеи твоей.
1:9
στέφανον στεφανος.1 wreath; laurel
γὰρ γαρ for
χαρίτων χαρις grace; regards
δέξῃ δεχομαι accept; take
σῇ σος your
κορυφῇ κορυφη and; even
κλοιὸν κλοιος of gold; golden
περὶ περι about; around
σῷ σος your
τραχήλῳ τραχηλος neck
1:9
כִּ֤י׀ kˈî כִּי that
לִוְיַ֤ת liwyˈaṯ לִוְיָה wreath
חֵ֓ן ḥˈēn חֵן grace
הֵ֬ם hˈēm הֵם they
לְ lᵊ לְ to
רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head
וַ֝ ˈwa וְ and
עֲנָקִ֗ים ʕᵃnāqˈîm עֲנָק necklace
לְ lᵊ לְ to
גַרְגְּרֹתֶֽיךָ׃ ḡargᵊrōṯˈeʸḵā גַּרְגְּרֹת throat
1:9. ut addatur gratia capiti tuo et torques collo tuo
That grace may be added to thy head, and a chain of gold to thy neck.
1:9. so that grace may be added to your head and a collar to your neck.
1:9. For they [shall be] an ornament of grace unto thy head, and chains about thy neck.
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Adam Clarke: Commentary on the Bible - 1831
1:9: An ornament of grace unto thy head, and chains - That is, filial respect and obedience will be as ornamental to thee as crowns, diadems, and golden chains and pearls are to others.
Political dignity has been distinguished in many nations by a chain of gold about the neck. Solomon seems here to intimate, if we follow the metaphor, that the surest way of coming to distinguished eminence, in civil matters, is to act according to the principles of true wislom, proceeding from the fear of God.
Albert Barnes: Notes on the Bible - 1834
1:9: To the Israelite's mind no signs or badges of joy or glory were higher in worth than the garland around the head, the gold chain around the neck, worn by kings and the favorites of kings Gen 41:42; Dan 5:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: they: Pro 3:22, Pro 4:9, Pro 6:20, Pro 6:21; Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4
an ornament: Heb. an adding, Gen 41:42; Sol 1:10, Sol 4:9; Isa 3:19; Eze 16:11; Dan 5:7, Dan 5:16, Dan 5:29
Proverbs 1:10
John Gill
1:9 For they shall be an ornament of grace unto thy head,.... The instructions and laws of parents being attended unto and obeyed by children, render them more lovely and amiable than any beautiful ornament whatever that can be put upon their heads;
and chains about thy neck; be that unto them as chains of gold are to the neck, beautify and adorn them; so good works, done in obedience to God and parents, are ornaments of great price, and preferable to any outward adorning whatever; see Ti1 2:9. The allusions are unto, and the metaphors taken from, those things which are most pleasing and acceptable to children, as fine top knots and golden chains.
Robert Jamieson, A. R. Fausset and David Brown
1:9 On the figures of Prov 1:9, compare Gen 41:42; Song 1:10; Song 4:9.
1:101:10: Որդեակ՝ մի՛ խաբեսցեն զքեզ ա՛րք ամպարիշտք. եւ մի՛ ախորժեսցես՝
10 Որդեա՛կ, թող քեզ չխաբեն ամբարիշտ մարդիկ,
10 Որդեա՛կ իմ, եթէ մեղաւորները քեզ գլխէ հանել ուզեն, Դուն անոնց հաւանութիւն մի՛ տար։
Որդեակ, մի՛ խաբեսցեն զքեզ արք ամպարիշտք, եւ մի՛ ախորժեսցես` եթէ կոչեսցեն զքեզ:

1:10: Որդեակ՝ մի՛ խաբեսցեն զքեզ ա՛րք ամպարիշտք. եւ մի՛ ախորժեսցես՝
10 Որդեա՛կ, թող քեզ չխաբեն ամբարիշտ մարդիկ,
10 Որդեա՛կ իմ, եթէ մեղաւորները քեզ գլխէ հանել ուզեն, Դուն անոնց հաւանութիւն մի՛ տար։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Сын мой! если будут склонять тебя грешники, не соглашайся;
1:10 υἱέ υιος son μή μη not σε σε.1 you πλανήσωσιν πλαναω mislead; wander ἄνδρες ανηρ man; husband ἀσεβεῖς ασεβης irreverent μηδὲ μηδε while not; nor βουληθῇς βουλομαι want ἐὰν εαν and if; unless παρακαλέσωσί παρακαλεω counsel; appeal to σε σε.1 you λέγοντες λεγω tell; declare
1:10 בְּנִ֡י bᵊnˈî בֵּן son אִם־ ʔim- אִם if יְפַתּ֥וּךָ yᵊfattˌûḵā פתה seduce חַ֝טָּאִ֗ים ˈḥaṭṭāʔˈîm חַטָּא sinful אַל־ ʔal- אַל not תֹּבֵֽא׃ tōvˈē אבה want
1:10. fili mi si te lactaverint peccatores ne adquiescasMy son, if sinners shall entice thee, consent not to them.
10. My son, if sinners entice thee, consent thou not.
1:10. My son, if sinners should entice you, do not consent to them.
1:10. My son, if sinners entice thee, consent thou not.
My son, if sinners entice thee, consent thou not:

1:10 Сын мой! если будут склонять тебя грешники, не соглашайся;
1:10
υἱέ υιος son
μή μη not
σε σε.1 you
πλανήσωσιν πλαναω mislead; wander
ἄνδρες ανηρ man; husband
ἀσεβεῖς ασεβης irreverent
μηδὲ μηδε while not; nor
βουληθῇς βουλομαι want
ἐὰν εαν and if; unless
παρακαλέσωσί παρακαλεω counsel; appeal to
σε σε.1 you
λέγοντες λεγω tell; declare
1:10
בְּנִ֡י bᵊnˈî בֵּן son
אִם־ ʔim- אִם if
יְפַתּ֥וּךָ yᵊfattˌûḵā פתה seduce
חַ֝טָּאִ֗ים ˈḥaṭṭāʔˈîm חַטָּא sinful
אַל־ ʔal- אַל not
תֹּבֵֽא׃ tōvˈē אבה want
1:10. fili mi si te lactaverint peccatores ne adquiescas
My son, if sinners shall entice thee, consent not to them.
10. My son, if sinners entice thee, consent thou not.
1:10. My son, if sinners should entice you, do not consent to them.
1:10. My son, if sinners entice thee, consent thou not.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-19: После общего обращения и увещания к ученику (ст. 8-9), Соломон предлагает ему частное увещание, конкретное предостережение от увлечений на зло со стороны "грешников" (ст. 10), евр. хаттаим, Vulg.: peccalores, LXX: άνδρες ασεβει̃ς, слав. - мужие нечестивии - злодеи, для которых преступление сделалось обычаем (ср. Пс. I:1, Притч. XVI:29). Предостерегая ученика своего от гибельного влияния со стороны подобных злодеев, Соломон раскрывает подлинную суть и истинные мотивы их злодейских замыслов (11-14): посягая на собственность и жизнь ближнего, без всякой вины с его стороны, с величайшею наглостью и жестокостью злодеи пытались прельстить приглашаемого в сообщничество юношу мыслью о безнаказанности преступления (ст. 12) и о большой доле в предполагаемой добыче (13-14). Изобразив обольстительные и преступные намерения злодеев, Премудрый со ст. 15: (понижение периода) в положительной категорической форме предостерегает своего слушателя от следования по их "пути"; предостережение это и по содержанию и по форме речи напоминает начальные слова Псалтири: "блажен муж, иже не иде на совет нечестивых, и на пути грешных не ста" (Пс. I:1). Ст. 16, повторяемый пророком Исаиею (Ис. LIX:7) и Ап. Павлом (Рим III:15), не имеется у LXX-ти: однако, считать этот стих в евр. Вульг. слав. русск., заимствованным у пророка Исаии, нет основания; скорее у пророка Исаии цитаты из более древних библейских книг не представляют чего-либо необычного; притом во многих кодд. LXX (23, 68, 157, 252, 254, 295, 296, 161, 248: и др. у Гольмеса, Комплют. Альд.) имеют в себе ст. 16.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 My son, if sinners entice thee, consent thou not. 11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: 12 Let us swallow them up alive as the grave; and whole, as those that go down into the pit: 13 We shall find all precious substance, we shall fill our houses with spoil: 14 Cast in thy lot among us; let us all have one purse: 15 My son, walk not thou in the way with them; refrain thy foot from their path: 16 For their feet run to evil, and make haste to shed blood. 17 Surely in vain the net is spread in the sight of any bird. 18 And they lay wait for their own blood; they lurk privily for their own lives. 19 So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
Here Solomon gives another general rule to young people, in order to their finding out, and keeping in, the paths of wisdom, and that is to take heed of the snare of bad company. David's psalms begin with this caution, and so do Solomon's proverbs; for nothing is more destructive, both to a lively devotion and to a regular conversation (v. 10): "My son, whom I love, and have a tender concern for, if sinners entice thee, consent thou not." This is good advice for parents to give their children when they send them abroad into the world; it is the same that St. Peter gave to his new converts, (Acts ii. 40), Save yourselves from this untoward generation. Observe, 1. How industrious wicked people are to seduce others into the paths of the destroyer: they will entice. Sinners love company in sin; the angels that fell were tempters almost as soon as they were sinners. They do not threaten or argue, but entice with flattery and fair speech; with a bait they draw the unwary young man to the hook. But they mistake if they think that by bringing others to partake with them in their guilt, and to be bound, as it were, in the bond with them, they shall have the less to pay themselves; for they will have so much the more to answer for. 2. How cautious young people should be that they be not seduced by them: "Consent thou not; and then, though they entice thee, they cannot force thee. Do not say as they say, nor do as they do or would have thee to do; have no fellowship with them." To enforce this caution,
I. He represents the fallacious reasonings which sinners use in their enticements, and the arts of wheedling which they have for the beguiling of unstable souls. He specifies highwaymen, who do what they can to draw others into their gang, v. 11-14. See here what they would have the young man to do: "Come with us (v. 11); let us have thy company." At first they pretend to ask no more; but the courtship rises higher (v. 14): "Cast in thy lot among us; come in partner with us, join thy force to ours, and let us resolve to live and die together: thou shalt fare as we fare; and let us all have one purse, that what we get together we may spend merrily together," for that is it they aim at. Two unreasonable insatiable lusts they propose to themselves the gratification of, and therewith entice their pray into the snare:-- 1. Their cruelty. They thirst after blood, and hate those that are innocent and never gave them any provocation, because by their honesty and industry they shame and condemn them: "Let us therefore lay wait for their blood, and lurk privily for them; they are conscious to themselves of no crime and consequently apprehensive of no danger, but travel unarmed; therefore we shall make the more easy prey of them. And, O how sweet it will be to swallow them up alive!" v. 12. These bloody men would do this as greedily as the hungry lion devours the lamb. If it be objected, "The remains of the murdered will betray the murderers;" they answer, "No danger of that; we will swallow them whole as those that are buried." Who could imagine that human nature should degenerate so far that it should ever be a pleasure to one man to destroy another! 2. Their covetousness. They hope to get a good booty by it (v. 13): "We shall find all precious substance by following this trade. What though we venture our necks by it? we shall fill our houses with spoil." See here, (1.) The idea they have of worldly wealth. They call it precious substance; whereas it is neither substance nor precious; it is a shadow; it is vanity, especially that which is got by robbery, Ps. lxii. 10. It is as that which is not, which will give a man no solid satisfaction. It is cheap, it is common, yet, in their account, it is precious, and therefore they will hazard their lives, and perhaps their souls, in pursuit of it. It is the ruining mistake of thousands that they over-value the wealth of this world and look on it as precious substance. (2.) The abundance of it which they promise themselves: We shall fill our houses with it. Those who trade with sin promise themselves mighty bargains, and that it will turn to a vast account (All this will I give thee, says the tempter); but they only dream that they eat; the housefuls dwindle into scarcely a handful, like the grass on the house-tops.
II. He shows the perniciousness of these ways, as a reason why we should dread them (v. 15): "My son, walk not thou in the way with them; do not associate with them; get, and keep, as far off from them as thou canst; refrain thy foot from their path; do not take example by them, not do as they do." Such is the corruption of our nature that our foot is very prone to step into the path of sin, so that we must use necessary violence upon ourselves to refrain our foot from it, and check ourselves if at any time we take the least step towards it. Consider, 1. How pernicious their way is in its own nature (v. 16): Their feet run to evil, to that which is displeasing to God and hurtful to mankind, for they make haste to shed blood. Note, The way of sin is down-hill; men not only cannot stop themselves, but, the longer they continue in it, the faster they run, and make haste in it, as if they were afraid they should not do mischief enough and were resolved to lose no time. They said they would proceed leisurely (Let us lay wait for blood, v. 11), but thou wilt find they are all in haste, so much has Satan filled their hearts. 2. How pernicious the consequences of it will be. They are plainly told that this wicked way will certainly end in their own destruction, and yet they persist in it. Herein, (1.) They are like the silly bird, that sees the net spread to take her, and yet it is in vain; she is decoyed into it by the bait, and will not take the warning which her own eyes gave her, v. 17. But we think ourselves of more value than many sparrows, and therefore should have more wit, and act with more caution. God has made us wiser than the fowls of heaven (Job xxxv. 11), and shall we then be as stupid as they? (2.) They are worse than the birds, and have not the sense which we sometimes perceive them to have; for the fowler knows it is in vain to lay his snare in the sight of the bird, and therefore he has arts to conceal it. But the sinner sees ruin at the end of his way; the murderer, the thief, see the jail and the gallows before them, nay, they may see hell before them; their watchmen tell them they shall surely die, but it is to no purpose; they rush into sin, and rush on in it, like the horse into the battle. For really the stone they roll will turn upon themselves, v. 18, 19. They lay wait, and lurk privily, for the blood and lives of others, but it will prove, contrary to their intention, to be for their own blood, their own lives; they will come, at length, to a shameful end; and, if they escape the sword of the magistrate, yet there is a divine Nemesis that pursues them. Vengeance suffers them not to live. Their greediness of gain hurries them upon those practices which will not suffer them to live out half their days, but will cut off the number of their months in the midst. They have little reason to be proud of their property in that which takes away the life of the owners and then passes to other masters; and what is a man profited, though he gain the world, if he lose his life? For then he can enjoy the world no longer; much less if he lose his soul, and that be drowned in destruction and perdition, as multitudes are by the love of money.
Now, though Solomon specifies only the temptation to rob on the highway, yet he intends hereby to warn us against all other evils which sinners entice men to. Such are the ways of the drunkards and unclean; they are indulging themselves in those pleasures which tend to their ruin both here and for ever; and therefore consent not to them.
Adam Clarke: Commentary on the Bible - 1831
1:10: If sinners entice thee, consent thou not - אל תבא al tobe, Will-not. They can do thee no harm unless thy will join in with them. God's eternal purpose with respect to man is that his will shall be free; or, rather, that the will, which is essentially Free, shall never be forced nor be forceable by any power. Not even the devil himself can lead a man into sin till he consents. Were it not so, how could God judge the world?
Albert Barnes: Notes on the Bible - 1834
1:10: The first great danger which besets the simple and the young is that of evil companionship. The only safety is to be found in the power of saying "No," to all such invitations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Pro 7:21-23, Pro 13:20, Pro 20:19; Gen 39:7-13; Jdg 16:16-21; Psa 1:1, Psa 50:18; Rom 16:18; Eph 5:11
Proverbs 1:11
Carl Friedrich Keil and Franz Delitzsch
1:10
The general counsel of Prov 1:9 is here followed by a more special warning:
My son, if sinners entice thee
Consent thou not.
The בּני
(Note: The accent Pazer over the בּני has the force of Athnach.)
(my son) is emphatically repeated. The intensive from חטּאים (signifies men to whom sin has become a habit, thus vicious, wicked. פּתּה (Pi. of פּתה, to open) is not denom., to make or wish to make a פּתי; the meaning, to entice (harmonizing with πείθειν), פּתּה obtains from the root-meaning of the Kal, for it is related to it as pandere (januam) to patere: to open, to make accessible, susceptible, namely to persuasion. The warning 10b is as brief as possible a call of alarm back from the abyss. In the form תּבא (from אבה, to agree to, to be willing, see Wetstein in Job, p. 349) the preformative א is wanting, as in תּמרוּ, 2Kings 19:14, cf. Ps 139:20, Ges. 68, 2, and instead of תּבה (= תּאבה, 3Kings 20:8) is vocalized not תּבא (cf. Prov 11:25), but after the Aram. תּבא (cf. יגלי); see Gen 26:29, and Comment. on Isaiah, p. 648; Gesen. 75, 17.
Geneva 1599
1:10 My son, (i) if sinners entice thee, consent thou not.
(i) That is, the wicked who do not have the fear of God.
John Gill
1:10 My son, if sinners entice thee,.... Endeavour to seduce thee from thy parents, and draw thee aside from them, from listening to their instructions, advice, and commands; and make use of all plausible arguments to persuade thee to join with them in the sins they are addicted unto, and are continually employed in: for this is not to be understood of such who are sinners by nature, and through infirmity of the flesh, as all men are; but of notorious sinners, who are guilty of the grossest enormities, who live in sin, and give up themselves to work all manner of wickedness; sin is their trade and business, and the constant course of their lives; they are hardened, impudent, and daring, and not content to sin themselves, but do all they can to draw in others; and to preserve youth from filling into such bad company is this exhortation given in this tender, affectionate, and moving manner; next to the fear of God, and regard to parents, is this caution given to shun the company of wicked men, which young men are liable to be drawn into, and is of fatal consequence;
consent thou not; yield not to their persuasions, listen not to their solicitations, show no liking and approbation of them, assent neither by words nor deeds; do not say "thou wilt"; say "I will not", and abide by it; be deaf to all their entreaties, and proof against all their persuasions.
Robert Jamieson, A. R. Fausset and David Brown
1:10 A solemn warning against temptation.
entice--literally, "open the way."
consent . . . not--Sin is in consenting or yielding to temptation, not in being tempted.
1:111:11: եթէ կոչեսցեն զքեզ՝ եւ ասիցեն. Ե՛կ ընդ մեզ՝ կցո՛րդ լեր արեան. ծածկեսցուք յերկրի զայր արդար ՚ի տարապարտուց[7799]։ [7799] Ոմանք. Զքեզ՝ եւ ասասցեն. Եկ։
11 եւ հաւանութիւն չտաս, եթէ քեզ կանչեն ու ասեն. «Արի՛ մեզ հետ, մասնակի՛ց եղիր արիւնահեղութեան, անմեղ տեղը սպանենք եւ հողի տակ ծածկենք արդար մարդուն,
11 Եթէ ըսեն. «Մեզի հետ եկո՛ւր, արեան համար դարանամուտ ըլլա՛նք, Անմեղ մարդուն համար առանց պատճառի ծածուկ տեղ սպասենք
եւ ասիցեն. Եկ ընդ մեզ` կցորդ լեր արեան. ծածկեսցուք յերկրի զայր արդար ի տարապարտուց:

1:11: եթէ կոչեսցեն զքեզ՝ եւ ասիցեն. Ե՛կ ընդ մեզ՝ կցո՛րդ լեր արեան. ծածկեսցուք յերկրի զայր արդար ՚ի տարապարտուց[7799]։
[7799] Ոմանք. Զքեզ՝ եւ ասասցեն. Եկ։
11 եւ հաւանութիւն չտաս, եթէ քեզ կանչեն ու ասեն. «Արի՛ մեզ հետ, մասնակի՛ց եղիր արիւնահեղութեան, անմեղ տեղը սպանենք եւ հողի տակ ծածկենք արդար մարդուն,
11 Եթէ ըսեն. «Մեզի հետ եկո՛ւր, արեան համար դարանամուտ ըլլա՛նք, Անմեղ մարդուն համար առանց պատճառի ծածուկ տեղ սպասենք
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 если будут говорить:
1:11 ἐλθὲ ερχομαι come; go μεθ᾿ μετα with; amid ἡμῶν ημων our κοινώνησον κοινωνεω share αἵματος αιμα blood; bloodstreams κρύψωμεν κρυπτω hide δὲ δε though; while εἰς εις into; for γῆν γη earth; land ἄνδρα ανηρ man; husband δίκαιον δικαιος right; just ἀδίκως αδικως injuriously; unjustly
1:11 אִם־ ʔim- אִם if יֹאמְרוּ֮ yōmᵊrˈû אמר say לְכָ֪ה lᵊḵˈā הלך walk אִ֫תָּ֥נוּ ʔˈittˌānû אֵת together with נֶאֶרְבָ֥ה neʔerᵊvˌā ארב lie in ambush לְ lᵊ לְ to דָ֑ם ḏˈām דָּם blood נִצְפְּנָ֖ה niṣpᵊnˌā צפן hide לְ lᵊ לְ to נָקִ֣י nāqˈî נָקִי innocent חִנָּֽם׃ ḥinnˈām חִנָּם in vain
1:11. si dixerint veni nobiscum insidiemur sanguini abscondamus tendiculas contra insontem frustraIf they shall say: Come with us, let us lie in wait for blood, let us hide snares for the innocent without cause:
11. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause;
1:11. If they should say: “Come with us. We will lie in wait for blood. We will lay traps against the innocent, without cause.
1:11. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:

1:11 если будут говорить: <<иди с нами, сделаем засаду для убийства, подстережем непорочного без вины,
1:11
ἐλθὲ ερχομαι come; go
μεθ᾿ μετα with; amid
ἡμῶν ημων our
κοινώνησον κοινωνεω share
αἵματος αιμα blood; bloodstreams
κρύψωμεν κρυπτω hide
δὲ δε though; while
εἰς εις into; for
γῆν γη earth; land
ἄνδρα ανηρ man; husband
δίκαιον δικαιος right; just
ἀδίκως αδικως injuriously; unjustly
1:11
אִם־ ʔim- אִם if
יֹאמְרוּ֮ yōmᵊrˈû אמר say
לְכָ֪ה lᵊḵˈā הלך walk
אִ֫תָּ֥נוּ ʔˈittˌānû אֵת together with
נֶאֶרְבָ֥ה neʔerᵊvˌā ארב lie in ambush
לְ lᵊ לְ to
דָ֑ם ḏˈām דָּם blood
נִצְפְּנָ֖ה niṣpᵊnˌā צפן hide
לְ lᵊ לְ to
נָקִ֣י nāqˈî נָקִי innocent
חִנָּֽם׃ ḥinnˈām חִנָּם in vain
1:11. si dixerint veni nobiscum insidiemur sanguini abscondamus tendiculas contra insontem frustra
If they shall say: Come with us, let us lie in wait for blood, let us hide snares for the innocent without cause:
1:11. If they should say: “Come with us. We will lie in wait for blood. We will lay traps against the innocent, without cause.
1:11. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: If they say, Come with us - From all accounts, this is precisely the way in which the workers of iniquity form their partisans, and constitute their marauding societies to the present day.
Let us lay wait for blood - Let us rob and murder.
Let us lurk privily - Let us lie in ambush for our prey.
Albert Barnes: Notes on the Bible - 1834
1:11: The temptation against which the teacher seeks to guard his disciple is that of joining a band of highway robbers. The "vain men" who gathered around Jephthah Jdg 11:3, the lawless or discontented who came to David in Adullam Sa1 22:2, the bands of robbers who infested every part of the country in the period of the New Testament, and against whom every Roman governor had to wage incessant war, show how deeply rooted the evil was in Palestine. Compare the Psa 10:7, note; Psa 10:10 note.
Without cause - Better, in vain; most modern commentators join the words with "innocent," and interpret them after Job 1:9. The evil-doers deride their victims as being righteous "in vain." They get nothing by it. It does them no good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: let us lay: Pro 1:16, Pro 12:6, Pro 30:14; Psa 56:6, Psa 64:5, Psa 64:6; Jer 5:26; Mic 7:2; Act 23:15, Act 25:3
let us lurk: Pro 1:18; Psa 10:8-10, Psa 17:12, Psa 35:7; Jer 11:19, Jer 18:18-20; Mat 26:3, Mat 26:4; Joh 15:25
Proverbs 1:12
Carl Friedrich Keil and Franz Delitzsch
1:11
Of the number of wicked men who gain associates to their palliation and strengthening, they are adduced as an example whom covetousness leads to murder.
11 If they say, "Go with us, we will lurk for blood,
Lie in wait for the innocent without cause;
12 Like the pit we will swallow them alive
And in perfect soundness like them that go down to the grave.
13 We find all manner of precious treasure,
Fill our houses with spoil.
14 Thou shalt cast thy lot amongst us,
We all have only one purse."
Prov 1:11
The verb ארב signifies nectere, to bind fast (from רב, close, compact), (see under Is 25:11), and particularly (but so that it bears in itself its object without ellipse) insidias nectere = insidiari. Regarding לדם Fleischer remarks: "Either elliptically for לשׁפּך־דּם (Jewish interp.), or, as the parallelism and the usage of the language of this book rather recommend, per synecd. for: for a man, with particular reference to his blood to be poured out (cf. our saying 'ein junges Blut,' a young blood = a youth, with the underlying conception of the blood giving colour to the body as shining through it, or giving to it life and strength), as Ps 94:21." As in post-biblical Heb. בּשׂר ודם (or inverted, αἱμα καὶ σάρξ, Heb 2:14), used of men as such, is not so used in the O.T., yet דּם, like נפשׁ, is sometimes used synecdochically for the person, but never with reference to the blood as an essentially constituent part of corporealness, but always with reference to violent putting to death, which separates the blood from the body (cf. my System der bibl. Psychologie, p. 242). Here לדם is explained by לדמים, with which it is interchanged, Mic 7:2 : let us lurk for blood (to be poured out). The verb צפן is never, like טמן (to conceal), connected with חבלים, מוקשׁים ,ח, פּח, רשׁת - thus none of these words is here to be supplied; the idea of gaining over one expressed in the organic root צף (whence צפּה, diducendo obducere) has passed over into that of restraining oneself, watching, lurking, hence צפן (cog. Aram. כּמן) in the sense of speculari, insidiari, interchanges with צפה (to spy), (cf. Ps 10:8; Ps 56:7 with Ps 37:32). The adv. חנּם (an old accus. from חן) properly means in a gracious manner, as a free gift (δωρεάν, gratis = gratiis), and accordingly, without reward, also without cause, which frequently = without guilt; but it never signifies sine effectu qui noceat, i.e., with impunity (Lwenst.). We have thus either to connect together נקי חנּם "innocent in vain" (as איבי חנּם, my enemies without a cause, Lam 3:52): his innocence helps him nothing whom God protects not against us notwithstanding his innocence (Schultens, Bertheau, Elster, and others); or connect חנם with the verb (lie in wait for), for which Hitzig, after the lxx, Syr., Rashi,
(Note: Rashi, i.e., Rabbi Salomo Isaaki, of Troyes, died a.d. 1105. Ralbag, i.e., Rabbi Levi ben Gershon, usually referred to by Christian writers as Master Leo de Bannolis, or Gersonides, a native of Banolas near Gerona, died about 1342.)
Ralbag, Immanuel, rightly decides in view of 1Kings 19:5; 1Kings 25:31; cf. also Job 9:17, where the succession of the accents is the same (Tarcha transmuted from Mugrash). Frequently there are combined together in his חנם (cf. Is 28:14.), that which the author thinks, and that which those whom he introduces as speaking think.
Prov 1:12
The first clause of this verse Hitzig translates: "as the pit (swallows) that which lives." This is untenable, because כּ with the force of a substantive (as instar, likeness) is regarded as a preposition, but not a conjunction (see at Ps 38:14.). חיּים (the living) is connected with נבלעם, and is the accus. of the state (hâl, according to the terminology of the Arab. grammarians) in which they will, with impunity, swallow them up like the pit (the insatiable, Prov 27:20; Prov 30:16), namely, while these their sacrifices are in the state of life's freshness,
(Note: Only in this sense is the existing accentuation of this verse (cf. the Targ.) to be justified.)
"the living," - without doubt, like Ps 55:16; Ps 63:10; Ps 124:3, in fact and in expression an allusion to the fate of the company of Korah, Num 16:30, Num 16:33. If this is the meaning of חיים, then תּמימים as the parallel word means integros not in an ethical sense, in which it would be a synonym of נקי of Prov 1:11 (cf. Prov 29:10 with Ps 19:14), but in a physical sense (Graec. Venet. καὶ τελείους; Parchon as Rashi, בריאים ושלמים, vid., Bttcher, De Inferis, 293). This physical sense is claimed for תּם, Job 21:23, for תּם probably, Ps 73:4, and why should not תמים, used in the law regarding sacrifices (e.g., Ex 12:5, "without blemish") of the faultlessness of the victim, also signify such an one אשׁר אין־בּו מתם (Is 1:6)? In the midst of complete external health they will devour them like those that go down to the grave (cf. Ps 28:1; Ps 88:5, with Is 14:19), i.e., like those under whose feet the earth is suddenly opened, so that, without leaving any trace behind, they sink into the grave and into Hades. The connection of the finite with the accus. of place, Ps 55:16, lies at the foundation of the genitive connection יורדי בור (with the tone thrown back): those that go down to the grave.
Prov 1:13-14
(Note: Here, in Prov 1:14, גורלך is to be written with Munach (not Metheg) in the second syllable; vid., Torath Emeth, p. 20. Accentuationssystem, vii. 2.)
To their invitation, bearing in itself its own condemnation, they add as a lure the splendid self-enriching treasures which in equal and just fellowship with them they may have the prospect of sharing. הון (from הוּן, levem, then facilem esse, tre ais, son aise) means aisance, convenience, opulence, and concretely that by which life is made agreeable, thus money and possessions (Fleischer in Levy's Chald. Wrterbuch, i. 423f.). With this הון with remarkable frequency in the Mishle יקר (from יקר, Arab. waḳar, grave esse) is connected in direct contrast, according to its primary signification; cf. Prov 12:27; Prov 24:4 : heavy treasures which make life light. Yet it must not be maintained that, as Schultens has remarked, this oxymoron is intended, nor also that it is only consciously present in the language. מצא has here its primitive appropriate signification of attaining, as Is 10:14 of reaching. שׁלל (from שׁלל, to draw from, draw out, from של, cf. שׁלה, שׁלף, Arab. salab, Comm. on Isa. p. 447) is that which is drawn away from the enemy, exuviae, and then the booty and spoil taken in war generally. נמלּא, to fill with anything, make full, governs a double accusative, as the Kal (to become full of anything) governs only one. In Prov 1:14, the invitation shows how the prospect is to be realized. Interpreters have difficulty in conceiving what is here meant. Do not a share by lot and a common purse exclude one another? Will they truly, in the distribution of the booty by lot, have equal portions at length, equally much in their money-bags? Or is it meant that, apart from the portion of the booty which falls to every one by lot, they have a common purse which, when their business is ebbing, must supply the wants of the company, and on which the new companion can maintain himself beforehand? Or does it mean only that they will be as mutually helpful to one another, according to the principle τὰ τῶν φίλων κοινά (amicorum omnia communia), as if they had only one purse? The meaning is perfectly simple. The oneness of the purse consists in this, that the booty which each of them gets, belongs not wholly or chiefly to him, but to the whole together, and is disposed of by lot; so that, as far as possible, he who participated not at all in the affair in obtaining it, may yet draw the greatest prize. This view harmonizes the relation between 14b and 14a. The common Semitic כּים is even used at the present day in Syria and elsewhere as the name of the Exchange ("Brse") (plur. akjâs); here it is the purse ("Kasse") (χρημάτων δοχεῖον, Procop.), which is made up of the profits of the business. This profit consists not merely in gold, but is here thought of in regard to its worth in gold. The apparent contradiction between distributing by lot and having a common purse disappears when the distribution by lot of the common property is so made, that the retaining of a stock-capital, or reserve fund, is not excluded.
Geneva 1599
1:11 If they say, Come with us, let us lay wait for (k) blood, let us lurk privily for the innocent without cause:
(k) He speaks not only of the shedding of blood with hand, but of all crafty practises which tend to the detriment of our neighbour.
John Gill
1:11 If they say, come with us,.... Leave your father's house, and the business of life in which you are; make one of us, and become a member of our society, and go along with us upon the highway;
let us lay wait for blood; lie in ambush under some hedge or another, waiting till a rich traveller comes up and passes that way, and then rise and shed his blood in order to get his money; and the same word signifies both "blood" and "money", and wait is laid for one for the sake of the other;
let us lurk privily for the innocent without cause; or "let us hide" (q), the Vulgate Latin version adds "snares"; so Vatablus and others, as the fowler does for birds; or "let us hide ourselves" (r); in some private place, waiting "for the innocent", the harmless traveller, who has done no injury to any man's person or property; thinks himself safe, and is not aware of any design upon him; going about his lawful business, and having done nothing to provoke such miscreants to attempt his life or take away his property: and which they do "without cause" as to him; "freely" (s) as to themselves; and "with impunity" (t), as they promise themselves and one another; all which senses the word used will bear.
(q) "abscondamus", Michaelis. (r) "Abscondamus nos", Pagninus, Montanus, Junius & Tremellius, Piscator; "abscondamus nosmetipsos", Baynus. (s) "gratis", Pagninus, Montanus, Michaelis, Schultens. (t) "Impune", Junius & Tremellius, Amama.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Murder and robbery are given as specific illustrations.
lay wait . . . lurk privily--express an effort and hope for successful concealment.
swallow . . . grave--utterly destroy the victim and traces of the crime (Num 16:33; Ps 55:15). Abundant rewards of villainy are promised as the fruits of this easy and safe course.
1:121:12: Կլցո՛ւք զնա կենդանւոյն իբրեւ դժոխք. եւ բարձցուք զյիշատակս նորա յերկրէ.
12 գերեզմանի պէս նրան ողջ-ողջ կուլ տանք եւ նրա յիշատակը վերացնենք երկրից,
12 Գերեզմանի պէս զանոնք ողջ ողջ Գուբը իջնողներուն նման կլլենք
կլցուք զնա կենդանւոյն իբրեւ դժոխք, եւ [5]բարձցուք զյիշատակս նորա յերկրէ:

1:12: Կլցո՛ւք զնա կենդանւոյն իբրեւ դժոխք. եւ բարձցուք զյիշատակս նորա յերկրէ.
12 գերեզմանի պէս նրան ողջ-ողջ կուլ տանք եւ նրա յիշատակը վերացնենք երկրից,
12 Գերեզմանի պէս զանոնք ողջ ողջ Գուբը իջնողներուն նման կլլենք
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 живых проглотим их, как преисподняя, и целых, как нисходящих в могилу;
1:12 καταπίωμεν καταπινω swallow; consume δὲ δε though; while αὐτὸν αυτος he; him ὥσπερ ωσπερ just as ᾅδης αδης Hades ζῶντα ζαω live; alive καὶ και and; even ἄρωμεν αιρω lift; remove αὐτοῦ αυτος he; him τὴν ο the μνήμην μνημη memory ἐκ εκ from; out of γῆς γη earth; land
1:12 נִ֭בְלָעֵם ˈnivlāʕēm בלע swallow כִּ ki כְּ as שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world חַיִּ֑ים ḥayyˈîm חַי alive וּ֝ ˈû וְ and תְמִימִ֗ים ṯᵊmîmˈîm תָּמִים complete כְּ kᵊ כְּ as יֹ֣ורְדֵי yˈôrᵊḏê ירד descend בֹֽור׃ vˈôr בֹּור cistern
1:12. degluttiamus eum sicut infernus viventem et integrum quasi descendentem in lacumLet us swallow him up alive like hell, and whole as one that goeth down into the pit.
12. Let us swallow them up alive as Sheol, and whole, as those that go down into the pit;
1:12. Let us swallow him alive, like Hell, and whole, like one descending into the pit.
1:12. Let us swallow them up alive as the grave; and whole, as those that go down into the pit:
Let us swallow them up alive as the grave; and whole, as those that go down into the pit:

1:12 живых проглотим их, как преисподняя, и целых, как нисходящих в могилу;
1:12
καταπίωμεν καταπινω swallow; consume
δὲ δε though; while
αὐτὸν αυτος he; him
ὥσπερ ωσπερ just as
ᾅδης αδης Hades
ζῶντα ζαω live; alive
καὶ και and; even
ἄρωμεν αιρω lift; remove
αὐτοῦ αυτος he; him
τὴν ο the
μνήμην μνημη memory
ἐκ εκ from; out of
γῆς γη earth; land
1:12
נִ֭בְלָעֵם ˈnivlāʕēm בלע swallow
כִּ ki כְּ as
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
חַיִּ֑ים ḥayyˈîm חַי alive
וּ֝ ˈû וְ and
תְמִימִ֗ים ṯᵊmîmˈîm תָּמִים complete
כְּ kᵊ כְּ as
יֹ֣ורְדֵי yˈôrᵊḏê ירד descend
בֹֽור׃ vˈôr בֹּור cistern
1:12. degluttiamus eum sicut infernus viventem et integrum quasi descendentem in lacum
Let us swallow him up alive like hell, and whole as one that goeth down into the pit.
1:12. Let us swallow him alive, like Hell, and whole, like one descending into the pit.
1:12. Let us swallow them up alive as the grave; and whole, as those that go down into the pit:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: Let us swallow them up alive - Give them as hasty a death as if the earth were suddenly to swallow them up. This seems to refer to the destruction of a whole village. Let us destroy man, woman, and child; and then we may seize on and carry away the whole of their property, and the booty will be great.
Albert Barnes: Notes on the Bible - 1834
1:12: i. e., "We will be as all-devouring as Sheol. The destruction of those we attack shall be as sudden as that of those who go down quickly into the pit." Some render the latter clause, and upright men as those that go down to the pit. "Pit" here is a synonym for Sheol, the great cavernous depth, the shadow-world of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: swallow: Psa 35:25, Psa 56:1, Psa 56:2, Psa 57:3, Psa 124:3; Jer 51:34; Lam 2:5, Lam 2:16; Mic 3:2, Mic 3:3
as the: Psa 5:9; Rom 3:13
whole: Num 16:30-33, Num 26:10; Psa 28:1, Psa 143:7
Proverbs 1:13
Geneva 1599
1:12 Let us swallow them up alive as the (l) grave; and whole, as those that go down into the pit:
(l) As the grave is never satisfied, so the malice of the wicked and their cruelty has no end.
John Gill
1:12 Let us swallow them up alive as the grave,.... The innocent person, and those that are with him, his servants; our gang is so numerous that we can very easily dispatch him and all his attendants, and bury them out of sight at once, as if they were swallowed up alive in a grave, and so no more to be seen or heard of; and consequently we shall be in the utmost safety and security, there being no traces of what is done, nor any left to make a relation of it, or to give any information of us, or to pursue us;
and whole, as those that go down into the pit; who though whole and in perfect health, shall in a moment be destroyed and cast into the pit, being first plundered of all the riches they have about them; for this swallowing them up alive and whole, which is an allusion to a beast of prey swallowing up another creature all at once, not only intends their cruelty in taking away life, but their rapaciousness in seizing upon their substance.
1:131:13: եւ զստացուածս նորա զպէսպէսս ըմբռնեսցո՛ւք. լցցուք զտունս մեր աւարաւ։
13 յափշտակենք նրա տեսակ-տեսակ ունեցուածքը եւ մեր տները լցնենք աւարով:
13 Ամէն տեսակ պատուական ստացուածք գտնենք Ու մեր տուները աւարով լեցնենք
եւ զստացուածս նորա զպէսպէսս ըմբռնեսցուք, լցցուք զտունս մեր աւարաւ:

1:13: եւ զստացուածս նորա զպէսպէսս ըմբռնեսցո՛ւք. լցցուք զտունս մեր աւարաւ։
13 յափշտակենք նրա տեսակ-տեսակ ունեցուածքը եւ մեր տները լցնենք աւարով:
13 Ամէն տեսակ պատուական ստացուածք գտնենք Ու մեր տուները աւարով լեցնենք
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 наберем всякого драгоценного имущества, наполним домы наши добычею;
1:13 τὴν ο the κτῆσιν κτησις he; him τὴν ο the πολυτελῆ πολυτελης costly καταλαβώμεθα καταλαμβανω apprehend πλήσωμεν πληθω fill; fulfill δὲ δε though; while οἴκους οικος home; household ἡμετέρους ημετερος our own σκύλων σκυλον spoil
1:13 כָּל־ kol- כֹּל whole הֹ֣ון hˈôn הֹון abundance יָקָ֣ר yāqˈār יָקָר rare נִמְצָ֑א nimṣˈā מצא find נְמַלֵּ֖א nᵊmallˌē מלא be full בָתֵּ֣ינוּ vāttˈênû בַּיִת house שָׁלָֽל׃ šālˈāl שָׁלָל plunder
1:13. omnem pretiosam substantiam repperiemus implebimus domos nostras spoliisWe shall find all precious substance, we shall fill our houses with spoils.
13. We shall find all precious substance, we shall fill our houses with spoil;
1:13. We will discover every precious substance. We will fill our houses with spoils.
1:13. We shall find all precious substance, we shall fill our houses with spoil:
We shall find all precious substance, we shall fill our houses with spoil:

1:13 наберем всякого драгоценного имущества, наполним домы наши добычею;
1:13
τὴν ο the
κτῆσιν κτησις he; him
τὴν ο the
πολυτελῆ πολυτελης costly
καταλαβώμεθα καταλαμβανω apprehend
πλήσωμεν πληθω fill; fulfill
δὲ δε though; while
οἴκους οικος home; household
ἡμετέρους ημετερος our own
σκύλων σκυλον spoil
1:13
כָּל־ kol- כֹּל whole
הֹ֣ון hˈôn הֹון abundance
יָקָ֣ר yāqˈār יָקָר rare
נִמְצָ֑א nimṣˈā מצא find
נְמַלֵּ֖א nᵊmallˌē מלא be full
בָתֵּ֣ינוּ vāttˈênû בַּיִת house
שָׁלָֽל׃ šālˈāl שָׁלָל plunder
1:13. omnem pretiosam substantiam repperiemus implebimus domos nostras spoliis
We shall find all precious substance, we shall fill our houses with spoils.
1:13. We will discover every precious substance. We will fill our houses with spoils.
1:13. We shall find all precious substance, we shall fill our houses with spoil:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:13: The second form of temptation (see Pro 1:10 note) appeals to the main attraction of the robber-life, its wild communism, the sense of equal hazards and equal hopes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Pro 1:19; Job 24:2, Job 24:3; Isa 10:13, Isa 10:14; Jer 22:16, Jer 22:17; Nah 2:12; Hag 2:9; Luk 12:15; Ti1 6:9, Ti1 6:10; Rev 18:9-16
Proverbs 1:15
John Gill
1:13 We shall find all precious substance,.... Among one or another we meet with; gold and silver and precious stones, everything that is valuable; not considering that hereby they were in danger of losing the more precious substance, their immortal souls; and the most precious substance of all, the enjoyment of God, and happiness with him to all eternity, which is the "more enduring substance": the things of this world, properly speaking, are not substance, though wicked men so judge them; they are things that are not; nor are they "precious", in comparison of spiritual and heavenly things; but they are what carnal men set a high price and value upon, and risk the loss of their name, lives, and souls for;
we shall fill our houses with spoil; Aben Ezra interprets this of garments; but it may not only design the garments taken from the persons robbed and killed; but also their money, commodities, and goods they were travelling with, which in time would be so large as to fill everyone of their houses; covetousness lies at the bottom of all this wickedness; the love of money is the root of all evil.
1:141:14: Զվիճակ քո ա՛րկ ընդ մեզ. քսակ հասարակա՛ց ստասցուք ամենեքեան. գանձարան ՚ի միասի՛ն եղիցի մեր։
14 Ե՛կ մեզ բաժնեկի՛ց դարձիր, բոլորս մի ընդհանուր քսակ կ’ունենանք, եւ միեւնոյն տեղը կը լինի մեր գանձարանը»:
14 Քու վիճակդ մեր մէջ ձգէ, Ամէնքս մէկ քսակ ունենանք»։
զվիճակ քո արկ ընդ մեզ. քսակ հասարակաց ստասցուք ամենեքեան, [6]գանձարան ի միասին եղիցի մեր:

1:14: Զվիճակ քո ա՛րկ ընդ մեզ. քսակ հասարակա՛ց ստասցուք ամենեքեան. գանձարան ՚ի միասի՛ն եղիցի մեր։
14 Ե՛կ մեզ բաժնեկի՛ց դարձիր, բոլորս մի ընդհանուր քսակ կ’ունենանք, եւ միեւնոյն տեղը կը լինի մեր գանձարանը»:
14 Քու վիճակդ մեր մէջ ձգէ, Ամէնքս մէկ քսակ ունենանք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 жребий твой ты будешь бросать вместе с нами, склад один будет у всех нас>>,
1:14 τὸν ο the δὲ δε though; while σὸν σος your κλῆρον κληρος lot; allotment βάλε βαλλω cast; throw ἐν εν in ἡμῖν ημιν us κοινὸν κοινος common; vulgar δὲ δε though; while βαλλάντιον βαλλαντιον purse κτησώμεθα κταομαι acquire πάντες πας all; every καὶ και and; even μαρσίππιον μαρσιππιον one; unit γενηθήτω γινομαι happen; become ἡμῖν ημιν us
1:14 גֹּ֭ורָ֣לְךָ ˈgôrˈālᵊḵā גֹּורָל lot תַּפִּ֣יל tappˈîl נפל fall בְּ bᵊ בְּ in תֹוכֵ֑נוּ ṯôḵˈēnû תָּוֶךְ midst כִּ֥יס kˌîs כִּיס bag אֶ֝חָ֗ד ˈʔeḥˈāḏ אֶחָד one יִהְיֶ֥ה yihyˌeh היה be לְ lᵊ לְ to כֻלָּֽנוּ׃ ḵullˈānû כֹּל whole
1:14. sortem mitte nobiscum marsuppium unum sit omnium nostrumCast in thy lot with us, let us all have one purse.
14. Thou shalt cast thy lot among us; we will all have one purse:
1:14. Cast your lot with us. One purse will be for us all.”
1:14. Cast in thy lot among us; let us all have one purse:
Cast in thy lot among us; let us all have one purse:

1:14 жребий твой ты будешь бросать вместе с нами, склад один будет у всех нас>>,
1:14
τὸν ο the
δὲ δε though; while
σὸν σος your
κλῆρον κληρος lot; allotment
βάλε βαλλω cast; throw
ἐν εν in
ἡμῖν ημιν us
κοινὸν κοινος common; vulgar
δὲ δε though; while
βαλλάντιον βαλλαντιον purse
κτησώμεθα κταομαι acquire
πάντες πας all; every
καὶ και and; even
μαρσίππιον μαρσιππιον one; unit
γενηθήτω γινομαι happen; become
ἡμῖν ημιν us
1:14
גֹּ֭ורָ֣לְךָ ˈgôrˈālᵊḵā גֹּורָל lot
תַּפִּ֣יל tappˈîl נפל fall
בְּ bᵊ בְּ in
תֹוכֵ֑נוּ ṯôḵˈēnû תָּוֶךְ midst
כִּ֥יס kˌîs כִּיס bag
אֶ֝חָ֗ד ˈʔeḥˈāḏ אֶחָד one
יִהְיֶ֥ה yihyˌeh היה be
לְ lᵊ לְ to
כֻלָּֽנוּ׃ ḵullˈānû כֹּל whole
1:14. sortem mitte nobiscum marsuppium unum sit omnium nostrum
Cast in thy lot with us, let us all have one purse.
1:14. Cast your lot with us. One purse will be for us all.”
1:14. Cast in thy lot among us; let us all have one purse:
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Adam Clarke: Commentary on the Bible - 1831
1:14: Cast in thy lot - Be a frater conjuratus, a sworn brother, and thou shalt have an equal share of all the spoil.
Common sense must teach us that the words here used are such as must be spoken when a gang of cutthroats, pickpockets, etc., are associated together.
Geneva 1599
1:14 Cast in thy lot among us; let us all have one (m) purse:
(m) He shows how the wicked are allured to join together, because they have everyone part of the spoil of the innocent.
John Gill
1:14 Cast in thy lot among us,.... Or "thou shall cause thy lot to fall among us" (u); though just entered, as soon as any booty is taken thou shalt cast lots with us, and have thy full share with those that have been longer engaged;
let us all have one purse; or "we will all have one purse" (w); will throw all our booty, taken by us into one common stock, and live upon it comfortably and merrily. Jarchi represents it as putting it to the young man's option, to do which he would, either to cast lots and take his share separately, or let it be put altogether, and so partake jointly with the rest. According to Gersom the sense is, that there should be such an exact division made, that there should not be more in one purse than in another; their shares should be equally divided by lot, and their purses should be alike; one should not have more than another: these are the arguments used by wicked men to allure and ensnare young men to join with them in their sinful ways and practices; from which they are dehorted, as follows.
(u) "sortem tuam conjicies", Junius & Tremellius; "projicies", Mercerus, Baynus; "jacies", Cocceius, Michaelis, Schultens. (w) "erit nobis omnibus", Pagninus, Montanus, Tigurine version; so Cocceius, Schultens, and the Targum.
1:151:15: Որդեակ՝ մի՛ երթար ճանապա՛րհ ընդ նոսա. խոտորեա՛ զոտն քո ՚ի շաւղաց նոցա։
15 Որդեա՛կ, ճանապարհ մի՛ գնա նրանց հետ, ոտքդ շեղի՛ր նրանց շաւիղներից,
15 Որդեա՛կ իմ, անոնց հետ ճամբայ մի՛ երթար, Անոնց շաւիղէն քու ոտքերդ հեռո՛ւ պահէ
Որդեակ, մի՛ երթար ճանապարհ ընդ նոսա, խոտորեա զոտն քո ի շաւղաց նոցա:

1:15: Որդեակ՝ մի՛ երթար ճանապա՛րհ ընդ նոսա. խոտորեա՛ զոտն քո ՚ի շաւղաց նոցա։
15 Որդեա՛կ, ճանապարհ մի՛ գնա նրանց հետ, ոտքդ շեղի՛ր նրանց շաւիղներից,
15 Որդեա՛կ իմ, անոնց հետ ճամբայ մի՛ երթար, Անոնց շաւիղէն քու ոտքերդ հեռո՛ւ պահէ
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 сын мой! не ходи в путь с ними, удержи ногу твою от стези их,
1:15 μὴ μη not πορευθῇς πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey μετ᾿ μετα with; amid αὐτῶν αυτος he; him ἔκκλινον εκκλινω deviate; avoid δὲ δε though; while τὸν ο the πόδα πους foot; pace σου σου of you; your ἐκ εκ from; out of τῶν ο the τρίβων τριβος path αὐτῶν αυτος he; him
1:15 בְּנִ֗י bᵊnˈî בֵּן son אַל־ ʔal- אַל not תֵּלֵ֣ךְ tēlˈēḵ הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way אִתָּ֑ם ʔittˈām אֵת together with מְנַ֥ע mᵊnˌaʕ מנע withhold רַ֝גְלְךָ֗ ˈraḡlᵊḵˈā רֶגֶל foot מִ mi מִן from נְּתִיבָתָֽם׃ nnᵊṯîvāṯˈām נְתִיבָה path
1:15. fili mi ne ambules cum eis prohibe pedem tuum a semitis eorumMy son, walk not thou with them, restrain thy foot from their paths.
15. My son, walk not thou in the way with them; refrain thy foot from their path:
1:15. My son, do not walk with them. Preclude your feet from their paths.
1:15. My son, walk not thou in the way with them; refrain thy foot from their path:
My son, walk not thou in the way with them; refrain thy foot from their path:

1:15 сын мой! не ходи в путь с ними, удержи ногу твою от стези их,
1:15
μὴ μη not
πορευθῇς πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
ἔκκλινον εκκλινω deviate; avoid
δὲ δε though; while
τὸν ο the
πόδα πους foot; pace
σου σου of you; your
ἐκ εκ from; out of
τῶν ο the
τρίβων τριβος path
αὐτῶν αυτος he; him
1:15
בְּנִ֗י bᵊnˈî בֵּן son
אַל־ ʔal- אַל not
תֵּלֵ֣ךְ tēlˈēḵ הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
אִתָּ֑ם ʔittˈām אֵת together with
מְנַ֥ע mᵊnˌaʕ מנע withhold
רַ֝גְלְךָ֗ ˈraḡlᵊḵˈā רֶגֶל foot
מִ mi מִן from
נְּתִיבָתָֽם׃ nnᵊṯîvāṯˈām נְתִיבָה path
1:15. fili mi ne ambules cum eis prohibe pedem tuum a semitis eorum
My son, walk not thou with them, restrain thy foot from their paths.
1:15. My son, do not walk with them. Preclude your feet from their paths.
1:15. My son, walk not thou in the way with them; refrain thy foot from their path:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: walk: Pro 4:14, Pro 4:15, Pro 9:6, Pro 13:20; Psa 1:1, Psa 26:4, Psa 26:5; Co2 6:17
refrain: Pro 4:27, Pro 5:8; Psa 119:101; Jer 14:10
Proverbs 1:16
Carl Friedrich Keil and Franz Delitzsch
1:15
After the men are described against whose enticements a warning is given forth, the warning is emphatically repeated, and is confirmed by a threefold reason:
My son! go not in the way with them.
Keep back thy foot from their path.
If בּדרך (in the way), taken alone, cannot be equivalent to בדרך אחד (in one way), so is אתּם (with them) to be regarded as its determination.
(Note: The Arab. grammarians regard this as half determination, and call it takhsys; that אתּם has with them the force of a virtually coordinated attributive; while, according to the Arab. gram., it is also possible that בּדרך, "in one way," is equivalent to on the common way, for in the indetermination sometimes there lies the conception not merely of âhad, but of weahad.)
Foot (not feet), as eye, hand, etc., is used where the members come less under consideration than what they unitedly bring about (Prov 4:26.). נתיבה, from נתב, signifies properly that which is raised, especially the (raised) footstep.
Geneva 1599
1:15 My son, walk not thou in the way with them; refrain thy foot from their (n) path:
(n) That is, have nothing at all to do with them.
John Gill
1:15 My son, walk not thou in the way with them,.... In the same way as they do, which is the broad way that leads unto destruction; set not one foot in it; make no trial of it, whether it will be pleasant and profitable walking in it; the experiment will be dangerous;
refrain thy foot from their path; their manner and course of life; do not follow it, nor join them in it; when there is an inclination or a temptation to it, withstand it; stop in time, do not proceed, but draw back, and go on in the way thou hast been trained up in, and remember the instructions of thy parents.
Robert Jamieson, A. R. Fausset and David Brown
1:15 The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin (Prov 4:14; Ps 1:1; Ps 119:101).
1:161:16: Զի ոտք նոցա ՚ի չարիս ընթանան, եւ արագունք են հեղուլ զարիւն[7800]։ [7800] ՚Ի լուս՛՛. Եւ երագունք են. համաձայն այլոց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. ՚Ի հեղուլ զարիւն։
16 քանզի նրանց ոտքերը դէպի չարիք են ընթանում, եւ նրանք շտապում են արիւն հեղելու:
16 Քանզի անոնց ոտքերը դէպի չարութիւն կը վազեն Եւ արիւն թափելու կ’արտորան։
Զի ոտք նոցա ի չարիս ընթանան, եւ երագունք են ի հեղուլ զարիւն:

1:16: Զի ոտք նոցա ՚ի չարիս ընթանան, եւ արագունք են հեղուլ զարիւն[7800]։
[7800] ՚Ի լուս՛՛. Եւ երագունք են. համաձայն այլոց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. ՚Ի հեղուլ զարիւն։
16 քանզի նրանց ոտքերը դէպի չարիք են ընթանում, եւ նրանք շտապում են արիւն հեղելու:
16 Քանզի անոնց ոտքերը դէպի չարութիւն կը վազեն Եւ արիւն թափելու կ’արտորան։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 потому что ноги их бегут ко злу и спешат на пролитие крови.
1:16 οἱ ο the γὰρ γαρ for πόδες πους foot; pace αὐτῶν αυτος he; him εἰς εις into; for κακίαν κακια badness; vice τρέχουσιν τρεχω run καὶ και and; even ταχινοὶ ταχινος quick τοῦ ο the ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams
1:16 כִּ֣י kˈî כִּי that רַ֭גְלֵיהֶם ˈraḡlêhem רֶגֶל foot לָ lā לְ to † הַ the רַ֣ע rˈaʕ רַע evil יָר֑וּצוּ yārˈûṣû רוץ run וִֽ֝ ˈwˈi וְ and ימַהֲר֗וּ ymahᵃrˈû מהר hasten לִ li לְ to שְׁפָּךְ־ šᵊppāḵ- שׁפך pour דָּֽם׃ dˈām דָּם blood
1:16. pedes enim illorum ad malum currunt et festinant ut effundant sanguinemFor their feet run to evil, and make haste to shed blood.
16. For their feet run to evil, and they make haste to shed blood.
1:16. For their feet rush to evil, and they hurry to shed blood.
1:16. For their feet run to evil, and make haste to shed blood.
For their feet run to evil, and make haste to shed blood:

1:16 потому что ноги их бегут ко злу и спешат на пролитие крови.
1:16
οἱ ο the
γὰρ γαρ for
πόδες πους foot; pace
αὐτῶν αυτος he; him
εἰς εις into; for
κακίαν κακια badness; vice
τρέχουσιν τρεχω run
καὶ και and; even
ταχινοὶ ταχινος quick
τοῦ ο the
ἐκχέαι εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
1:16
כִּ֣י kˈî כִּי that
רַ֭גְלֵיהֶם ˈraḡlêhem רֶגֶל foot
לָ לְ to
הַ the
רַ֣ע rˈaʕ רַע evil
יָר֑וּצוּ yārˈûṣû רוץ run
וִֽ֝ ˈwˈi וְ and
ימַהֲר֗וּ ymahᵃrˈû מהר hasten
לִ li לְ to
שְׁפָּךְ־ šᵊppāḵ- שׁפך pour
דָּֽם׃ dˈām דָּם blood
1:16. pedes enim illorum ad malum currunt et festinant ut effundant sanguinem
For their feet run to evil, and make haste to shed blood.
1:16. For their feet rush to evil, and they hurry to shed blood.
1:16. For their feet run to evil, and make haste to shed blood.
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jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: For their feet run to evil - The whole of this verse is wanting in the Septuagint, and in the Arabic.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Pro 4:16, Pro 6:18; Isa 59:7; Rom 3:5
Proverbs 1:17
Carl Friedrich Keil and Franz Delitzsch
1:16
The first argument to enforce the warning:
For their feet run to the evil,
And hasten to shed blood.
That this is their object they make no secret (Prov 1:11.); but why is it that such an object as this should furnish no ground of warning against them, especially as on this beginning the stamp of that which is morally blamable is here impressed with לרע? Besides, this circular movement of the thoughts is quite after the manner of this poet; and that Prov 1:16 is his style, Prov 6:18 shows. The want of this distich (Prov 1:16 = Rom 3:15) in lxx B. א. weighs heavier certainly than the presence of it in lxx A. (Procop., Syro-Hezap.), since the translation is not independent, but is transferred from Is 59:7; but if for the first time, at a later period, it is supplied in the lxx, yet it has the appearance of an addition made to the Hebr. text from Is 59:7 (Hitzig, Lagarde); cf. Comm. on Isaiah, 40-66. לשׁפּך is always pointed thus; for, as a regular rule, after ל as well as מ sa llew s the aspiration disappears; but in Ezek 17:17 בּשׁפּך is also found, and in this case (cf. at Ps 40:15) the punctuation is thus inconsequent.
John Gill
1:16 For their feet run to evil,.... To the evil of sin, to commit robberies and murder, and all manner of iniquity; they are eager upon it, and in haste and swift to do it, Prov 6:18 (x); being carried away with their inordinate affections, which are as feet to the soul; and drawn aside with their lusts, and pushed on by Satan, and, encouraged by one another, and so rush on headlong to the evil of punishment also; and which is a reason why their ways and paths should be abstained from, because they bring upon them swift destruction; it is to their own hurt they run, as Jarchi interprets it; though the first sense seems best to agree with what follows;
and make haste to shed blood; the blood of innocent persons, in order to get their substance, to cover their iniquity and shame, and that no information may be given of them; this is mentioned as having something very horrible in it, in order to deter from joining with them.
(x) "Velox ad facinus", Claudian. in Rufin. l. 1. v. 240.
1:171:17: Զի ո՛չ եթէ տարապարտուց ձգեն գործիս թռչնոց[7801]. [7801] Ոսկան. Ձգին գործիք թռչ՛՛։
17 Արդարեւ, իզուր թակարդ չեն լարում թռչունների համար:
17 Արդարեւ ոեւէ թռչունի աչքերուն առջեւ Պարապ տեղ վարմեր կը լարուին
Զի [7]ոչ եթէ`` տարապարտուց ձգեն գործիս [8]թռչնոց:

1:17: Զի ո՛չ եթէ տարապարտուց ձգեն գործիս թռչնոց[7801].
[7801] Ոսկան. Ձգին գործիք թռչ՛՛։
17 Արդարեւ, իզուր թակարդ չեն լարում թռչունների համար:
17 Արդարեւ ոեւէ թռչունի աչքերուն առջեւ Պարապ տեղ վարմեր կը լարուին
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 В глазах всех птиц напрасно расставляется сеть,
1:17 οὐ ου not γὰρ γαρ for ἀδίκως αδικως injuriously; unjustly ἐκτείνεται εκτεινω extend δίκτυα δικτυον net πτερωτοῖς πτερωτος winged
1:17 כִּֽי־ kˈî- כִּי that חִ֭נָּם ˈḥinnām חִנָּם in vain מְזֹרָ֣ה mᵊzōrˈā זרה scatter הָ hā הַ the רָ֑שֶׁת rˈāšeṯ רֶשֶׁת net בְּ֝ ˈbᵊ בְּ in עֵינֵ֗י ʕênˈê עַיִן eye כָל־ ḵol- כֹּל whole בַּ֥עַל bˌaʕal בַּעַל lord, baal כָּנָֽף׃ kānˈāf כָּנָף wing
1:17. frustra autem iacitur rete ante oculos pinnatorumBut a net is spread in vain before the eyes of them that have wings.
17. For in vain is the net spread, in the eyes of any bird:
1:17. But a net is thrown in vain before the eyes of those who have wings.
1:17. Surely in vain the net is spread in the sight of any bird.
Surely in vain the net is spread in the sight of any bird:

1:17 В глазах всех птиц напрасно расставляется сеть,
1:17
οὐ ου not
γὰρ γαρ for
ἀδίκως αδικως injuriously; unjustly
ἐκτείνεται εκτεινω extend
δίκτυα δικτυον net
πτερωτοῖς πτερωτος winged
1:17
כִּֽי־ kˈî- כִּי that
חִ֭נָּם ˈḥinnām חִנָּם in vain
מְזֹרָ֣ה mᵊzōrˈā זרה scatter
הָ הַ the
רָ֑שֶׁת rˈāšeṯ רֶשֶׁת net
בְּ֝ ˈbᵊ בְּ in
עֵינֵ֗י ʕênˈê עַיִן eye
כָל־ ḵol- כֹּל whole
בַּ֥עַל bˌaʕal בַּעַל lord, baal
כָּנָֽף׃ kānˈāf כָּנָף wing
1:17. frustra autem iacitur rete ante oculos pinnatorum
But a net is spread in vain before the eyes of them that have wings.
1:17. But a net is thrown in vain before the eyes of those who have wings.
1:17. Surely in vain the net is spread in the sight of any bird.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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 - 1903-1914
17-19: В ст. 17-19: слушатель ограждается от влияния обольстительных речей злодеев - указанием на ожидающее их наказание - конечную гибель, вопреки той безнаказанности на какую они рассчитывали.
Adam Clarke: Commentary on the Bible - 1831
1:17: Surely in vain the net is spread in the sight of any bird - This is a proverb of which the wise man here makes a particular use; and the meaning does not seem as difficult as some imagine. The wicked are represented as lurking privily for the innocent. It is in this way alone that they can hope to destroy them and take their substance; for if their designs were known, proper precautions would be taken against them; for it would be vain to spread the net in the sight of those birds which men wish to ensnare. Attend therefore to my counsels, and they shall never be able to ensnare thee.
Albert Barnes: Notes on the Bible - 1834
1:17: Strictly speaking, this is the first proverb (i. e., similitude) in the book; a proverb which has received a variety of interpretations. The true meaning seems to be as follows: "For in vain, to no purpose, is the net spread out openly. Clear as the warning is, it is in vain. The birds still fly in. The great net of God's judgments is spread out, open to the eyes of all, and yet the doers of evil, willfully blind, still rush into it." Others take the words as pointing to the failure of the plans of the evil-doers against the innocent (the "bird"): others, again, interpret the proverb of the young man who thinks that he at least shall not fall into the snares laid for him, and so goes blindly into them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: in vain: Pro 7:23; Job 35:11; Isa 1:3; Jer 8:7
sight of any bird: Heb. eyes of everything that hath a wing
Proverbs 1:18
Carl Friedrich Keil and Franz Delitzsch
1:17
The second argument in support of the warning.
For in vain is the net spread out
In the eyes of all (the winged) birds.
The interpretation conspersum est rete, namely, with corn as a bait, which was put into circulation by Rashi, is inadmissible; for as little as הזּה (Hiph. of נזה) can mean to strew, can זרה mean to spread. The object is always that which is scattered (gestreut), not that which is spread (bestreut). Thus, expansum est rete, but not from מזר, extendere, from which מזורה
(Note: The MS Masora remarks לית וחסר, and hence מזרה is written defectively in the Erfurt, 1, 2, 3, Frankf. 1294, in the edition of Norzi and elsewhere.)
in this form cannot be derived (it would in that case be מזוּרה), but from זרה, pass. of זרה, to scatter, spread out. The alluring net, when it is shaken out and spread, is, as it were, scattered, ventilatur. But if this is done incautiously before the eyes of the birds to be caught, they forthwith fly away. The principle stress lies on the בּעיני (before the eyes) as the reason of the חנּם (in vain), according to the saying of Ovid, Quae nimis apparent retia, vitat avis. The applicatio similitudinis lying near, according to J. H. Michaelis, is missed even by himself and by most others. If the poet wished to say that they carried on their work of blood with such open boldness, that he must be more than a simpleton who would allow himself to be caught by them, that would be an unsuitable ground of warning; for would there not be equally great need for warning against fellowship with them, if they had begun their enticement with more cunning, and reckoned on greater success? Hitzig, Ewald, Zckler, and others, therefore interpret חנם, not in the sense of in vain, inasmuch as they do not let themselves be caught; but: in vain, for they see not the net, but only the scattered corn. But according to the preceding, הרשׁת (the net) leads us to think only either of the net of the malicious designs, or the net of the alluring deceptions. Thus, as Ziegler has noticed, the warned ought to make application of the similitude to himself: Go not with them, for their intention is bad; go not with them, for if the bird flees away from the net which is spread out before it, thou wilt not surely be so blind as suffer thyself to be ensnared by their gross enticements. בּעל כּנף: the furnished with the wing (wings in Eccles 10:20); בּעל forms the idea of property (lord).
John Gill
1:17 Surely in vain the net is spread in the sight of any bird. Or "without cause" (y), as the word is rendered in Prov 1:11; and so the words are an illustration of the preceding; showing that the blood of innocent persons is shed without cause, no injury being done by them to those that do it, but is shed without any provocation at all; just as the net is spread for the innocent bird, which has done no harm to the fowler that seeks to take it; so Gersom: or else the sense is, that though the net is spread by the fowler even in the sight of the bird, yet it is in vain to the bird, though not to the fowler; it is so intent upon the corn that is spread about, that it takes no notice of the net, and so is caught in it; and thus it is with those men that are bent upon their sinful practices, upon theft and murder, though their ruin and destruction are before their eyes; and they daily see their companions in iniquity come to an untimely end; they know that they are liable to suffer death by the hand of the civil magistrate, and to be followed by the justice and vengeance of God, and suffer eternal punishment; yet take no warning hereby, but rush on to their own ruin, as follows.
(y) "sine causa", Vatablus, Mercerus, Gejerus.
John Wesley
1:17 In vain - The fowler who spreads, his net in the sight of the bird looseth his labour. But these, are more foolish than the silly birds, and though they are not ignorant of the mischief which these evil courses will bring upon themselves, yet they will not take warning.
Robert Jamieson, A. R. Fausset and David Brown
1:17 Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (Ps 9:16), and, greedy of gain, succeed in the very schemes which destroy them (Ti1 6:10), not only failing to catch others, but procuring their own destruction.
1:181:18: զի նոքին իսկ որ սպանութեանն հաղորդք են՝ գանձեն անձանց իւրեանց զչարիս. կործանումն արանց անօրինաց չար է[7802]։ [7802] Ոմանք. Քանզի նոքին... որ սպանութեան հաղորդին, գան՛՛։
18 Նրանք, որ սպանութեան մասնակից են դառնում, չարիք են գանձում իրենց անձի համար. չար է լինելու անիրաւ մարդկանց կործանումը:
18 Բայց անոնք իրենց արեանը համար դարան կը մտնեն Ու իրենց կեանքին համար ծածուկ տեղ կը սպասեն։
զի նոքին իսկ [9]որ սպանութեանն հաղորդ են` գանձեն անձանց իւրեանց զչարիս. [10]կործանումն արանց անօրինաց չար է:

1:18: զի նոքին իսկ որ սպանութեանն հաղորդք են՝ գանձեն անձանց իւրեանց զչարիս. կործանումն արանց անօրինաց չար է[7802]։
[7802] Ոմանք. Քանզի նոքին... որ սպանութեան հաղորդին, գան՛՛։
18 Նրանք, որ սպանութեան մասնակից են դառնում, չարիք են գանձում իրենց անձի համար. չար է լինելու անիրաւ մարդկանց կործանումը:
18 Բայց անոնք իրենց արեանը համար դարան կը մտնեն Ու իրենց կեանքին համար ծածուկ տեղ կը սպասեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 а делают засаду для их крови и подстерегают их души.
1:18 αὐτοὶ αυτος he; him γὰρ γαρ for οἱ ο the φόνου φονος murder μετέχοντες μετεχω associate; partake of θησαυρίζουσιν θησαυριζω treasure; store up ἑαυτοῖς εαυτου of himself; his own κακά κακος bad; ugly ἡ ο the δὲ δε though; while καταστροφὴ καταστροφη catastrophe ἀνδρῶν ανηρ man; husband παρανόμων παρανομος bad; ugly
1:18 וְ֭ ˈw וְ and הֵם hˌēm הֵם they לְ lᵊ לְ to דָמָ֣ם ḏāmˈām דָּם blood יֶאֱרֹ֑בוּ yeʔᵉrˈōvû ארב lie in ambush יִ֝צְפְּנ֗וּ ˈyiṣpᵊnˈû צפן hide לְ lᵊ לְ to נַפְשֹׁתָֽם׃ nafšōṯˈām נֶפֶשׁ soul
1:18. ipsique contra sanguinem suum insidiantur et moliuntur fraudes contra animas suasAnd they themselves lie in wait for their own blood, and practise deceits against their own souls.
18. And these lay wait for their own blood, they lurk privily for their own lives.
1:18. Likewise, they lie in ambush against their own blood, and they undertake deceits against their own souls.
1:18. And they lay wait for their [own] blood; they lurk privily for their [own] lives.
And they lay wait for their [own] blood; they lurk privily for their [own] lives:

1:18 а делают засаду для их крови и подстерегают их души.
1:18
αὐτοὶ αυτος he; him
γὰρ γαρ for
οἱ ο the
φόνου φονος murder
μετέχοντες μετεχω associate; partake of
θησαυρίζουσιν θησαυριζω treasure; store up
ἑαυτοῖς εαυτου of himself; his own
κακά κακος bad; ugly
ο the
δὲ δε though; while
καταστροφὴ καταστροφη catastrophe
ἀνδρῶν ανηρ man; husband
παρανόμων παρανομος bad; ugly
1:18
וְ֭ ˈw וְ and
הֵם hˌēm הֵם they
לְ lᵊ לְ to
דָמָ֣ם ḏāmˈām דָּם blood
יֶאֱרֹ֑בוּ yeʔᵉrˈōvû ארב lie in ambush
יִ֝צְפְּנ֗וּ ˈyiṣpᵊnˈû צפן hide
לְ lᵊ לְ to
נַפְשֹׁתָֽם׃ nafšōṯˈām נֶפֶשׁ soul
1:18. ipsique contra sanguinem suum insidiantur et moliuntur fraudes contra animas suas
And they themselves lie in wait for their own blood, and practise deceits against their own souls.
1:18. Likewise, they lie in ambush against their own blood, and they undertake deceits against their own souls.
1:18. And they lay wait for their [own] blood; they lurk privily for their [own] lives.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: They lay wait for their own blood - I believe it is the innocent who are spoken of here, for whose blood and lives these lay wait and lurk privily; certainly not their own, by any mode of construction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Pro 5:22, Pro 5:23, Pro 9:17, Pro 9:18, Pro 28:17; Est 7:10; Psa 7:14-16, Psa 9:16, Psa 55:23; Mat 27:4, Mat 27:5
Proverbs 1:19
Carl Friedrich Keil and Franz Delitzsch
1:18
The causal conj. כּי (for) in Prov 1:16 and Prov 1:17 are coordinated; and there now follows, introduced by the conj. ו ("and"), a third reason for the warning:
And they lie in wait for their own blood,
They lay snares for their own lives.
The warning of Prov 1:16 is founded on the immorality of the conduct of the enticer; that of Prov 1:17 on the audaciousness of the seduction as such, and now on the self-destruction which the robber and murderer bring upon themselves: they wish to murder others, but, as the result shows, they only murder themselves. The expression is shaped after Prov 1:11, as if it were: They lay snares, as they themselves say, for the blood of others; but it is in reality for their own blood: they certainly lie in wait, as they say; but not, as they add, for the innocent, but for their own lives (Fl.). Instead of לדמם, there might be used לדמיהם, after Mic 7:2; but לנפשׁם would signify ipsis (post-biblical, לעצמם), while לנפשׁתם leaves unobliterated the idea of the life: animis ipsorum; for if the O.T. language seeks to express ipse in any other way than by the personal pronoun spoken emphatically, this is done by the addition of נפשׁ (Is 53:11). המו was on this account necessary, because Prov 1:17 has another subject (cf. Ps 63:10).
Geneva 1599
1:18 And they lay wait for their [own] blood; they lurk privily for (o) their [own] lives.
(o) He shows that there is no reason to move these wicked to spoil the innocent, aside from their malice and cruelty.
John Gill
1:18 And they lay wait for their own blood,.... While they lie in wait for the blood of others, they lie in wait for their own; and when they shed the blood of innocent persons, it in the issue comes upon their own heads, and is the cause of their own blood being shed; vengeance pursues them, and justice will not suffer them to live;
they lurk privily for their own lives: while they are lurking in secret places to take away, the lives of others, they are laying snares for their own souls; and the consequence of it will be, that they will be brought to a shameful and untimely end here, or, however, to everlasting ruin and destruction hereafter.
John Wesley
1:18 Their own blood - The destruction which they design to others, fall upon themselves.
1:191:19: Ա՛յս ճանապարհք են ամենեցուն որ գործեն զանօրէնս. զի ամպարշտութեամբն զանձինս իւրեանց սատակեն։
19 Դա է ճանապարհը բոլոր նրանց, որ անիրաւութիւն են գործում, որովհետեւ ամբարտաւանութեամբ նրանք սպանում են իրենց հոգին:
19 Ամէն ագահի ճամբաները այսպէս են։Ագահութիւնը իրեն անձնատուր եղողները կը մեռցնէ։
Այս`` ճանապարհք են ամենեցուն որ [11]գործեն զանօրէնս, զի ամպարշտութեամբն զանձինս իւրեանց սատակեն:

1:19: Ա՛յս ճանապարհք են ամենեցուն որ գործեն զանօրէնս. զի ամպարշտութեամբն զանձինս իւրեանց սատակեն։
19 Դա է ճանապարհը բոլոր նրանց, որ անիրաւութիւն են գործում, որովհետեւ ամբարտաւանութեամբ նրանք սպանում են իրենց հոգին:
19 Ամէն ագահի ճամբաները այսպէս են։Ագահութիւնը իրեն անձնատուր եղողները կը մեռցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 Таковы пути всякого, кто алчет чужого добра: оно отнимает жизнь у завладевшего им.
1:19 αὗται ουτος this; he αἱ ο the ὁδοί οδος way; journey εἰσιν ειμι be πάντων πας all; every τῶν ο the συντελούντων συντελεω consummate; finish τὰ ο the ἄνομα ανομος lawless τῇ ο the γὰρ γαρ for ἀσεβείᾳ ασεβεια irreverence τὴν ο the ἑαυτῶν εαυτου of himself; his own ψυχὴν ψυχη soul ἀφαιροῦνται αφαιρεω take away
1:19 כֵּ֗ן kˈēn כֵּן thus אָ֭רְחֹות ˈʔorḥôṯ אֹרַח path כָּל־ kol- כֹּל whole בֹּ֣צֵֽעַ bˈōṣˈēₐʕ בצע cut off בָּ֑צַע bˈāṣaʕ בֶּצַע profit אֶת־ ʔeṯ- אֵת [object marker] נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul בְּעָלָ֣יו bᵊʕālˈāʸw בַּעַל lord, baal יִקָּֽח׃ פ yiqqˈāḥ . f לקח take
1:19. sic semitae omnis avari animas possidentium rapiuntSo the ways of every covetous man destroy the souls of the possessors.
19. So are the ways of every one that is greedy of gain; it taketh away the life of the owners thereof.
1:19. Thus, the ways of all those who are greedy seize the souls of those who possess.
1:19. So [are] the ways of every one that is greedy of gain; [which] taketh away the life of the owners thereof.
So [are] the ways of every one that is greedy of gain; [which] taketh away the life of the owners thereof:

1:19 Таковы пути всякого, кто алчет чужого добра: оно отнимает жизнь у завладевшего им.
1:19
αὗται ουτος this; he
αἱ ο the
ὁδοί οδος way; journey
εἰσιν ειμι be
πάντων πας all; every
τῶν ο the
συντελούντων συντελεω consummate; finish
τὰ ο the
ἄνομα ανομος lawless
τῇ ο the
γὰρ γαρ for
ἀσεβείᾳ ασεβεια irreverence
τὴν ο the
ἑαυτῶν εαυτου of himself; his own
ψυχὴν ψυχη soul
ἀφαιροῦνται αφαιρεω take away
1:19
כֵּ֗ן kˈēn כֵּן thus
אָ֭רְחֹות ˈʔorḥôṯ אֹרַח path
כָּל־ kol- כֹּל whole
בֹּ֣צֵֽעַ bˈōṣˈēₐʕ בצע cut off
בָּ֑צַע bˈāṣaʕ בֶּצַע profit
אֶת־ ʔeṯ- אֵת [object marker]
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
בְּעָלָ֣יו bᵊʕālˈāʸw בַּעַל lord, baal
יִקָּֽח׃ פ yiqqˈāḥ . f לקח take
1:19. sic semitae omnis avari animas possidentium rapiunt
So the ways of every covetous man destroy the souls of the possessors.
1:19. Thus, the ways of all those who are greedy seize the souls of those who possess.
1:19. So [are] the ways of every one that is greedy of gain; [which] taketh away the life of the owners thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: Which taketh away the life - A covetous man is in effect, and in the sight of God, a murderer; he wishes to get all the gain that can accrue to any or all who are in the same business that he follows - no matter to him how many families starve in consequence. This is the very case with him who sets up shop after shop in different parts of the same town or neighborhood, in which he carries on the same business, and endeavors to undersell others in the same trade, that he may get all into his own hand.
Albert Barnes: Notes on the Bible - 1834
1:19: Not robbery only, but all forms of covetousness are destructive of true life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: every: Pro 15:27, Pro 23:3, Pro 23:4; Sa2 18:11-13; Kg2 5:20-27; Jer 22:17-19; Mic 2:1-3; Mic 3:10-12; Hab 2:9; Act 8:19, Act 8:20; Ti1 3:3, Ti1 6:9, Ti1 6:10; Jam 5:1-4; Pe2 2:3, Pe2 2:14-16
taketh: Job 31:39; Ecc 5:13
Proverbs 1:20
Carl Friedrich Keil and Franz Delitzsch
1:19
An epiphonema:
Such is the lot of all who indulge in covetousness;
Tit takes away the life of its owner.
This language is formed after Job 8:13. Here, as there, in the word ארחות, the ideas of action and issue, manner of life and its result, are all combined. בּצע signifies properly that which is cut off, a piece, fragment broken off, then that which one breaks off and takes to himself - booty, gain, particularly unjust gain (Prov 28:16). בּצע בּצע is he who is greedy or covetous. The subject to יקּח is בּצע, covetousness, πλεονεξία (see Is 57:17). As Hoses, Job 4:11, says of three other things that they taken away לב, the understanding (νοῦς), so here we are taught regarding unjust gain or covetousness, that it takes away נפשׁ, the life (ψυχή) (לקח נפשׁ, to take away the life, 3Kings 19:10; Ps 31:14). בּעליו denotes not the possessor of unjust gain, but as an inward conception, like בעל אף, Prov 22:24, cf. Prov 23:2; Prov 24:8; Eccles 10:11, him of whom covetousness is the property. The sing. נפשׁ does not show that בּעליו is thought of as sing.; cf. Prov 22:23, Ps. 34:23; but according to Prov 3:27; Prov 16:22; Eccles 8:8, this is nevertheless probable, although the usage without the suffix is always בּעל בּצע, and not בּעלי (of plur. intens. בּעלים).
Geneva 1599
1:19 So [are] the ways of every one that is greedy of gain; [which] taketh away (p) the life of the owners thereof.
(p) By which he concludes that the covetous man is a murderer.
John Gill
1:19 So are the ways of everyone that is greedy of gain,.... That is set upon getting riches in an unlawful way, by robberies and murder; his ways will end in the loss of his own blood and life, and in the loss of his immortal soul; this will be what his wicked ways and course of life will bring him to, and what will his gain profit him then? it would be of no use and service to him could he have gained the whole world;
which taketh away the life of the owners thereof: or who, even every one of those that are greedy of gain, and will be rich at any rate; such stick not to take away the life of the proper owners of that gain, or money they are greedy of, in order to get it into their own possession; and such wicked practices cannot fail of meeting with a just recompence of reward: or "which" covetous gain, or gain gotten in such a wicked manner, will be the cause of the life of the injurious masters and wrong possessors of it being taken away from them, either by the hand of the civil magistrate, or by God himself. These sins of robbery and murder are particularly instanced in, not only because other sins lead unto them, as sabbath breaking, drunkenness, and lewdness, and issue in temporal and eternal ruin; but because they were very common among the Jews at the time that Wisdom, or Christ, was here on earth: to which time the whole passage refers, as appears from the following verses; and that those sins were frequent then is manifest both from Scripture; see Mt 27:38; and from the confessions of the Jews, who say (z) that forty years before the destruction of the temple the sanhedrim were obliged to remove from place to place, because that murderers increased, and they could not judge and condemn them, for fear of being murdered themselves; and it was because of this great increase they were obliged to stop the beheading of the red heifer (a).
(z) T. Bab. Avodah Zarah, fol. 8. 2. (a) Misnah Sotah, c. 9. s. 9.
John Wesley
1:19 Greedy - That seeks gain by wicked practices.
1:201:20: Իմաստութիւն յելս ճանապարհաց գովի՛, եւ ՚ի հրապարակս համարձակութիւն բերէ.
20 Իմաստութիւնը գովաբանւում է ճանապարհների վրայ, բարձր ձայնով հռչակւում հրապարակներում,
20 Իմաստութիւնը դուրսը բարձրաձայն կ’աղաղակէ Ու հրապարակներու մէջ իր ձայնը կու տայ։
Իմաստութիւն յելս ճանապարհաց [12]գովի, եւ ի հրապարակս համարձակութիւն բերէ:

1:20: Իմաստութիւն յելս ճանապարհաց գովի՛, եւ ՚ի հրապարակս համարձակութիւն բերէ.
20 Իմաստութիւնը գովաբանւում է ճանապարհների վրայ, բարձր ձայնով հռչակւում հրապարակներում,
20 Իմաստութիւնը դուրսը բարձրաձայն կ’աղաղակէ Ու հրապարակներու մէջ իր ձայնը կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Премудрость возглашает на улице, на площадях возвышает голос свой,
1:20 σοφία σοφια wisdom ἐν εν in ἐξόδοις εξοδος exodus ὑμνεῖται υμνεω sing a hymn ἐν εν in δὲ δε though; while πλατείαις πλατυς broad; street παρρησίαν παρρησια candor; candidly ἄγει αγω lead; pass
1:20 חָ֭כְמֹות ˈḥoḵmôṯ חָכְמֹות wisdom בַּ ba בְּ in † הַ the ח֣וּץ ḥˈûṣ חוּץ outside תָּרֹ֑נָּה tārˈōnnā רנן cry of joy בָּ֝ ˈbā בְּ in † הַ the רְחֹבֹ֗ות rᵊḥōvˈôṯ רְחֹב open place תִּתֵּ֥ן tittˌēn נתן give קֹולָֽהּ׃ qôlˈāh קֹול sound
1:20. sapientia foris praedicat in plateis dat vocem suamWisdom preacheth abroad, she uttereth her voice in the streets:
20. Wisdom crieth aloud in the street; she uttereth her voice in the broad places;
1:20. Wisdom forewarns far and wide; she bestows her voice in the streets.
1:20. Wisdom crieth without; she uttereth her voice in the streets:
Wisdom crieth without; she uttereth her voice in the streets:

1:20 Премудрость возглашает на улице, на площадях возвышает голос свой,
1:20
σοφία σοφια wisdom
ἐν εν in
ἐξόδοις εξοδος exodus
ὑμνεῖται υμνεω sing a hymn
ἐν εν in
δὲ δε though; while
πλατείαις πλατυς broad; street
παρρησίαν παρρησια candor; candidly
ἄγει αγω lead; pass
1:20
חָ֭כְמֹות ˈḥoḵmôṯ חָכְמֹות wisdom
בַּ ba בְּ in
הַ the
ח֣וּץ ḥˈûṣ חוּץ outside
תָּרֹ֑נָּה tārˈōnnā רנן cry of joy
בָּ֝ ˈbā בְּ in
הַ the
רְחֹבֹ֗ות rᵊḥōvˈôṯ רְחֹב open place
תִּתֵּ֥ן tittˌēn נתן give
קֹולָֽהּ׃ qôlˈāh קֹול sound
1:20. sapientia foris praedicat in plateis dat vocem suam
Wisdom preacheth abroad, she uttereth her voice in the streets:
1:20. Wisdom forewarns far and wide; she bestows her voice in the streets.
1:20. Wisdom crieth without; she uttereth her voice in the streets:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-32: В противовес соблазнительным речами преступных людей (ст. 11-19), ищущих себе единомышленников, здесь выводится Премудрость также призывающая к себе учеников и побуждающая их к покаянию; но тогда как преступные речи злодеев ведутся под покровом глубокой тайны, вещания и облачения Премудрости раздаются во всеуслышание - "на улицах, на площадях, ... в главных местах собраний" (20-21). Эта премудрость, судя по свойству Ее наставлений и вразумлений, как и по всему образу Ее выступления, не есть ограниченная сила человеческая, а всемощная сила Божия, которая одна может говорить с таким авторитетом, сила, в повиновении которой для людей заключено всякое благо и счастье, а в противлении - гибель. Совершенно произвольно и ошибочно мнение некоторых западных, усматривающих в изображении Премудрости в Притч. I:20: сл., VIII:22: сл. влияние парсизма на библейскую письменность. В действительности понятие "Премудрости" выросло на чисто библейской, самобытной почве. В книге Иова (XV:7-8; XXVIII:12: сл.) Премудрость изображается весьма сходно с книгой Притчей. Самый образ выступления Премудрости (20-21: сл.) вполне напоминает проповедническую или учительную деятельность народных законоучителей (ср. 2: Пар. XVII:7-9), а также пророков и - позже - апостолов (Мф. X:27; Лк. XIV:21), всех посланников той же Премудрости (Лк. XI:49). Далее, со ст. 22, излагается самое содержание проповеди Премудрости.

Первую половину ст. 22: LXX и слав. ("елико убо время незлобивии держатся правды, не постыдятся") передают не в обличительном смысле, как в евр. Вульг. русск., а в положительном - в смысле похвалы "незлобивым". Но с контекстом речи ст. 22: более согласуется обличительный смысл (подобно как в Пс. IV:3): обличаются люди трех категорий: 1) невежды (простаки, евр. петаим), 2) буйные осмеятели кощунники, презрители всего святого (евр. лецим) и 3) глупцы - люди чуждые ведения, тупые и всегда готовые духовно пасть (евр. кесилим), словом, все, с намерением или по неведению противящиеся истине. И в ст. 23: Премудрость от полноты своего духовного богатства желает пролить духа мудрости (ср. XVIII:4) всем без различия, нуждающимся в ней; мудрость и благочестие, по взгляду Премудрого, как и по учению всей Библии, не есть достояние лишь избранных натур, но обильно изливаются во всякий ум, душу и сердце, раз они открыты для воздействия свыше (ср. Ин. VII:37-39).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Wisdom crieth without; she uttereth her voice in the streets: 21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, 22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? 23 Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. 24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded; 25 But ye have set at nought all my counsel, and would none of my reproof: 26 I also will laugh at your calamity; I will mock when your fear cometh; 27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. 28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: 29 For that they hated knowledge, and did not choose the fear of the LORD: 30 They would none of my counsel: they despised all my reproof. 31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices. 32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. 33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
Solomon, having shown how dangerous it is to hearken to the temptations of Satan, here shows how dangerous it is not to hearken to the calls of God, which we shall for ever rue the neglect of. Observe,
I. By whom God calls to us--by wisdom. It is wisdom that crieth without. The word is plural--wisdoms, for, as there is infinite wisdom in God, so there is the manifold wisdom of God, Eph. iii. 10. God speaks to the children of men by all the kinds of wisdom, and, as in every will, so in every word, of God there is a counsel. 1. Human understanding is wisdom, the light and law of nature, the powers and faculties of reason, and the office of conscience, Job xxxviii. 36. By these God speaks to the children of men, and reasons with them. The spirit of a man is the candle of the Lord; and, wherever men go, they may hear a voice behind them, saying, This is the way; and the voice of conscience is the voice of God, and not always a still small voice, but sometimes it cries. 2. Civil government is wisdom; it is God's ordinance; magistrates are his vicegerents. God by David had said to the fools, Deal not foolishly, Ps. lxxv. 4. In the opening of the gates, and in the places of concourse, where courts were kept, the judges, the wisdom of the nation, called to wicked people, in God's name, to repent and reform. 3. Divine revelation is wisdom; all its dictates, all its laws, are wise as wisdom itself. God does, by the written word, by the law of Moses, which sets before us the blessing and the curse, by the priests' lips which keep knowledge, by his servants the prophets, and all the ministers of this word, declare his mind to sinners, and give them warning as plainly as that which is proclaimed in the streets or courts of judicature by the criers. God, in his word, not only opens the case, but argues it with the children of men. Come, now, and let us reason together, Isa. i. 18. 4. Christ himself is Wisdom, is Wisdoms, for in him are hidden all the treasures of wisdom and knowledge, and he is the centre of all divine revelation, not only the essential Wisdom, but the eternal Word, by whom God speaks to us and to whom he has committed all judgment; he it is therefore who here both pleads with sinners and passes sentence on them. He calls himself Wisdom, Luke vii. 35.
II. How he calls to us, and in what manner. 1. Very publicly, that whosoever hath ears to hear may hear, since all are welcome to take the benefit of what is said and all are concerned to heed it. The rules of wisdom are published without in the streets, not in the schools only, or in the palaces of princes, but in the chief places of concourse, among the common people that pass and repass in the opening of the gates and in the city. It is comfortable casting the net of the gospel where there is a multitude of fish, in hopes that then some will be enclosed. This was fulfilled in our Lord Jesus, who taught openly in the temple, in crowds of people, and in secret said nothing (John xviii. 20), and charged his ministers to proclaim his gospel on the housetop, Matt. x. 27. God says (Isa. xlv. 19), I have not spoken in secret. There is no speech or language where Wisdom's voice is not heard. Truth seeks not corners, nor is virtue ashamed of itself. 2. Very pathetically; she cries, and again she cries, as one in earnest. Jesus stood and cried. She utters her voice, she utters her words with all possible clearness and affection. God is desirous to be heard and heeded.
III. What the call of God and Christ is.
1. He reproves sinners for their folly and their obstinately persisting in it, v. 22. Observe, (1.) Who they are that Wisdom here reproves and expostulates with. In general, they are such as are simple, and therefore might justly be despised, such as love simplicity, and therefore might justly be despaired of; but we must use the means even with those that we have but little hopes of, because we know not what divine grace may do. Three sorts of persons are here called to:-- [1.] Simple ones that love simplicity. Sin is simplicity, and sinners are simple ones; they do foolishly, very foolishly; and the condition of those is very bad who love simplicity, are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and are in their element when they are doing a simple thing, sporting themselves in their own deceivings and flattering themselves in their wickedness. [2.] Scorners that delight in scorning--proud people that take a pleasure in hectoring all about them, jovial people that banter all mankind, and make a jest of every thing that comes in their way. But scoffers at religion are especially meant, the worst of sinners, that scorn to submit to the truths and laws of Christ, and to the reproofs and admonitions of his word, and take a pride in running down every thing that is sacred and serious. [3.] Fools that hate knowledge. None but fools hate knowledge. Those only are enemies to religion that do not understand it aright. And those are the worst of fools that hate to be instructed and reformed, and have a rooted antipathy to serious godliness. (2.) How the reproof is expressed: "How long will you do so?" This implies that the God of heaven desires the conversion and reformation of sinners and not their ruin, that he is much displeased with their obstinacy and dilatoriness, that he waits to be gracious, and is willing to reason the case with them.
2. He invites them to repent and become wise, v. 23. And here, (1.) The precept is plain: Turn you at my reproof. We do not make a right use of the reproofs that are given us for that which is evil if we do not turn from it to that which is good; for for this end the reproof was given. Turn, that is, return to your right mind, turn to God, turn to your duty, turn and live. (2.) The promises are very encouraging. Those that love simplicity find themselves under a moral impotency to change their own mind and way; they cannot turn by any power of their own. To this God answers, "Behold, I will pour out my Spirit unto you; set yourselves to do what you can, and the grace of God shall set in with you, and work in you both to will and to do that good which, without that grace, you could not do." Help thyself, and God will help thee; stretch forth thy withered hand, and Christ will strengthen and heal it. [1.] The author of this grace is the Spirit, and that is promised: I will pour out my Spirit unto you, as oil, as water; you shall have the Spirit in abundance, rivers of living water, John vii. 38. Our heavenly Father will give the Holy Spirit to those that ask him. [2.] The means of this grace is the word, which, if we take it aright, will turn us; it is therefore promised, "I will make known my words unto you, not only speak them to you, but make them known, give you to understand them." Note, Special grace is necessary to a sincere conversion. But that grace shall never be denied to any that honestly seek it and submit to it.
3. He reads the doom of those that continue obstinate against all these means and methods of grace. It is large and very terrible, v. 24-32. Wisdom, having called sinners to return, pauses awhile, to see what effect the call has, hearkens and hears; but they speak not aright (Jer. viii. 6), and therefore she goes on to tell them what will be in the end hereof.
(1.) The crime is recited and it is highly provoking. See what it is for which judgment will be given against impenitent sinners in the great day, and you will say they deserve it, and the Lord is righteous in it. It is, in short, rejecting Christ and the offers of his grace, and refusing to submit to the terms of his gospel, which would have saved them both from the curse of the law of God and from the dominion of the law of sin. [1.] Christ called to them, to warn them of their danger; he stretched out his hand to offer them mercy, nay, to help them out of their miserable condition, stretched out his hand for them to take hold of, but they refused and no man regarded; some were careless and never heeded it, nor took notice of what was said to them; others were wilful, and, though they could not avoid hearing the will of Christ, yet they gave him a flat denial, they refused, v. 24. They were in love with their folly, and would not be made wise. They were obstinate to all the methods that were taken to reclaim them. God stretched out his hand in mercies bestowed upon them, and, when those would not work upon them, in corrections, but all were in vain; they regarded the operations of his hand no more than the declarations of his mouth. [2.] Christ reproved and counselled them, not only reproved them for what they did amiss, but counselled them to do better (those are reproofs of instruction and evidences of love and good-will), but they set at nought all his counsel as not worth heeding, and would none of his reproof, as if it were below them to be reproved by him and as if they had never done any thing that deserved reproof, v. 25. This is repeated (v. 30): "They would none of my counsel, but rejected it with disdain; they called reproofs reproaches, and took them as an insult (Jer. vi. 10); nay, they despised all my reproof, as if it were all a jest, and not worth taking notice of." Note, Those are marked for ruin that are deaf to reproof and good counsel. [3.] They were exhorted to submit to the government of right reason and religion, but they rebelled against both. First, Reason should not rule them, for they hated knowledge (v. 29), hated the light of divine truth because it discovered to them the evil of their deeds, John iii. 20. They hated to be told that which they could not bear to know. Secondly, Religion could not rule them, for they did not choose the fear of the Lord, but chose to walk in the way of their heart and in the sight of their eyes. They were pressed to set God always before them, but they chose rather to cast him and his fear behind their backs. Note, Those who do not choose the fear of the Lord show that they have no knowledge.
(2.) The sentence is pronounced, and it is certainly ruining. Those that will not submit to God's government will certainly perish under his wrath and curse, and the gospel itself will not relieve them. They would not take the benefit of God's mercy when it was offered them, and therefore justly fall as victims to his justice, ch. xxix. 1. The threatenings here will have their full accomplishment in the judgment of the great day and the eternal misery of the impenitent, of which yet there are some earnests in present judgments. [1.] Now sinners are in prosperity and secure; they live at ease, and set sorrow at defiance. But, First, Their calamity will come (v. 26); sickness will come, and those diseases which they shall apprehend to be the very arrests and harbingers of death; other troubles will come, in mind, in estate, which will convince them of their folly in setting God at a distance. Secondly, Their calamity will put them into a great fright. Fear seizes them, and they apprehend that bad will be worse. When public judgments are abroad the sinners in Zion are afraid, fearfulness surprises the hypocrites. Death is the king of terrors to them (Job xv. 21, &c.; xviii. 11, &c.); this fear will be their continual torment. Thirdly, According to their fright will it be to them. Their fear shall come (the thing they were afraid of shall befal them); it shall come as desolation, as a mighty deluge bearing down all before it; it shall be their destruction, their total and final destruction; and it shall come as a whirlwind, which suddenly and forcibly drives away all the chaff. Note, Those that will not admit the fear of God lay themselves open to all other fears, and their fears will not prove causeless. Fourthly, Their fright will then be turned into despair: Distress and anguish shall come upon them, for, having fallen into the pit they were afraid of, they shall see no way to escape, v. 27. Saul cries out (2 Sam. i. 9), Anguish has come upon me; and in hell there is weeping, and wailing, and gnashing of teeth for anguish, tribulation and anguish to the soul of the sinner, the fruit of the indignation and wrath of the righteous God, Rom. ii. 8, 9. [2.] Now God pities their folly, but he will then laugh at their calamity (v. 26): "I also will laugh at your distress, even as you laughed at my counsel." Those that ridicule religion will thereby but make themselves ridiculous before all the world. The righteous will laugh at them (Ps. lii. 6), for God himself will. It intimates that they shall be for ever shut out of God's compassions; they have so long sinned against mercy that they have now quite sinned it away. His eye shall not spare, neither will he have pity. Nay, his justice being glorified in their ruin, he will be pleased with it, though now he would rather they should turn and live. Ah! I will ease me of my adversaries. [3.] Now God is ready to hear their prayers and to meet them with mercy, if they would but seek to him for it; but then the door will be shut, and they shall cry in vain (v. 28): "Then shall they call upon me when it is too late, Lord, Lord, open to us. They would then gladly be beholden to that mercy which now they reject and make light of; but I will not answer, because, when I called, they would not answer;" all the answer then will be, Depart from me, I know you not. This has been the case of some even in this life, as of Saul, whom God answered not by Urim or prophets; but, ordinarily, while there is life there is room for prayer and hope of speeding, and therefore this must refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early (that is, earnestly), but in vain; they shall not find him, because they sought him not when he might be found, Isa. lv. 6. The rich man in hell begged, but was denied. [4.] Now they are eager upon their own way, and fond of their own devices; but then they will have enough of them (v. 31), according to the proverb, Let men drink as they brew; they shall eat the fruit of their own way; their wages shall be according to their work, and, as was their choice, so shall their doom be, Gal. vi. 7, 8. Note, First, There is a natural tendency in sin to destruction, Jam. i. 15. Sinners are certainly miserable if they do but eat the fruit of their own way. Secondly, Those that perish must thank themselves, and can lay no blame upon any other. It is their own device; let them make their boast of it. God chooses their delusions, Isa. lxvi. 4. [5.] Now they value themselves upon their worldly prosperity; but then that shall help to aggravate their ruin, v. 32. First, They are now proud that they can turn away from God and get clear of the restraints of religion; but that very thing shall slay them, the remembrance of it shall cut them to the heart. Secondly, They are now proud of their own security and sensuality; but the ease of the simple (so the margin reads it) shall slay them; the more secure they are the more certain and the more dreadful will their destruction be, and the prosperity of fools shall help to destroy them, by puffing them up with pride, gluing their hearts to the world, furnishing them with fuel for their lusts, and hardening their hearts in their evil ways.
4. He concludes with an assurance of safety and happiness to all those that submit to the instructions of wisdom ( v. 33): "Whoso hearkeneth unto me, and will be ruled by me, he shall," (1.) "Be safe; he shall dwell under the special protection of Heaven, so that nothing shall do him any real hurt." (2.) "He shall be easy, and have no disquieting apprehensions of danger; he shall not only be safe from evil, but quiet from the fear of it." Though the earth be removed, yet shall not they fear. Would we be safe from evil, and quiet from the fear of it? Let religion always rule us and the word of God be our counsellor. That is the way to dwell safely in this world, and to be quiet from the fear of evil in the other world.
Adam Clarke: Commentary on the Bible - 1831
1:20: Wisdom crieth - Here wisdom is again personified, as it is frequently, throughout this book; where nothing is meant but the teachings given to man, either by Divine revelation or the voice of the Holy Spirit in the heart. And this voice of wisdom is opposed to the seducing language of the wicked mentioned above. This voice is everywhere heard, in public, in private, in the streets, and in the house. Common sense, universal experience, and the law of justice written on the heart, as well as the law of God, testify against rapine and wrong of every kind.
Albert Barnes: Notes on the Bible - 1834
1:20: Wisdom is personified. In the Hebrew the noun is a feminine plural, as though this Wisdom were the queen of all wisdoms, uniting in herself all their excellences. She lifts up her voice, not in solitude, but in the haunts of men "without," i. e., outside the walls, in the streets, at the highest point of all places of concourse, in the open space of the gates where the elders meet and the king sits in judgment, in the heart of the city itself Pro 1:21; through sages, lawgivers, teachers, and yet more through life and its experiences, she preaches to mankind. Socrates said that the fields and the trees taught him nothing, but that he found the wisdom he was seeking in his converse with the men whom he met as he walked in the streets and agora of Athens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Wisdom: Heb. Wisdoms, that is, excellent wisdom, Mat 13:54; Luk 11:49; Co1 1:24, Co1 1:30; Col 2:3
crieth: Pro 8:1-5, Pro 9:3; Joh 7:37
Proverbs 1:21
Carl Friedrich Keil and Franz Delitzsch
1:20
Looking to its form and vocalization, חכמות may be an Aramaizing abstract formation (Gesen.; Ew. 165, c; Olsh. 219, b); for although the forms אחות and גּלות are of a different origin, yet in רבּות and הוללות such abstract formations lie before us. The termination ûth is here, by the passing over of the u into the less obscure but more intensive o (cf. יהו in the beginning and middle of the word, and יהוּ יהו at the end of the word), raised to ôth, and thereby is brought near to the fem. plur. (cf. חכמות, Prov 14:1, sapientia, as our plur. of the neut. sapiens, חכמה), approaching to the abstract. On the other hand, that חכמות is sing. of abstract signification, is not decisively denoted by its being joined to the plur. of the predicate (for תּרנּה here, as at Prov 8:3, is scarcely plur.; and if ראמות, Prov 24:7, is plur., חכמות as the numerical plur. may refer to the different sciences or departments of knowledge); but perhaps by this, that it interchanges with תּבוּנות, Ps 49:4, cf. Prov 11:12; Prov 28:16, and that an abstract formation from חכמה (fem. of חכם, חכם), which besides is not concrete, was unnecessary. Still less is חכמות = חכמת a singular, which has it in view to change חכמה into a proper name, for proof of which Hitzig refers to תּהומות, Ps 78:15; the singular ending ôth without an abstract signification does not exist. After that Dietrich, in his Abhandl. 1846, has shown that the origin of the plur. proceeds not from separate calculation, but from comprehension,
(Note: In the Indo-Germanic languages the s of the plur. also probably proceeds from the prep. sa (sam) = συν. See Schleicher, Compend. der vergl. Gram. 247.)
and that particularly also names denoting intellectual strength are frequently plur., which multiply the conception not externally but internally, there is no longer any justifiable doubt that חכמות signifies the all-comprehending, absolute, or, as Bttcher, 689, expresses it, the full personal wisdom. Since such intensive plurals are sometimes united with the plur. of the predicate, as e.g., the monotheistically interpreted Elohim, Gen 35:7 (see l.c.), so תּרנּה may be plur. On the other hand, the idea that it is a forma mixta of תּרן (from רנן) and תּרנה (Job 39:23) or תּרנּה, the final sound in ah opposes. It may, however, be the emphatic form of the 3rd fem. sing. of רנן; for, that the Hebr. has such an emphatic form, corresponding to the Arab. taktubanna, is shown by these three examples (keeping out of view the suspicion of a corruption of the text, Olsh. p. 452), Judg 5:26; Job 17:16; Is 28:3; cf. תּשׁלחנה, Obad 1:13 (see Caspari, l.c.), an example of the 2nd masc. sing. of this formation. רנן (with רנה) is a word imitative of sound (Schallwort), used to denote "a clear-sounding, shrill voice (thence the Arab. rannan, of a speaker who has a clear, piercing voice); then the clear shrill sound of a string or chord of a bow, or the clear tinkle of the arrow in the quiver, and of the metal that has been struck" (Fl.). The meaning of רחבות is covered by plateae (Lk 14:21), wide places; and חוּץ, which elsewhere may mean that which is without, before the gates of the city and courts, here means the "open air," in contradistinction to the inside of the houses.
Geneva 1599
1:20 (q) Wisdom crieth without; she uttereth her voice in the (r) streets:
(q) This wisdom is the eternal word of God.
(r) So that no one can pretend ignorance.
John Gill
1:20 Wisdom crieth without,.... Here the person instructing throughout this whole book is represented under the name of "Wisdom"; by which we are to understand not the attribute of divine wisdom displayed in the works of creation; nor the light of nature in man; nor the law of Moses given to the Israelites; nor the revelation of the divine will in general, as it is delivered out in the sacred Scriptures; nor the Gospel, and the ministry of it, in particular; but our Lord Jesus Christ; for the things spoken of Wisdom, and ascribed to it in this book, especially in the eighth and ninth chapters, show that a divine Person is intended, and most properly belong to Christ; who may be called "Wisdoms" (b), in the plural number, as in the Hebrew text, because of the consummate and perfect wisdom that is in him; as he is a divine Person, he is "the Logos", the Word and Wisdom of God; as Mediator, "all the treasures of wisdom and knowledge are hid" in him, Col 2:3; and, as man, "the Spirit of Wisdom" rests upon him without measure, Is 11:2. This, with what follows to the end of the chapter, is a prophecy of the ministry of Christ in the days of his flesh, and of the success of it; and of the calamities that should come upon the Jews for the rejection of him: and Wisdom is here said to "cry", as Christ did, Jn 7:28; the word signifies to cry both in a sorrowful way, as Jesus did when he cried to Jerusalem, weeping over it, Mt 23:37; and in a joyful one, which well suits with the Gospel, as preached by him; a joyful sound expressed by piping, in opposition to John's ministry, which was a mournful one, Mt 11:17; for crying here means no other than the preaching of the word; which is such a cry as that of heralds, when they publicly proclaim peace or war; so Wisdom or Christ, is said to "proclaim liberty to the captives", and "the acceptable year of the Lord", Is 61:1. This cry was made "without" the city of Jerusalem, and without that part of the country which was properly called Jewry; Christ first preached in the land of Galilee; or this may mean the Gentile world, where Christ preached, though not in person, yet by his apostles, whom he sent into all the world to preach the Gospel to every creature;
she uttereth her voice in the streets: of the city of Jerusalem, and other places; nor is this contrary to Mt 12:19; which is to be understood of crying in a bawling and litigious way, of lifting up the voice in self-commendation, neither of which Christ did; and yet might cry and utter his voice in the streets, that is, publicly preach his Gospel there, as he did; and he also sent his servants into the streets and lanes of the city to call in sinners by the ministry of the word, Lk 14:21; which perhaps may be meant of places in the Gentile world; nor is this sense to be excluded here; it may be figuratively understood of the public ministration of the word and ordinances in the church called the streets and broad ways of it, Song 3:2.
(b) "sapientiae", Montanus, Vatablus, Mercerus, Cocceius, Michaelis.
John Wesley
1:20 Wisdom - Having expressed the counsels of wicked men, he now declares the voice of wisdom. By wisdom he understands the wisdom of God revealed to men in his word. And this is said to cry with a loud voice, to intimate God's earnestness in inviting sinners to repentance. Abroad - Or, in the streets or open places. Not in corners, but openly before all the world.
Robert Jamieson, A. R. Fausset and David Brown
1:20 Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lk 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Prov 8:1).
Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Prov 9:1).
streets--or most public places, not secretly.
1:211:21: եւ ՚ի գլուխս պարսպաց քարոզի, եւ առ դրունս հզօրաց յաճախէ. եւ ՚ի դրունս քաղաքաց համարձակեալ խօսի։
21 քարոզւում պարիսպների գլխից, ազդարարւում հզօրների դռների առջեւ եւ համարձակ խօսւում քաղաքների դարպասների մօտ:
21 Անիկա բազմութիւն եղած տեղերուն գլուխը Եւ դռներուն մուտքերուն մէջ կ’աղաղակէ Ու քաղաքին մէջ իր խօսքերը կ’ըսէ
եւ ի գլուխս պարսպաց քարոզի, եւ առ դրունս հզօրաց յաճախէ, եւ ի դրունս քաղաքաց համարձակեալ խօսի:

1:21: եւ ՚ի գլուխս պարսպաց քարոզի, եւ առ դրունս հզօրաց յաճախէ. եւ ՚ի դրունս քաղաքաց համարձակեալ խօսի։
21 քարոզւում պարիսպների գլխից, ազդարարւում հզօրների դռների առջեւ եւ համարձակ խօսւում քաղաքների դարպասների մօտ:
21 Անիկա բազմութիւն եղած տեղերուն գլուխը Եւ դռներուն մուտքերուն մէջ կ’աղաղակէ Ու քաղաքին մէջ իր խօսքերը կ’ըսէ
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1:211:21 в главных местах собраний проповедует, при входах в городские ворота говорит речь свою:
1:21 ἐπ᾿ επι in; on ἄκρων ακρον top; tip δὲ δε though; while τειχέων τειχος wall κηρύσσεται κηρυσσω herald; proclaim ἐπὶ επι in; on δὲ δε though; while πύλαις πυλη gate δυναστῶν δυναστης dynasty; dynast παρεδρεύει παρεδρευω sit constantly beside; attend constantly ἐπὶ επι in; on δὲ δε though; while πύλαις πυλη gate πόλεως πολις city θαρροῦσα θαρσεω brave λέγει λεγω tell; declare
1:21 בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head הֹמִיֹּ֗ות hōmiyyˈôṯ המה make noise תִּ֫קְרָ֥א tˈiqrˌā קרא call בְּ bᵊ בְּ in פִתְחֵ֖י fiṯḥˌê פֶּתַח opening שְׁעָרִ֥ים šᵊʕārˌîm שַׁעַר gate בָּ bā בְּ in † הַ the עִ֗יר ʕˈîr עִיר town אֲמָרֶ֥יהָ ʔᵃmārˌeʸhā אֵמֶר word תֹאמֵֽר׃ ṯōmˈēr אמר say
1:21. in capite turbarum clamitat in foribus portarum urbis profert verba sua dicensAt the head of multitudes she crieth out, in the entrance of the gates of the city she uttereth her words, saying:
21. She crieth in the chief place of concourse; at the entering in of the gates, in the city, she uttereth her words:
1:21. She cries out at the head of crowds; at the entrance of the gates of the city, she offers her words, saying:
1:21. She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, [saying],
She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words:

1:21 в главных местах собраний проповедует, при входах в городские ворота говорит речь свою:
1:21
ἐπ᾿ επι in; on
ἄκρων ακρον top; tip
δὲ δε though; while
τειχέων τειχος wall
κηρύσσεται κηρυσσω herald; proclaim
ἐπὶ επι in; on
δὲ δε though; while
πύλαις πυλη gate
δυναστῶν δυναστης dynasty; dynast
παρεδρεύει παρεδρευω sit constantly beside; attend constantly
ἐπὶ επι in; on
δὲ δε though; while
πύλαις πυλη gate
πόλεως πολις city
θαρροῦσα θαρσεω brave
λέγει λεγω tell; declare
1:21
בְּ bᵊ בְּ in
רֹ֥אשׁ rˌōš רֹאשׁ head
הֹמִיֹּ֗ות hōmiyyˈôṯ המה make noise
תִּ֫קְרָ֥א tˈiqrˌā קרא call
בְּ bᵊ בְּ in
פִתְחֵ֖י fiṯḥˌê פֶּתַח opening
שְׁעָרִ֥ים šᵊʕārˌîm שַׁעַר gate
בָּ בְּ in
הַ the
עִ֗יר ʕˈîr עִיר town
אֲמָרֶ֥יהָ ʔᵃmārˌeʸhā אֵמֶר word
תֹאמֵֽר׃ ṯōmˈēr אמר say
1:21. in capite turbarum clamitat in foribus portarum urbis profert verba sua dicens
At the head of multitudes she crieth out, in the entrance of the gates of the city she uttereth her words, saying:
1:21. She cries out at the head of crowds; at the entrance of the gates of the city, she offers her words, saying:
1:21. She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, [saying],
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: Pro 9:3; Mat 10:27, Mat 13:2; Joh 18:20; Act 5:20
Proverbs 1:22
Carl Friedrich Keil and Franz Delitzsch
1:21
המיּות (plur. of הומי, the ground-form of הומה, from המי = המה), "they who are making noise;" for the epithet is poetically used (Is 22:2) as a substantive, crowded noisy streets or places. ראשׁ is the place from which on several sides streets go forth: cf. ras el-ain, the place where the well breaks forth; ras en-nahr, the place from which the stream divides itself; the sing. is meant distributively as little as at Prov 8:2. פּתח, if distinguished from שׁער (which also signifies cleft, breach), is the opening of the gate, the entrance by the gate. Four times the poet says that Wisdom goes forth preaching, and four times that she preaches publicly; the בּעיר used in five places implies that Wisdom preaches not in the field, before the few who there are met with, but in the city, which is full of people.
John Gill
1:21 She crieth in the chief place of concourse,.... Where a multitude of people meet together; the Targum is,
"on the top of palaces;''
but rather it is to be understood of the synagogues of the Jews, where Christ frequently preached; and which, from hence, they build in the highest part of the city (c); and best of all the temple, whither the tribes of Israel went up to worship in great bodies, and to which the Jews daily resorted; here Christ taught publicly, as he himself says, Jn 18:20;
in the opening of the gates; either of the city, at which people went in and out in great numbers; or of the temple, where they passed and repassed continually on account of worship; see Jn 10:23; in allusion hereunto the public worship of God's house is signified by the gates of Zion, and also of Wisdom, Ps 87:2;
in the city she uttereth her words; the doctrines of the Gospel; even in the city of Jerusalem literally, and in other cities of Judea and Galilee, the singular being put for the plural; and figuratively in the church of God, often compared to a city; and so all these expressions of "without", in the "streets", in the "chief place of concourse", "the opening of the gates", and "the city", may denote in general the openness and publicness of the Gospel ministry, both by Christ in his apostles, in Judea, and in the Gentile world; more especially the former;
saying, as follows.
(c) Maimon. Hilchot Tephillah, c. 11. s. 2.
John Wesley
1:21 Gates - Where magistrates sit in judgment, and people are assembled. The city - Not only in the gate, but in every part of the city.
Robert Jamieson, A. R. Fausset and David Brown
1:21 The publicity further indicated by terms designating places of most common resort.
1:221:22: Ցորքան ժամանակս անմեղք իցեն զհետ արդարութեան, մի՛ ամաչեսցեն։ Իսկ անմիտք ցանկացօղք թշնամանաց՝ ամպարշտեալք ատեցին զիմաստութիւն[7803]. [7803] Ոմանք. Ցորչափ ժամանակս։
22 Այնքան ժամանակ, քանի դեռ անմեղները հետամուտ կը լինեն արդարութեան, չեն ամաչելու: Բայց ամբարիշտները, որ թշնամութիւն են ցանկանում եւ ամբարշտանալով ատում են իմաստութիւնը, պիտի դատապարտուեն յանդիմանութեան:
22 «Ո՛վ անմիտներ, մինչեւ ե՞րբ անմտութիւնը պիտի սիրէք, Մինչեւ ե՞րբ ծաղր ընողները ծաղր ընելով պիտի զուարճանան Ու յիմարները գիտութիւնը պիտի ատեն։
Ցորքան ժամանակս անմեղք իցեն զհետ արդարութեան, մի՛ ամաչեսցեն. իսկ անմիտք ցանկացօղք թշնամանաց` ամպարշտեալք ատեցին զիմաստութիւն, եւ դատապարտք եղեն յանդիմանութեանց:

1:22: Ցորքան ժամանակս անմեղք իցեն զհետ արդարութեան, մի՛ ամաչեսցեն։ Իսկ անմիտք ցանկացօղք թշնամանաց՝ ամպարշտեալք ատեցին զիմաստութիւն[7803].
[7803] Ոմանք. Ցորչափ ժամանակս։
22 Այնքան ժամանակ, քանի դեռ անմեղները հետամուտ կը լինեն արդարութեան, չեն ամաչելու: Բայց ամբարիշտները, որ թշնամութիւն են ցանկանում եւ ամբարշտանալով ատում են իմաստութիւնը, պիտի դատապարտուեն յանդիմանութեան:
22 «Ո՛վ անմիտներ, մինչեւ ե՞րբ անմտութիւնը պիտի սիրէք, Մինչեւ ե՞րբ ծաղր ընողները ծաղր ընելով պիտի զուարճանան Ու յիմարները գիտութիւնը պիտի ատեն։
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1:221:22
1:22 ὅσον οσος as much as; as many as ἂν αν perhaps; ever χρόνον χρονος time; while ἄκακοι ακακος blameless ἔχωνται εχω have; hold τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing οὐκ ου not αἰσχυνθήσονται αισχυνω shame; ashamed οἱ ο the δὲ δε though; while ἄφρονες αφρων senseless τῆς ο the ὕβρεως υβρις insolence; insult ὄντες ειμι be ἐπιθυμηταί επιθυμητης aspirant; one who longs ἀσεβεῖς ασεβης irreverent γενόμενοι γινομαι happen; become ἐμίσησαν μισεω hate αἴσθησιν αισθησις sensation; perception
1:22 עַד־ ʕaḏ- עַד unto מָתַ֣י׀ māṯˈay מָתַי when פְּתָיִם֮ pᵊṯāyim פֶּתִי young man תְּֽאֵהֲב֫וּ tᵊˈʔēhᵃvˈû אהב love פֶ֥תִי fˌeṯî פֶּתִי simplicity וְ wᵊ וְ and לֵצִ֗ים lēṣˈîm לֵץ scorner לָ֭צֹון ˈlāṣôn לָצֹון boasting חָמְד֣וּ ḥāmᵊḏˈû חמד desire לָהֶ֑ם lāhˈem לְ to וּ֝ ˈû וְ and כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent יִשְׂנְאוּ־ yiśnᵊʔû- שׂנא hate דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
1:22. usquequo parvuli diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiamO children, how long will you love childishness, and fools covet those things which are hurtful to themselves, and the unwise hate knowledge?
22. How long, ye simple ones, will ye love simplicity? and scorners delight them in scorning, and fools hate knowledge?
1:22. “Little ones, how long will you choose to be childish, and how long will the foolish desire what is harmful to themselves, and how long will the imprudent hate knowledge?
1:22. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge:

1:22 <<доколе, невежды, будете любить невежество? {доколе} буйные будут услаждаться буйством? доколе глупцы будут ненавидеть знание?
1:22
ὅσον οσος as much as; as many as
ἂν αν perhaps; ever
χρόνον χρονος time; while
ἄκακοι ακακος blameless
ἔχωνται εχω have; hold
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
οὐκ ου not
αἰσχυνθήσονται αισχυνω shame; ashamed
οἱ ο the
δὲ δε though; while
ἄφρονες αφρων senseless
τῆς ο the
ὕβρεως υβρις insolence; insult
ὄντες ειμι be
ἐπιθυμηταί επιθυμητης aspirant; one who longs
ἀσεβεῖς ασεβης irreverent
γενόμενοι γινομαι happen; become
ἐμίσησαν μισεω hate
αἴσθησιν αισθησις sensation; perception
1:22
עַד־ ʕaḏ- עַד unto
מָתַ֣י׀ māṯˈay מָתַי when
פְּתָיִם֮ pᵊṯāyim פֶּתִי young man
תְּֽאֵהֲב֫וּ tᵊˈʔēhᵃvˈû אהב love
פֶ֥תִי fˌeṯî פֶּתִי simplicity
וְ wᵊ וְ and
לֵצִ֗ים lēṣˈîm לֵץ scorner
לָ֭צֹון ˈlāṣôn לָצֹון boasting
חָמְד֣וּ ḥāmᵊḏˈû חמד desire
לָהֶ֑ם lāhˈem לְ to
וּ֝ ˈû וְ and
כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent
יִשְׂנְאוּ־ yiśnᵊʔû- שׂנא hate
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
1:22. usquequo parvuli diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam
O children, how long will you love childishness, and fools covet those things which are hurtful to themselves, and the unwise hate knowledge?
1:22. “Little ones, how long will you choose to be childish, and how long will the foolish desire what is harmful to themselves, and how long will the imprudent hate knowledge?
1:22. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: Ye simple ones - פתים pethayim, ye who have been seduced and deceived. See on Pro 1:4 (note).
Albert Barnes: Notes on the Bible - 1834
1:22: Compare the Psa 1:1 note.
(1) The "simple," literally, "open," i. e. fatally open to evil;
(2) the "scorners," mocking at all good;
(3) lastly, the "fools" in the sense of being hardened, obstinate, perverse, hating the knowledge they have rejected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: How: Pro 6:9; Exo 10:3, Exo 16:28; Num 14:27; Mat 17:17
ye simple: Pro 7:7, Pro 9:4-6, Pro 9:16-18; Psa 94:8; Mat 9:13, Mat 11:29, Mat 11:30, Mat 23:37; Luk 19:42; Rev 22:17
the scorners: Pro 3:34, Pro 14:6, Pro 15:12, Pro 19:29, Pro 21:11; Job 34:7; Psa 1:1; Pe2 3:3
fools: Pro 1:7, Pro 1:29, Pro 5:12; Joh 3:20
Proverbs 1:23
Carl Friedrich Keil and Franz Delitzsch
1:22
The poet has now reached that part of his introduction where he makes use of the very words uttered by Wisdom:
How long, ye simple, will ye love simplicity,
And scorners delight in scorning,
And fools hate knowledge?
Three classes of men are here addressed: the פּתים, the simple, who, being accessible to seduction, are only too susceptible of evil; the לצים, mockers, i.e., free-thinkers (from לוּץ, Arab. luṣ, flectere, torquere, properly qui verbis obliquis utitur); and the כּסילים, fools, i.e., the mentally imbecile and stupid (from כּסל, Arab. kasal, to be thick, coarse, indolent). The address to these passes immediately over into a declaration regarding them; cf. the same enallage, Prov 1:27. עד־מתי has the accent Mahpach, on account of the Pasek following; vid., Torath Emeth, p. 26. Intentionally, Wisdom addresses only the פתים, to whom she expects to find soonest access. Between the futt., which express the continuing love and hatred, stands the perf. חמדוּ, which expresses that in which the mockers found pleasure, that which was the object of their love. להם is the so-called dat. ethicus, which reflexively refers to that which is said to be the will and pleasure of the subject; as we say, "I am fond of this and that." The form תּאהבוּ, Abulwald, Parchon, and Kimchi regard as Piel; but תּאהבוּ instead of תּאהבוּ would be a recompensatio of the virtual doubling, defacing the character of the Piel. Schultens regards it as a defectively written Pail (in Syr.), but it is not proved that this conjugation exists in Hebr.; much rather תּאהבוּ is the only possible Kal form with תּאהבוּן without the pause, regularly formed from תּאהבוּ (vid., Ewald, 193, a). The division by the accent Mercha-Mahpach of the two words תאהבו פתי is equal in value to the connecting of them by Makkeph; vid., Baer's Psalterium, p. x. In codd., and also in correct texts, תאהבו is written with the accent Galgal on the first syllable, as the servant of the Mercha-Mahpach. The Gaja is incorrectly here and there placed under the תּ.
Geneva 1599
1:22 How long, ye (s) simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
(s) Wisdom reproves three kinds of men, the foolish or simple who err out of ignorance, the mockers who cannot stand to be taught, and the fools who are drowned in worldly lusts and hate the knowledge of godliness.
John Gill
1:22 How long, ye simple ones, will ye love simplicity?.... Simple foolish things, agreeably to their character, being weak simple men, men of weak capacities and shallow understandings; and such were the first persons that were called by Christ through the ministry of the word, even effectually; they were babes and sucklings in comparison of others, by whom they were despised as illiterate and ignorant of the law; see Mt 11:25; though it may respect the Jews in general, who were externally called by Christ, and were a simple and foolish people, addicted to silly customs and usages, to the traditions of the elders, and loved the folly and darkness of them, and to continue in them, rather than the light of the Gospel, Jn 3:19;
and the scorners delight in their scorning; at Christ, because of the meanness of his parentage and education; at his disciples and followers, at his doctrines and miracles, sufferings and death;
and fools hate knowledge? the knowledge of Christ, and of God in Christ; the knowledge of the Gospel, and the truths of it; they hated the light of it, and did not care to come to it, but rather loved the darkness of the law, and even of error and infidelity; they hated Christ, the teacher of true and useful knowledge; they hated his person, though without a cause; they hated him in his offices, as a Prophet to instruct them, as a Priest to be the propitiation for them, and as a King to rule over them; such "fools" were they, and who are therefore expostulated with by Wisdom or Christ; which expostulations show their continuance in these things, and the danger they were in by them, the pity and compassion of Christ as man and a minister of the word, and the fervour and importunity of his ministrations.
John Wesley
1:22 Scoffers - That scoff at religion and contemn the word and faithful ministers of God.
Robert Jamieson, A. R. Fausset and David Brown
1:22 simple ones--(Compare Prov 1:4).
simplicity--implying ignorance.
scorners-- (Ps 1:1) --who despise, as well as reject, truth.
fools--Though a different word is used from that of Prov 1:7, yet it is of the same meaning.
1:231:23: եւ դատապարտք եղեն յանդիմանութեանց։ Ահաւասիկ առաջի առնեմ ձեզ զհոգւոյ իմոյ զպատգամս. ուսուցից զբանս իմ ձեզ[7804]։ [7804] Ոմանք. Յանդիմանութեան... ուսուցից ձեզ զբանս։
23 Ահաւասիկ ես ձեր առջեւ կը բացեմ իմ հոգու պատգամները եւ իմ խօսքերը կը սովորեցնեմ ձեզ.
23 Իմ յանդիմանութեանս դարձէ՛ք։Ահա իմ Հոգիս ձեր վրայ պիտի թափեմ, Իմ խօսքերս ձեզի պիտի հասկցնեմ։
Ահաւասիկ առաջի առնեմ ձեզ զհոգւոյ իմոյ զպատգամս``, ուսուցից զբանս իմ ձեզ:

1:23: եւ դատապարտք եղեն յանդիմանութեանց։ Ահաւասիկ առաջի առնեմ ձեզ զհոգւոյ իմոյ զպատգամս. ուսուցից զբանս իմ ձեզ[7804]։
[7804] Ոմանք. Յանդիմանութեան... ուսուցից ձեզ զբանս։
23 Ահաւասիկ ես ձեր առջեւ կը բացեմ իմ հոգու պատգամները եւ իմ խօսքերը կը սովորեցնեմ ձեզ.
23 Իմ յանդիմանութեանս դարձէ՛ք։Ահա իմ Հոգիս ձեր վրայ պիտի թափեմ, Իմ խօսքերս ձեզի պիտի հասկցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:231:23 Обратитесь к моему обличению: вот, я изолью на вас дух мой, возвещу вам слова мои.
1:23 καὶ και and; even ὑπεύθυνοι υπευθυνος happen; become ἐλέγχοις ελεγχος conviction ἰδοὺ ιδου see!; here I am προήσομαι προιημι you ἐμῆς εμος mine; my own πνοῆς πνοη breath ῥῆσιν ρησις teach δὲ δε though; while ὑμᾶς υμας you τὸν ο the ἐμὸν εμος mine; my own λόγον λογος word; log
1:23 תָּשׁ֗וּבוּ tāšˈûvû שׁוב return לְֽ lᵊˈ לְ to תֹ֫וכַחְתִּ֥י ṯˈôḵaḥtˌî תֹּוכַחַת rebuke הִנֵּ֤ה hinnˈē הִנֵּה behold אַבִּ֣יעָה ʔabbˈîʕā נבע bubble לָכֶ֣ם lāḵˈem לְ to רוּחִ֑י rûḥˈî רוּחַ wind אֹודִ֖יעָה ʔôḏˌîʕā ידע know דְבָרַ֣י ḏᵊvārˈay דָּבָר word אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
1:23. convertimini ad correptionem meam en proferam vobis spiritum meum et ostendam verba meaTurn ye at my reproof: behold I will utter my spirit to you, and will shew you my words.
23. Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
1:23. Be converted by my correction. Lo, I will offer my spirit to you, and I will reveal my words to you.
1:23. Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you:

1:23 Обратитесь к моему обличению: вот, я изолью на вас дух мой, возвещу вам слова мои.
1:23
καὶ και and; even
ὑπεύθυνοι υπευθυνος happen; become
ἐλέγχοις ελεγχος conviction
ἰδοὺ ιδου see!; here I am
προήσομαι προιημι you
ἐμῆς εμος mine; my own
πνοῆς πνοη breath
ῥῆσιν ρησις teach
δὲ δε though; while
ὑμᾶς υμας you
τὸν ο the
ἐμὸν εμος mine; my own
λόγον λογος word; log
1:23
תָּשׁ֗וּבוּ tāšˈûvû שׁוב return
לְֽ lᵊˈ לְ to
תֹ֫וכַחְתִּ֥י ṯˈôḵaḥtˌî תֹּוכַחַת rebuke
הִנֵּ֤ה hinnˈē הִנֵּה behold
אַבִּ֣יעָה ʔabbˈîʕā נבע bubble
לָכֶ֣ם lāḵˈem לְ to
רוּחִ֑י rûḥˈî רוּחַ wind
אֹודִ֖יעָה ʔôḏˌîʕā ידע know
דְבָרַ֣י ḏᵊvārˈay דָּבָר word
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
1:23. convertimini ad correptionem meam en proferam vobis spiritum meum et ostendam verba mea
Turn ye at my reproof: behold I will utter my spirit to you, and will shew you my words.
1:23. Be converted by my correction. Lo, I will offer my spirit to you, and I will reveal my words to you.
1:23. Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:23: Turn you at my reproof - לתוכחתי lethochachti, at my convincing mode of arguing; attend to my demonstrations. This is properly the meaning of the original word.
I will pour out my spirit unto you - "I wil expresse my mynde unto you;" Coverdale. Loo I shall bryngen to you my Spirit; Old MS. Bible. If you will hear, ye shall have ample instruction.
Albert Barnes: Notes on the Bible - 1834
1:23: The teaching of Divine Wisdom is essentially the same as that of the Divine Word Joh 7:38-39. "Turning," repentance and conversion, this is what she calls the simple to. The promise of the Spirit is also like His Joh 14:26. And with the spirit there are to be also the "words" of Wisdom. Not the "spirit" alone, nor "words" alone, but both together, each doing its appointed work - this is the divine instrumentality for the education of such as will receive it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: Turn: Isa 55:1-3, Isa 55:6, Isa 55:7; Jer 3:14; Eze 18:27-30, Eze 33:11; Hos 14:1; Act 3:19; Act 26:20
my reproof: Pro 1:25, Pro 1:30, Pro 6:23, Pro 10:17, Pro 12:1, Pro 29:1; Psa 145:1; Rev 3:19
behold: Isa 32:15, Isa 45:8; Joe 2:28; Zac 12:10; Luk 11:13; Joh 7:36, Joh 7:37; Act 2:36-38; Rev 3:16-18
Proverbs 1:24
Carl Friedrich Keil and Franz Delitzsch
1:23
To the call to thoughtfulness which lies in the complaint "How long?" there follows the entreaty:
Turn ye at my reproof!
Behold! I would pour out my Spirit upon you,
I would make you to know my words.
23a is not a clause expressive of a wish, which with the particle expressive of a wish, which is wanting, would be תּשׁוּבוּ־נא, or according to Prov 23:1 and Prov 27:23 would be שׁוב תּשׁוּבוּ. The הנּה, introducing the principal clause, stamps 23a as the conditional clause; the relation of the expressions is as Is 26:10; Job 20:24. תּשׁוּבוּ
(Note: In the Hagiographa everywhere written plene, with exception of Job 17:10.)
is not equivalent to si convertamini, which would require תּפנוּ, but to si revertamini; but לתוכהתּי
(Note: The Metheg belongs to the ת, under which it should be placed (and not to the ל), as the commencing sound of the second syllable before the tone-syllable; cf. Prov 1:25.)
does not therefore mean at my reproof, i.e., in consequence of it (Hitzig, after Num 16:34), but it is a constructio praegnans: turning and placing yourselves under my reproof. With תוכחת there is supposed an ἔλεγχος (lxx, Symm.): bringing proof, conviction, punishment. If they, leaving their hitherto accustomed way, permit themselves to be warned against their wickedness, then would Wisdom cause her words to flow forth to them, i.e., would without reserve disclose and communicate to them her spirit, cause them to know (namely by experience) her words. הבּיע (from נבע, R. נב; vid., Genesis, p. 635) is a common figurative word, expressive of the free pouring forth of thoughts and words, for the mouth is conceived of as a fountain (cf. Prov 18:4 with Mt 12:34), and the ῥῆσις (vid., lxx) as ῥεῦσις; only here it has the Spirit as object, but parallel with דּברי, thus the Spirit as the active power of the words, which, if the Spirit expresses Himself in them, are πνεῦμα καὶ ζωή, Jn 6:63. The addresses of Wisdom in the Book of Proverbs touch closely upon the discourses of the Lord in the Logos-Gospel. Wisdom appears here as the fountain of the words of salvation for men; and these words of salvation are related to her, just as the λόγοι to the divine λόγος expressing Himself therein.
John Gill
1:23 Turn ye at my reproof,.... Or rather "to my reproof", for the words are not an exhortation to the conversion of the heart, or to him repentance; but to an attendance to the external ministry of the word preached, which reproves of sin, righteousness, and judgment; and does not design the turning of the heart to it, which is God's work, but the turning of the face and ears to hear it; and so the Targum,
"turn your face to my reproof,''
and not your backs, as they did, showing a dislike of it; or, as Aben Ezra,
"turn ye to hear my reproof;''
turn your ears and listen to it, and do not pull away the shoulder, or stop your ears that you may not hear it;
behold, I will pour out my spirit unto you; not "upon you", but "unto you": for the Holy Spirit of God is not here designed, and the effusion of his gifts, ordinary and extraordinary, or of his special grace; but the mind of Wisdom, or Christ, as the word is used in Prov 29:11. Some interpret it, "here, my will" (d); the external revelation of his will made in the ministry of the word, by whom "grace and truth", the doctrines of grace and truth, "came" in their full extent, Jn 1:17; for as the doctrines of "grace were poured into his lips", Ps 45:2, so they were poured out by them again, out of his heart, as out of a fountain or well, as the word (e) here used signifies; which denotes the large and abundant revelation of the Gospel by Christ, and is mentioned as an encouragement to men to attend unto it; which sense is confirmed by what follows;
I will make known my words unto you; the doctrines of the Gospel, words of grace and wisdom, and such as never man spake as Christ did, his enemies being witnesses; the words of peace and reconciliation, of life and righteousness, and of eternal salvation, which were made known in a ministerial way by Christ and his apostles; but the Jews were such fools as to hate and despise the knowledge of these things; wherefore it follows:
(d) So some in Ben Melech. (e) "fluere, vel scaturire faciam", Baynus; "scatebrae instar effundam", Cocceius, Michaelis; "scaturiam", Gussetius; "ebulliam", Schultens; so Ben Melech.
John Wesley
1:23 My words - By my spirit I will cause you to understand my word.
Robert Jamieson, A. R. Fausset and David Brown
1:23 reproof--implying conviction deserving it (compare Jn 16:8, Margin).
pour out--abundantly impart.
my spirit--whether of wisdom personified, or of Christ, a divine agent.
1:241:24: Քանզի կոչէի եւ ո՛չ լսէիք՝ յերկարէի զբանս իմ՝ եւ ո՛չ անսայիք։
24 որովհետեւ ես կանչում էի, բայց դուք չէիք լսում, երկար թախանձում էի, բայց դուք չէիք ունկնդրում ինձ,
24 Որովհետեւ ես կանչեցի ու դուք չուզեցիք լսել. Ձեռքս երկնցուցի ու մտիկ ընող չեղաւ։
Քանզի կոչէի, եւ ոչ լսէիք. յերկարէի [13]զբանս իմ, եւ ոչ անսայիք:

1:24: Քանզի կոչէի եւ ո՛չ լսէիք՝ յերկարէի զբանս իմ՝ եւ ո՛չ անսայիք։
24 որովհետեւ ես կանչում էի, բայց դուք չէիք լսում, երկար թախանձում էի, բայց դուք չէիք ունկնդրում ինձ,
24 Որովհետեւ ես կանչեցի ու դուք չուզեցիք լսել. Ձեռքս երկնցուցի ու մտիկ ընող չեղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:241:24 Я звала, и вы не послушались; простирала руку мою, и не было внимающего;
1:24 ἐπειδὴ επειδη since in fact ἐκάλουν καλεω call; invite καὶ και and; even οὐχ ου not ὑπηκούσατε υπακουω listen to καὶ και and; even ἐξέτεινον εκτεινω extend λόγους λογος word; log καὶ και and; even οὐ ου not προσείχετε προσεχω pay attention; beware
1:24 יַ֣עַן yˈaʕan יַעַן motive קָ֭רָאתִי ˈqārāṯî קרא call וַ wa וְ and תְּמָאֵ֑נוּ ttᵊmāʔˈēnû מאן refuse נָטִ֥יתִי nāṭˌîṯî נטה extend יָ֝דִ֗י ˈyāḏˈî יָד hand וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַקְשִֽׁיב׃ maqšˈîv קשׁב give attention
1:24. quia vocavi et rennuistis extendi manum meam et non fuit qui aspiceretBecause I called, and you refused: I stretched out my hand, and there was none that regarded.
24. Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
1:24. For I called, and you refused. I extended my hand, and there was no one who watched.
1:24. Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Because I have called, and ye refused; I have stretched out my hand, and no man regarded:

1:24 Я звала, и вы не послушались; простирала руку мою, и не было внимающего;
1:24
ἐπειδὴ επειδη since in fact
ἐκάλουν καλεω call; invite
καὶ και and; even
οὐχ ου not
ὑπηκούσατε υπακουω listen to
καὶ και and; even
ἐξέτεινον εκτεινω extend
λόγους λογος word; log
καὶ και and; even
οὐ ου not
προσείχετε προσεχω pay attention; beware
1:24
יַ֣עַן yˈaʕan יַעַן motive
קָ֭רָאתִי ˈqārāṯî קרא call
וַ wa וְ and
תְּמָאֵ֑נוּ ttᵊmāʔˈēnû מאן refuse
נָטִ֥יתִי nāṭˌîṯî נטה extend
יָ֝דִ֗י ˈyāḏˈî יָד hand
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַקְשִֽׁיב׃ maqšˈîv קשׁב give attention
1:24. quia vocavi et rennuistis extendi manum meam et non fuit qui aspiceret
Because I called, and you refused: I stretched out my hand, and there was none that regarded.
1:24. For I called, and you refused. I extended my hand, and there was no one who watched.
1:24. Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Но так как столь внушительные, трогательные и многократные вещания Премудрости успеха не имели, то речь ее меняет тон и характер: после продолжительных, но бесплодных, призывов к покаянию Божественная Премудрость грозно возвещает гибель всем упорно коснеющим во зле.
Adam Clarke: Commentary on the Bible - 1831
1:24: Because I have called - These and the following words appear to be spoken of the persons who are described, Pro 1:11-19, who have refused to return from their evil ways till arrested by the hand of justice; and here the wise man points out their deplorable state.
They are now about to suffer according to the demands of the law, for their depredations. They now wish they had been guided by wisdom, and had chosen the fear of the Lord; but it is too late: die they must, for their crimes are proved against them, and justice knows nothing of mercy.
This, or something like this, must be the wise man's meaning; nor can any thing spoken here be considered as applying or applicable to the eternal state of the persons in question, much less to the case of any man convinced of sin, who is crying to God for mercy. Such persons as the above, condemned to die, may call upon justice for pardon, and they may do this early, earnestly; but they will call in vain. But no poor penitent sinner on this side of eternity can call upon God early, or seek him through Christ Jesus earnestly for the pardon of his sins, without being heard. Life is the time of probation, and while it lasts the vilest of the vile is within the reach of mercy. It is only in eternity that the state is irreversibly fixed, and where that which was guilty must be guilty still. But let none harden his heart because of this longsuffering of God, for if he die in his sin, where God is he shall never come. And when once shut up in the unquenchable fire, he will not pray for mercy, as he shall clearly see and feel that the hope of his redemption is entirely cut off.
Albert Barnes: Notes on the Bible - 1834
1:24: The threats and warnings of Wisdom are also foreshadowings of the teaching of Jesus. There will come a time when "too late" shall be written on all efforts, on all remorse. Compare Mat 25:10, Mat 25:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: I have called: Isa 50:2, Isa 65:12, Isa 66:4; Jer 7:13; Eze 8:18; Zac 7:11, Zac 7:12; Mat 22:5, Mat 22:6; Mat 23:37, Mat 23:38; Heb 12:25, Heb 12:26
stretched: Psa 31:20; Act 4:30; Rom 10:21
Proverbs 1:25
Carl Friedrich Keil and Franz Delitzsch
1:24
The address of Wisdom now takes another course. Between Prov 1:23 and Prov 1:24 there is a pause, as between Is 1:20 and Is 1:21. In vain Wisdom expects that her complaints and enticements will be heard. Therefore she turns her call to repentance into a discourse announcing judgment.
24 Because I have called, and ye refused;
Stretched out my hand, and no man regarded;
25 And ye have rejected all my counsel
And to my reproof have not yielded:
26 Therefore will I also laugh at your calamity,
Will mock when your terror cometh;
27 When like a storm your terror cometh,
And your destruction swept on like a whirlwind;
When distress and anguish cometh upon you.
Commencing with יען (which, like מען, from ענה, to oppose, denotes the intention, but more the fundamental reason or the cause than, as למען, the motive or object), the clause, connected with גּם־אני, ego vicissim, turns to the conclusion. As here יען קראתי (as the word of Jahve) are connected by גּם־אני to the expression of the talio in Is 66:4, so also מאם, with its contrast אבה, Is 1:19. The construction quoniam vocavi et renuistis for quoniam quum vocarem renuistis (cf. Is 12:1) is the common diffuse (zerstreute) Semitic, the paratactic instead of the periodizing style. The stretching out of the hand is, like the "spreading out" in Is 65:2, significant of striving to beckon to the wandering, and to bring them near. Regarding הקשׁיב, viz., אזנו, to make the ear still (R. קש), arrigere, incorrectly explained by Schultens, after the Arab ḳashab, polire, by aurem purgare, vid., Isaiah, p. 257, note.
Prov 1:25
פּרע is synonymous with נטשׁ, Prov 1:8; cf. Prov 4:15 פּרעהוּ, turn from it. Gesenius has inaccurately interpreted the phrase פרע ראש of the shaving off of the hair, instead of the letting it fly loose. פרע means to loosen (= to lift up, syn. החל), to release, to set free; it combines the meanings of loosening and making empty, or at liberty, which is conveyed in Arab. by fr' and frg. The latter means, intrans., to be set free, therefore to be or to become free from occupation or business; with mn of an object, to be free from it, i.e., to have accomplished it, to have done with it (Fl.). Thus: since ye have dismissed (missum fecistis) all my counsel (עצה as לדה, from יעץ, Arabic w'd), i.e., what I always would advise to set you right. אבה combines in itself the meanings of consent, Prov 1:10, and compliance, Prov 1:30 (with ל), and, as here, of acceptance. The principal clause begins like an echo of Ps 2:4 (cf. Jer 20:7).
Prov 1:26-27
שׂחק, as Prov 31:25 shows, is not to be understood with בּ; בּ is that of the state or time, not of the object. Regarding איד, calamitas opprimens, obruens (from אוּד = Arabic âda, to burden, to oppress), see at Ps 31:12. בא is related to יאתה as arriving to approaching; פחדּכם is not that for which they are in terror - for those who are addressed are in the condition of carnal security - but that which, in the midst of this, will frighten and alarm them. The Chethı̂b שאוה is pointed thus, שׁאוה (from שׁאו = שׁאה, as ראוה, זעוה after the form אהבה, דּאבה); the Kerı̂ substitutes for this infinitive name the usual particip. שׁאה (where then the Vav is יתיר, "superfluous"), crashing (fem. of שׁאה), then a crash and an overthrow with a crash; regarding its root-meaning (to be waste, and then to sound hollow), see under Ps 35:8. סוּפה (from סוּף = ספה), sweeping forth as a (see Prov 10:25) whirlwind. The infinitive construction of 27a is continued in 27b in the finite. "This syntactical and logical attraction, by virtue of which a modus or tempus passes by ו or by the mere parallel arrangement (as Prov 2:2) from one to another, attracted into the signification and nature of the latter, is peculiar to the Hebr. If there follows a new clause or section of a clause where the discourse takes, as it were, a new departure, that attraction ceases, and the original form of expression is resumed; cf. 1:22, where after the accent Athnach the future is returned to, as here in 27c the infinitive construction is restored" (Fl.). The alliterating words צרה וצוּקה, cf. Is 30:6; Zeph 1:15, are related to each other as narrowness and distress (Hitzig); the Mashal is fond of the stave-rhyme.
(Note: Jul. Ley, in his work on the Metrical Forms of Hebrew Poetry, 1866, has taken too little notice of these frequently occurring alliteration staves; Lagarde communicated to me (8th Sept. 1846) his view of the stave-rhyme in the Book of Proverbs, with the remark, "Only the Hebr. technical poetry is preserved to us in the O.T. records; but in such traces as are found of the stave-rhyme, there are seen the echoes of the poetry of the people, or notes passing over from it.")
John Gill
1:24 Because I have called, and ye refused,.... This is to be understood not of the internal call of Wisdom, or Christ, which is by the special grace of his Spirit; is according to an eternal purpose, the fruit of everlasting love, peculiar to God's elect, and by a divine power; and is also a call to special blessings of grace, and to eternal glory; and which is always effectual, unchangeable, and irreversible, and can never be refused, rejected, and resisted, so as to become void and of no effect: but of the external call by the word, to the natural duties of religion, and to an attendance on the means of grace; which may be where no election goes before, no sanctification attends, nor salvation follows, Mt 20:16; and this may be refused and rejected, as it often is; as when men, notwithstanding that call, do not attend on the ministry of the word, or, if they do, it is in a negligent careless way; or, they show an aversion to it, despise, contradict, and blaspheme it, as the Jews did, who were the persons first called to hear it; see Mt 22:2;
I have stretched out my hand, and no man regarded; this is a gesture of persons calling to others, as orators and preachers, requiring silence and attention; and when eager and fervent, and importunate in their discourses; it is attributed to Christ, Is 65:2; but, notwithstanding all Wisdom's eagerness, zeal, warmth, and importunity, expressed by words and gestures, it was all disregarded; no attention was given to it, which is here complained of.
John Wesley
1:24 Called - By my ministers, by my judgments, and by the motions of my spirit and your own conscience.
Robert Jamieson, A. R. Fausset and David Brown
1:24 stretched . . . hand--Earnestness, especially in beseeching, is denoted by the figure (compare Job 11:13; Ps 68:31; Ps 88:9).
1:251:25: Այլ ապա՛խտ առնէիք զխորհուրդս իմ. եւ յանդիմանութեանց իմոց ո՛չ անսայիք։
25 այլեւ զանց էիք առնում իմ խորհուրդները եւ չէիք ուզում անսալ իմ յանդիմանութիւններին:
25 Հապա իմ բոլոր խրատներս մերժեցիք Եւ իմ յանդիմանութիւնս չուզեցիք։
այլ ապախտ առնէիք զխորհուրդս իմ, եւ յանդիմանութեանց իմոց ոչ անսայիք:

1:25: Այլ ապա՛խտ առնէիք զխորհուրդս իմ. եւ յանդիմանութեանց իմոց ո՛չ անսայիք։
25 այլեւ զանց էիք առնում իմ խորհուրդները եւ չէիք ուզում անսալ իմ յանդիմանութիւններին:
25 Հապա իմ բոլոր խրատներս մերժեցիք Եւ իմ յանդիմանութիւնս չուզեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
1:251:25 и вы отвергли все мои советы, и обличений моих не приняли.
1:25 ἀλλὰ αλλα but ἀκύρους ακυρος do; make ἐμὰς εμος mine; my own βουλάς βουλη intent τοῖς ο the δὲ δε though; while ἐμοῖς εμος mine; my own ἐλέγχοις ελεγχος conviction ἠπειθήσατε απειθεω obstinate
1:25 וַ wa וְ and תִּפְרְע֥וּ ttifrᵊʕˌû פרע let loose כָל־ ḵol- כֹּל whole עֲצָתִ֑י ʕᵃṣāṯˈî עֵצָה counsel וְ֝ ˈw וְ and תֹוכַחְתִּ֗י ṯôḵaḥtˈî תֹּוכַחַת rebuke לֹ֣א lˈō לֹא not אֲבִיתֶֽם׃ ʔᵃvîṯˈem אבה want
1:25. despexistis omne consilium meum et increpationes meas neglexistisYou have despised all my counsel, and have neglected my reprehensions.
25. But ye have set at nought all my counsel, and would none of my reproof:
1:25. You have despised all my counsels, and you have neglected my rebukes.
1:25. But ye have set at nought all my counsel, and would none of my reproof:
But ye have set at nought all my counsel, and would none of my reproof:

1:25 и вы отвергли все мои советы, и обличений моих не приняли.
1:25
ἀλλὰ αλλα but
ἀκύρους ακυρος do; make
ἐμὰς εμος mine; my own
βουλάς βουλη intent
τοῖς ο the
δὲ δε though; while
ἐμοῖς εμος mine; my own
ἐλέγχοις ελεγχος conviction
ἠπειθήσατε απειθεω obstinate
1:25
וַ wa וְ and
תִּפְרְע֥וּ ttifrᵊʕˌû פרע let loose
כָל־ ḵol- כֹּל whole
עֲצָתִ֑י ʕᵃṣāṯˈî עֵצָה counsel
וְ֝ ˈw וְ and
תֹוכַחְתִּ֗י ṯôḵaḥtˈî תֹּוכַחַת rebuke
לֹ֣א lˈō לֹא not
אֲבִיתֶֽם׃ ʔᵃvîṯˈem אבה want
1:25. despexistis omne consilium meum et increpationes meas neglexistis
You have despised all my counsel, and have neglected my reprehensions.
1:25. You have despised all my counsels, and you have neglected my rebukes.
1:25. But ye have set at nought all my counsel, and would none of my reproof:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: ye: Pro 1:30; Ch2 36:16; Psa 107:11; Luk 7:30
would: Pro 1:30, Pro 5:12, Pro 12:1; Psa 81:11
Proverbs 1:26
John Gill
1:25 But ye have set at nought all my counsel,.... The same with "the counsel of God", Acts 20:27. The whole Gospel, and all the truths of it; the entire scheme of salvation by Jesus Christ, which is the produce of divine wisdom, and is according to the counsel of the divine will, and his eternal purpose in Christ Jesus; this the Jews set at nought, made no account of, but despised and rejected, as they did Christ, the author of it, Acts 4:11; as also his ordinances, which go by the same name, because of the wisdom and will of God in them; particularly baptism, rejected by the Scribes and Pharisees, Lk 7:30;
and would none of my reproof; would not hearken to it, nor take it, nor receive any instruction from it nor caution by it; did not like it, but contemned it, and trampled upon it; see Mt 23:37.
Robert Jamieson, A. R. Fausset and David Brown
1:25 set at naught--rejected as of no value.
would none of--literally, "were not willing or inclined to it."
1:261:26: Այսուհետեւ՝ ե՛ս ծիծաղեցայց զկորստեամբ ձերով. եւ ոտնհա՛ր եղէց՝ յորժամ գայցէ նեղութիւն եւ պաշարումն[7805]։ [7805] Բազումք. Գայցէ ձեզ նեղութիւն։
26 Ես այսուհետեւ պիտի ծիծաղեմ ձեր կորստեան վրայ եւ խնդամ, երբ ձեր նեղութիւնն ու տագնապը պաշարեն ձեզ:
26 Ես ալ ձեր թշուառութեանը վրայ պիտի ծիծաղիմ Ու ձեր վախը հասնելուն՝ ծաղր պիտի ընեմ։
Այսուհետեւ ես ծիծաղեցայց զկորստեամբ ձերով, եւ ոտնհար եղէց` յորժամ գայցէ [14]ձեզ նեղութիւն եւ պաշարումն:

1:26: Այսուհետեւ՝ ե՛ս ծիծաղեցայց զկորստեամբ ձերով. եւ ոտնհա՛ր եղէց՝ յորժամ գայցէ նեղութիւն եւ պաշարումն[7805]։
[7805] Բազումք. Գայցէ ձեզ նեղութիւն։
26 Ես այսուհետեւ պիտի ծիծաղեմ ձեր կորստեան վրայ եւ խնդամ, երբ ձեր նեղութիւնն ու տագնապը պաշարեն ձեզ:
26 Ես ալ ձեր թշուառութեանը վրայ պիտի ծիծաղիմ Ու ձեր վախը հասնելուն՝ ծաղր պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:261:26 За то и я посмеюсь вашей погибели; порадуюсь, когда придет на вас ужас;
1:26 τοιγαροῦν τοιγαρουν for then actually κἀγὼ καγω and I τῇ ο the ὑμετέρᾳ υμετερος your ἀπωλείᾳ απωλεια destruction; waste ἐπιγελάσομαι επιγελαω though; while ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἔρχηται ερχομαι come; go ὑμῖν υμιν you ὄλεθρος ολεθρος ruin; destruction
1:26 גַּם־ gam- גַּם even אֲ֭נִי ˈʔᵃnî אֲנִי i בְּ bᵊ בְּ in אֵידְכֶ֣ם ʔêḏᵊḵˈem אֵיד calamity אֶשְׂחָ֑ק ʔeśḥˈāq שׂחק laugh אֶ֝לְעַ֗ג ˈʔelʕˈaḡ לעג mock בְּ bᵊ בְּ in בֹ֣א vˈō בוא come פַחְדְּכֶֽם׃ faḥdᵊḵˈem פַּחַד trembling
1:26. ego quoque in interitu vestro ridebo et subsannabo cum vobis quod timebatis adveneritI also will laugh in your destruction, and will mock when that shall come to you which you feared.
26. I also will laugh in your calamity; I will mock when your fear cometh;
1:26. Similarly, I will ridicule you at your demise, and I will mock you, when that which you feared shall overcome you.
1:26. I also will laugh at your calamity; I will mock when your fear cometh;
I also will laugh at your calamity; I will mock when your fear cometh:

1:26 За то и я посмеюсь вашей погибели; порадуюсь, когда придет на вас ужас;
1:26
τοιγαροῦν τοιγαρουν for then actually
κἀγὼ καγω and I
τῇ ο the
ὑμετέρᾳ υμετερος your
ἀπωλείᾳ απωλεια destruction; waste
ἐπιγελάσομαι επιγελαω though; while
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
ἔρχηται ερχομαι come; go
ὑμῖν υμιν you
ὄλεθρος ολεθρος ruin; destruction
1:26
גַּם־ gam- גַּם even
אֲ֭נִי ˈʔᵃnî אֲנִי i
בְּ bᵊ בְּ in
אֵידְכֶ֣ם ʔêḏᵊḵˈem אֵיד calamity
אֶשְׂחָ֑ק ʔeśḥˈāq שׂחק laugh
אֶ֝לְעַ֗ג ˈʔelʕˈaḡ לעג mock
בְּ bᵊ בְּ in
בֹ֣א vˈō בוא come
פַחְדְּכֶֽם׃ faḥdᵊḵˈem פַּחַד trembling
1:26. ego quoque in interitu vestro ridebo et subsannabo cum vobis quod timebatis advenerit
I also will laugh in your destruction, and will mock when that shall come to you which you feared.
1:26. Similarly, I will ridicule you at your demise, and I will mock you, when that which you feared shall overcome you.
1:26. I also will laugh at your calamity; I will mock when your fear cometh;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-32: Со всею наглядностью и полнотой изображается жалкое, отчаянное состояние людей, упорно презиравших веление Премудрости: внезапность гибели (ст. 27, сн. 1: Сол V:7), отсутствие сочувствия со стороны (ст. 26), бесплодность раскаяния (ст. 28) во всем этом нечестивые лишь пожнут естественные и неизбежные плоды своего нечестия (ст. 31, сн. Гал VI:7).
Albert Barnes: Notes on the Bible - 1834
1:26: Compare the marginal reference. The scorn and derision with which men look on pride and malice, baffled and put to shame, has something that answers to it in the Divine Judgment. It is, however, significant that in the fuller Rev_elation of the mind and will of the Father in the person of the Son no such language meets us. Sadness, sternness, severity, there may be, but, from first to last, no word of mere derision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: Jdg 10:14; Psa 2:4, Psa 37:13; Luk 14:24
Proverbs 1:27
Geneva 1599
1:26 I also will (t) laugh at your calamity; I will mock when your fear cometh;
(t) This is spoken according to our capacity signifying that the wicked, who mock and jest at God's word, will have the just reward of their mocking.
John Gill
1:26 I also will laugh at your calamity,.... By way of retaliation, measuring measure for measure; even as they scorned him, and delighted in their scorning, now he in his turn will "laugh" at them and their distress; which act is ascribed to the Lord by an anthropopathy; see Ps 2:4; signifying that he should not at all pity them, show no compassion to them, and have no mercy upon them; but rather express a pleasure and delight in displaying the glory of his justice in their destruction: the plain sense is, that no favour would be shown them, Is 27:11. The word translated "calamity" signifies a "vapour" (f), or cloud; denoting it would be a very dark dispensation with the Jews, as it was when "wrath came upon them to the uttermost", Th1 2:16; even on their nation, city, and temple; as in their last destruction by the Romans, which is here intended;
I will mock when your fear cometh; which is the same thing in different words; for by "fear" is meant the dreadful calamity on which brought dread, terror, and consternation with it, and of which they had fearful apprehensions beforehand: wherefore this is mentioned among the signs of Jerusalem's destruction, "men's hearts failing them for fear", Lk 21:26.
(f) "significat vaporem", Vatablus, Mercerus, Amama.
John Wesley
1:26 Your fear - The misery you do or should fear.
Robert Jamieson, A. R. Fausset and David Brown
1:26 In their extreme distress He will not only refuse help, but aggravate it by derision.
1:271:27: Եւ յորժամ հասանիցէ ձեզ յանկարծակի խռովութիւն, եւ կործանումն ՚ի նմանութիւն մրրկի գայցէ. կամ յորժամ հասանիցէ ձեզ սատակումն[7806], [7806] Ոմանք. Հասցէ ՚ի վերայ ձեր սատա՛՛։
27 Եւ երբ յանկարծակի խռովութիւն հասնի ձեզ վրայ, եւ, ինչպէս մրրիկ, կործանում գայ, կամ երբ ձեր վախճանը հասնի,
27 Երբ ձեր վախը հեղեղի պէս հասնի, Ձեր թշուառութիւնը մրրիկի պէս պատահի Եւ ձեր վրայ նեղութիւն ու տառապանք գայ
Եւ յորժամ հասանիցէ ձեզ յանկարծակի խռովութիւն, եւ կործանումն ի նմանութիւն մրրկի գայցէ. կամ յորժամ հասանիցէ ձեզ սատակումն:

1:27: Եւ յորժամ հասանիցէ ձեզ յանկարծակի խռովութիւն, եւ կործանումն ՚ի նմանութիւն մրրկի գայցէ. կամ յորժամ հասանիցէ ձեզ սատակումն[7806],
[7806] Ոմանք. Հասցէ ՚ի վերայ ձեր սատա՛՛։
27 Եւ երբ յանկարծակի խռովութիւն հասնի ձեզ վրայ, եւ, ինչպէս մրրիկ, կործանում գայ, կամ երբ ձեր վախճանը հասնի,
27 Երբ ձեր վախը հեղեղի պէս հասնի, Ձեր թշուառութիւնը մրրիկի պէս պատահի Եւ ձեր վրայ նեղութիւն ու տառապանք գայ
zohrab-1805▾ eastern-1994▾ western am▾
1:271:27 когда придет на вас ужас, как буря, и беда, как вихрь, принесется на вас; когда постигнет вас скорбь и теснота.
1:27 καὶ και and; even ὡς ως.1 as; how ἂν αν perhaps; ever ἀφίκηται αφικνεομαι reach ὑμῖν υμιν you ἄφνω αφνω abruptly θόρυβος θορυβος noise; uproar ἡ ο the δὲ δε though; while καταστροφὴ καταστροφη catastrophe ὁμοίως ομοιως likewise καταιγίδι καταιγις here; present καὶ και and; even ὅταν οταν when; once ἔρχηται ερχομαι come; go ὑμῖν υμιν you θλῖψις θλιψις pressure καὶ και and; even πολιορκία πολιορκια or; than ὅταν οταν when; once ἔρχηται ερχομαι come; go ὑμῖν υμιν you ὄλεθρος ολεθρος ruin; destruction
1:27 בְּ bᵊ בְּ in בֹ֤א vˈō בוא come כְכ *ḵᵊ כְּ as שֹׁואָ֨השׁאוה *šôʔˌā שֹׁואָה trouble פַּחְדְּכֶ֗ם paḥdᵊḵˈem פַּחַד trembling וְֽ֭ ˈwˈ וְ and אֵידְכֶם ʔêḏᵊḵˌem אֵיד calamity כְּ kᵊ כְּ as סוּפָ֣ה sûfˈā סוּפָה storm יֶאֱתֶ֑ה yeʔᵉṯˈeh אתה come בְּ bᵊ בְּ in בֹ֥א vˌō בוא come עֲ֝לֵיכֶ֗ם ˈʕᵃlêḵˈem עַל upon צָרָ֥ה ṣārˌā צָרָה distress וְ wᵊ וְ and צוּקָֽה׃ ṣûqˈā צוּקָה distress
1:27. cum inruerit repentina calamitas et interitus quasi tempestas ingruerit quando venerit super vos tribulatio et angustiaWhen sudden calamity shall fall on you, and destruction, as a tempest, shall be at hand: when tribulation and distress shall come upon you:
27. When your fear cometh as a storm, and your calamity cometh on as a whirlwind; when distress and anguish come upon you.
1:27. When sudden calamity rushes upon you, and your demise advances like a tempest, when tribulation and anguish overcome you,
1:27. When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.
When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you:

1:27 когда придет на вас ужас, как буря, и беда, как вихрь, принесется на вас; когда постигнет вас скорбь и теснота.
1:27
καὶ και and; even
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἀφίκηται αφικνεομαι reach
ὑμῖν υμιν you
ἄφνω αφνω abruptly
θόρυβος θορυβος noise; uproar
ο the
δὲ δε though; while
καταστροφὴ καταστροφη catastrophe
ὁμοίως ομοιως likewise
καταιγίδι καταιγις here; present
καὶ και and; even
ὅταν οταν when; once
ἔρχηται ερχομαι come; go
ὑμῖν υμιν you
θλῖψις θλιψις pressure
καὶ και and; even
πολιορκία πολιορκια or; than
ὅταν οταν when; once
ἔρχηται ερχομαι come; go
ὑμῖν υμιν you
ὄλεθρος ολεθρος ruin; destruction
1:27
בְּ bᵊ בְּ in
בֹ֤א vˈō בוא come
כְכ
*ḵᵊ כְּ as
שֹׁואָ֨השׁאוה
*šôʔˌā שֹׁואָה trouble
פַּחְדְּכֶ֗ם paḥdᵊḵˈem פַּחַד trembling
וְֽ֭ ˈwˈ וְ and
אֵידְכֶם ʔêḏᵊḵˌem אֵיד calamity
כְּ kᵊ כְּ as
סוּפָ֣ה sûfˈā סוּפָה storm
יֶאֱתֶ֑ה yeʔᵉṯˈeh אתה come
בְּ bᵊ בְּ in
בֹ֥א vˌō בוא come
עֲ֝לֵיכֶ֗ם ˈʕᵃlêḵˈem עַל upon
צָרָ֥ה ṣārˌā צָרָה distress
וְ wᵊ וְ and
צוּקָֽה׃ ṣûqˈā צוּקָה distress
1:27. cum inruerit repentina calamitas et interitus quasi tempestas ingruerit quando venerit super vos tribulatio et angustia
When sudden calamity shall fall on you, and destruction, as a tempest, shall be at hand: when tribulation and distress shall come upon you:
1:27. When sudden calamity rushes upon you, and your demise advances like a tempest, when tribulation and anguish overcome you,
1:27. When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.
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Adam Clarke: Commentary on the Bible - 1831
1:27: Your destruction cometh as a whirlwind - כסופה kesuphah, as the all-prostrating blast. Sense and sound are here well expressed. Suphah here is the gust of wind.
Albert Barnes: Notes on the Bible - 1834
1:27: Desolation - Better, tempest. The rapid gathering of the clouds, the rushing of the mighty winds, are the fittest types of the suddenness with which in the end the judgment of God shall fall on those who look not for it. Compare Mat 24:29 etc.; Luk 17:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: your fear: Pro 3:25, Pro 3:26, Pro 10:24, Pro 10:25; Psa 69:22-28; Luk 21:26, Luk 21:34, Luk 21:35; Th1 5:3; Rev 6:15-17
as a: Psa 58:9; Isa 17:13; Nah 1:3
distress: Luk 21:23-25; Rom 2:9
Proverbs 1:28
Geneva 1599
1:27 When (u) your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.
(u) That is, your destruction, which you feared.
John Gill
1:27 When your fear cometh as desolation,.... When such will be the calamity that will occasion this fear, that it shall be like some desolating judgment, as famine, sword, and pestilence, which lays all waste: and such was the destruction of the Jews by the Romans; it not only laid Jerusalem and the temple waste, but the whole country of Judea. These are the "desolations" said to be "determined", or "the consummation and that determined", which should be "poured upon the desolate", Dan 9:26;
and your destruction cometh as a whirlwind; suddenly and unthought of, fierce, and boisterous, throwing down and carrying all before it: so the said destruction did; it threw down the walls and houses of the city of Jerusalem, and the temple, and its fine buildings, so that not one stone was left upon another not thrown down, Mt 24:2;
when distress and anguish cometh upon you; as they did at that time with a witness, when Jerusalem was besieged by the Romans: what with the sword of the enemy without, and the famine within; together with the vast number of cutthroats and seditious persons among themselves; it was such a time of distress and tribulation as never was from the beginning of the world, nor ever will be, Mt 24:22. Josephus's history of those times is a proper comment on these words.
Robert Jamieson, A. R. Fausset and David Brown
1:27 fear--the object of it.
desolation--literally, "a tumultuous noise," denoting their utter confusion.
destruction--or calamity (Prov 1:26) compared to a whirlwind, as to fatal rapidity.
distress-- (Ps 4:1; Ps 44:11).
anguish--a state of inextricable oppression, the deepest despair.
1:281:28: իցէ զի կարդայցէք առ իս՝ եւ ես ո՛չ լսիցեմ ձեզ։ Խնդրեսցեն զիս չարք՝ եւ ո՛չ գտանիցեն.
28 գուցէ դուք կանչէք ինձ, բայց ես ձեզ չեմ լսելու. չարերը պիտի փնտռեն ինձ, բայց չեն գտնելու,
28 Այն ատեն ինծի պիտի աղաղակեն ու պատասխան պիտի չտամ. Զիս պիտի փնտռեն ու պիտի չկրնան գտնել
իցէ զի կարդայցէք առ իս, եւ ես ոչ լսիցեմ ձեզ. խնդրեսցեն զիս [15]չարք, եւ ոչ գտանիցեն:

1:28: իցէ զի կարդայցէք առ իս՝ եւ ես ո՛չ լսիցեմ ձեզ։ Խնդրեսցեն զիս չարք՝ եւ ո՛չ գտանիցեն.
28 գուցէ դուք կանչէք ինձ, բայց ես ձեզ չեմ լսելու. չարերը պիտի փնտռեն ինձ, բայց չեն գտնելու,
28 Այն ատեն ինծի պիտի աղաղակեն ու պատասխան պիտի չտամ. Զիս պիտի փնտռեն ու պիտի չկրնան գտնել
zohrab-1805▾ eastern-1994▾ western am▾
1:281:28 Тогда будут звать меня, и я не услышу; с утра будут искать меня, и не найдут меня.
1:28 ἔσται ειμι be γὰρ γαρ for ὅταν οταν when; once ἐπικαλέσησθέ επικαλεω invoke; nickname με με me ἐγὼ εγω I δὲ δε though; while οὐκ ου not εἰσακούσομαι εισακουω heed; listen to ὑμῶν υμων your ζητήσουσίν ζητεω seek; desire με με me κακοὶ κακος bad; ugly καὶ και and; even οὐχ ου not εὑρήσουσιν ευρισκω find
1:28 אָ֣ז ʔˈāz אָז then יִ֭קְרָאֻנְנִי ˈyiqrāʔunnî קרא call וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶֽעֱנֶ֑ה ʔˈeʕᵉnˈeh ענה answer יְ֝שַׁחֲרֻ֗נְנִי ˈyšaḥᵃrˈunnî שׁחר look for וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִמְצָאֻֽנְנִי׃ yimṣāʔˈunnî מצא find
1:28. tunc invocabunt me et non exaudiam mane consurgent et non invenient meThen shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me:
28. Then shall they call upon me, but I will not answer; they shall seek me diligently, but they shall not find me:
1:28. then they will call to me, and I will not heed, they will arise in the morning, and not find me.
1:28. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:

1:28 Тогда будут звать меня, и я не услышу; с утра будут искать меня, и не найдут меня.
1:28
ἔσται ειμι be
γὰρ γαρ for
ὅταν οταν when; once
ἐπικαλέσησθέ επικαλεω invoke; nickname
με με me
ἐγὼ εγω I
δὲ δε though; while
οὐκ ου not
εἰσακούσομαι εισακουω heed; listen to
ὑμῶν υμων your
ζητήσουσίν ζητεω seek; desire
με με me
κακοὶ κακος bad; ugly
καὶ και and; even
οὐχ ου not
εὑρήσουσιν ευρισκω find
1:28
אָ֣ז ʔˈāz אָז then
יִ֭קְרָאֻנְנִי ˈyiqrāʔunnî קרא call
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶֽעֱנֶ֑ה ʔˈeʕᵉnˈeh ענה answer
יְ֝שַׁחֲרֻ֗נְנִי ˈyšaḥᵃrˈunnî שׁחר look for
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִמְצָאֻֽנְנִי׃ yimṣāʔˈunnî מצא find
1:28. tunc invocabunt me et non exaudiam mane consurgent et non invenient me
Then shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me:
1:28. then they will call to me, and I will not heed, they will arise in the morning, and not find me.
1:28. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: shall they: Gen 6:3; Job 27:9, Job 35:12; Psa 18:41; Isa 1:15; Jer 11:11, Jer 14:12; Eze 8:18; Mic 3:4; Zac 7:13; Mat 7:22, Mat 7:23, Mat 25:10-12; Luk 13:25-28; Jam 4:3
they shall seek: Psa 78:34-36; Hos 5:15, Hos 6:1-4
Proverbs 1:29
Carl Friedrich Keil and Franz Delitzsch
1:28
Then - this sublime preacher in the streets continues - distress shall teach them to pray:
28 Then shall they call on me, and I will not answer;
They shall early seek after me, and not find me;
29 Because that they hated knowledge,
And did not choose the fear of Jahve.
30 They have not yielded to my counsel,
Despised all my reproof:
31 Therefore shall they eat of the fruit of their way,
And satiate themselves with their own counsels.
In the full emphatic forms, יקראנני, they shall call on me, ישׁחרנני, they shall seek me, and ימצאנני, they shall find me, the suffix ני may be joined to the old plur. ending ûn (Gesenius, Olshausen, Bttcher); but open forms like יברכנהוּ, He will bless him,יכבּדנני, He will honour me (from יכבּדנּי), and the like, rather favour the conclusion that נ is epenthetic (Ew. 250, b).
(Note: In the Codd. יקראנני is written; in this case the Metheg indicates the tone syllable: vid., Torath Emeth, p. 7 note, p. 21 note; and Accentssystem, ii. 1, note. In ישׁחרנני the Rebia is to be placed over the ר. In the Silluk-word ימצאנני it appears undoubtedly that the form is to be spoken as Milel, i.e., with tone on the penult.)
The address here takes the form of a declaration: Stultos nunc indignos censet ulteriori alloquio (Mich.). It is that laughter and scorn, Prov 1:26, which here sounds forth from the address of the Judge regarding the incorrigible. שׁחר is denom. of שׁחר, to go out and to seek with the morning twilight, as also בּקּר, Ps 27:5, perhaps to appear early, and usually (Arab.) bakar (I, II, IV), to rise early, to be zealous (Lane: "He hastened to do or accomplish, or attain the thing needed"). Zckler, with Hitzig, erroneously regards Prov 1:29, Prov 1:30 as the antecedent to Prov 1:31. With ויאכלוּ, "and they shall eat," the futt. announcing judgment are continued from Prov 1:28; cf. Deut 28:46-48. The conclusion after תּהת כּי, "therefore because," or as usually expressed (except here and Deut 4:37, cf. Gen 4:25), תּהת אשׁר (ἀνθ ̓ ὧν), is otherwise characterized, Deut 22:29; 2Chron 21:12; and besides, תהת אשׁר stands after (e.g., 1Kings 26:21; 4Kings 22:17; Jer 29:19) oftener than before the principal clause. בּחר combines in itself the meanings of eligere and diligere (Fl.). The construction of אבה ל (to be inclining towards) follows that of the analogous שׁמע ל (to hear). Each one eats of the fruit of his way - good fruit of good ways (Is 3:10), and evil fruit of evil ways. "The מן, 31b, introduces the object from which, as a whole, that which one eats, and with which he is satisfied, is taken as a part, or the object from which, as from a fountain, satisfaction flows forth" (Fl.). In correct texts, ויאכלוּ has the accent Dech, and at the same time Munach as its servant. Regarding the laws of punctuation, according to which וּממּעצתיהם (with Munach on the tone-syllable, Tarcha on the antepenult, and Metheg before the Chateph-Pathach) is to be written, see Baer's Torath Emeth, p. 11, Accentssystem, iv. 4. Norzi accents the word incorrectly with Rebia Mugrash. With the exception of Prov 22:22, the pluralet
(Note: A plur. denoting unity in the circumstances, and a similarity in the relations of time and space.)
מועצות has always the meaning of ungodly counsels.
Geneva 1599
1:28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not (x) find me:
(x) Because they sought not with an affection to God, but for ease of their own grief.
John Gill
1:28 Then shall they call upon me, but I will not answer,.... As he called them, and they refused to answer to his call, Prov 1:24; so it was just in him to return no answer to them, when they called on him to deliver them from the Romans, and save them from ruin: for this was what they called out for, and what they expected, that the Messiah would come and deliver them; this was what they buoyed themselves up with, and made them so desperate to the last;
they shall seek me early, but they shall not find me; this is the very thing that Christ told the Jews, and much in the same words with these, Jn 7:34; for when he was gone, and they were in distress, then they sought after the Messiah, in the desert, and in the secret chambers, and in this and the other place, where they were told he was; but, alas! they could not find him: the true Messiah, whom they had rejected, was come and gone, and would return no more, until his second coming to judgment; or, however, till he came in his kingdom and power, to their ruin and destruction; of which coming of his the Scriptures often speak.
John Wesley
1:28 Early - With diligence and fervency.
Robert Jamieson, A. R. Fausset and David Brown
1:28 Now no prayers or most diligent seeking will avail (Prov 8:17).
1:291:29: զի ատեցին զիմաստութիւն. եւ զերկեւղ Տեառն ո՛չ խնդրեցին[7807]։ [7807] Օրինակ մի. Եւ զերկիւղ Տեառն ո՛չ ընտրեցին։
29 քանզի ատեցին իմաստութիւնը եւ Տիրոջ երկիւղը չընտրեցին,
29 Որովհետեւ գիտութիւնը ատեցին Ու Տէրոջը վախը չընտրեցին։
զի ատեցին զիմաստութիւն, եւ զերկեւղ Տեառն ոչ խնդրեցին:

1:29: զի ատեցին զիմաստութիւն. եւ զերկեւղ Տեառն ո՛չ խնդրեցին[7807]։
[7807] Օրինակ մի. Եւ զերկիւղ Տեառն ո՛չ ընտրեցին։
29 քանզի ատեցին իմաստութիւնը եւ Տիրոջ երկիւղը չընտրեցին,
29 Որովհետեւ գիտութիւնը ատեցին Ու Տէրոջը վախը չընտրեցին։
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1:291:29 За то, что они возненавидели знание и не избрали {для себя} страха Господня,
1:29 ἐμίσησαν μισεω hate γὰρ γαρ for σοφίαν σοφια wisdom τὸν ο the δὲ δε though; while φόβον φοβος fear; awe τοῦ ο the κυρίου κυριος lord; master οὐ ου not προείλαντο προαιρεω choose before / deliberately
1:29 תַּ֭חַת ˈtaḥaṯ תַּחַת under part כִּי־ kî- כִּי that שָׂ֣נְאוּ śˈānᵊʔû שׂנא hate דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וְ wᵊ וְ and יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear יְ֝הֹוָ֗ה [ˈyhôˈāh] יְהוָה YHWH לֹ֣א lˈō לֹא not בָחָֽרוּ׃ vāḥˈārû בחר examine
1:29. eo quod exosam habuerint disciplinam et timorem Domini non susceperintBecause they have hated instruction, and received not the fear of the Lord,
29. For that they hated knowledge, and did not choose the fear of the LORD:
1:29. For they held hatred for discipline, and they would not accept the fear of the Lord;
1:29. For that they hated knowledge, and did not choose the fear of the LORD:
For that they hated knowledge, and did not choose the fear of the LORD:

1:29 За то, что они возненавидели знание и не избрали {для себя} страха Господня,
1:29
ἐμίσησαν μισεω hate
γὰρ γαρ for
σοφίαν σοφια wisdom
τὸν ο the
δὲ δε though; while
φόβον φοβος fear; awe
τοῦ ο the
κυρίου κυριος lord; master
οὐ ου not
προείλαντο προαιρεω choose before / deliberately
1:29
תַּ֭חַת ˈtaḥaṯ תַּחַת under part
כִּי־ kî- כִּי that
שָׂ֣נְאוּ śˈānᵊʔû שׂנא hate
דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear
יְ֝הֹוָ֗ה [ˈyhôˈāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
בָחָֽרוּ׃ vāḥˈārû בחר examine
1:29. eo quod exosam habuerint disciplinam et timorem Domini non susceperint
Because they have hated instruction, and received not the fear of the Lord,
1:29. For they held hatred for discipline, and they would not accept the fear of the Lord;
1:29. For that they hated knowledge, and did not choose the fear of the LORD:
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Adam Clarke: Commentary on the Bible - 1831
1:29: They hated knowledge - This argues the deepest degree of intellectual and moral depravity.
Albert Barnes: Notes on the Bible - 1834
1:29: This is no arbitrary sentence. The fault was all along their own. The fruit of their own ways is death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: that: Pro 1:22, Pro 5:12, Pro 6:23; Job 21:14, Job 21:15; Psa 50:16, Psa 50:17; Isa 27:11, Isa 30:9-12; Joh 3:20; Act 7:51-54
not: Luk 10:42; Heb 11:25
Proverbs 1:30
John Gill
1:29 For that they hated knowledge,.... Spiritual and evangelical; the knowledge of the Scriptures, of the promises and prophecies of them respecting the Messiah, though they were called upon and exhorted to "search" them; the knowledge of the Messiah, his person, offices, and grace; the knowledge of his Gospel, and the doctrines of it; see Prov 1:22;
and did not choose the fear of the Lord; which is the beginning of knowledge, Prov 1:7; instead of choosing, they cast off the fear of the Lord; and by their rejection of the Messiah, and their usage of him, it plainly appeared that the fear of God was not before their eyes nor upon their hearts; nor did they choose or care for the pure, spiritual, and evangelical worship of God, introduced in the Gospel dispensation; the ordinances of Christ they did not choose to submit to; and would neither go into he kingdom of God or Gospel church state themselves, nor suffer those that were entering to go in, Mt 23:13; but rather chose their superstition and will worship, according to the tradition of the elders, by which they made the word and worship of God of none effect.
John Wesley
1:29 Knowledge - The practical knowledge of God and of their duty.
Robert Jamieson, A. R. Fausset and David Brown
1:29 The sinner's infatuated rejection brings his ruin.
1:301:30: Եւ ո՛չ կամէին անսալ խորհրդոց իմոց, եւ արհամարհեցին զյանդիմանութիւնս իմ[7808]։ [7808] Ոմանք. Եւ ո՛չ կամեցան անսալ։
30 չկամեցան անսալ իմ խորհուրդներին, արհամարհեցին իմ յանդիմանութիւնները:
30 Իմ խրատներս չուզեցին Ու բոլոր յանդիմանութիւնս անարգեցին
եւ ոչ կամէին անսալ խորհրդոց իմոց, եւ արհամարհեցին զյանդիմանութիւնս իմ:

1:30: Եւ ո՛չ կամէին անսալ խորհրդոց իմոց, եւ արհամարհեցին զյանդիմանութիւնս իմ[7808]։
[7808] Ոմանք. Եւ ո՛չ կամեցան անսալ։
30 չկամեցան անսալ իմ խորհուրդներին, արհամարհեցին իմ յանդիմանութիւնները:
30 Իմ խրատներս չուզեցին Ու բոլոր յանդիմանութիւնս անարգեցին
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1:301:30 не приняли совета моего, презрели все обличения мои;
1:30 οὐδὲ ουδε not even; neither ἤθελον θελω determine; will ἐμαῖς εμος mine; my own προσέχειν προσεχω pay attention; beware βουλαῖς βουλη intent ἐμυκτήριζον μυκτηριζω mock δὲ δε though; while ἐμοὺς εμος mine; my own ἐλέγχους ελεγχος conviction
1:30 לֹא־ lō- לֹא not אָב֥וּ ʔāvˌû אבה want לַ la לְ to עֲצָתִ֑י ʕᵃṣāṯˈî עֵצָה counsel נָ֝אֲצ֗וּ ˈnāʔᵃṣˈû נאץ contemn כָּל־ kol- כֹּל whole תֹּוכַחְתִּֽי׃ tôḵaḥtˈî תֹּוכַחַת rebuke
1:30. nec adquieverint consilio meo et detraxerint universae correptioni meaeNor consented to my counsel, but despised all my reproof.
30. They would none of my counsel; they despised all my reproof:
1:30. they would not consent to my counsel, but they detracted from all of my corrections.
1:30. They would none of my counsel: they despised all my reproof.
They would none of my counsel: they despised all my reproof:

1:30 не приняли совета моего, презрели все обличения мои;
1:30
οὐδὲ ουδε not even; neither
ἤθελον θελω determine; will
ἐμαῖς εμος mine; my own
προσέχειν προσεχω pay attention; beware
βουλαῖς βουλη intent
ἐμυκτήριζον μυκτηριζω mock
δὲ δε though; while
ἐμοὺς εμος mine; my own
ἐλέγχους ελεγχος conviction
1:30
לֹא־ lō- לֹא not
אָב֥וּ ʔāvˌû אבה want
לַ la לְ to
עֲצָתִ֑י ʕᵃṣāṯˈî עֵצָה counsel
נָ֝אֲצ֗וּ ˈnāʔᵃṣˈû נאץ contemn
כָּל־ kol- כֹּל whole
תֹּוכַחְתִּֽי׃ tôḵaḥtˈî תֹּוכַחַת rebuke
1:30. nec adquieverint consilio meo et detraxerint universae correptioni meae
Nor consented to my counsel, but despised all my reproof.
1:30. they would not consent to my counsel, but they detracted from all of my corrections.
1:30. They would none of my counsel: they despised all my reproof.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: Pro 1:25; Psa 81:11, Psa 119:111, Psa 119:173; Jer 8:9; Luk 14:18-20
Proverbs 1:31
Geneva 1599
1:30 They would none of my counsel: they (y) despised all my reproof.
(y) Showing that without faith and obedience, we cannot call on God correctly.
John Gill
1:30 They would none of my counsel,.... Neither his doctrines nor his ordinances; nor would they attend to the wholesome counsel and advice he gave them in his sermons upon the mount, and in other discourses of his at other times and places;
they despised all my reproof; for their hypocrisy, uncleanness, covetousness, and other sins they were addicted to; see Mt 23:1; but they "derided" him for it, Lk 16:14; where the same word is used as is by the Septuagint here. These things are repeated from Prov 1:25, to observe their ingratitude, and how just was their ruin, and what the true cause of it.
1:311:31: Այսուհետեւ կերիցե՛ն զպտուղս ճանապարհաց իւրեանց. եւ իւրեանց ամպարշտութեամբն յագեսցին։
31 Այսուհետեւ նրանք կ’ուտեն իրենց ճանապարհների պտուղները եւ կը յագենան իրենց ամբարշտութեամբ:
31 Ուրեմն անոնք իրենց ճամբուն պտուղէն պիտի ուտեն Ու իրենց խորհուրդներով պիտի կշտանան։
Այսուհետեւ կերիցեն զպտուղս ճանապարհաց իւրեանց, եւ [16]իւրեանց ամպարշտութեամբն յագեսցին:

1:31: Այսուհետեւ կերիցե՛ն զպտուղս ճանապարհաց իւրեանց. եւ իւրեանց ամպարշտութեամբն յագեսցին։
31 Այսուհետեւ նրանք կ’ուտեն իրենց ճանապարհների պտուղները եւ կը յագենան իրենց ամբարշտութեամբ:
31 Ուրեմն անոնք իրենց ճամբուն պտուղէն պիտի ուտեն Ու իրենց խորհուրդներով պիտի կշտանան։
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1:311:31 за то и будут они вкушать от плодов путей своих и насыщаться от помыслов их.
1:31 τοιγαροῦν τοιγαρουν for then actually ἔδονται εσθιω eat; consume τῆς ο the ἑαυτῶν εαυτου of himself; his own ὁδοῦ οδος way; journey τοὺς ο the καρποὺς καρπος.1 fruit καὶ και and; even τῆς ο the ἑαυτῶν εαυτου of himself; his own ἀσεβείας ασεβεια irreverence πλησθήσονται πληθω fill; fulfill
1:31 וְֽ֭ ˈwˈ וְ and יֹאכְלוּ yōḵᵊlˌû אכל eat מִ mi מִן from פְּרִ֣י ppᵊrˈî פְּרִי fruit דַרְכָּ֑ם ḏarkˈām דֶּרֶךְ way וּֽ ˈû וְ and מִ mi מִן from מֹּעֲצֹ֖תֵיהֶ֣ם mmōʕᵃṣˌōṯêhˈem מֹועֵצָה counsel יִשְׂבָּֽעוּ׃ yiśbˈāʕû שׂבע be sated
1:31. comedent igitur fructus viae suae suisque consiliis saturabunturTherefore they shall eat the fruit of their own way, and shall be filled with their own devices.
31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
1:31. Therefore, they shall eat the fruit of their way, and they shall have their fill of their own counsels.
1:31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
Therefore shall they eat of the fruit of their own way, and be filled with their own devices:

1:31 за то и будут они вкушать от плодов путей своих и насыщаться от помыслов их.
1:31
τοιγαροῦν τοιγαρουν for then actually
ἔδονται εσθιω eat; consume
τῆς ο the
ἑαυτῶν εαυτου of himself; his own
ὁδοῦ οδος way; journey
τοὺς ο the
καρποὺς καρπος.1 fruit
καὶ και and; even
τῆς ο the
ἑαυτῶν εαυτου of himself; his own
ἀσεβείας ασεβεια irreverence
πλησθήσονται πληθω fill; fulfill
1:31
וְֽ֭ ˈwˈ וְ and
יֹאכְלוּ yōḵᵊlˌû אכל eat
מִ mi מִן from
פְּרִ֣י ppᵊrˈî פְּרִי fruit
דַרְכָּ֑ם ḏarkˈām דֶּרֶךְ way
וּֽ ˈû וְ and
מִ mi מִן from
מֹּעֲצֹ֖תֵיהֶ֣ם mmōʕᵃṣˌōṯêhˈem מֹועֵצָה counsel
יִשְׂבָּֽעוּ׃ yiśbˈāʕû שׂבע be sated
1:31. comedent igitur fructus viae suae suisque consiliis saturabuntur
Therefore they shall eat the fruit of their own way, and shall be filled with their own devices.
1:31. Therefore, they shall eat the fruit of their way, and they shall have their fill of their own counsels.
1:31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: Pro 14:14, Pro 22:8; Job 4:8; Isa 3:10, Isa 3:11; Jer 2:19, Jer 6:19; Gal 6:7, Gal 6:8
Proverbs 1:32
Geneva 1599
1:31 Therefore shall they eat of the (z) fruit of their own way, and be filled with their own devices.
(z) They will feel what convenience their wicked life will give them.
John Gill
1:31 Therefore shall they eat of the fruit of their own way,.... Their evil ways; be punished according to their deserts, and receive the just reward of their iniquities; see Is 3:10;
and be filled with their own devices; or "counsels" (g): their device and counsel was to put Christ to death; to deliver him to the Roman governor, that he might be crucified, as he was: and they afterwards had their bellyful of crucifixion, as the word (h) used signifies; such vast numbers of them were crucified by the Romans before the walls of the city, five hundred a day, and sometimes more; insomuch that room was needed for crosses, and crosses for bodies (i).
(g) "de consiliis suis", Pagninus, Montanus; "ex consiliis suis", Junius & Tremellius, &c. (h) "saturabuntar", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. (i) Josephus de Bello Jud. l. 5. c. 11. s. 1.
John Wesley
1:31 Eat - They should receive punishment answerable to their sins. Filled - With the fruits of them.
Robert Jamieson, A. R. Fausset and David Brown
1:31 fruit . . . way--result of conduct (Is 3:10; Ezek 11:21; Rom 6:21; Gal 6:7-8).
be filled--even to repletion (Ps 123:4).
1:321:32: Փոխանակ զի զրկէի՛ն, զտղայս կոտորեցի՛ն. եւ կշտամբութիւն զամպարիշտս սատակեսցէ՛[7809]։ [7809] Ոմանք. Զրկէին զանմեղս, զտղայս կոտո՛՛։
32 Քանի որ զրկում էին երեխաներին, պիտի կոտորուեն, եւ կշտամբանքը պիտի սպանի ամբարիշտներին:
32 Վասն զի անմիտներուն խոտորիլը զիրենք պիտի մեռցնէ Եւ յիմարներուն անհոգութիւնը զիրենք պիտի կորսնցնէ։
Փոխանակ զի զրկէին զտղայս` կոտորեսցին, եւ կշտամբութիւն զամպարիշտս սատակեսցէ:

1:32: Փոխանակ զի զրկէի՛ն, զտղայս կոտորեցի՛ն. եւ կշտամբութիւն զամպարիշտս սատակեսցէ՛[7809]։
[7809] Ոմանք. Զրկէին զանմեղս, զտղայս կոտո՛՛։
32 Քանի որ զրկում էին երեխաներին, պիտի կոտորուեն, եւ կշտամբանքը պիտի սպանի ամբարիշտներին:
32 Վասն զի անմիտներուն խոտորիլը զիրենք պիտի մեռցնէ Եւ յիմարներուն անհոգութիւնը զիրենք պիտի կորսնցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:321:32 Потому что упорство невежд убьет их, и беспечность глупцов погубит их,
1:32 ἀνθ᾿ αντι against; instead of ὧν ος who; what γὰρ γαρ for ἠδίκουν αδικεω injure; unjust to νηπίους νηπιος minor φονευθήσονται φονευω murder καὶ και and; even ἐξετασμὸς εξετασμος irreverent ὀλεῖ ολλυμι destroy; make an end of
1:32 כִּ֤י kˈî כִּי that מְשׁוּבַ֣ת mᵊšûvˈaṯ מְשׁוּבָה apostasy פְּתָיִ֣ם pᵊṯāyˈim פֶּתִי young man תַּֽהַרְגֵ֑ם tˈaharᵊḡˈēm הרג kill וְ wᵊ וְ and שַׁלְוַ֖ת šalwˌaṯ שַׁלְוָה ease כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent תְּאַבְּדֵֽם׃ tᵊʔabbᵊḏˈēm אבד perish
1:32. aversio parvulorum interficiet eos et prosperitas stultorum perdet illosThe turning away of little ones shall kill them, and the prosperity of fools shall destroy them.
32. For the backsliding of the simple shall slay them, and the prosperity of fools shall destroy them.
1:32. The loathing of the little ones shall destroy them, and the prosperity of the foolish shall perish them.
1:32. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them:

1:32 Потому что упорство невежд убьет их, и беспечность глупцов погубит их,
1:32
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
γὰρ γαρ for
ἠδίκουν αδικεω injure; unjust to
νηπίους νηπιος minor
φονευθήσονται φονευω murder
καὶ και and; even
ἐξετασμὸς εξετασμος irreverent
ὀλεῖ ολλυμι destroy; make an end of
1:32
כִּ֤י kˈî כִּי that
מְשׁוּבַ֣ת mᵊšûvˈaṯ מְשׁוּבָה apostasy
פְּתָיִ֣ם pᵊṯāyˈim פֶּתִי young man
תַּֽהַרְגֵ֑ם tˈaharᵊḡˈēm הרג kill
וְ wᵊ וְ and
שַׁלְוַ֖ת šalwˌaṯ שַׁלְוָה ease
כְּסִילִ֣ים kᵊsîlˈîm כְּסִיל insolent
תְּאַבְּדֵֽם׃ tᵊʔabbᵊḏˈēm אבד perish
1:32. aversio parvulorum interficiet eos et prosperitas stultorum perdet illos
The turning away of little ones shall kill them, and the prosperity of fools shall destroy them.
1:32. The loathing of the little ones shall destroy them, and the prosperity of the foolish shall perish them.
1:32. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: В ст. 32-33: заключается выразительное противоположение гибельности состояния презрителей Премудрости и прочности счастья послушных гласу Ее. Последние всегда остаются спокойны потому что внешним успехам и лишениям, как и всей земной, временной жизни, не предают того исключительно важного значения, какое все это имеет в очах нечестивых. Воззрение же благочестивых на жизнь и ее блага, у Премудрого, как и у Апостола, определяют ее правилом: "благочестие на все полезно, имея обетование жизни настоящей и будущей" (1: Тим IV:8). В первой половине ст. 32: чтение русск. перев. "упорство... (у архим. Макария - непокорность) убьет их", точно передающее евр. чтение и соотв. - Вульгаты, следует предпочесть греч. и слав. "зане обидеша младенцев, убиени будут".
Adam Clarke: Commentary on the Bible - 1831
1:32: For the turning away of the simple - This difficult place seems to refer to such a case as we term turning king's evidence; where an accomplice saves his own life by impeaching the rest of his gang. This is called his turning or repentance, משובה meshubah; and he was the most likely to turn, because he was of the פתים pethayim, seduced or deceived persons. And this evidence was given against them when they were in their prosperity, שלוה shalvah, their security, enjoying the fruits of their depredations; and being thus in a state of fancied security, they were the more easily taken and brought to justice.
Albert Barnes: Notes on the Bible - 1834
1:32: Turning - Wisdom had called the simple to "turn," and they had turned, but it was "away" from her. For "prosperity" read carelessness. Not outward prosperity, but the temper which it too often produces, the easy-going indifference to higher truths, is that which destroys.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: the turning: Pro 8:36; Joh 3:36; Heb 10:38, Heb 10:39, Heb 12:25
and the: Deut. 32:15-44; Psa 69:22, Psa 92:6, Psa 92:7; Luk 12:16-21, Luk 16:19-25; Heb 12:8; Jam 5:5
prosperity: or, ease, Jer 48:11, Jer 48:12
Proverbs 1:33
Carl Friedrich Keil and Franz Delitzsch
1:32
The discourse is now summarily brought to a close:
32 For the perverseness of the simple slays them,
And the security of fools destroys them.
33 But whoever harkeneth to me dwells secure,
And is at rest from fear of evil.
Of the two interpretations of שׁוּב, a turning towards (with אל and the like, conversion) or a turning away (with מאחרי or מעל, desertion), in משׁוּבה the latter (as in the post-Bib. תּשׁוּבה, repentance, the former) is expressed; apostasy from wisdom and from God are conjoined. שׁלוה is here carnalis securitas; but the word may also denote the external and the internal peace of the righteous, as שׁאנן, whence שׁלאנן, Job 21:23, as a superlative is formed by the insertion of the ל of שׁלו, is taken in bonam et malam partem. שׁאנן is, according to the Masora (also in Jer 30:10; Jer 46:27; Jer 48:11), 3rd perf. Pilel (Ewald, 120, a), from the unused שׁאן, to be quiet: he has attained to full quietness, and enjoys such. The construction with מן follows the analogy of הניח מן (to give rest from), שׁקט מן (to rest from), and the like. The negative interpretation of מן, sine ullo pavore mali (Schultens, Ewald), is unnecessary; also Job 21:9 may be explained by "peace from terror," especially since שׁלום is derived from the root של, extrahere. פּחד רעה, "fear of evil," one may perhaps distinguish from פחד רע as the genitive of combination.
Geneva 1599
1:32 For (a) the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
(a) That is, the prosperity and sensuality in which they delight.
John Gill
1:32 For the turning away of the simple shall slay them,.... Or be the cause of their being slain; even their turning away from Christ, their aversion to him; their turning their backs on him, and a deaf ear to him; their turning away from his Gospel, and putting it from them, thereby judging themselves unworthy of everlasting life: in all which they showed themselves to be the "simple" and "foolish" persons they were; and for which wrath and ruin came upon them, and they were slain with the sword and famine, and by one another. Some render it, as Aben Ezra, "the rest" or "quietness of the simple" (k), &c. taking up their rest in themselves, and in their observance of ceremonies and traditions; and crying Peace, peace, when sudden destruction was at hand: or a stubborn hardened rest in sin, a seared conscience; having no sense of guilt, nor fear of punishment; living in carnal security till death should seize upon them;
and the prosperity of fools shall destroy them; that is, the abuse of it; leading them to commit sins, which bring destruction upon them; or, seeing sinners live with impunity, and prosper in the world, take encouragement from thence to indulge themselves in sin, which is their ruin; or, being in prosperity, think it will always be well with them, and therefore put away the evil day far from them, which comes upon them at an unawares; which was the case of the Jews.
(k) "requies", Vatablus, Baynus, Mercerus, Gejerus; "quies", Junius & Tremellius; so some in Ben Melech.
John Wesley
1:32 Turning - From God. Destroy - Shall prove the occasion of their ruin, by making them presumptuous, and secure.
Robert Jamieson, A. R. Fausset and David Brown
1:32 turning away--that is, from the call of Prov 1:23.
simple--as in Prov 1:22.
prosperity--quiet, implying indifference.
1:331:33: Իսկ որ ինձ լսէ՝ բնակեսցէ յուսով. եւ դադարեսցէ աներկեւղ յամենայն չարութենէ։
33 Իսկ նա, ով ինձ լսի, կ’ապրի ապահով եւ երկիւղ չի ունենայ ոչ մի չարիքից:
33 Բայց ինծի մտիկ ընողը ապահովութեամբ պիտի բնակի Ու չարիքներու վախէն հանդարտ պիտի ըլլայ»։
Իսկ որ ինձ լսէ` բնակեսցէ յուսով, եւ [17]դադարեսցէ աներկեւղ յամենայն չարութենէ:

1:33: Իսկ որ ինձ լսէ՝ բնակեսցէ յուսով. եւ դադարեսցէ աներկեւղ յամենայն չարութենէ։
33 Իսկ նա, ով ինձ լսի, կ’ապրի ապահով եւ երկիւղ չի ունենայ ոչ մի չարիքից:
33 Բայց ինծի մտիկ ընողը ապահովութեամբ պիտի բնակի Ու չարիքներու վախէն հանդարտ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:331:33 а слушающий меня будет жить безопасно и спокойно, не страшась зла>>.
1:33 ὁ ο the δὲ δε though; while ἐμοῦ εμου my ἀκούων ακουω hear κατασκηνώσει κατασκηνοω nest; camp ἐπ᾿ επι in; on ἐλπίδι ελπις hope καὶ και and; even ἡσυχάσει ησυχαζω tranquil; keep quiet ἀφόβως αφοβως fearlessly ἀπὸ απο from; away παντὸς πας all; every κακοῦ κακος bad; ugly
1:33 וְ wᵊ וְ and שֹׁמֵ֣עַֽ šōmˈēₐʕ שׁמע hear לִ֭י ˈlî לְ to יִשְׁכָּן־ yiškon- שׁכן dwell בֶּ֑טַח bˈeṭaḥ בֶּטַח trust וְ֝ ˈw וְ and שַׁאֲנַ֗ן šaʔᵃnˈan שׁאן be at ease מִ mi מִן from פַּ֥חַד ppˌaḥaḏ פַּחַד trembling רָעָֽה׃ פ rāʕˈā . f רָעָה evil
1:33. qui autem me audierit absque terrore requiescet et abundantia perfruetur malorum timore sublatoBut he that shall hear me, shall rest without terror, and shall enjoy abundance, without fear of evils.
33. But whoso hearkeneth unto me shall dwell securely, and shall be quiet without fear of evil.
1:33. But whoever will listen to me shall rest without terror, and shall have full enjoyment of abundance, without fear of evils.”
1:33. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil:

1:33 а слушающий меня будет жить безопасно и спокойно, не страшась зла>>.
1:33
ο the
δὲ δε though; while
ἐμοῦ εμου my
ἀκούων ακουω hear
κατασκηνώσει κατασκηνοω nest; camp
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
καὶ και and; even
ἡσυχάσει ησυχαζω tranquil; keep quiet
ἀφόβως αφοβως fearlessly
ἀπὸ απο from; away
παντὸς πας all; every
κακοῦ κακος bad; ugly
1:33
וְ wᵊ וְ and
שֹׁמֵ֣עַֽ šōmˈēₐʕ שׁמע hear
לִ֭י ˈlî לְ to
יִשְׁכָּן־ yiškon- שׁכן dwell
בֶּ֑טַח bˈeṭaḥ בֶּטַח trust
וְ֝ ˈw וְ and
שַׁאֲנַ֗ן šaʔᵃnˈan שׁאן be at ease
מִ mi מִן from
פַּ֥חַד ppˌaḥaḏ פַּחַד trembling
רָעָֽה׃ פ rāʕˈā . f רָעָה evil
1:33. qui autem me audierit absque terrore requiescet et abundantia perfruetur malorum timore sublato
But he that shall hear me, shall rest without terror, and shall enjoy abundance, without fear of evils.
1:33. But whoever will listen to me shall rest without terror, and shall have full enjoyment of abundance, without fear of evils.”
1:33. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
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Adam Clarke: Commentary on the Bible - 1831
1:33: But whoso hearkeneth unto me shall dwell safely - The man who hears the voice of wisdom in preference to the enticements of the wicked. He shall dwell in safety, ישכן בטח yishcan betach, he shall inhabit safety itself; he shall be completely safe and secure; and shall be quiet from the fear of evil, having a full consciousness of his own innocence and God's protection. Coverdale translates, "And have ynough without eney feare of evell." What the just man has he got honestly; and he has the blessing of God upon it. It is the reverse with the thief, the knave, the cheat, and the extortioner: Male parta pejus dilabuntur; "Ill gotten, worse spent."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: whoso: Pro 8:32-35, Pro 9:11; Psa 25:12, Psa 25:13, Psa 81:13; Isa 48:18, Isa 55:3; Mat 17:5; Joh 10:27-29; Pe1 1:5
and shall: Pro 3:21-26, Pro 14:26; Psa 112:7; Isa 26:3; Luk 21:9, Luk 21:19; Rom 8:35-39
John Gill
1:33 But whoso hearkeneth unto me,.... To Wisdom, or Christ; to the cry and call above; to the voice of his Gospel, not only externally, but internally; so as spiritually and experimentally to understand it, to distinguish it from the voice of a stranger; so as to approve of it, and receive it in the love of it, and to delight and take pleasure in it; so as to feet the power of it, and believe it; not only give an assent unto it, but by faith receive it, and appropriate the things of it to a man's self: and also to the voice of his precepts, his ordinances; so as to yield a cheerful obedience to them, from a principle of love, with a view to his glory, and without trusting to and depending upon it. Such
shall dwell safely; as they must indeed, since they dwell in God; in his heart, "the secret place of the most High"; and in his everlasting and unchangeable love, wherefore they are not consumed; and in the covenant of his grace, which is firm, and sure, and immovable; and in his power, by and in which they are kept, as in a garrison, fortress, or strong hold: and they dwell in Christ the Rock of ages, against which the gates of hell cannot prevail, and on which their souls are built; and so remain safe amidst the floods, storms, and tempests, that beat upon them; the refuge to which they flee, the strong hold to which they turn, and whither they run and are safe; the ark in which they ride safely, amidst all the waves and billows of affliction and tribulation; their place of defence, where they are safe from Satan; and are in his hands out of which none can pluck them, the Lord their righteousness, by whom Judah is saved, and under whom Israel dwells safely; being by his righteousness secure from divine justice, from the curse of the law, and from wrath to come: besides, such have the Spirit dwelling in them, who is greater the he that is in the world; who when he, the enemy, comes in upon them as a flood, the Spirit of the Lord lifts up a standard against him; angels are their guardians, encamp about them; and they are the inhabitants of a strong city, which has salvation for walls and bulwarks; and especially they will dwell safely in the other world, in those mansions and everlasting habitations in Christ's Father's house he is preparing for them; which are sure dwellings, as well as quiet resting places, as follows;
and shall be quiet from fear of evil; as they may be in the present life, under a comfortable sense of the blood, righteousness, and sacrifice of Christ: which, when applied and laid hold on by faith, speak peace to the conscience, and yield quietness of mind; so that such have no reason to be afraid of the evil one, Satan, who cannot devour and destroy them; nor of the evil of sin; for, though they may and should be afraid to commit it, yet not of being conquered by it, and coming under the dominion of it, nor of being brought by it into a state of condemnation; nor of the evil of judgments upon a wicked world; nor of death and a future judgment; nor of hell, and everlasting damnation: and hereafter such will enter into peace, and be free from all evils, natural, moral, or spiritual; and from the fear of them, being out of the reach of them all. The safety and protection of those that hearken to Christ, and believe in him, here promised, had a remarkable accomplishment in the believing Jews; who, a little before the destruction of Jerusalem, were warned to go out from thence to a place called Pella, beyond Jordan (l) as they did, and where they were safe.
(l) Euseb. Eccel. Hist. l. 3. c. 5.
Robert Jamieson, A. R. Fausset and David Brown
1:33 dwell safely--literally, "in confidence" (Deut 12:10).
be quiet--or at ease, in real prosperity.
from fear--without fear.