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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-11. О значении справедливости в отношении ближних и о пагубности несправедливости. 12-15. Против болтливости, пристрастия к клевете, неразумии в советах и легкомысленных поручительств. 16-23. Различное поведение и противоположные плоды праведного и нечестивого. 24-26. Против скупости и несострадательности. 27-31. Прочны лишь плоды благочестия
Adam Clarke: Commentary on the Bible - 1831
A parallel of the advantages of the righteous and wise, opposed to the miseries of the wicked and the foolish. True and false riches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 11:1: A false balance is: Heb. Balances of deceit, are, Pro 16:11, Pro 20:10, Pro 20:23; Lev 19:35, Lev 19:36; Deu 25:13-16; Hos 12:7; Amo 8:5, Amo 8:6; Mic 6:10, Mic 6:11
a just weight: Heb. a perfect stone, Pro 16:11; Eze 45:10-12
11:111:1: Կշիռք նենգութեան պիղծ են առաջի Տեառն. կշիռ արդար ընդունելի՛ է նմա[7984]։ [7984] Ոսկան. Կշիռ նենգութեան պիղծ է։
1 Խարդախ կշեռքը պիղծ է Տիրոջ առջեւ, բայց արդար կշեռքը հաճելի է նրան:
11 Նենգուած կշիռքը Տէրոջը առջեւ պիղծ է, Բայց ուղիղ կշիռքի քարը անոր հաճելի է։
Կշիռք նենգութեան պիղծ են առաջի Տեառն, կշիռ արդար ընդունելի է նմա:

11:1: Կշիռք նենգութեան պիղծ են առաջի Տեառն. կշիռ արդար ընդունելի՛ է նմա[7984]։
[7984] Ոսկան. Կշիռ նենգութեան պիղծ է։
1 Խարդախ կշեռքը պիղծ է Տիրոջ առջեւ, բայց արդար կշեռքը հաճելի է նրան:
11 Նենգուած կշիռքը Տէրոջը առջեւ պիղծ է, Բայց ուղիղ կշիռքի քարը անոր հաճելի է։
zohrab-1805▾ eastern-1994▾ western am▾
11:111:1 Неверные весы мерзость пред Господом, но правильный вес угоден Ему.
11:1 ζυγοὶ ζυγος yoke δόλιοι δολιος cunning; deceitful βδέλυγμα βδελυγμα abomination ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master στάθμιον σταθμιον though; while δίκαιον δικαιος right; just δεκτὸν δεκτος acceptable αὐτῷ αυτος he; him
11:1 מֹאזְנֵ֣י mōzᵊnˈê מֹאזְנַיִם balances מִ֭רְמָה ˈmirmā מִרְמָה deceit תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶ֖בֶן ʔˌeven אֶבֶן stone שְׁלֵמָ֣ה šᵊlēmˈā שָׁלֵם complete רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
11:1. statera dolosa abominatio apud Dominum et pondus aequum voluntas eiusA deceitful balance is an abomination before the Lord: and a just weight is his will.
1. A FALSE balance is an abomination to the LORD: but a just weight is his delight.
11:1. A deceitful scale is an abomination with the Lord, and a fair weighing is his will.
11:1. A false balance [is] abomination to the LORD: but a just weight [is] his delight.
A false balance [is] abomination to the LORD: but a just weight [is] his delight:

11:1 Неверные весы мерзость пред Господом, но правильный вес угоден Ему.
11:1
ζυγοὶ ζυγος yoke
δόλιοι δολιος cunning; deceitful
βδέλυγμα βδελυγμα abomination
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
στάθμιον σταθμιον though; while
δίκαιον δικαιος right; just
δεκτὸν δεκτος acceptable
αὐτῷ αυτος he; him
11:1
מֹאזְנֵ֣י mōzᵊnˈê מֹאזְנַיִם balances
מִ֭רְמָה ˈmirmā מִרְמָה deceit
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶ֖בֶן ʔˌeven אֶבֶן stone
שְׁלֵמָ֣ה šᵊlēmˈā שָׁלֵם complete
רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
11:1. statera dolosa abominatio apud Dominum et pondus aequum voluntas eius
A deceitful balance is an abomination before the Lord: and a just weight is his will.
11:1. A deceitful scale is an abomination with the Lord, and a fair weighing is his will.
11:1. A false balance [is] abomination to the LORD: but a just weight [is] his delight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: Предостережение от применения неправильных весов и увещание к добросовестности в этом отношении (ст. 1, сн. XX:10), составляет повторение постановления закона (Втор. XXV:13-16); нередкое повторение этого правила требовалось частыми случаями его нарушения особенно в торговле (Сир XXVI:27). Премудрый подкрепляет наставление свое мыслью о Всеведущем и Всеправедном Боге. О пагубности гордости (ст. 2) Премудрый говорит неоднократно (см. XVI:18; XVIII:12), равно как и о благе противоположной добродетели - смирения (сн. III:34), которое, по контексту данного места (ст. 2), есть вместе и мудрость и прославление. LXX делают здесь прибавку, - по-славянски: умираяй праведник остави раскаяние, удобна же бывает и посмеятелна нечестивых погибель, - выражающую ту мысль, что противоположное нравственное настроение праведного и нечестивого при жизни сопровождается или имеет следствием различный до противоположности характер самой смерти и посмертной памяти того и другого. Ст. 3: продолжает мысль ст. 2: о превосходстве прямодушия праведности пред коварством злобы - даже для одного внешнего благополучия человека. Ст. 4: усиливает мысль ст. 2: гл. Х-ой: не только богатство, собранное неправыми путями и средствами (X:2), но и вообще всякое богатство не принесет пользы нечестивому, спасение заключается лишь в правде, праведности, - спасение именно "в день гнева", т. е. Божественного гнева и суда Божия (ср. Иез. VII:19; Соф I:18; Сир V:10). Ст. 5-6: совершенно параллельны как между собой, так и со ст. 3: (ср. также X:3; Прем V:15), выражая противоположность жизненного жребия праведного и нечестивого, соответствующую противоположной нравственной настроенности того и другого. Из особенностей духовного настроения праведного и нечестивого объясняется, по ст. 7-8, противоположная судьба того и другого, как при жизни, так и по смерти: праведник, выше всего ценящий благо общения с Богом, переходя в загробную жизнь, в этом самом убеждении своем имеет крепкую и благую надежду на милосердие Господа (ср. X:28); напротив, нечестивый, при жизни всею душой преданный земным благам и пренебрегавший благом общения с Богом, умирая, лишается благ земных, к которым страстно был привязан душой (Пс. XLVIII:18), уразумевает, наконец, истинную цену благ духовных, и в этом позднем сознании - заключается для него источник новых мучений. Прижизненное спасение праведника от скорби, которая вместо него постигает нечестивого (ст. 8), - примеры часто бывали в библейской истории (по книге Есфирь, гибель, ожидавшая иудеев в Мардохее, в действительности постигла язычников и Амана гл. VII-IX; по кн. пророка Даниила, нечестивые клеветники этого пророка погибли вместо него, Дан VI:25), - составляло скорее благочестивое теократическое верование избранного народа Божия (ср. Ис. XLIII:3), чем факт опыта, который (опыт) всегда даст гораздо более примеров противоположного свойства. На почве этого выражения могло создаваться убеждение, что общественное мнение всегда сорадуется счастью праведника и радуется гибели нечестивого (ст. 10-11, ср. Есф VIII:15; III:15), хотя действительность, конечно, предоставляет немало явлений и обратных тому. Во всяком случае, присутствие в городе людей праведных есть залог благополучия и общества (ср. Быт. XVIII:24: сл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Weighty Sayings.
1 A false balance is abomination to the LORD: but a just weight is his delight.
As religion towards God is a branch of universal righteousness (he is not an honest man that is not devout), so righteousness towards men is a branch of true religion, for he is not a godly man that is not honest, nor can he expect that his devotion should be accepted; for, 1. Nothing is more offensive to God than deceit in commerce. A false balance is here put for all manner of unjust and fraudulent practices in dealing with any person, which are all an abomination to the Lord, and render those abominable to him that allow themselves in the use of such accursed arts of thriving. It is an affront to justice, which God is the patron of, as well as a wrong to our neighbour, whom God is the protector of. Men make light of such frauds, and think there is no sin in that which there is money to be got by, and, while it passes undiscovered, they cannot blame themselves for it; a blot is no blot till it is hit, Hos. xii. 7, 8. But they are not the less an abomination to God, who will be the avenger of those that are defrauded by their brethren. 2. Nothing is more pleasing to God than fair and honest dealing, nor more necessary to make us and our devotions acceptable to him: A just weight is his delight. He himself goes by a just weight, and holds the scale of judgment with an even hand, and therefore is pleased with those that are herein followers of him. A balance cheats, under pretence of doing right most exactly, and therefore is the greater abomination to God.
Adam Clarke: Commentary on the Bible - 1831
11:1: A false balance is abomination - This refers to the balance itself deceitfully constructed, so that it is sooner turned at one end than at the other. This is occasioned by one end of the beam being longer than the other.
But a just weight - אבן שלמה eben shelemah, the perfect stone probably because weights were first made of stone; see the law, Deu 25:13-16 (note).
Albert Barnes: Notes on the Bible - 1834
11:1: This emphatic reproduction of the old rule of Deu 25:13-14 is perhaps a trace of the danger of dishonesty incidental to the growing commerce of the Israelites. The stress laid upon the same sin in Pro 16:11; Pro 20:10; bears witness to the desire of the teacher to educate the youth of Israel to a high standard of integrity, just as the protest of Hosea against it Hos 12:7 shows the zeal of the prophet in rebuking what was becoming more and more a besetting sin.
A just weight - literally, as in the margin, indicating a time when stones rather than metal were used as a standard of weight. Compare Deu 25:13.
Carl Friedrich Keil and Franz Delitzsch
11:1
The next three proverbs treat of honesty, discretion, and innocence or dove-like simplicity:
1 Deceitful balances are an abomination to Jahve;
But a full weight is His delight.
The very same proverb, with slightly varied expression, is found in Prov 20:23; and other such like proverbs, in condemnation of false and in approbation of true balances, are found, Prov 20:10; Prov 16:11; similar predicates, but connected with other subjects, are found at Prov 12:22; Prov 15:8. "An abomination to Jahve" is an expression we have already twice met with in the introduction, Prov 3:32; Prov 6:16, cf. Prov 8:7; תּועבה is, like תּועה, a participial noun, in which the active conception of abhorring is transferred to the action accomplished. רצון is in post-biblical Hebr. the designation of the arbitrium and the voluntas; but here רצונו signifies not that which God wishes, but that which He delights in having. "מרמה (here for the first time in Proverbs), from רמה, the Piel of which means (Prov 26:19) aliquem dolo et fraude petere. אבן, like the Pers. sanak, sanakh, Arab. ṣajat, a stone for weight; and finally, without any reference to its root signification, like Zech 5:8, אבן העופרת, a leaden weight, as when we say: a horseshoe of gold, a chess-man of ivory."
Geneva 1599
11:1 A false (a) balance [is] abomination to the LORD: but a just weight [is] his delight.
(a) Under this word he condemns all false weights, measures and deceit.
John Gill
11:1 A false balance is abomination to the Lord,.... Under which are included all false weights and measures, and all fraudulent practices in commerce and dealing; which are forbidden by the Lord, and are abominable to him, as being injurious to the estates and properties of men: and more especially must be abominable in professors of religion, as being contrary to the grace of God; for though there may be common honesty where there is not the grace of God, yet there cannot be the true grace of God where there is not honesty; for the grace of God teaches to deny all such worldly lusts;
but a just weight is his delight; or a "perfect stone" (c); the ancient practice being to make use of stones for weights; Now to give just weight, and also just measure, and to do justly in all civil dealings with men, is what God requires, and is well pleasing in his sight (d); see Lev 19:35. This may be understood of balances and weights in religious affairs; the balance of the sanctuary is the word of God, with which all doctrines are to be weighed, and, if found wanting, they are to be rejected; this is agreeable to the will of God: false balances are abominable to him; such as carnal reason, vain philosophy, and the traditions of men, used by antichrist and his followers; the harlot, described in some preceding chapters, opposed to Wisdom or Christ, who directs to the search of the Scriptures, and the use of them to try doctrines by, Jn 5:39; see Acts 17:11.
(c) "lapsis perfectus", Montanus, Gejerus. (d) , &c. Phocylid. Poem. Admon. v. 12, 13.
John Wesley
11:1 A false balance - The use of all false weights and measures in commerce.
Robert Jamieson, A. R. Fausset and David Brown
11:1 (Pro. 11:1-31)
(Compare Margin). The Hebrews used stones for weights.
just--complete in measure.
11:211:2: Յոր վայր մտանեն թշնամանք, ա՛նդ են եւ անարգանք։ Բերան խոնարհաց խոկայ զիմաստութիւն[7985]. [7985] Ոմանք. Ուր մտանեն... խօսի զիմաստութիւն։ Ուր ՚ի լուս՛՛. Անդ են եւ անարգութիւնք. համաձայն ոմանց ՚ի բն՛՛։ Ոսկան յաւելու. Եւ անարգութիւնք. իսկ ուր է խոնարհութիւն՝ անդ եւ իմաստութիւն. բերան։
2 Ուր թշնամանք է մտնում, այնտեղ կայ նաեւ անարգանք: Խոնարհների բերանն իմաստութիւն է խորհում:
2 Երբ հպարտութիւնը գայ, անարգութիւնն ալ կու գայ, Բայց իմաստութիւնը խոնարհներուն հետ է։
[149]Յոր վայր մտանեն թշնամանք, անդ են եւ անարգանք. բերան խոնարհաց խոկայ զիմաստութիւն:

11:2: Յոր վայր մտանեն թշնամանք, ա՛նդ են եւ անարգանք։ Բերան խոնարհաց խոկայ զիմաստութիւն[7985].
[7985] Ոմանք. Ուր մտանեն... խօսի զիմաստութիւն։ Ուր ՚ի լուս՛՛. Անդ են եւ անարգութիւնք. համաձայն ոմանց ՚ի բն՛՛։ Ոսկան յաւելու. Եւ անարգութիւնք. իսկ ուր է խոնարհութիւն՝ անդ եւ իմաստութիւն. բերան։
2 Ուր թշնամանք է մտնում, այնտեղ կայ նաեւ անարգանք: Խոնարհների բերանն իմաստութիւն է խորհում:
2 Երբ հպարտութիւնը գայ, անարգութիւնն ալ կու գայ, Բայց իմաստութիւնը խոնարհներուն հետ է։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 Придет гордость, придет и посрамление; но со смиренными мудрость. [Праведник, умирая, оставляет сожаление; но внезапна и радостна бывает погибель нечестивых.]
11:2 οὗ ος who; what ἐὰν εαν and if; unless εἰσέλθῃ εισερχομαι enter; go in ὕβρις υβρις insolence; insult ἐκεῖ εκει there καὶ και and; even ἀτιμία ατιμια dishonor στόμα στομα mouth; edge δὲ δε though; while ταπεινῶν ταπεινος humble μελετᾷ μελεταω concerned with σοφίαν σοφια wisdom
11:2 בָּֽא־ bˈā- בוא come זָ֭דֹון ˈzāḏôn זָדֹון insolence וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come קָלֹ֑ון qālˈôn קָלֹון dishonour וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת together with צְנוּעִ֥ים ṣᵊnûʕˌîm צָנוּעַ humble חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
11:2. ubi fuerit superbia ibi erit et contumelia ubi autem humilitas ibi et sapientiaWhere pride is, there also shall be reproach: but where humility is, there also is wisdom.
2. When pride cometh, then cometh shame: but with the lowly is wisdom.
11:2. Wherever arrogance may be, there too is insult. But wherever humility is, there too is wisdom.
11:2. [When] pride cometh, then cometh shame: but with the lowly [is] wisdom.
When pride cometh, then cometh shame: but with the lowly [is] wisdom:

11:2 Придет гордость, придет и посрамление; но со смиренными мудрость. [Праведник, умирая, оставляет сожаление; но внезапна и радостна бывает погибель нечестивых.]
11:2
οὗ ος who; what
ἐὰν εαν and if; unless
εἰσέλθῃ εισερχομαι enter; go in
ὕβρις υβρις insolence; insult
ἐκεῖ εκει there
καὶ και and; even
ἀτιμία ατιμια dishonor
στόμα στομα mouth; edge
δὲ δε though; while
ταπεινῶν ταπεινος humble
μελετᾷ μελεταω concerned with
σοφίαν σοφια wisdom
11:2
בָּֽא־ bˈā- בוא come
זָ֭דֹון ˈzāḏôn זָדֹון insolence
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
קָלֹ֑ון qālˈôn קָלֹון dishonour
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת together with
צְנוּעִ֥ים ṣᵊnûʕˌîm צָנוּעַ humble
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
11:2. ubi fuerit superbia ibi erit et contumelia ubi autem humilitas ibi et sapientia
Where pride is, there also shall be reproach: but where humility is, there also is wisdom.
2. When pride cometh, then cometh shame: but with the lowly is wisdom.
11:2. Wherever arrogance may be, there too is insult. But wherever humility is, there too is wisdom.
11:2. [When] pride cometh, then cometh shame: but with the lowly [is] wisdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 When pride cometh, then cometh shame: but with the lowly is wisdom.
Observe, 1. How he that exalts himself is here abased, and contempt put upon him. When pride comes then comes shame. Pride is a sin which men have reason to be themselves ashamed of; it is a shame to a man who springs out of the earth, who lives upon alms, depends upon God, and has forfeited all he has, to be proud. It is a sin which others cry out shame on and look upon with disdain; he that is haughty makes himself contemptible; it is a sin for which God often brings men down, as he did Nebuchadnezzar and Herod, whose ignominy immediately attended their vain-glory; for God resists the proud, contradicts them, and counterworks them, in the thing they are proud of, Isa. ii. 11, &c. 2. How he that humbles himself is here exalted, and a high character is given him. As with the proud there is folly, and will be shame, so with the lowly there is wisdom, and will be honour, for a man's wisdom gains him respect and makes his face to shine before men; or, if any be so base as to trample upon the humble, God will give them grace which will be their glory. Considering how safe, and quiet, and easy, those are that are of a humble spirit, what communion they have with God and comfort in themselves, we will say, With the lowly is wisdom.
Adam Clarke: Commentary on the Bible - 1831
11:2: When pride cometh - The proud man thinks much more of himself than any other can do; and, expecting to be treated according to his own supposed worth, which treatment he seldom meets with, he is repeatedly mortified, ashamed, confounded, and rendered indignant.
With the lowly - צנועים tsenuim, ταπεινων, the humble, the modest, as opposed to the proud, referred to in the first clause. The humble man looks for nothing but justice; has the meanest opinion of himself; expects nothing in the way of commendation or praise; and can never be disappointed but in receiving praise, which he neither expects nor desires.
Albert Barnes: Notes on the Bible - 1834
11:2: A rabbinic paraphrase of the second clause is: "Lowly souls become full of wisdom as the low place becomes full of water."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: pride: Pro 3:34, Pro 3:35, Pro 16:18, Pro 16:19; Dan 4:30-32; Luk 14:8-11, Luk 18:14
but: Pro 15:33; Co1 8:1, Co1 8:2
Carl Friedrich Keil and Franz Delitzsch
11:2
Now follows the Solomonic "Pride goeth before a fall."
There cometh arrogance, so also cometh shame;
But with the humble is wisdom.
Interpreted according to the Hebr.: if the former has come, so immediately also comes the latter. The general truth as to the causal connection of the two is conceived of historically; the fact, confirmed by many events, is represented in the form of a single occurrence as a warning example; the preterites are like the Greek aoristi gnomici (vid., p. 32); and the perf., with the fut. consec. following, is the expression of the immediate and almost simultaneous consequence (vid., at Hab 3:10): has haughtiness (זדון after the form לצון, from זיד, to boil, to run over) appeared, then immediately also disgrace appeared, in which the arrogant behaviour is overwhelmed. The harmony of the sound of the Hebr. זדון and קלון cannot be reproduced in German [nor in English]; Hitzig and Ewald try to do so, but such a quid pro quo as "Kommt Unglimpf kommt an ihn Schimpf" [there comes arrogance, there comes to him disgrace] is not a translation, but a distortion of the text. If, now, the antithesis says that with the humble is wisdom, wisdom is meant which avoids such disgrace as arrogance draws along with it; for the צנוּע thinks not more highly of himself than he ought to think (R. צן, subsidere, demitti, Deutsch. Morgenl. Zeitsch. xxv. 185).
Geneva 1599
11:2 [When] pride cometh, then cometh (b) shame: but with the lowly [is] wisdom.
(b) When man so gets himself, and thinks to be exalted above his calling then God brings him to confusion.
John Gill
11:2 When pride cometh, then cometh shame,.... The one follows the other, or rather keep pace together; as soon as one comes, the other comes; as in the case of the angels that sinned, Adam and Eve, Haman, Nebuchadnezzar, and others; and will be the case of the Romish antichrist, who, while vaunting and priding himself in his glory and grandeur, will fall into shame, disgrace, and destruction, Rev_ 18:7;
but with the lowly is wisdom; or wisdom shall come, as Jarchi: the consequence of which is honour and glory; as with Christ, who is meek and lowly, are all the treasures of wisdom and knowledge; so with his humble followers, who reckon themselves the least of saints, and chief of sinners, and own that it is by the grace of God they are what they are, is true wisdom; they are wise unto salvation, and in the way to honour and glory; such humble souls shall be exalted, Lk 14:11.
Robert Jamieson, A. R. Fausset and David Brown
11:2 Self-conceit is unteachable; the humble grow wise (compare Prov 16:18; Prov 18:12).
11:311:3: կատարումն ուղղոց առաջնորդեսցէ՛ նոցա եւ գայթագղութիւն արհամարհողաց աւերեսցէ՛ զնոսա[7986]։ [7986] Ոմանք. Կատարելութիւն ուղղոց։
3 Ուղղամիտներին առաջնորդելու է իրենց կատարելութիւնը, բայց անօրէններին կործանելու է իրենց գայթակղութիւնը:
3 Ուղիղներուն ճշմարտութիւնը անոնց կ’առաջնորդէ, Բայց անօրէններուն ծռութիւնը զանոնք բնաջինջ կ’ընէ։
Կատարելութիւն ուղղոց առաջնորդեսցէ նոցա, եւ գայթակղութիւն արհամարհողաց աւերեսցէ զնոսա:

11:3: կատարումն ուղղոց առաջնորդեսցէ՛ նոցա եւ գայթագղութիւն արհամարհողաց աւերեսցէ՛ զնոսա[7986]։
[7986] Ոմանք. Կատարելութիւն ուղղոց։
3 Ուղղամիտներին առաջնորդելու է իրենց կատարելութիւնը, բայց անօրէններին կործանելու է իրենց գայթակղութիւնը:
3 Ուղիղներուն ճշմարտութիւնը անոնց կ’առաջնորդէ, Բայց անօրէններուն ծռութիւնը զանոնք բնաջինջ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 Непорочность прямодушных будет руководить их, а лукавство коварных погубит их.
11:3 ἀποθανὼν αποθνησκω die δίκαιος δικαιος right; just ἔλιπεν λειπω leave; remain μετάμελον μεταμελος though; while γίνεται γινομαι happen; become καὶ και and; even ἐπίχαρτος επιχαρτος irreverent ἀπώλεια απωλεια destruction; waste
11:3 תֻּמַּ֣ת tummˈaṯ תֻּמָּה integrity יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right תַּנְחֵ֑ם tanḥˈēm נחה lead וְ wᵊ וְ and סֶ֖לֶף sˌelef סֶלֶף crookedness בֹּוגְדִ֣ים bôḡᵊḏˈîm בגד deal treacherously יְשָׁדֵּֽםושׁדם *yᵊšoddˈēm שׁדד despoil
11:3. simplicitas iustorum diriget eos et subplantatio perversorum vastabit illosThe simplicity of the just shall guide them: and the deceitfulness of the wicked shall destroy them.
3. The integrity of the upright shall guide them: but the perverseness of the treacherous shall destroy them.
11:3. The simplicity of the just shall direct them, and the rebellion of the perverse will devastate them.
11:3. The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.
The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them:

11:3 Непорочность прямодушных будет руководить их, а лукавство коварных погубит их.
11:3
ἀποθανὼν αποθνησκω die
δίκαιος δικαιος right; just
ἔλιπεν λειπω leave; remain
μετάμελον μεταμελος though; while
γίνεται γινομαι happen; become
καὶ και and; even
ἐπίχαρτος επιχαρτος irreverent
ἀπώλεια απωλεια destruction; waste
11:3
תֻּמַּ֣ת tummˈaṯ תֻּמָּה integrity
יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right
תַּנְחֵ֑ם tanḥˈēm נחה lead
וְ wᵊ וְ and
סֶ֖לֶף sˌelef סֶלֶף crookedness
בֹּוגְדִ֣ים bôḡᵊḏˈîm בגד deal treacherously
יְשָׁדֵּֽםושׁדם
*yᵊšoddˈēm שׁדד despoil
11:3. simplicitas iustorum diriget eos et subplantatio perversorum vastabit illos
The simplicity of the just shall guide them: and the deceitfulness of the wicked shall destroy them.
11:3. The simplicity of the just shall direct them, and the rebellion of the perverse will devastate them.
11:3. The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Advantages of the Righteous.
3 The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.
It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself. 1. The integrity of an honest man will itself be his guide in the way of duty and the way of safety. His principles are fixed, his rule is certain, and therefore his way is plain; his sincerity keeps him steady, and he needs not tack about every time the wind turns, having no other end to drive at than to keep a good conscience. Integrity and uprightness will preserve men, Ps. xxv. 21. 2. The iniquity of a bad man will itself be his ruin. As the plainness of a good man will be his protection, though he is ever so much exposed, so the perverseness of sinners will be their destruction, though they think themselves eve so well fortified. They shall fall into pits of their own digging, ch. v. 22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: The integrity: Pro 11:5, Pro 13:6; Psa 25:21, Psa 26:1; Joh 7:17
the perverseness: Pro 21:7, Pro 28:18; Ecc 7:17; Isa 1:28
Carl Friedrich Keil and Franz Delitzsch
11:3
3 The integrity of the upright guideth them;
But the perverseness of the ungodly destroyeth them.
To the upright, ישׁרים, who keep the line of rectitude without turning aside therefrom into devious paths (Ps 125:4.), stand opposed (as at Prov 2:21.) the ungodly (faithless), בּגדים, who conceal (from בּגד, to cover, whence בּגד = כּסוּת) malicious thoughts and plans. And the contrast of תּמּה, integrity = unreserved loving submission, is סלף, a word peculiar to the Solomonic Mashal, with its verb סלּף (vid., p. 32). Hitzig explains it by the Arab. saraf, to step out, to tread over; and Ewald by lafat, to turn, to turn about ("treacherous, false step"), both of which are improbable. Schultens compares salaf in the meaning to smear (R. לף, לב, ἀλείφειν; cf. regarding such secondary formations with ש preceding, Hupfeld on Ps 5:7), and translates here, lubricitas. But this rendering is scarcely admissible. It has against it lexical tradition (Menahem: מוטה, wavering; Perchon: זיוף, falsifying; Kimchi: עוות, misrepresentation, according to which the Graec. Venet. σκολιότης), as well as the methodical comparison of the words. The Syriac has not this verbal stem, but the Targum has סלף in the meaning to distort, to turn the wrong way (σκολιοῦν, στρεβλοῦν), Prov 10:10, and Esther 6:10, where, in the second Targum, פּוּמהּ אסתּלף means "his mouth was crooked." With justice, therefore, Gesenius in his Thesaurus has decided in favour of the fundamental idea pervertere, from which also the Peshito and Saadia proceed; for in Ex 23:8 they translate (Syr.) mhapêk (it, the gift of bribery, perverts) and (Arab.) tazyf (= תּזיּף, it falsifies). Fl. also, who at Prov 15:4 remarks, "סלף, from סלף, to stir up, to turn over, so that the lowermost becomes the uppermost," gives the preference to this primary idea, in view of the Arab. salaf, invertere terram conserendi causa. It is moreover confirmed by salaf, praecedere, which is pervertere modified to praevertere. But how does סלף mean perversio (Theod. ὑποσκελισμός), in the sense of the overthrow prepared for thy neighbour? The parallels demand the sense of a condition peculiar to the word and conduct of the godless (treacherous), Prov 22:12 (cf. Ex 23:8), Prov 19:3, thus perversitas, perversity; but this as contrary to truth and rectitude (opp. תּמּה), "perverseness," as we have translated it, for we understand by it want of rectitude (dishonesty) and untruthfulness. While the sincerity of the upright conducts them, and, so to say, forms their salvus conductus, which guards them against the danger of erring and of hostile assault, the perverseness of the treacherous destroys them; for the disfiguring of truth avenges itself against them, and they experience the reverse of the proverb, "das Ehrlich whrt am lngsten" (honesty endures the longest). The Chethı̂b ושׁדם (ושׁדּם) is an error of transcription; the Kerı̂ has the proper correction, ישׁדּם = ישׁדדם, Jer 5:6. Regarding שׁדד (whence שׁדּי), which, from its root-signification of making close and fast, denotes violence and destruction, vid., under Gen 17.
John Gill
11:3 The integrity of the upright shall guide them,.... The Spirit of God is the best guide of an upright man; he leads into all truth, and unto the land of uprightness, and continues to be a guide, even unto death; and it is right to walk after him, and not after the flesh: and besides him, the upright man has the word of God as a lamp to his feet, and a light to his paths, which he does well to take heed to; and next to that is the sincerity and uprightness of his heart, which will not suffer him, knowingly and willingly, to go aside into crooked paths, or to do amiss: integrity of heart and innocency of hand go together; such are the followers of the Lamb, as described, Rev_ 14:4; see Ps 25:21;
but the perverseness of transgressors shall destroy them; the perverse ways, words, and actions of such as transgress the law of God, deal treacherously with God and men, as the word (e) signifies, shall be their ruin: the perverse doctrines and worship of the man of sin, and his followers, shall bring destruction upon them, Th2 2:4. The word for "perverseness" is only used here and in Prov 15:4; and there plainly signifies the perverseness of the tongue or speech, and so may have respect to corrupt doctrine.
(e) "perfidosorum", Junius & Tremellius, Piscator; "perfidorum", Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
11:3 guide--to lead, as a shepherd (Prov 6:7; Ps 78:52).
perverseness--ill-nature.
destroy--with violence.
11:411:4: Ոչ օգնեսցեն ինչք յաւուր բարկութեան. այլ արդարութիւն փրկէ ՚ի մահուանէ։ Մեռաւ արդար՝ եւ եթող զղջումն յոյժ. յանդուգն եւ ոտնհարութիւն լինի կորուստ ամպարշտաց[7987]։ [7987] Ոմանք. Ոչինչ օգնեսցեն... եւ ոտն հարութեամբ լինի կո՛՛։ Յօրինակին. Ոչ օգնեսցեն ինչ յա՛՛։
4 Հարստութիւնը չի օգնի բարկութեան օրը, բայց արդարութիւնը կը փրկի մահից: Արդարը մեռնում է եւ մեծ ափսոսանք թողնում, ամբարիշտների կորուստը պիտի լինի բիրտ ու անարգ:
4 Բարկութեան օրը հարստութիւնը օգուտ մը չ’ըներ, Բայց արդարութիւնը մահուանէ կ’ազատէ։
Ոչ օգնեսցեն ինչք յաւուր բարկութեան, այլ արդարութիւն փրկէ ի մահուանէ: [150]Մեռաւ արդար` եւ եթող զղջումն յոյժ. յանդուգն եւ ոտնհարութեամբ լինի կորուստ ամպարշտաց:

11:4: Ոչ օգնեսցեն ինչք յաւուր բարկութեան. այլ արդարութիւն փրկէ ՚ի մահուանէ։ Մեռաւ արդար՝ եւ եթող զղջումն յոյժ. յանդուգն եւ ոտնհարութիւն լինի կորուստ ամպարշտաց[7987]։
[7987] Ոմանք. Ոչինչ օգնեսցեն... եւ ոտն հարութեամբ լինի կո՛՛։ Յօրինակին. Ոչ օգնեսցեն ինչ յա՛՛։
4 Հարստութիւնը չի օգնի բարկութեան օրը, բայց արդարութիւնը կը փրկի մահից: Արդարը մեռնում է եւ մեծ ափսոսանք թողնում, ամբարիշտների կորուստը պիտի լինի բիրտ ու անարգ:
4 Բարկութեան օրը հարստութիւնը օգուտ մը չ’ըներ, Բայց արդարութիւնը մահուանէ կ’ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Не поможет богатство в день гнева, правда же спасет от смерти.
11:5 δικαιοσύνη δικαιοσυνη rightness; right standing ἀμώμους αμωμος flawless; blameless ὀρθοτομεῖ ορθοτομεω cut upright / correctly ὁδούς οδος way; journey ἀσέβεια ασεβεια irreverence δὲ δε though; while περιπίπτει περιπιπτω fall amid ἀδικίᾳ αδικια injury; injustice
11:4 לֹא־ lō- לֹא not יֹועִ֣יל yôʕˈîl יעל profit הֹ֖ון hˌôn הֹון abundance בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day עֶבְרָ֑ה ʕevrˈā עֶבְרָה anger וּ֝ ˈû וְ and צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice תַּצִּ֥יל taṣṣˌîl נצל deliver מִ mi מִן from מָּֽוֶת׃ mmˈāweṯ מָוֶת death
11:4. non proderunt divitiae in die ultionis iustitia autem liberabit a morteRiches shall not profit in the day of revenge: but justice shall deliver from death.
4. Riches profit not in the day of wrath: but righteousness delivereth from death.
11:4. Wealth will not profit in the day of vengeance. But justice shall liberate from death.
11:4. Riches profit not in the day of wrath: but righteousness delivereth from death.
Riches profit not in the day of wrath: but righteousness delivereth from death:

11:4 Не поможет богатство в день гнева, правда же спасет от смерти.
11:5
δικαιοσύνη δικαιοσυνη rightness; right standing
ἀμώμους αμωμος flawless; blameless
ὀρθοτομεῖ ορθοτομεω cut upright / correctly
ὁδούς οδος way; journey
ἀσέβεια ασεβεια irreverence
δὲ δε though; while
περιπίπτει περιπιπτω fall amid
ἀδικίᾳ αδικια injury; injustice
11:4
לֹא־ lō- לֹא not
יֹועִ֣יל yôʕˈîl יעל profit
הֹ֖ון hˌôn הֹון abundance
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
עֶבְרָ֑ה ʕevrˈā עֶבְרָה anger
וּ֝ ˈû וְ and
צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice
תַּצִּ֥יל taṣṣˌîl נצל deliver
מִ mi מִן from
מָּֽוֶת׃ mmˈāweṯ מָוֶת death
11:4. non proderunt divitiae in die ultionis iustitia autem liberabit a morte
Riches shall not profit in the day of revenge: but justice shall deliver from death.
11:4. Wealth will not profit in the day of vengeance. But justice shall liberate from death.
11:4. Riches profit not in the day of wrath: but righteousness delivereth from death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Riches profit not in the day of wrath: but righteousness delivereth from death.
Note, 1. The day of death will be a day of wrath. It is a messenger of God's wrath; therefore when Moses had meditated on man's mortality he takes occasion thence to admire the power of God's anger, Ps. cx. 11. It is a debt owing, not to nature, but to God's justice. After death the judgment, and that is a day of wrath, Rev. vi. 17. 2. Riches will stand men in no stead that day. They will neither put by the stroke nor ease the pain, much less take out the sting; what profit will this world's birth-rights be of then? In the day of public judgments riches often expose men rather than protect them, Ezek. vii. 19. 3. It is righteousness only that will deliver from the evil of death. A good conscience will make death easy, and take off the terror of it; it is the privilege of the righteous only not to be hurt of the second death, and so not much hurt by the first.
Adam Clarke: Commentary on the Bible - 1831
11:4: Riches profit not in the day of wrath - Among men they can do all things; but they cannot purchase the remission of sins, nor turn aside the wrath of God when that is poured out upon the opulent transgressor.
Albert Barnes: Notes on the Bible - 1834
11:4: The day of wrath - Words true in their highest sense of the great "diesirae" of the future, but spoken in the first instance (compare Zep 1:15-18) of any "day of the Lord," any time of judgment, when men or nations receive the chastisement of their sins. At such a time "riches profit not."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: Riches: Pro 10:2; Job 36:18, Job 36:19; Psa 49:6-8; Eze 7:19; Zep 1:18; Mat 16:26; Luk 12:20
but: Pro 12:28; Gen 7:1; Rom 5:17; Ti1 4:8
Carl Friedrich Keil and Franz Delitzsch
11:4
Three proverbs in praise of צדקה:
4 Possessions are of no profit in the day of wrath;
But righteousness delivereth from death.
That which is new here, is only that possessions and goods (vid., regarding הון, p. 63) are destitute of all value in the day of the μέλλουσα ὀργή; for יום עברה, the day of wrath breaking through the limits (of long-suffering), has the same meaning as in the prophets; and such prophetic words as Is 10:3; Zeph 1:18, and, almost in the same words, Ezek 7:19, are altogether similar to this proverb. The lxx, which translates ἐν ήμέρᾳ ἐπαγωγῆς, harmonizes in expression with Sir. 5:8, cf. 2:2. Theodotion translates איד, Prov 27:10, by ἐπαγωγή (providence, fate).
John Gill
11:4 Riches profit not in the day of wrath,.... When God takes away the soul, and summons to judgment, and brings to it; and as riches profited not Rome Pagan, in the day of the Lamb's wrath upon it; so neither will they profit Rome Papal, when it will come in remembrance before God, to give it the cup of the wine of the fierceness of his wrath; see Rev_ 6:15;
but righteousness delivereth from death; from the curse of a corporeal death; from the power of a spiritual one; and from dying the second or an eternal one; See Gill on Prov 10:2; the Targum is,
"from an evil death.''
Robert Jamieson, A. R. Fausset and David Brown
11:4 (Compare Prov 10:2).
wrath--that is, of God.
11:511:5: Արդարութիւն անբծի ուղղէ՛ զճանապարհս, եւ յամպարշտութիւնս արկանէ անիրաւութիւն[7988]։ [7988] Ոմանք. Արդարութիւն անարատի... եւ յամբարշտութիւն անկանի անիրաւն։
5 Անբիծ մարդու արդարութիւնը ուղղում է նրա ճանապարհները, բայց ամբարիշտ մարդուն կորստի է մատնում անիրաւութիւնը:
5 Կատարեալներուն արդարութիւնը անոնց ճամբան կը շտկէ, Բայց անիրաւը իր անիրաւութիւնովը կ’իյնայ։
Արդարութիւն ամբծի ուղղէ զճանապարհս, եւ [151]յամպարշտութիւն անկանի անիրաւն:

11:5: Արդարութիւն անբծի ուղղէ՛ զճանապարհս, եւ յամպարշտութիւնս արկանէ անիրաւութիւն[7988]։
[7988] Ոմանք. Արդարութիւն անարատի... եւ յամբարշտութիւն անկանի անիրաւն։
5 Անբիծ մարդու արդարութիւնը ուղղում է նրա ճանապարհները, բայց ամբարիշտ մարդուն կորստի է մատնում անիրաւութիւնը:
5 Կատարեալներուն արդարութիւնը անոնց ճամբան կը շտկէ, Բայց անիրաւը իր անիրաւութիւնովը կ’իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 Правда непорочного уравнивает путь его, а нечестивый падет от нечестия своего.
11:6 δικαιοσύνη δικαιοσυνη rightness; right standing ἀνδρῶν ανηρ man; husband ὀρθῶν ορθος upright; normal ῥύεται ρυομαι rescue αὐτούς αυτος he; him τῇ ο the δὲ δε though; while ἀπωλείᾳ απωλεια destruction; waste αὐτῶν αυτος he; him ἁλίσκονται αλισκω acting contrary to law; lawless
11:5 צִדְקַ֣ת ṣiḏqˈaṯ צְדָקָה justice תָּ֭מִים ˈtāmîm תָּמִים complete תְּיַשֵּׁ֣ר tᵊyaššˈēr ישׁר be right דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וּ֝ ˈû וְ and בְ vᵊ בְּ in רִשְׁעָתֹ֗ו rišʕāṯˈô רִשְׁעָה guilt יִפֹּ֥ל yippˌōl נפל fall רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
11:5. iustitia simplicis diriget viam eius et in impietate sua corruet impiusThe justice of the upright shall make his way prosperous: and the wicked man shall fall by his own wickedness.
5. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
11:5. The justice of the simple shall direct his way. And the impious will fall in his impiety.
11:5. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness:

11:5 Правда непорочного уравнивает путь его, а нечестивый падет от нечестия своего.
11:6
δικαιοσύνη δικαιοσυνη rightness; right standing
ἀνδρῶν ανηρ man; husband
ὀρθῶν ορθος upright; normal
ῥύεται ρυομαι rescue
αὐτούς αυτος he; him
τῇ ο the
δὲ δε though; while
ἀπωλείᾳ απωλεια destruction; waste
αὐτῶν αυτος he; him
ἁλίσκονται αλισκω acting contrary to law; lawless
11:5
צִדְקַ֣ת ṣiḏqˈaṯ צְדָקָה justice
תָּ֭מִים ˈtāmîm תָּמִים complete
תְּיַשֵּׁ֣ר tᵊyaššˈēr ישׁר be right
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
רִשְׁעָתֹ֗ו rišʕāṯˈô רִשְׁעָה guilt
יִפֹּ֥ל yippˌōl נפל fall
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
11:5. iustitia simplicis diriget viam eius et in impietate sua corruet impius
The justice of the upright shall make his way prosperous: and the wicked man shall fall by his own wickedness.
11:5. The justice of the simple shall direct his way. And the impious will fall in his impiety.
11:5. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. 6 The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.
These two verses are, in effect, the same, and both to the same purport with v. 3. For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles.
I. That the ways of religion are plain and safe, and in them we may enjoy a holy security. A living principle of honesty and grace will be, 1. Our best direction in the right way, in every doubtful case to say to us, This is the way, walk in it. He that acts without a guide looks right on and sees his way before him. 2. Our best deliverance from every false way: The righteousness of the upright shall be armour of proof to them, to deliver them from the allurements of the devil and the world, and from their menaces.
The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: direct: Heb. rectify, Pro 11:3, Pro 1:31, Pro 1:32, Pro 5:22; Sa2 17:23; Est 7:3-10; Psa 9:15, Psa 9:16; Mat 27:4, Mat 27:5
Carl Friedrich Keil and Franz Delitzsch
11:5
5 The righteousness of the blameless smootheth his way,
And by his own wickedness doth the wicked fall.
With the תּמים (cf. Prov 1:12), formed after the passive, more than with תּם, is connected the idea of the perfected, but more in the negative sense of moral spotlessness than of moral perfection. The rectitude of a man who seeks to keep his conscience and his character pure, maketh smooth (ישּׁר, as Prov 3:6, not of the straightness of the line, but of the surface, evenness) his life's path, so that he can pursue his aim without stumbling and hindrance, and swerving from the direct way; while, on the contrary, the godless comes to ruin by his godlessness - that by which he seeks to forward his interests, and to make a way for himself, becomes his destruction.
John Gill
11:5 The righteousness of the perfect shall direct his way,.... Or "make it plain" (f); that is, the righteousness of those who are perfect in Christ, complete in him, perfectly justified by his righteousness; that righteousness makes their way plain; it is the direct way, the highway, the pathway to eternal life and happiness; see Prov 12:28;
but the wicked shall fall by his own wickedness; or, "in his wickedness" (g): in his own wicked way, which he has chosen and delights to walk in; he shall stumble therein, and fall into ruin and destruction, into hell and damnation: or by means or because of it he will fall; his wickedness will be the cause of his fall; as it will be the cause of the fall of Babylon, Rev_ 18:2.
(f) "rectam facit", Cocceius; "complanat viam ejus", Schultens. (g) "in impietate sua", Tigurine version, Montanus, Baynus, Michaelis; "improbitate sua", Junius & Tremellius, Piscator; "in injustitia sua", Cocceius; "in improbitate sua turbulenta", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
11:5 direct--or, "make plain"; wicked ways are not plain (Prov 13:17).
11:611:6: Արդարութիւն արանց ուղղոց փրկէ զնոսա, անմտութեամբ կորնչին անօրէնք։
6 Ուղղամիտ մարդկանց արդարութիւնը փրկում է իրենց, բայց անօրէնները պիտի կորչեն անմտութիւնից:
6 Ուղիղներուն արդարութիւնը զանոնք կ’ազատէ, Բայց անօրէնները իրենց չարութեանը* մէջ կը բռնուին։
Արդարութիւն արանց ուղղոց փրկէ զնոսա, [152]եւ անմտութեամբ կորնչին անօրէնք:

11:6: Արդարութիւն արանց ուղղոց փրկէ զնոսա, անմտութեամբ կորնչին անօրէնք։
6 Ուղղամիտ մարդկանց արդարութիւնը փրկում է իրենց, բայց անօրէնները պիտի կորչեն անմտութիւնից:
6 Ուղիղներուն արդարութիւնը զանոնք կ’ազատէ, Բայց անօրէնները իրենց չարութեանը* մէջ կը բռնուին։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 Правда прямодушных спасет их, а беззаконники будут уловлены беззаконием своим.
11:7 τελευτήσαντος τελευταω meet an end ἀνδρὸς ανηρ man; husband δικαίου δικαιος right; just οὐκ ου not ὄλλυται ολλυμι hope τὸ ο the δὲ δε though; while καύχημα καυχημα boast; reason for boasting τῶν ο the ἀσεβῶν ασεβης irreverent ὄλλυται ολλυμι destroy; make an end of
11:6 צִדְקַ֣ת ṣiḏqˈaṯ צְדָקָה justice יְ֭שָׁרִים ˈyšārîm יָשָׁר right תַּצִּילֵ֑ם taṣṣîlˈēm נצל deliver וּ֝ ˈû וְ and בְ vᵊ בְּ in הַוַּ֗ת hawwˈaṯ הַוָּה desire בֹּגְדִ֥ים bōḡᵊḏˌîm בגד deal treacherously יִלָּכֵֽדוּ׃ yillāḵˈēḏû לכד seize
11:6. iustitia rectorum liberabit eos et in insidiis suis capientur iniquiThe justice of the righteous shall deliver them: and the unjust shall be caught in their own snares.
6. The righteousness of the upright shall deliver them: but they that deal treacherously shall be taken in their own mischief.
11:6. The justice of the upright shall free them. And the iniquitous will be seized by their own treachery.
11:6. The righteousness of the upright shall deliver them: but transgressors shall be taken in [their own] naughtiness.
The righteousness of the upright shall deliver them: but transgressors shall be taken in [their own] naughtiness:

11:6 Правда прямодушных спасет их, а беззаконники будут уловлены беззаконием своим.
11:7
τελευτήσαντος τελευταω meet an end
ἀνδρὸς ανηρ man; husband
δικαίου δικαιος right; just
οὐκ ου not
ὄλλυται ολλυμι hope
τὸ ο the
δὲ δε though; while
καύχημα καυχημα boast; reason for boasting
τῶν ο the
ἀσεβῶν ασεβης irreverent
ὄλλυται ολλυμι destroy; make an end of
11:6
צִדְקַ֣ת ṣiḏqˈaṯ צְדָקָה justice
יְ֭שָׁרִים ˈyšārîm יָשָׁר right
תַּצִּילֵ֑ם taṣṣîlˈēm נצל deliver
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
הַוַּ֗ת hawwˈaṯ הַוָּה desire
בֹּגְדִ֥ים bōḡᵊḏˌîm בגד deal treacherously
יִלָּכֵֽדוּ׃ yillāḵˈēḏû לכד seize
11:6. iustitia rectorum liberabit eos et in insidiis suis capientur iniqui
The justice of the righteous shall deliver them: and the unjust shall be caught in their own snares.
11:6. The justice of the upright shall free them. And the iniquitous will be seized by their own treachery.
11:6. The righteousness of the upright shall deliver them: but transgressors shall be taken in [their own] naughtiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: righteousness: Gen 30:33, Gen 31:37; Sa1 12:3, Sa1 12:4
but: Pro 5:22; Kg1 2:32, Kg1 2:33, Kg1 2:44; Psa 7:16; Ecc 10:8
Carl Friedrich Keil and Franz Delitzsch
11:6
6 The rectitude of the upright saveth them,
And in their own covetousness are the faithless taken.
The integrity of those who go straight forward and straight through, without permitting themselves to turn aside on crooked ways, delivers them from the snares which are laid for them, the dangers they encounter; while, on the contrary, the faithless, though they mask their intentions ever so cunningly, are ensnared in their passionate covetousness: the mask is removed, they are convicted, and are caught and lost. Regarding הוּה, abyss, overthrow, also stumbling against anything = covetousness, vid., at Prov 10:3, and under Ps 5:10. The form of the expression 6b follows the scheme, "in the image of God created He man," Gen 9:6. The subject is to be taken from the genitive, as is marked by the accentuation, for it gives Mugrash to the וּבהוּת, as if it were the principal form, for וּבהוּה.
John Gill
11:6 The righteousness of the upright shall deliver them,.... From death, as in Prov 11:4; and from falling by sin, totally and finally; or into it, so as to perish eternally; as well as it shall deliver those out of Babylon, who are the Lord's people, that will be found therein when that is about to fall; see Rev_ 18:4;
but transgressors shall be taken in their own naughtiness; in the very act of sin, and be punished for it; taken in it as in a net, and which they have spread for others, or as in a pit, which they have dug for others; taken as wild beasts are taken, to be destroyed; and that in the very midst of their wickedness, when fighting against God and the Lamb, as the beast and false prophet will, Rev_ 19:20.
Robert Jamieson, A. R. Fausset and David Brown
11:6 deliver them--that is, from evil, which the wicked suffer by their own doings (Prov 5:22; Ps 9:16).
11:711:7: ՚Ի վախճանել առն արդարոյ ո՛չ կորնչի յոյս. բայց պարծանք ամպարշտաց կորիցեն[7989]։ [7989] Ոմանք. Ամբարշտաց կորնչին։
7 Երբ արդար մարդը վախճանուի, նրա յոյսը չի կորչում, բայց ամբարիշտների սնափառութիւնը պիտի կորչի:
7 Երբ չար մարդը մեռնի, անոր ակնկալութիւնը կը կորսուի Եւ անօրէններուն յոյսը կ’ոչնչանայ։
Ի վախճանել առն [153]արդարոյ` ոչ կորնչի յոյս, բայց`` պարծանք ամպարշտաց կորիցեն:

11:7: ՚Ի վախճանել առն արդարոյ ո՛չ կորնչի յոյս. բայց պարծանք ամպարշտաց կորիցեն[7989]։
[7989] Ոմանք. Ամբարշտաց կորնչին։
7 Երբ արդար մարդը վախճանուի, նրա յոյսը չի կորչում, բայց ամբարիշտների սնափառութիւնը պիտի կորչի:
7 Երբ չար մարդը մեռնի, անոր ակնկալութիւնը կը կորսուի Եւ անօրէններուն յոյսը կ’ոչնչանայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Со смертью человека нечестивого исчезает надежда, и ожидание беззаконных погибает.
11:8 δίκαιος δικαιος right; just ἐκ εκ from; out of θήρας θηρα hunt; game ἐκδύνει εκδυω disrobe; take off ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him δὲ δε though; while παραδίδοται παραδιδωμι betray; give over ὁ ο the ἀσεβής ασεβης irreverent
11:7 בְּ bᵊ בְּ in מֹ֤ות mˈôṯ מָוֶת death אָדָ֣ם ʔāḏˈām אָדָם human, mankind רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty תֹּאבַ֣ד tōvˈaḏ אבד perish תִּקְוָ֑ה tiqwˈā תִּקְוָה hope וְ wᵊ וְ and תֹוחֶ֖לֶת ṯôḥˌeleṯ תֹּוחֶלֶת hope אֹונִ֣ים ʔônˈîm אֹון generative power אָבָֽדָה׃ ʔāvˈāḏā אבד perish
11:7. mortuo homine impio nulla erit ultra spes et expectatio sollicitorum peribitWhen the wicked man is dead, there shall be no hope any more: and the expectation of the solicitous shall perish.
7. When a wicked man dieth expectation shall perish: and the hope of iniquity perisheth.
11:7. When the impious man is dead, there will no longer be any hope. And the expectation of the anxious will perish.
11:7. When a wicked man dieth, [his] expectation shall perish: and the hope of unjust [men] perisheth.
When a wicked man dieth, [his] expectation shall perish: and the hope of unjust [men] perisheth:

11:7 Со смертью человека нечестивого исчезает надежда, и ожидание беззаконных погибает.
11:8
δίκαιος δικαιος right; just
ἐκ εκ from; out of
θήρας θηρα hunt; game
ἐκδύνει εκδυω disrobe; take off
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
δὲ δε though; while
παραδίδοται παραδιδωμι betray; give over
ο the
ἀσεβής ασεβης irreverent
11:7
בְּ bᵊ בְּ in
מֹ֤ות mˈôṯ מָוֶת death
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
תֹּאבַ֣ד tōvˈaḏ אבד perish
תִּקְוָ֑ה tiqwˈā תִּקְוָה hope
וְ wᵊ וְ and
תֹוחֶ֖לֶת ṯôḥˌeleṯ תֹּוחֶלֶת hope
אֹונִ֣ים ʔônˈîm אֹון generative power
אָבָֽדָה׃ ʔāvˈāḏā אבד perish
11:7. mortuo homine impio nulla erit ultra spes et expectatio sollicitorum peribit
When the wicked man is dead, there shall be no hope any more: and the expectation of the solicitous shall perish.
7. When a wicked man dieth expectation shall perish: and the hope of iniquity perisheth.
11:7. When the impious man is dead, there will no longer be any hope. And the expectation of the anxious will perish.
11:7. When a wicked man dieth, [his] expectation shall perish: and the hope of unjust [men] perisheth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.
Note, 1. Even wicked men, while they live, may keep up a confident expectation of a happiness when they die, or at least a happiness in this world. The hypocrite has his hope, in which he wraps himself as the spider in her web. The worldling expects great matters from his wealth; he calls it goods laid up for many years, and hopes to take his ease in it and to be merry; but in death their expectation will be frustrated: the worldling must leave this world which he expected to continue in and the hypocrite will come short of that world which he expected to remove to, Job xxvii. 8. 2. It will be the great aggravation of the misery of wicked people that their hopes will sink into despair just when they expect them to be crowned with fruition. When a godly man dies his expectations are out-done, and all his fears vanish; but when a wicked man dies his expectations are dashed, dashed to pieces; in that very day his thoughts perish with which he had pleased himself, his hopes vanish.
Adam Clarke: Commentary on the Bible - 1831
11:7: When a wicked man dieth - Hope is a great blessing to man in his present state of trial and suffering; because it leads him to expect a favorable termination of his ills. But hope was not made for the wicked; and yet they are the very persons that most abound in it! They hope to be saved, and get at last to the kingdom of God; though they have their face towards perdition, and refuse to turn. But their hope goes no farther than the grave. There the wicked man's expectation is cut off, and his hope perishes. But to the saint, the penitent, and the cross-bearers in general, what a treasure is hope! What a balm through life!
Albert Barnes: Notes on the Bible - 1834
11:7: Significant words, as showing the belief that when the righteous died, his "expectation" (i. e., his hope for the future) did not perish. The second clause is rendered by some, "the expectation that brings sorrow."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Pro 10:28, Pro 14:32; Exo 15:9, Exo 15:10; Job 8:13, Job 8:14, Job 11:20; Psa 146:4; Eze 28:9; Luk 12:19, Luk 12:20
Carl Friedrich Keil and Franz Delitzsch
11:7
Three proverbs regarding destruction and salvation:
7 When a godless man dies, his hope cometh to nought,
And the expectation of those who stand in fulness of strength is destroyed.
We have already remarked in the Introduction that אדם is a favourite word of the Chokma, and the terminological distinction of different classes and properties of men (vid., pp. 40, 42); we read, Prov 6:12, אדם בּליּעל, and here, as also Job 20:29; Job 27:13, אדם רשׁע, cf. Prov 21:29, אישׁ רשׁע, but generally only רשׁע is used. A godless man, to whom earthly possessions and pleasure and honour are the highest good, and to whom no means are too base, in order that he may appease this his threefold passion, rocks himself in unbounded and measureless hopes; but with his death, his hope, i.e., all that he hoped for, comes to nought. The lxx translate τελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται ἐλπίς, which is the converse of that which is here said, 7a: the hope of the righteous expects its fulfilment beyond the grave. The lxx further translate, τὸ δὲ καύχημα (וּתהלּת) τῶν ἀσεβῶν ὄλλυται; but the distich in the Hebr. text is not an antithetic one, and whether אונים may signify the wicked (thus also the Syr., Targ., Venet., and Luther), if we regard it as a brachyology for אנשׁי אונים, or as the plur. of an adj. און, after the form טוב (Elazar b. Jacob in Kimchi), or wickedness (Zckler, with Hitzig, "the wicked expectation"), is very questionable. Yet more improbable is Malbim's (with Rashi's) rendering of this אונים, after Gen 49:3; Ps 78:51, and the Targ. on Job 18:12, of the children of the deceased; children gignuntur ex robore virili, but are not themselves the robur virile. But while אונים is nowhere the plur. of און fo . in its ethical signification, it certainly means in Ps 78:51, as the plur. of און, manly strength, and in Is 40:26, Is 40:29 the fulness of strength generally, and once, in Hos 9:4, as plur. of און in its physical signification, derived from its root-meaning anhelitus (Gen 35:18, cf. Hab 3:7), deep sorrow (a heightening of the און, Deut 26:14). This latter signification has also been adopted: Jerome, expectatio solicitorum; Bertheau, "the expectation of the sorrowing;" Ewald, "continuance of sorrow;" but the meaning of this in this connection is so obscure, that one must question the translators what its import is. Therefore we adhere to the other rendering, "fulness of strength," and interpret אונים as the opposite of אין אונים, Is 40:29, for it signifies, per metonymiam abstracti pro concr., those who are full of strength; and we gain the meaning that there is a sudden end to the expectation of those who are in full strength, and build their prospects thereon. The two synonymous lines complete themselves, in so far as אונים gains by אדם רשׁע the associated idea of self-confidence, and the second strengthens the thought of the first by the transition of the expression from the fut. to the preterite (Fl.). ותוחלת has, for the most part in recent impressions, the Mugrash; the correct accentuation, according to codices and old impressions, is ותוחלת אונים (vid., Baer's Torath Emeth, p. 10, 4).
John Gill
11:7 When a wicked man dieth, his expectation shall perish,.... His expectation of a longer life, of getting more riches, attaining to more honour, enjoying more pleasure here, and of having happiness hereafter, and of being delivered from wrath to come; he will then find, when he comes to die, that his expectations in this world are vain, and those which respect happiness in another world are ill-grounded; or when he dies, the expectation of others that depended on him, trusted in him, and looked for great things from him, will then be at an end;
and the hope of unjust men perisheth; which is as the giving up of the ghost, and expires when a man does; it is only in this life, or however it ceases when that does; he has no hope in his death, as the righteous man has; if he does not live without hope in the world, he has none when he goes out of it, or that will be of any use unto him: moreover, the hope of "unjust" men to oppress and injure others ceases when they die, Job 3:17. The word rendered unjust men is by some (h) understood of strength, substance, riches; and so the meaning may be, that such a hope that is placed in strength and riches perishes at death. Jarchi interprets it of children, which are a man's substance; as if the sense was, that the hope of the children of such persons is then cut off.
(h) "expectatio virium", Gejerus; "spes in viribus collocata", Michaelis; "spes confidentium in divitiis", Munster; so some in Vatablus; "divitiarum", Pagniaus, Baynus; "roborum", Montanus, Amama.
Robert Jamieson, A. R. Fausset and David Brown
11:7 expectation . . . perish--for death cuts short all his plans (Lk 16:25).
hope of unjust--better, "hope of wealth," or "power" (compare Is 40:29, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.
11:811:8: Արդար՝ յորսողաց փրծանի, եւ փոխանակ նորա մատնի՛ ամպարիշտն։
8 Արդարը պիտի խոյս տայ որսացողներից, իսկ նրա փոխարէն ամբարիշտը պիտի մատնուի կորստի:
8 Արդարը նեղութենէ կ’ազատի Ու անոր տեղ ամբարիշտը կ’երթայ։
Արդար` յորսողաց փրծանի, եւ փոխանակ նորա մատնի ամպարիշտն:

11:8: Արդար՝ յորսողաց փրծանի, եւ փոխանակ նորա մատնի՛ ամպարիշտն։
8 Արդարը պիտի խոյս տայ որսացողներից, իսկ նրա փոխարէն ամբարիշտը պիտի մատնուի կորստի:
8 Արդարը նեղութենէ կ’ազատի Ու անոր տեղ ամբարիշտը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Праведник спасается от беды, а вместо него попадает {в нее} нечестивый.
11:9 ἐν εν in στόματι στομα mouth; edge ἀσεβῶν ασεβης irreverent παγὶς παγις trap πολίταις πολιτης citizen αἴσθησις αισθησις sensation; perception δὲ δε though; while δικαίων δικαιος right; just εὔοδος ευοδος easy to pass
11:8 צַ֭דִּיק ˈṣaddîq צַדִּיק just מִ mi מִן from צָּרָ֣ה ṣṣārˈā צָרָה distress נֶחֱלָ֑ץ neḥᵉlˈāṣ חלץ draw off וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part
11:8. iustus de angustia liberatus est et tradetur impius pro eoThe just is delivered out of distress: and the wicked shall be given up for him.
8. The righteous is delivered out of trouble, and the wicked cometh in his stead.
11:8. The just one is freed from anguish. And the impious one will be handed over instead of him.
11:8. The righteous is delivered out of trouble, and the wicked cometh in his stead.
The righteous is delivered out of trouble, and the wicked cometh in his stead:

11:8 Праведник спасается от беды, а вместо него попадает {в нее} нечестивый.
11:9
ἐν εν in
στόματι στομα mouth; edge
ἀσεβῶν ασεβης irreverent
παγὶς παγις trap
πολίταις πολιτης citizen
αἴσθησις αισθησις sensation; perception
δὲ δε though; while
δικαίων δικαιος right; just
εὔοδος ευοδος easy to pass
11:8
צַ֭דִּיק ˈṣaddîq צַדִּיק just
מִ mi מִן from
צָּרָ֣ה ṣṣārˈā צָרָה distress
נֶחֱלָ֑ץ neḥᵉlˈāṣ חלץ draw off
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part
11:8. iustus de angustia liberatus est et tradetur impius pro eo
The just is delivered out of distress: and the wicked shall be given up for him.
11:8. The just one is freed from anguish. And the impious one will be handed over instead of him.
11:8. The righteous is delivered out of trouble, and the wicked cometh in his stead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The righteous is delivered out of trouble, and the wicked cometh in his stead.
As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed. 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Ps. lxvi. 12; xxxiv. 19. God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in. 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion's den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God's eye that he gives men for them, Isa. xliii. 3, 4.
Adam Clarke: Commentary on the Bible - 1831
11:8: The wicked cometh in his stead - Often God makes this distinction; in public calamities and in sudden accidents he rescues the righteous, and leaves the wicked, who has filled up the measure of his iniquities, to be seized by the hand of death. Justice, then, does its own work; for mercy has been rejected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: Pro 21:18; Est 7:9, Est 7:10; Isa 43:3, Isa 43:4; Dan 6:23, Dan 6:24
Carl Friedrich Keil and Franz Delitzsch
11:8
8 The righteous is delivered from trouble,
And the godless comes in his stead.
The succession of the tenses gives the same meaning as when, periodizing, we say: while the one is delivered, the other, on the contrary, falls before the same danger. נחלץ (vid., under Is 58:11) followed by the historical tense, the expression of the principal fact, is the perfect. The statement here made clothes itself after the manner of a parable in the form of history. It is true there are not wanting experiences of an opposite kind (from that here stated), because divine justice manifests itself in this world only as a prelude, but not perfectly and finally; but the poet considers this, that as a rule destruction falls upon the godless, which the righteous with the help of God escapes; and this he realizes as a moral motive. In itself תּחתּיו may also have only the meaning of the exchange of places, but the lxx translate αντ ̓ αὐτοῦ, and thus in the sense of representation the proverb appears to be understood in connection with Prov 21:18 (cf. the prophetico-historical application, Is 43:4). The idea of atonement has, however, no application here, for the essence of atonement consists in the offering up of an innocent one in the room of the guilty, and its force lies in the offering up of self; the meaning is only, that if the divinely-ordained linking together of cause and effect in the realms of nature and of history brings with it evil, this brings to the godless destruction, while it opens the way of deliverance for the righteous, so that the godless becomes for the righteous the כּפר, or, as we might say in a figure of similar import, the lightning conductor.
Geneva 1599
11:8 The righteous is delivered out of trouble, and the wicked cometh in his (c) stead.
(c) That is, will enter into trouble.
John Gill
11:8 The righteous is delivered out of trouble,.... One after another he comes into, if not in this life, yet at death; which is to him a perfect deliverance out of all tribulation; see Rev_ 7:14; or when the wicked die, as in Prov 11:7, then the righteous are delivered from the trouble they gave them, or designed to give them; though it seems rather to design deliverance from trouble in the first sense, since it follows,
and the wicked cometh in his stead; as Haman did in the room of Mordecai, and was hanged upon the gallows the other was delivered from, and he had prepared for him, Esther 7:10; and as Daniel was delivered from the lion's den, and his enemies thrown into it, Dan 6:24; and as in the latter day the righteous will be delivered from all their persecutors, and antichrist will be destroyed with the breath of Christ's mouth, and the brightness of his coming; and then they that destroyed the earth shall be destroyed themselves, Rev_ 11:18.
John Wesley
11:8 Cometh - Into trouble.
Robert Jamieson, A. R. Fausset and David Brown
11:8 Perhaps the trouble prepared by the wicked, and which he inherits (compare Prov 11:6).
11:911:9: ՚Ի բերանս անօրինաց որոգա՛յթ ընկերաց. իմաստութիւն արդարոց յաջողեալ է[7990]։ [7990] Ոմանք. ՚Ի բերանս ամբարշտաց որոգայթ քաղաքակցաց։
9 Անօրէնների բերանը որոգայթ է ընկերների համար, իսկ արդարների իմաստութիւնը երաշխիք է յաջողութեան:
9 Կեղծաւորը բերնովը իր դրացին կը կորսնցնէ, Բայց արդարները գիտութեամբ կ’ազատին։
Ի բերանս անօրինաց` որոգայթ ընկերաց, իմաստութիւն արդարոց յաջողեալ է:

11:9: ՚Ի բերանս անօրինաց որոգա՛յթ ընկերաց. իմաստութիւն արդարոց յաջողեալ է[7990]։
[7990] Ոմանք. ՚Ի բերանս ամբարշտաց որոգայթ քաղաքակցաց։
9 Անօրէնների բերանը որոգայթ է ընկերների համար, իսկ արդարների իմաստութիւնը երաշխիք է յաջողութեան:
9 Կեղծաւորը բերնովը իր դրացին կը կորսնցնէ, Բայց արդարները գիտութեամբ կ’ազատին։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 Устами лицемер губит ближнего своего, но праведники прозорливостью спасаются.
11:10 ἐν εν in ἀγαθοῖς αγαθος good δικαίων δικαιος right; just κατώρθωσεν κατορθοω city
11:9 בְּ bᵊ בְּ in פֶ֗ה fˈeh פֶּה mouth חָ֭נֵף ˈḥānēf חָנֵף alienated יַשְׁחִ֣ת yašḥˈiṯ שׁחת destroy רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וּ֝ ˈû וְ and בְ vᵊ בְּ in דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge צַדִּיקִ֥ים ṣaddîqˌîm צַדִּיק just יֵחָלֵֽצוּ׃ yēḥālˈēṣû חלץ draw off
11:9. simulator ore decipit amicum suum iusti autem liberabuntur scientiaThe dissembler with his mouth deceiveth his friend: but the just shall be delivered by knowledge.
9. With his mouth the godless man destroyeth his neighbour: but through knowledge shall the righteous be delivered.
11:9. The pretender deceives his friend by mouth. But the just shall be freed by knowledge.
11:9. An hypocrite with [his] mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
An hypocrite with [his] mouth destroyeth his neighbour: but through knowledge shall the just be delivered:

11:9 Устами лицемер губит ближнего своего, но праведники прозорливостью спасаются.
11:10
ἐν εν in
ἀγαθοῖς αγαθος good
δικαίων δικαιος right; just
κατώρθωσεν κατορθοω city
11:9
בְּ bᵊ בְּ in
פֶ֗ה fˈeh פֶּה mouth
חָ֭נֵף ˈḥānēf חָנֵף alienated
יַשְׁחִ֣ת yašḥˈiṯ שׁחת destroy
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge
צַדִּיקִ֥ים ṣaddîqˌîm צַדִּיק just
יֵחָלֵֽצוּ׃ yēḥālˈēṣû חלץ draw off
11:9. simulator ore decipit amicum suum iusti autem liberabuntur scientia
The dissembler with his mouth deceiveth his friend: but the just shall be delivered by knowledge.
11:9. The pretender deceives his friend by mouth. But the just shall be freed by knowledge.
11:9. An hypocrite with [his] mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Common Truths.
9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
Here is, 1. Hypocrisy designing ill. It is not only the murderer with his sword, but the hypocrite with his mouth, that destroys his neighbour, decoying him into sin, or into mischief, by the specious pretences of kindness and good-will. Death and life are in the power of the tongue, but no tongue more fatal than the flattering tongue. 2. Honesty defeating the design and escaping the snare: Through knowledge of the devices of Satan shall the just be delivered from the snares which the hypocrite has laid for him; seducers shall not deceive the elect. By the knowledge of God, and the scriptures, and their own hearts, shall the just be delivered from those that lie in wait to deceive, and so to destroy, Rom. xvi. 18, 19.
Adam Clarke: Commentary on the Bible - 1831
11:9: A hypocrite with his mouth - חנף chaneph might be better translated infidel than hypocrite. The latter is one that pretends to religion; that uses it for secular purposes. The former is one who disbelieves Divine revelation, and accordingly is polluted, and lives in pollution. This is properly the force of the original word. Such persons deal in calumny and lies, and often thus destroy the character of their neighbor. Besides, they are very zealous in propagating their own infidel notions; and thus, by this means, destroy their neighbor; but the experimental knowledge which the just have of God and his salvation prevents them from being ensnared.
Albert Barnes: Notes on the Bible - 1834
11:9: Through knowledge - Better, By the knowledge of the just, shall they (i. e., the neighbors) be delivered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: An hypocrite: Or rather, as chanaiph properly signifies, a wicked, profligate person, an infidel. Kg1 13:18-22, Kg1 22:6, Kg1 22:20-23; Job 8:13, Job 34:30; Psa 55:12, Psa 55:20, Psa 55:21; Mat 7:15; Mat 15:5-14; Act 20:30; Co2 11:13-15; Th2 2:8-10; Ti1 4:1-3; Pe2 2:1-3
through: Pro 2:10-16, Pro 4:5, Pro 4:6, Pro 6:23, Pro 6:24; Mar 13:14, Mar 13:22, Mar 13:23; Eph 4:13, Eph 4:14; Pe2 3:16-18; Jo1 2:21, Jo1 2:27
Proverbs 11:10
Carl Friedrich Keil and Franz Delitzsch
11:9
9 The wicked with his mouth prepareth destruction for his neighbour;
But by knowledge the righteous are delivered from it.
The lxx translate, ἐν στόματι ἀσεβῶν παγὶς (רשׁת?) πολίταις, αἴσθησις δὲ δικαίοις εὔοδος, (יצלחו). There is no reason for changing (with Hitzig and Ewald) the text, which in the form in which it is here translated was before all other translators (Aq., Symmachus, Theodotion, Syr., Targ., Jerome). The accentuation, which separates the two instrumental statements by greater disjunctives from that which follows, is correct. The "three" Greek versions viz. of Aquila, Theodotion, and Symmachus translate חנף by ὑποκριτής, which it means in the modern idiom; but in the ancient Hebr. it signifies, him who is resolved upon evil, as in Arab. ḥanyf, him who is resolved upon that which is right: he who turns aside to evil enters on a path far removed from that which is right. In ישׁחית one is reminded (without any etymological reason) of שׁחת (pit), and so in יחלצוּ of משּׁחיתותם (Ps 107:20) or a similar word; but בּדּעת contains the reference, in this connection not easy to be mistaken, to the hostile purposes of the wicked masked by the words of the mouth, which are seen through by the righteous by virtue of knowledge which makes them acquainted with men. This penetrating look is their means of deliverance.
Geneva 1599
11:9 An (d) hypocrite with [his] mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
(d) A deceiver who pretends friendship, but privately is an enemy.
John Gill
11:9 An hypocrite with his mouth destroyeth his neighbour,.... Deceives him with his flatteries and lies, and draws him into destructive schemes and practices; or "corrupts" him, as the word (i) signifies, and as the Targum renders it, with false doctrines; so, with fair words and good speeches, such who lie in wait to deceive impose upon the simple and credulous; and false teachers, with their damnable heresies, bring swift destruction on men; and particularly antichrist and his emissaries, through speaking lies in hypocrisy, corrupt and destroy many, Ti1 4:1;
but through knowledge shall the just be delivered; from the hypocrite and deceitful worker, and from being corrupted and destroyed by the words of his mouth: Jarchi says, through the knowledge of the law, which warns against him; but rather through the knowledge of the Gospel, which the just man has; for as by this such escape the pollutions of the world, so likewise they are delivered, are kept and secured, from the error of the wicked: through a man's knowledge of himself, of his descent from Adam, of the corruption of his nature, of the plague of his heart, and the exceeding sinfulness of sin; of his lost and undone state; of his impotency to that which is good, of his incapacity to fulfil the law, and atone for sin; and of the insufficiency of his own righteousness to justify him before God; he is delivered and preserved from giving into the notions of the purity of human nature, the power of free will, and the doctrine of justification by works: through his knowledge of the person of Christ; of his offices and relations; of him as a Saviour; of the efficacy of his blood, the excellency of his righteousness, and the completeness of his sacrifice; and through the knowledge of God in Christ, and of the Spirit and of his operations of grace, as well as of the sacred Scriptures in general; he is safe from being carried away with any errors concerning any of the divine Persons, particularly concerning the deity, sonship, and satisfaction of Christ; in short, as ignorance is the mother of devotion, superstition, and error, in the church of Rome, spiritual experimental knowledge of the above things is the best preservative from all errors and heresies which corrupt and destroy the souls of men, to be found in that apostate church, or elsewhere.
(i) "corrumpet", Schultens; so Pagninus, Montanus; "corrumpit", Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus.
John Wesley
11:9 Delivered - From the infection of the hypocrite's evil counsel.
Robert Jamieson, A. R. Fausset and David Brown
11:9 (Compare Ps 35:16; Dan 11:32). The just is saved by superior discernment.
11:1011:10: ՚Ի բարութեան արդարոց յօրինեցաւ քաղաք. եւ ՚ի կորստեան ամպարշտաց եղեւ ուրախութիւն[7991]։ [7991] Ոմանք. Բարութիւնք արդարոց յօրինեն զքաղաքս։ Ոսկան. եւ ՚ի կորուստ ամբ՛՛։
10 Արդարների բարութեամբ բարեկարգւում է քաղաքը, իսկ ամբարիշտների կորստեամբ ուրախութեան հանդէս է լինում:
10 Արդարներուն յաջողութեանը վրայ քաղաքը կ’ուրախանայ Ու երբ չարերը կորսուին, ցնծութեան ձայն կը լսուի։
Ի բարութեան արդարոց յօրինեցաւ քաղաք, եւ ի կորստեան ամպարշտաց եղեւ ուրախութիւն:

11:10: ՚Ի բարութեան արդարոց յօրինեցաւ քաղաք. եւ ՚ի կորստեան ամպարշտաց եղեւ ուրախութիւն[7991]։
[7991] Ոմանք. Բարութիւնք արդարոց յօրինեն զքաղաքս։ Ոսկան. եւ ՚ի կորուստ ամբ՛՛։
10 Արդարների բարութեամբ բարեկարգւում է քաղաքը, իսկ ամբարիշտների կորստեամբ ուրախութեան հանդէս է լինում:
10 Արդարներուն յաջողութեանը վրայ քաղաքը կ’ուրախանայ Ու երբ չարերը կորսուին, ցնծութեան ձայն կը լսուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 При благоденствии праведников веселится город, и при погибели нечестивых {бывает} торжество.
11:11 στόμασιν στομα mouth; edge δὲ δε though; while ἀσεβῶν ασεβης irreverent κατεσκάφη κατασκαπτω undermine
11:10 בְּ bᵊ בְּ in ט֣וּב ṭˈûv טוּב best צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just תַּעֲלֹ֣ץ taʕᵃlˈōṣ עלץ rejoice קִרְיָ֑ה qiryˈā קִרְיָה town וּ û וְ and בַ va בְּ in אֲבֹ֖ד ʔᵃvˌōḏ אבד perish רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty רִנָּֽה׃ rinnˈā רִנָּה cry of joy
11:10. in bonis iustorum exultabit civitas et in perditione impiorum erit laudatioWhen it goeth well with the just, the city shall rejoice: and when the wicked perish, there shall be praise.
10. When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting.
11:10. In the good of the just, the city shall exult. And in the perdition of the impious, there shall be praise.
11:10. When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, [there is] shouting.
When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, [there is] shouting:

11:10 При благоденствии праведников веселится город, и при погибели нечестивых {бывает} торжество.
11:11
στόμασιν στομα mouth; edge
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
κατεσκάφη κατασκαπτω undermine
11:10
בְּ bᵊ בְּ in
ט֣וּב ṭˈûv טוּב best
צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just
תַּעֲלֹ֣ץ taʕᵃlˈōṣ עלץ rejoice
קִרְיָ֑ה qiryˈā קִרְיָה town
וּ û וְ and
בַ va בְּ in
אֲבֹ֖ד ʔᵃvˌōḏ אבד perish
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
רִנָּֽה׃ rinnˈā רִנָּה cry of joy
11:10. in bonis iustorum exultabit civitas et in perditione impiorum erit laudatio
When it goeth well with the just, the city shall rejoice: and when the wicked perish, there shall be praise.
11:10. In the good of the just, the city shall exult. And in the perdition of the impious, there shall be praise.
11:10. When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, [there is] shouting.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. 11 By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
It is here observed,
I. That good men are generally well-beloved by their neighbours, but nobody cares for wicked people. 1. It is true there are some few that are enemies to the righteous, that are prejudiced against God and godliness, and are therefore vexed to see good men in power and prosperity; but all indifferent persons, even those that have no great stock of religion themselves, have a good word for a good man; and therefore when it goes well with the righteous, when they are advanced and put into a capacity of doing good according to their desire, it is so much the better for all about them, and the city rejoices. For the honour and encouragement of virtue, and as it is the accomplishment of the promise of God, we should be glad to see virtuous men prosper in the world, and brought into reputation. 2. Wicked people may perhaps have here and there a well-wisher among those who are altogether such as themselves, but among the generality of their neighbours they get ill-will; they may be feared, but they are not loved, and therefore when they perish there is shouting; every body takes a pleasure in seeing them disgraced and disarmed, removed out of places of trust and power, chased out of the world, and wishes no greater loss may come to the town, the rather because they hope the righteous may come in their stead, as they into trouble instead of the righteous, v. 8. Let a sense of honour therefore keep us in the paths of virtue, that we may live desired and die lamented, and not be hissed off the stage, Job xxvii. 23; Ps. lii. 6.
II. That there is good reason for this, because those that are good do good, but (as saith the proverb of the ancients) wickedness proceeds from the wicked. 1. Good men are public blessings--Vir bonus est commune bonum. By the blessing of the upright, the blessings with which they are blessed, which enlarge their sphere of usefulness,--by the blessings with which they bless their neighbours, their advice, their example, their prayers, and all the instances of their serviceableness to the public interest,--by the blessings with which God blesses others for their sake,--by these the city is exalted and made more comfortable to the inhabitants, and more considerable among its neighbours. 2. Wicked men are public nuisances, not only the burdens, but the plagues of their generation. The city is overthrown by the mouth of the wicked, whose evil communications corrupt good manners, are enough to debauch a town, to ruin virtue in it, and bring down the judgments of God upon it.
Adam Clarke: Commentary on the Bible - 1831
11:10: When it goeth well - An upright, pious, sensible man is a great blessing to the neighborhood where he resides, by his example, his advice, and his prayers. The considerate prize him on these accounts, and rejoice in his prosperity. But when the wicked perish, who has been a general curse by the contagion of his example and conversation, there is not only no regret expressed for his decease, but a general joy because God has removed him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: it goeth: Pro 28:12, Pro 28:28; Est 8:15, Est 8:16
when: Exo 15:21; Jdg 5:31; Job 27:23; Psa 58:10, Psa 58:11; Rev 19:1-7
Proverbs 11:11
Carl Friedrich Keil and Franz Delitzsch
11:10
Three proverbs follow relating to the nature of city and national life, and between them two against mockery and backbiting:
10 In the prosperity of the righteous the city rejoiceth;
And if the wicked come to ruin, there is jubilation.
The בּ of בּטוּב denotes the ground but not the object, as elsewhere, but the cause of the rejoicing, like the ב 10b, and in the similar proverb, Prov 29:2, cf. Prov 28:12. If it goes well with the righteous, the city has cause for joy, because it is for the advantage of the community; and if the wicked (godless) come to an end, then there is jubilation (substantival clause for תּרן), for although they are honoured in their lifetime, yet men breathe freer when the city is delivered from the tyranny and oppression which they exercised, and from the evil example which they gave. Such proverbs, in which the city (civitas) represents the state, the πόλις the πολιτεία, may, as Ewald thinks, be of earlier date than the days of an Asa or Jehoshaphat; for "from the days of Moses and Joshua to the days of David and Solomon, Israel was a great nation, divided indeed into many branches and sections, but bound together by covenant, whose life did not at all revolve around one great city alone." We value such critical judgments according to great historical points of view, but confess not to understand why קריה must just be the chief city and may not be any city, and how on the whole a language which had not as yet framed the conception of the state (post-bibl. מדינה), when it would described the community individually and as a whole, could speak otherwise than of city and people.
Geneva 1599
11:10 When the righteous prosper, the city (e) rejoiceth: and when the wicked perish, [there is] shouting.
(e) The country is blessed, where there are godly men, and they ought to rejoice when the wicked are taken away.
John Gill
11:10 When it goeth well with the righteous, the city rejoiceth,.... As it always does, even in the worst of times; in times of public calamity and distress, and when enemies rise up on all hands; it is well with them in life, in death, and to all eternity; see Is 3:10; but there are particular times when it goes well with them, which is matter of joy to others; when they prosper in the worm, increase in riches and honour, and are advanced to places of authority and trust; just magistrates in a city or commonwealth are a blessing, and so cause joy; see Prov 29:2; and when it goes well with them in spiritual things, they increase in gifts and grace, the humble hear of it and are glad; the city or church of God, the community of the saints, rejoice: and as it went well with them in Constantine's time, when Paganism was destroyed and persecution ceased; and at the time of the reformation, when the pure doctrines of the Gospel were revived, which were both times of joy to the city of God; so in the latter day, when the Lord's people will be righteous, the church will be the joy of many generations; and when the kingdom shall be given to the saints of the most High, and the kingdoms of the world become the Lord's and his Christ's, there will be great voices in heaven, rejoicings in the church, and a new song sung, Is 60:21;
and when the wicked perish, there is shouting; as there will be great rejoicings, shoutings, and hallelujahs, when Babylon is fallen, Rev_ 18:20.
Robert Jamieson, A. R. Fausset and David Brown
11:10 The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.
11:1111:11: Յօրհնութեան ուղղոց բարձրասցի քաղաք. եւ բերանօք ամպարշտաց կործանեսցի[7992]։ [7992] Ոմանք. Օրհնութեամբ ուղղոց բարձրանայ քաղաք... կործանի։
11 Ուղղամիտների օրհնութեամբ բարձրանում է քաղաքը, բայց կը կործանուի ամբարիշտների բերանով:
11 Ուղիղներուն օրհնութիւնովը քաղաքը կը բարձրանայ, Բայց ամբարիշտներուն բերնովը կը կործանի։
Յօրհնութեան ուղղոց բարձրասցի քաղաք, եւ բերանօք ամպարշտաց կործանեսցի:

11:11: Յօրհնութեան ուղղոց բարձրասցի քաղաք. եւ բերանօք ամպարշտաց կործանեսցի[7992]։
[7992] Ոմանք. Օրհնութեամբ ուղղոց բարձրանայ քաղաք... կործանի։
11 Ուղղամիտների օրհնութեամբ բարձրանում է քաղաքը, բայց կը կործանուի ամբարիշտների բերանով:
11 Ուղիղներուն օրհնութիւնովը քաղաքը կը բարձրանայ, Բայց ամբարիշտներուն բերնովը կը կործանի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 Благословением праведных возвышается город, а устами нечестивых разрушается.
11:12 μυκτηρίζει μυκτηριζω mock πολίτας πολιτης citizen ἐνδεὴς ενδεης straitened φρενῶν φρην feeling; wits ἀνὴρ ανηρ man; husband δὲ δε though; while φρόνιμος φρονιμος prudent; conceited ἡσυχίαν ησυχια tranquility; quiet ἄγει αγω lead; pass
11:11 בְּ bᵊ בְּ in בִרְכַּ֣ת virkˈaṯ בְּרָכָה blessing יְ֭שָׁרִים ˈyšārîm יָשָׁר right תָּר֣וּם tārˈûm רום be high קָ֑רֶת qˈāreṯ קֶרֶת town וּ û וְ and בְ vᵊ בְּ in פִ֥י fˌî פֶּה mouth רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty תֵּהָרֵֽס׃ tēhārˈēs הרס tear down
11:11. benedictione iustorum exaltabitur civitas et ore impiorum subverteturBy the blessing of the just the city shall be exalted: and by the mouth of the wicked it shall be overthrown.
11. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
11:11. By the blessing of the just, the city shall be exalted. And by the mouth of the impious, it will be subverted.
11:11. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked:

11:11 Благословением праведных возвышается город, а устами нечестивых разрушается.
11:12
μυκτηρίζει μυκτηριζω mock
πολίτας πολιτης citizen
ἐνδεὴς ενδεης straitened
φρενῶν φρην feeling; wits
ἀνὴρ ανηρ man; husband
δὲ δε though; while
φρόνιμος φρονιμος prudent; conceited
ἡσυχίαν ησυχια tranquility; quiet
ἄγει αγω lead; pass
11:11
בְּ bᵊ בְּ in
בִרְכַּ֣ת virkˈaṯ בְּרָכָה blessing
יְ֭שָׁרִים ˈyšārîm יָשָׁר right
תָּר֣וּם tārˈûm רום be high
קָ֑רֶת qˈāreṯ קֶרֶת town
וּ û וְ and
בְ vᵊ בְּ in
פִ֥י fˌî פֶּה mouth
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
תֵּהָרֵֽס׃ tēhārˈēs הרס tear down
11:11. benedictione iustorum exaltabitur civitas et ore impiorum subvertetur
By the blessing of the just the city shall be exalted: and by the mouth of the wicked it shall be overthrown.
11:11. By the blessing of the just, the city shall be exalted. And by the mouth of the impious, it will be subverted.
11:11. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:11: The blessing of the upright - Probably the prayers which he offers for the good of the city in which he dwells, and which avail to preserve it from destruction (compare Gen 18:23-33); or "the blessing which God gives the upright."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: the blessing: Pro 14:34, Pro 29:8; Gen 41:38-42, Gen 45:8; Ch2 32:20-22; Job 22:30; Ecc 9:15
it: Sa2 20:1; Est 3:8-15, Est 9:1-16; Jam 3:6
Proverbs 11:12
Carl Friedrich Keil and Franz Delitzsch
11:11
11 By the blessing of the upright a city is exalted,
But by the mouth of the godless it is broken down.
This verse is related, in the way of confirming it, to Prov 11:10. The lxx, which omits Prov 11:4, here omits 10b and 11a, and combines 10a and 11b into one proverb (vid., Lagarde). The meaning is clear: "by the benedictions and pious prayers of the upright a city rises always to a higher eminence and prosperity; while, on the contrary, the deceitful, arrogant, blasphemous talk of the godless brings ruin to it" (Fl.). The nearest contrast to "by the blessing of the upright" would be "by the cursing of the wicked," but not in the sense of the poet, who means to say that the city raises itself by the blessing of the upright, and on the contrary, when godless men are exalted, then by their words (whose blessing is no better than their curse) it comes to ruin. קרת (= קריה) occurs only four times in Proverbs, and in Job 29:7.
John Gill
11:11 By the blessing of the upright the city is exalted,.... That is, either by the blessings with which they are blessed; and these are either temporal or spiritual: when good men are blessed with temporal blessings, the place where they live is the better it; and especially the poor, for they do not eat their morsel alone; and where there are many of these, and in prosperous circumstances, it is the exaltation and glory of a city taken in a literal sense; and which is the more blessed for their sakes, as well as they themselves are a blessing to it: and as the upright are blessed with spiritual blessings, with blessings indeed, with the gifts and graces of the Spirit of God; when they are fruitful and flourishing in grace, the city or church of God is in an exalted state: or rather this is to be understood of the blessings with which the upright bless others; and may be interpreted of the blessed deeds or good works which they do, and which are profitable to men; or of their blessed counsel and advice which they give on emergent occasions, and which proves salutary, and for the good of the city; or rather for their blessed prayers which they put up for the peace and prosperity of it, and which succeed. So by the blessing of the Gospel of Christ, or by the blessed doctrines of his apostles, those upright and sincere ministers of the word, the city of the living God was greatly exalted in their times; as it also was in the times of Constantine, and at the reformation; and this now is a reason why the city rejoices at its going well with the righteous, whether in temporals or spirituals. So Aben Ezra thinks the words have a connection with the former;
but it is overthrown by the mouth of the wicked; by the corrupt communication which proceeds out of their months; by their obscene and filthy talk the inhabitants of a place are corrupted; evil communications corrupt good manners; by their swearing and cursing, their oaths and imprecations, by their lying and perjury, they bring the judgments of God upon a city, to the overthrow of it. So by false doctrines, as the faith of particular persons is subverted, so whole cities, or visible congregated churches, have been corrupted and destroyed, as with the Arian heresy and others.
John Wesley
11:11 The blessing - Wherewith they bless the city, by their sincere prayers, and wise and wholesome counsels. The mouth - By their curses, and oaths, and blasphemies, and wicked counsels.
Robert Jamieson, A. R. Fausset and David Brown
11:11 By the blessing--implying active benevolence.
11:1211:12: Արհամարհէ զընկերս այր պակասամիտ. այր իմաստուն զլռութիւն սիրէ[7993]։ [7993] Ոմանք. Արհամարհէ զքաղաքակիցս այր պա՛՛։
12 Պակասամիտ մարդն արհամարհում է ընկերներին, իմաստուն մարդը լռութիւն է սիրում:
12 Պակասամիտ եղողը իր դրացին կ’արհամարհէ, Բայց խոհեմ մարդը կը լռէ։
Արհամարհէ զընկերս այր պակասամիտ, այր իմաստուն զլռութիւն սիրէ:

11:12: Արհամարհէ զընկերս այր պակասամիտ. այր իմաստուն զլռութիւն սիրէ[7993]։
[7993] Ոմանք. Արհամարհէ զքաղաքակիցս այր պա՛՛։
12 Պակասամիտ մարդն արհամարհում է ընկերներին, իմաստուն մարդը լռութիւն է սիրում:
12 Պակասամիտ եղողը իր դրացին կ’արհամարհէ, Բայց խոհեմ մարդը կը լռէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 Скудоумный высказывает презрение к ближнему своему; но разумный человек молчит.
11:13 ἀνὴρ ανηρ man; husband δίγλωσσος διγλωσσος reveal; uncover βουλὰς βουλη intent ἐν εν in συνεδρίῳ συνεδριον council πιστὸς πιστος faithful δὲ δε though; while πνοῇ πνοη breath κρύπτει κρυπτω hide πράγματα πραγμα act; matter
11:12 בָּז־ boz- בוז despise לְ lᵊ לְ to רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֑ב lˈēv לֵב heart וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man תְּבוּנֹ֣ות tᵊvûnˈôṯ תְּבוּנָה understanding יַחֲרִֽישׁ׃ yaḥᵃrˈîš חרשׁ be deaf
11:12. qui despicit amicum suum indigens corde est vir autem prudens tacebitHe that despiseth his friend, is mean of heart: but the wise man will hold his peace.
12. He that despiseth his neighbour is void of wisdom: but a man of understanding holdeth his peace.
11:12. Whoever despises his friend is destitute in heart. But the prudent man will remain silent.
11:12. He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace:

11:12 Скудоумный высказывает презрение к ближнему своему; но разумный человек молчит.
11:13
ἀνὴρ ανηρ man; husband
δίγλωσσος διγλωσσος reveal; uncover
βουλὰς βουλη intent
ἐν εν in
συνεδρίῳ συνεδριον council
πιστὸς πιστος faithful
δὲ δε though; while
πνοῇ πνοη breath
κρύπτει κρυπτω hide
πράγματα πραγμα act; matter
11:12
בָּז־ boz- בוז despise
לְ lᵊ לְ to
רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow
חֲסַר־ ḥᵃsar- חָסֵר lacking
לֵ֑ב lˈēv לֵב heart
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
תְּבוּנֹ֣ות tᵊvûnˈôṯ תְּבוּנָה understanding
יַחֲרִֽישׁ׃ yaḥᵃrˈîš חרשׁ be deaf
11:12. qui despicit amicum suum indigens corde est vir autem prudens tacebit
He that despiseth his friend, is mean of heart: but the wise man will hold his peace.
11:12. Whoever despises his friend is destitute in heart. But the prudent man will remain silent.
11:12. He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
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
12-15: Следует ряд изречений разнородного содержания, частью в отношении к личной нравственной жизни человека, (ст. 12-13), частью в связи с общественными (ст. 15) и государственными (ст. 14) отношениями. Именно, осуждается как горделивое, презрительное отношение к ближнему, обыкновенно служащее признаком глупости гордого (ст. 12а ср. XIV:21), так и легкомысленное отношение к чести и доброму имени ближнего, выражающееся в распространении слухов и речей, служащих к его опорочению (ст. 13а, ср. Лев. XIX:16; Иер. IX:3); похваляется, напротив, скромность, молчаливость (12б) и верность в хранении вверенной тайны (13б, ср. Сир XIX:10; XXVII:16-21). В отношении народного управления одобряется присутствие при царе многих советников (ст. 14, сн. XV:22; XXIV:6), разумеется, если они люди - глубокого ума и доброй совести. В ст. 15: повторяется, данное уже в Притч. VI:1: предостережение против необдуманного поручительства, и одобряется житейская осторожность в этом отношении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. 13 A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour.
II. This prudent friendly concealment is here opposed to two very bad vices of the tongue:-- 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.
Adam Clarke: Commentary on the Bible - 1831
11:12: He that is void of wisdom - A foolish man is generally abundant in his censures; he dwells on the defects of his neighbor, and is sure to bring them into the most prominent view. But a man of understanding - a prudent, sensible man, hides those defects wherever he can, and puts the most charitable construction on those which he cannot conceal.
Albert Barnes: Notes on the Bible - 1834
11:12: None but the man "void of wisdom" will show contempt for those about him. The wise man, if he cannot admire or praise, will at least know how to be silent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: that: Jdg 9:27-29, Jdg 9:38; Neh 4:2-4; Psa 123:3, Psa 123:4; Luk 16:14, Luk 18:9; Joh 7:48-52
void of wisdom: Heb. destitute of heart
a man: Pro 10:19; Sa1 10:27; Kg2 18:36; Pe1 2:23
Proverbs 11:13
Carl Friedrich Keil and Franz Delitzsch
11:12
There now follow two proverbs which refer to the intercourse of private life.
He who mocketh his neighbour is devoid of understanding;
But the intelligent man remaineth silent.
Prov 14:21 is a proverb similarly beginning with בּז לרעהוּ, Prov 13:13 is another beginning with בּז לדבר. From this one sees that בּוּז ל (cf. בּזה ל, Is 37:22) does not mean a speaking contemptuously in one's presence; as also from Prov 6:30, that contemptuous treatment, which expresses itself not in mockery but in insult, is thus named; so that we do not possess a German [nor an English] expression which completely covers it. Whoever in a derisive or insulting manner, whether it be publicly or privately, degrades his neighbour, is unwise (חסר־לב as pred., like Prov 6:32); an intelligent man, on the contrary, keeps silent, keeps his judgment to himself, abstains from arrogant criticisms, for he knows that he is not infallible, that he is not acquainted with the heart, and he possesses too much self-knowledge to raise himself above his neighbour as a judge, and thinks that contemptuous rejection, unamiable, reckless condemnation, does no good, but on the contrary does evil on all sides.
Geneva 1599
11:12 He that is void of wisdom despiseth his neighbour: but a man of understanding (f) holdeth his peace.
(f) Will not make light report of others.
John Gill
11:12 He that is void of wisdom despiseth his neighbour,.... Not only in his heart, but by giving him opprobrious language; he speaks contemptibly of him, either because he thinks he is wiser than his neighbour, and therefore calls him fool at every turn; as those who are most destitute of wisdom conceit they have the largest share of it, and despise others; or else because he is richer than his neighbour, as the poor is generally despised by the rich; or because he fancies he is holier than he, as the Pharisee who trusts in himself that he is righteous, and despises others: or a man "that wants a heart" (k), as it may be rendered; that wants a good one, or wants grace in his heart; he despises the counsel and advice, the admonitions and instructions, which his neighbour gives him for his good;
but a man of understanding holdeth his peace: and will not despise his neighbour, or give him ill language, because he is not so wise, or so rich, or so righteous as he; if he cannot speak any good of him, he will not speak evil of him; or he holds his peace, is silent, and will not answer the man void of wisdom, that despises and reproaches him; he will not render railing for railing; when he is reviled he will revile not again; and by so doing he shows himself to he a man understanding, or of intellects; a wise and prudent.
(k) "carens corde", Montanus, Mercerus, Gejerus; "destitutus est corde", Schultens.
John Wesley
11:12 Despiseth - Which he shews by contemptuous or reproachful expressions. Holdeth peace - Forbears all such expressions, and silently and patiently bears those reproaches.
Robert Jamieson, A. R. Fausset and David Brown
11:12 despiseth--or, "reviles," a course contrasted with the prudent silence of the wise.
holdeth his peace--as if neither hearing nor telling.
11:1311:13: Այր երկխօս՝ յայտնէ զխորհուրդս յատենի, իսկ հաւատարիմն ոգւով՝ ծածկէ՛ զիրս[7994]։ [7994] Ոսկան. Ծածկէ զնոսա։
13 Նենգամիտ մարդը գաղտնիքը յայտնում է ատեանում, բայց հոգով հաւատարիմը ծածկում է գործը:
13 Բանսարկութեան պտըտողը գաղտնիքը կը յայտնէ, Բայց հաւատարիմ հոգի ունեցողը բանը կը ծածկէ։
Այր երկխօս` յայտնէ զխորհուրդս [154]յատենի, իսկ հաւատարիմն ոգւով` ծածկէ զիրս:

11:13: Այր երկխօս՝ յայտնէ զխորհուրդս յատենի, իսկ հաւատարիմն ոգւով՝ ծածկէ՛ զիրս[7994]։
[7994] Ոսկան. Ծածկէ զնոսա։
13 Նենգամիտ մարդը գաղտնիքը յայտնում է ատեանում, բայց հոգով հաւատարիմը ծածկում է գործը:
13 Բանսարկութեան պտըտողը գաղտնիքը կը յայտնէ, Բայց հաւատարիմ հոգի ունեցողը բանը կը ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 Кто ходит переносчиком, тот открывает тайну; но верный человек таит дело.
11:14 οἷς ος who; what μὴ μη not ὑπάρχει υπαρχω happen to be; belong κυβέρνησις κυβερνησις steering πίπτουσιν πιπτω fall ὥσπερ ωσπερ just as φύλλα φυλλον leaf σωτηρία σωτηρια safety δὲ δε though; while ὑπάρχει υπαρχω happen to be; belong ἐν εν in πολλῇ πολυς much; many βουλῇ βουλη intent
11:13 הֹולֵ֣ךְ hôlˈēḵ הלך walk רָ֭כִיל ˈrāḵîl רָכִיל slanderer מְגַלֶּה־ mᵊḡalleh- גלה uncover סֹּ֑וד ssˈôḏ סֹוד confidential talk וְ wᵊ וְ and נֶאֱמַן־ neʔᵉman- אמן be firm ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind מְכַסֶּ֥ה mᵊḵassˌeh כסה cover דָבָֽר׃ ḏāvˈār דָּבָר word
11:13. qui ambulat fraudulenter revelat arcana qui autem fidelis est animi celat commissumHe that walketh deceitfully, revealeth secrets: but he that is faithful, concealeth the thing committed to him by his friend.
13. He that goeth about as a talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
11:13. Whoever walks dishonestly reveals secrets. But whoever is of a faithful soul conceals what is confided by a friend.
11:13. A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter:

11:13 Кто ходит переносчиком, тот открывает тайну; но верный человек таит дело.
11:14
οἷς ος who; what
μὴ μη not
ὑπάρχει υπαρχω happen to be; belong
κυβέρνησις κυβερνησις steering
πίπτουσιν πιπτω fall
ὥσπερ ωσπερ just as
φύλλα φυλλον leaf
σωτηρία σωτηρια safety
δὲ δε though; while
ὑπάρχει υπαρχω happen to be; belong
ἐν εν in
πολλῇ πολυς much; many
βουλῇ βουλη intent
11:13
הֹולֵ֣ךְ hôlˈēḵ הלך walk
רָ֭כִיל ˈrāḵîl רָכִיל slanderer
מְגַלֶּה־ mᵊḡalleh- גלה uncover
סֹּ֑וד ssˈôḏ סֹוד confidential talk
וְ wᵊ וְ and
נֶאֱמַן־ neʔᵉman- אמן be firm
ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind
מְכַסֶּ֥ה mᵊḵassˌeh כסה cover
דָבָֽר׃ ḏāvˈār דָּבָר word
11:13. qui ambulat fraudulenter revelat arcana qui autem fidelis est animi celat commissum
He that walketh deceitfully, revealeth secrets: but he that is faithful, concealeth the thing committed to him by his friend.
11:13. Whoever walks dishonestly reveals secrets. But whoever is of a faithful soul conceals what is confided by a friend.
11:13. A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
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
11:13: A talebearer - הולך רכיל holech rachil, the walking busybody, the trader in scandal.
Revealeth secrets - Whatever was confided to him he is sure to publish abroad. The word means a hawker, or travelling chapman. Such are always great newsmongers; and will tell even their own secrets, rather than have nothing to say.
Albert Barnes: Notes on the Bible - 1834
11:13: The man who comes to us with tales about others will Rev_eal our secrets also. Faithfulness is shown, not only in doing what a man has been commissioned to do, but in doing it quietly and without garrulity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: A tale bearer, Heb. He that walketh being a talebearer, Pro 20:19; Lev 19:16
Rev_ealeth: Pro 25:9, Pro 26:20-22; Neh 6:17-19
he: Pro 14:5; Jos 2:14, Jos 2:20; Jer 38:27
Proverbs 11:14
Carl Friedrich Keil and Franz Delitzsch
11:13
13 He who goeth about tattling revealeth secrets;
But he who is of a faithful spirit concealeth a matter.
The tattler is called רכיל (intensive form of רכל), from his going hither and thither. אנשׁי רכיל, Ezek 22:9, are men given to tattling, backbiters; הולך רכיל (cf. Lev 19:16), one of the tattlers or backbiters goes, a divulger of the matter, a tell-tale. It is of such an one that the proverb speaks, that he reveals the secret (סוד, properly the being close together for the purpose of private intercourse, then that intercourse itself, vid., at Ps 25:14); one has thus to be on his guard against confiding in him. On the contrary, a נאמן־רוּח, firmus (fidus) spiritu, properly one who is established, or reflexively one who proves himself firm and true (vid., at Gen 15:6), conceals a matter, keeps it back from the knowledge and power of another. Zckler rightly concludes, in opposition to Hitzig, from the parallelism that the הולך רכיל is subject; the arrangement going before also shows that this is the "ground-word" (Ewald); in Prov 20:19 the relation is reversed: the revealer of secrets is rightly named (cf. Sir. 27:16, ὁ ἀποκαλύπτων μυστήρια, κ.τ.λ.).
John Gill
11:13 A talebearer revealeth secrets,.... The Arabic version adds, in the congregation, openly and publicly; that goes about with tales from place to place, who is like a walking merchant or peddler, as the word (l) signifies; who takes up his wares at one place, and exposes them to sale, and vends them at another; so a talebearer, he goes from house to house, and picks up tales at one place and carries them to another and tells them; and as by his going about he gets into the secrets of persons and families, or is intrusted with them, his character not being known, he reveals them to others, and so breaks the trust committed to him see Ti1 5:13. The Targum and Syriac version render it "an accuser"; and the same name is given to the devil in the New Testament, and indeed such a man is no better;
but he that is of a faithful spirit concealeth the matter; that is "faithful" to his friend, that trusts him with his secrets, of which there are but few; he "conceals the matter" he is entrusted with: "the things", as the Septuagint version; the secrets which are imparted to him; or "the word" (m) that he has heard, and has been spoken to him in privacy, and in strict friendship: or he "covers the matter" (n) or thing; he hides the infirmities of his friend and neighbour, and does not expose them as the talebearer does; see 1Pet 4:8.
(l) "obambulat ut mercator", Tigurine version; "qui incedit nundinator", Schultens. (m) "verbum", Pagninus, Montanus, Mercerus, Baynus. (n) "tegit rem", Junius & Tremellius, Piscator; "velat negotium", Schultens.
John Wesley
11:13 Secrets - Such things as were committed to his trust with a charge of secrecy.
Robert Jamieson, A. R. Fausset and David Brown
11:13 tale-bearer--(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.
11:1411:14: Որոց ո՛չ գոյ առաջնորդութիւն՝ թօթափին իբրեւ զտերեւ. փրկութիւն գոյ ՚ի խորհուրդս բազումս[7995]։ [7995] Ոմանք. Որպէս զտերեւ. փրկութիւն գտանի ՚ի խոր՛՛։
14 Նրանք, որ առաջնորդ չունեն, պիտի ցած թափուեն տերեւների պէս, բայց երբ շատ են խորհրդականները, փրկութիւն կը գտնուի:
14 Ժողովուրդը առանց խոհականութեան* կը կործանի, Բայց խորհրդականներու բազմութեամբ փրկութիւն կ’ըլլայ։
[155]Որոց ոչ գոյ առաջնորդութիւն` թօթափին իբրեւ զտերեւ. փրկութիւն գոյ ի խորհուրդս բազումս:

11:14: Որոց ո՛չ գոյ առաջնորդութիւն՝ թօթափին իբրեւ զտերեւ. փրկութիւն գոյ ՚ի խորհուրդս բազումս[7995]։
[7995] Ոմանք. Որպէս զտերեւ. փրկութիւն գտանի ՚ի խոր՛՛։
14 Նրանք, որ առաջնորդ չունեն, պիտի ցած թափուեն տերեւների պէս, բայց երբ շատ են խորհրդականները, փրկութիւն կը գտնուի:
14 Ժողովուրդը առանց խոհականութեան* կը կործանի, Բայց խորհրդականներու բազմութեամբ փրկութիւն կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 При недостатке попечения падает народ, а при многих советниках благоденствует.
11:15 πονηρὸς πονηρος harmful; malignant κακοποιεῖ κακοποιεω do bad ὅταν οταν when; once συμμείξῃ συμμιγνυμι right; just μισεῖ μισεω hate δὲ δε though; while ἦχον ηχος noise; sound ἀσφαλείας ασφαλεια security; certainty
11:14 בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] תַּ֭חְבֻּלֹות ˈtaḥbulôṯ תַּחְבֻּלֹות steering יִפָּל־ yippol- נפל fall עָ֑ם ʕˈām עַם people וּ֝ ˈû וְ and תְשׁוּעָ֗ה ṯᵊšûʕˈā תְּשׁוּעָה salvation בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude יֹועֵֽץ׃ yôʕˈēṣ יעץ advise
11:14. ubi non est gubernator populus corruet salus autem ubi multa consiliaWhere there is no governor, the people shall fall: but there is safety where there is much counsel.
14. Where no wise guidance is, the people falleth: but in the multitude of counsellors there is safety.
11:14. Where there is no governor, the people shall fall. But where there is much counsel, well-being shall be.
11:14. Where no counsel [is], the people fall: but in the multitude of counsellers [there is] safety.
Where no counsel [is], the people fall: but in the multitude of counsellors [there is] safety:

11:14 При недостатке попечения падает народ, а при многих советниках благоденствует.
11:15
πονηρὸς πονηρος harmful; malignant
κακοποιεῖ κακοποιεω do bad
ὅταν οταν when; once
συμμείξῃ συμμιγνυμι right; just
μισεῖ μισεω hate
δὲ δε though; while
ἦχον ηχος noise; sound
ἀσφαλείας ασφαλεια security; certainty
11:14
בְּ bᵊ בְּ in
אֵ֣ין ʔˈên אַיִן [NEG]
תַּ֭חְבֻּלֹות ˈtaḥbulôṯ תַּחְבֻּלֹות steering
יִפָּל־ yippol- נפל fall
עָ֑ם ʕˈām עַם people
וּ֝ ˈû וְ and
תְשׁוּעָ֗ה ṯᵊšûʕˈā תְּשׁוּעָה salvation
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
יֹועֵֽץ׃ yôʕˈēṣ יעץ advise
11:14. ubi non est gubernator populus corruet salus autem ubi multa consilia
Where there is no governor, the people shall fall: but there is safety where there is much counsel.
11:14. Where there is no governor, the people shall fall. But where there is much counsel, well-being shall be.
11:14. Where no counsel [is], the people fall: but in the multitude of counsellers [there is] safety.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Where no counsel is, the people fall: but in the multitude of counsellors there is safety.
Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no consultation at all, but every thing done rashly, or no prudent consultation for the common good, but only caballing for parties and divided interests, the people fall, crumble into factions, fall to pieces, fall together by the ears, and fall an easy prey to their common enemies. Councils of war are necessary to the operations of war; two eyes see more than one; and mutual advice is in order to mutual assistance. 2. The good presage of a kingdom's prosperity: In the multitude of counsellors, that see their need one of another, and act in concert and with concern for the public welfare, there is safety; for what prudent methods one discerns not another may. In our private affairs we shall often find it to our advantage to advise with many; if they agree in their advice, our way will be the more clear; if they differ, we shall hear what is to be said on all sides, and be the better able to determine.
Albert Barnes: Notes on the Bible - 1834
11:14: Counsel - See Pro 1:5 note. This precept may well be thought of as coming with special force at the time of the organization of the monarchy of Israel. Compare Kg1 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: Pro 15:22, Pro 16:22, Pro 24:6; 1Kings 12:1-19; Isa 19:11-14; Acts 15:6-21
Proverbs 11:15
Carl Friedrich Keil and Franz Delitzsch
11:14
14 Where there is no direction a people fall
But where there is no want of counsellors there is safety.
Regarding תּחבּות, vid., at Prov 1:5. There it means rules of self-government; here, rules for the government of the people, or, since the pluralet. denotes a multiplicity in unity, circumspect κυβέρνησις. With 14b, Prov 24:6 (where direction in war, as here in peace, is spoken of, and the meaning of the word specializes itself accordingly) agrees; cf. also Prov 15:22. Hitzig criticises the proverb, remarking, "we who have the longest resorted to many counsellors, as a consequence of the superabundance have learned to say, 'Too many cooks spoil the broth,' and, 'He who asks long, errs.'" But the truth of the clause 14b is in modern times more fully illustrated in the region of ecclesiastical and political affairs; and in general it is found to be true that it is better with a people when they are governed according to the laws and conclusions which have resulted from the careful deliberation of many competent and authorized men, than when their fate is entrusted unconditionally to one or to a few. The proverb, it must be acknowledge, refers not to counsellors such as in Is 3:3, but as in Is 1:26.
Geneva 1599
11:14 Where no counsel [is], the people fall: but in the multitude of (g) counsellors [there is] safety.
(g) Where God gives store of men of wisdom and counsel.
John Gill
11:14 Where no counsel is, the people fall,.... Where there is no wise and prudent, sound and good counsel, as the word signifies; where that is not, there had as good be none, or better; a people, a kingdom, a commonwealth, nation, or city, fall into ruin and destruction, or into schemes which bring them to it; they are like a ship without a pilot, or without a helm, or one to steer it: the Targum, Syriac, and Vulgate Latin versions, render it,
"where there is no governor;''
and the Arabic version,
"they that have no providence (or forecast) fall as a leaf falls;''
and so the Septuagint version,
"they that have no government fall as leaves,''
as leaves fall in autumn; and the word signifies the helm of government (o), in allusion to a ship;
but in the multitude of counsellors there is safety; because what one may miss another may hit upon; and, if they agree in their advice, it may be the more depended upon; and, if not, yet their different sentiments being compared together, and the reasons of them, a person may the better judge which is best to follow, and what is fit to be done: it may be rendered, "in the greatness" or "largeness of a counsellor" (p), for the word is in the singular number; that is, in the large capacity or endowments of a counsellor; in one that is abundantly qualified for a counsellor; whose abilities are not to be questioned; in the advice of such an one a man may safely confide; and who that answers to this character as Jesus Christ, the wonderful Counsellor? in whose counsel we may rest with the greatest safety; and which may be found in his word, in the Scriptures, which David says should be the men of his counsel, Ps 119:24; see Is 9:6.
(o) "gubernationes", Schultens. (p) "in amplitudine consiliarii", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
11:14 counsel--the art of governing (Prov 1:5).
counsellors--literally, "one giving counsel"; the participle used as a collective.
11:1511:15: Անզգամ՝ չարիս գործէ յորժամ խառնակիցի ընդ արդարոյ. եւ ատեայ զբարբառ զգուշութեան[7996]։ [7996] Ոմանք. Չարն առնէ զչարիս յորժամ խառնակի ընդ։
15 Անզգամը չարիք է նիւթում, երբ գործ է ունենում արդարի հետ եւ ատում է զգուշութեան ձայնը:
15 Օտարականին երաշխաւոր եղողը անշուշտ չարիքի կը հանդիպի, Բայց երաշխաւորութիւնը ատողը ապահով է։
Անզգամ` չարիս գործէ յորժամ խառնակիցի ընդ արդարոյ, եւ ատեայ զբարբառ զգուշութեան:

11:15: Անզգամ՝ չարիս գործէ յորժամ խառնակիցի ընդ արդարոյ. եւ ատեայ զբարբառ զգուշութեան[7996]։
[7996] Ոմանք. Չարն առնէ զչարիս յորժամ խառնակի ընդ։
15 Անզգամը չարիք է նիւթում, երբ գործ է ունենում արդարի հետ եւ ատում է զգուշութեան ձայնը:
15 Օտարականին երաշխաւոր եղողը անշուշտ չարիքի կը հանդիպի, Բայց երաշխաւորութիւնը ատողը ապահով է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 Зло причиняет себе, кто ручается за постороннего; а кто ненавидит ручательство, тот безопасен.
11:16 γυνὴ γυνη woman; wife εὐχάριστος ευχαριστος thankful ἐγείρει εγειρω rise; arise ἀνδρὶ ανηρ man; husband δόξαν δοξα glory θρόνος θρονος throne δὲ δε though; while ἀτιμίας ατιμια dishonor γυνὴ γυνη woman; wife μισοῦσα μισεω hate δίκαια δικαιος right; just πλούτου πλουτος wealth; richness ὀκνηροὶ οκνηρος lazy ἐνδεεῖς ενδεης straitened γίνονται γινομαι happen; become οἱ ο the δὲ δε though; while ἀνδρεῖοι ανδρειος stick fast; support πλούτῳ πλουτος wealth; richness
11:15 רַע־ raʕ- רַע evil יֵ֭רֹועַ ˈyērôₐʕ רעע be evil כִּי־ kî- כִּי that עָ֣רַב ʕˈārav ערב stand bail זָ֑ר zˈār זָר strange וְ wᵊ וְ and שֹׂנֵ֖א śōnˌē שׂנא hate תֹקְעִ֣ים ṯōqᵊʕˈîm תֹּוקְעִים handshakes בֹּוטֵֽחַ׃ bôṭˈēₐḥ בטח trust
11:15. adfligetur malo qui fidem facit pro extraneo qui autem cavet laqueos securus eritHe shall be afflicted with evil, that is surety for a stranger: but he that is aware of snares, shall be secure.
15. He that is surety for a stranger shall smart for it: but he that hateth suretiship is sure.
11:15. He will be afflicted with evil, who provides a guarantee for an outsider. But whoever is wary of traps shall be secure.
11:15. He that is surety for a stranger shall smart [for it]: and he that hateth suretiship is sure.
He that is surety for a stranger shall smart [for it]: and he that hateth suretiship is sure:

11:15 Зло причиняет себе, кто ручается за постороннего; а кто ненавидит ручательство, тот безопасен.
11:16
γυνὴ γυνη woman; wife
εὐχάριστος ευχαριστος thankful
ἐγείρει εγειρω rise; arise
ἀνδρὶ ανηρ man; husband
δόξαν δοξα glory
θρόνος θρονος throne
δὲ δε though; while
ἀτιμίας ατιμια dishonor
γυνὴ γυνη woman; wife
μισοῦσα μισεω hate
δίκαια δικαιος right; just
πλούτου πλουτος wealth; richness
ὀκνηροὶ οκνηρος lazy
ἐνδεεῖς ενδεης straitened
γίνονται γινομαι happen; become
οἱ ο the
δὲ δε though; while
ἀνδρεῖοι ανδρειος stick fast; support
πλούτῳ πλουτος wealth; richness
11:15
רַע־ raʕ- רַע evil
יֵ֭רֹועַ ˈyērôₐʕ רעע be evil
כִּי־ kî- כִּי that
עָ֣רַב ʕˈārav ערב stand bail
זָ֑ר zˈār זָר strange
וְ wᵊ וְ and
שֹׂנֵ֖א śōnˌē שׂנא hate
תֹקְעִ֣ים ṯōqᵊʕˈîm תֹּוקְעִים handshakes
בֹּוטֵֽחַ׃ bôṭˈēₐḥ בטח trust
11:15. adfligetur malo qui fidem facit pro extraneo qui autem cavet laqueos securus erit
He shall be afflicted with evil, that is surety for a stranger: but he that is aware of snares, shall be secure.
11:15. He will be afflicted with evil, who provides a guarantee for an outsider. But whoever is wary of traps shall be secure.
11:15. He that is surety for a stranger shall smart [for it]: and he that hateth suretiship is sure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Rewards of Righteousness.
15 He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.
Here we are taught, 1. In general, that we may not use our estates as we will (he that gave them to us has reserved to himself a power to direct us how we shall use them, for they are not our own; we are but stewards), and further that God in his law consults our interests and teaches us that charity which begins at home, as well as that which must not end there. There is a good husbandry which is good divinity, and a discretion in ordering our affairs which is part of the character of a good man, Ps. cxii. 5. Every man must be just to his family, else he is not true to his stewardship. 2. In particular, that we must not enter rashly into suretiship, (1.) Because there is danger of bringing ourselves into trouble by it, and our families too when we are gone: He that is surety for a stranger, for any one that asks him and promises him to be bound for him another time, for one whose person perhaps he knows, and thinks he knows his circumstances, but is mistaken, he shall smart for it. Contritione conteretur--he shall be certainly and sadly crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when we were strangers, nay, enemies, and he smarted for it; it pleased the Lord to bruise him. (2.) Because he that resolves against all such suretiship keeps upon sure grounds, which a man may do if he take care not to launch out any further into business than his own credit will carry him, so that he needs not ask others to be bound for him.
Adam Clarke: Commentary on the Bible - 1831
11:15: He that is surety for a stranger shall smart for it - He shall find evil upon evil in it. See on Pro 6:1 (note).
Albert Barnes: Notes on the Bible - 1834
11:15: See the marginal reference. The play upon "sure" and "suretiship" in the the King James Version (though each word is rightly rendered) has nothing corresponding to it in the Hebrew, and seems to have originated in a desire to give point to the proverb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: that is surety: Pro 6:1-5, Pro 17:18, Pro 20:16, Pro 22:26, Pro 22:27
smart: Heb. be sore broken
suretiship: Heb. those that strike hands
Proverbs 11:16
Carl Friedrich Keil and Franz Delitzsch
11:15
There follow now two proverbs regarding kindness which brings injury and which brings honour:
Tit fares ill, nothing but ill, with one who is surety for another;
But he who hateth suretyship remaineth in quietness.
More closely to the original: It goes ill with him; for the proverb is composed as if the writer had before his eyes a definite person, whom one assails when he for whom he became security has not kept within the limits of the performance that was due. Regarding ערב with the accus. of the person: to represent one as a surety for him, and זר as denoting the other (the stranger), vid., at Prov 6:1. The meaning of רע ירוע is seen from Prov 20:16. ירוע is, like Prov 13:20, the fut. Niph. of רעע, or of רוּע = רעע, after the forms ימּול, יעור (Olsh. 265e). The added רעע has, like עריה, Hab 3:9, the same function as the inf. absol. (intensivus); but as the infin. form רע could only be inf. constru. after the form שׁך, Jer 5:26, the infinitive absol. must be רוע: Thus רע is an accus., or what is the same, an adverbial adj.: he is badly treated (maltreated) in a bad way, for one holds him to his words and, when he cannot or will not accomplish that which is due in the room of him for whom he is bail, arrests him. He, on the contrary, who hates תוקעים has good rest. The persons of such as become surety by striking the hands cannot be meant, but perhaps people thus becoming surety by a hand-stroke - such sureties, and thus such suretyship, he cannot suffer; תוקעים approaches an abstract "striking hands," instead of "those who strike hands" in connection with this שׂנא, expressing only a strong impossibility, as חבלים, Zech 2:7, 14, means uniting together in the sense of combination.
Geneva 1599
11:15 He that is surety for a (h) stranger shall smart [for it]: and he (i) that hateth suretiship is secure.
(h) He who does not without judgment and consideration of the circumstances put himself in danger, as in (Prov 6:1).
(i) He who does not co-sign loans for others is very wise.
John Gill
11:15 He that is surety for a stranger shall smart for it,.... Or in "breaking shall be broken" (q), ruined and undone; he engaging or becoming a bondsman for one whose circumstances he knew not; and these being bad bring a load upon him, such an heavy debt as crushes him to pieces. Mr. Henry observes that our Lord Jesus Christ became a surety for us when we were strangers, and he smarted for it, he was bruised and wounded for our sins; but then he knew our circumstances, and what the consequence would be, and became a surety on purpose to pay the whole debt and set us free; which he was capable of doing: without being broken or becoming a bankrupt himself; for he was not broken, nor did he fail, Is 42:4. Jarchi's note is,
"the wicked shall be broken, to whose heart idolatry is sweet;''
and he that hateth suretyship is sure; or those "that strike" (r), that is, with the hand, used in suretyship; see Prov 6:1; such an one is safe from coming into trouble by such means. The Targum is,
"and hates those that place their hope in God.''
(q) "frangendo frangetur", Michaelis; so Pagninus and others. (r) "complodentes", Junius & Tremellius, Piscator, Cocceius; "defigentes", Mercerus.
Robert Jamieson, A. R. Fausset and David Brown
11:15 (Compare Prov 6:1).
suretiship--(Compare Margin), the actors put for the action, which may be lawfully hated.
11:1611:16: Կին շնորհակալ բա՛րձր առնէ զփառս առն իւրոյ. եւ աթոռ անարգութեան՝ կին որ ատեայ զիրաւունս։ ՚Ի մեծութենէ վատք՝ կարօտեալ լինին. իսկ որ ժիրքն են՝ հաստատին մեծութեամբ[7997]։ [7997] Ոմանք. Կին շնորհակալու... կին որ ատէ զարդարութիւն... վատք կարօտ լինին։
16 Շնորհալի կինը բարձրացնում է ամուսնու փառքը, մինչդեռ անարգանքի աթոռ է իրաւունքն ատող կինը: Ծոյլերը կարօտ պիտի մնան մեծութեան, բայց ժրաջանները կը հասնեն մեծութեան:
16 Շնորհալի կինը պատիւ կը ստանայ Եւ զօրաւոր* մարդիկ՝ հարստութիւն։
Կին շնորհակալ բարձր առնէ զփառս առն իւրոյ, եւ աթոռ անարգութեան` կին որ ատեայ զիրաւունս: Ի մեծութենէ վատք կարօտ լինին, իսկ որ ժիրքն են` հաստատին մեծութեամբ:

11:16: Կին շնորհակալ բա՛րձր առնէ զփառս առն իւրոյ. եւ աթոռ անարգութեան՝ կին որ ատեայ զիրաւունս։ ՚Ի մեծութենէ վատք՝ կարօտեալ լինին. իսկ որ ժիրքն են՝ հաստատին մեծութեամբ[7997]։
[7997] Ոմանք. Կին շնորհակալու... կին որ ատէ զարդարութիւն... վատք կարօտ լինին։
16 Շնորհալի կինը բարձրացնում է ամուսնու փառքը, մինչդեռ անարգանքի աթոռ է իրաւունքն ատող կինը: Ծոյլերը կարօտ պիտի մնան մեծութեան, բայց ժրաջանները կը հասնեն մեծութեան:
16 Շնորհալի կինը պատիւ կը ստանայ Եւ զօրաւոր* մարդիկ՝ հարստութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 Благонравная жена приобретает славу [мужу, а жена, ненавидящая правду, есть верх бесчестия. Ленивцы бывают скудны], а трудолюбивые приобретают богатство.
11:17 τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him ἀγαθὸν αγαθος good ποιεῖ ποιεω do; make ἀνὴρ ανηρ man; husband ἐλεήμων ελεημων merciful ἐξολλύει εξολλυμι though; while αὐτοῦ αυτος he; him σῶμα σωμα body ὁ ο the ἀνελεήμων ανελεημων merciless
11:16 אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman חֵ֭ן ˈḥēn חֵן grace תִּתְמֹ֣ךְ tiṯmˈōḵ תמך grasp כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight וְ֝ ˈw וְ and עָרִיצִ֗ים ʕārîṣˈîm עָרִיץ ruthless יִתְמְכוּ־ yiṯmᵊḵû- תמך grasp עֹֽשֶׁר׃ ʕˈōšer עֹשֶׁר riches
11:16. mulier gratiosa inveniet gloriam et robusti habebunt divitiasA gracious woman shall find glory: and the strong shall have riches.
16. A gracious woman retaineth honour: and violent men retain riches.
11:16. A gracious woman shall discover glory. And the robust will have wealth.
11:16. A gracious woman retaineth honour: and strong [men] retain riches.
A gracious woman retaineth honour: and strong [men] retain riches:

11:16 Благонравная жена приобретает славу [мужу, а жена, ненавидящая правду, есть верх бесчестия. Ленивцы бывают скудны], а трудолюбивые приобретают богатство.
11:17
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
ἀγαθὸν αγαθος good
ποιεῖ ποιεω do; make
ἀνὴρ ανηρ man; husband
ἐλεήμων ελεημων merciful
ἐξολλύει εξολλυμι though; while
αὐτοῦ αυτος he; him
σῶμα σωμα body
ο the
ἀνελεήμων ανελεημων merciless
11:16
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
חֵ֭ן ˈḥēn חֵן grace
תִּתְמֹ֣ךְ tiṯmˈōḵ תמך grasp
כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight
וְ֝ ˈw וְ and
עָרִיצִ֗ים ʕārîṣˈîm עָרִיץ ruthless
יִתְמְכוּ־ yiṯmᵊḵû- תמך grasp
עֹֽשֶׁר׃ ʕˈōšer עֹשֶׁר riches
11:16. mulier gratiosa inveniet gloriam et robusti habebunt divitias
A gracious woman shall find glory: and the strong shall have riches.
11:16. A gracious woman shall discover glory. And the robust will have wealth.
11:16. A gracious woman retaineth honour: and strong [men] retain riches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-23: Взаимное соотношение двух половин ст. 16-го по тексту евр. -масор. и Вульг представляется неясным и может быть понято лучше по тексту LXX (слав., русск. синод.), имеющему между этими двумя предложениями два других, из которых первое заключает в себе противоположение первой мысли стиха, а другое - второй его половине. Весь стих 16: по т. LXX читается так: Γυνή ευχάριστος εγείρει ανδρί δοξαν, θρόνος δε ατιμίας γυνή μισου̃σα δίκαια πλούτου οκνηροί ενδεει̃ς γίνονται, οι δέ ανδρει̃οι ερείδονται πλούτω. Слав. и русск. синод, дословно передают чтение LXX, причем слова, не имеющиеся в евр. т., в русск. заключены в скобки. Вместо этого антитетического параллелизма Вульгата ближе к т. евр. - дает параллелизм синтетический или сравнительный: mulier gratiosa inveniet gloriam et robusti habebunt divitias. Чтение LXX-ти ст. 16: заслуживает предпочтения пред т. масор. и Вульг. Мысль стиха: блага, даже внешние, приобретаются усилиями человека. В следующих стихах (17: и дал.) развивается мысль, что блага жизни достигаются именно нравственными усилиями, богоугодной религиозно-нравственной настроенностью человека. Именно источником благосостояния человека называется прежде всего благотворительность (ст. 17, сн. ст. 25), затем правда (ст. 18-19), благоговейная непорочность пред Богом (ст. 20-21). Вместе с тем противоположные пороки: немилосердие, коварство, жестокость, нечестие, являются источником гибели для повинных в тех пороках людей. Это, вообще, столь часто повторяющаяся, в книге Притчей, мысль о соответствии земного жребия человека его религиозно-нравственному достоинству (ср. Гал VI:8; 1: Тим IV:8). В ст. 22, соответственно тому, в образном сравнении высказывается мысль о непристойности благолепия или, общее, блага для нравственного безобразия, которое от присоединения к нему изящной обстановки еще нагляднее являет свое ничтожество (ст. 22-й - пример так называемой эмблематической притчи). Ст. 23: представляет как бы заключительное обобщение предыдущих мыслей - о противоположности жизненных стремлений и чаяний праведных и нечестивых.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 A gracious woman retaineth honour: and strong men retain riches.
Here, 1. It is allowed that strong men retain riches, that those who bustle in the world, who are men of spirit and interest, and are able to make their part good against all who stand in their way, are likely to keep what they have and to get more, while those who are weak are preyed upon by all about them. 2. It is taken for granted that a gracious woman is as solicitous to preserve her reputation for wisdom and modesty, humility and courtesy, and all those other graces that are the true ornaments of her sex, as strong men are to secure their estates; and those women who are truly gracious will, in like manner, effectually secure their honour by their prudence and good conduct. A gracious woman is as honourable as a valiant man and her honour is as sure.
Adam Clarke: Commentary on the Bible - 1831
11:16: A gracious woman retaineth honor - Instead of this clause, the Septuagint have, Γυνη ευχαριστος εγειρει ανδρι δοζαν, "A gracious woman raiseth up honor to the man;" Θρονος δε ατιμιας γυνη μισουσα δικαια, "But she that hateth righteous things is a throne of dishonor." A good wife is an honor to her husband; and a bad wife is her husband's reproach: if this be so, how careful should a man be whom he marries!
Albert Barnes: Notes on the Bible - 1834
11:16: Or, "The gracious woman wins and keeps honor, as (the conjunction may be so rendered) strong men win riches."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: gracious: Pro 31:30, Pro 31:31; Sa1 25:32, Sa1 25:33; Sa2 20:16-22; Est 9:25; Mat 26:13; Luk 8:3; Luk 10:42, Luk 21:2-4; Act 9:39, Act 16:14, Act 16:15; Rom 16:2-4, Rom 16:6; Jo2 1:1
and: Luk 11:21, Luk 11:22
Proverbs 11:17
Carl Friedrich Keil and Franz Delitzsch
11:16
16 A gracious woman retaineth honour,
And strong men retain riches.
The lxx had אשׁת חן (not אשׁת חיל ton( א) in view: γυνὴ εὐχάριστος ἐγείρει ἀνδρὶ δόξαν, - this ἀνδρί is an interpolation inserted for the sake of the added line, θρόνος δὲ ἀτιμίας γυνὴ μισοῦσα δίκαια. The proverb thus expanded is on both sides true: an amiable woman (gratiosa) brings honour to her husband, gives him relief, while one who hates the right (that which is good, gentle) is a disgraceful vessel (opp. כּסּא כּבוד, Is 22:23), which disfigures the household, makes the family unloved, and lowers it. But the commencing line, by which 16b is raised to an independent distich, is so much the more imperfect: πλούτου ὀκνηροὶ ἐνδεεῖς γίνονται; for that the negligent (idle) bring it not to riches, is, as they are wont in Swabia to call such truisms, a Binsenwahrheit. But it is important that the translation of 16b, οἱ δὲ ἀνδρεῖοι ἐρείδονται πλούτῳ (the Syr. has "knowledge" for riches), presupposes the phrase וחרוּצים (cf. Prov 10:4, lxx), and along with it this, that יתמכו עשׁר is so rendered as if the words were יסמכוּ בעשׁר, is to be regarded as unhistorical. If we now take the one proverb as it is found in the Hebr. text, then the repetition of the תמך in the two lines excites a prejudice in favour of it. The meaning of this otherwise difficult תמך is missed by Lwenstein and Zckler: a gracious woman retaineth honour (Symm. ἀνθέξεται δόξης); for (1) תמך חיל would better agree with this predicate, and (2) it is evident from Prov 29:23 that תמך כבוד is not to be understood in the sense of firmiter tenere, but in the inchoative sense of consequi honorem, whence also the ἐγείρει ἀνδρί of the lxx. It is true that Prov 31:30 states that "grace (חן) is nothing," and that all depends on the fear of God; but here the poet thinks on "grace" along with the fear of God, or he thinks on them as not separated from each other; and since it is boldly true, which is moreover besides this true, that a wife of gracious outward appearance and demeanour obtains honour, her company is sought, she finds her way into the best society, they praise her attractive, pleasant appearance, and that the husband also of such a wife participates to some extent in this honour. Experience also confirms it, that the עריצים, strong men, obtain riches (cf. Is 49:25); and this statement regarding the עריצים fits better as a contrast to 16a, as a like statement regarding the חרוצים, diligent, for the עריץ (from ערץ, to place in terror, Ps 10:18), whose power consists in terrorism or violence, is the most direct contrast of a wife, this σκεῦος ἀσθενέστερον, who by heart-winning attraction makes yet better conquests: she thereby obtains a higher good, viz., honour, while the former gains only riches, for "a name" (viz., a good one) "is better than great riches," Prov 22:1. If we read חרוצים, this thoughtful contrast is lost.
John Gill
11:16 A gracious woman retaineth honour,.... Or "a woman of grace" (s) one that has the grace of God in her heart, and is of a virtuous conversation, and by both amiable and lovely to others; as she receives honour or glory from them, which she deserves, so she retains the same. The Targum is,
"a gracious woman divides glory;''
that is, between herself and her husband; to which the Arabic version agrees, which renders it,
"a gracious woman raises up glory to her husband.''
Jarchi interprets it of the congregation of Israel; his note is,
"the congregation of Israel continually draws nigh to the glory of God and his law;''
and it may be applied to the true church of Christ, which seeks the glory of Christ, and retains the glory of Gospel doctrines, of Gospel ordinances, of Gospel discipline, and of Gospel conversation, when the harlot, the apostate church, has lost all honour of these things;
and strong men retain riches: some render it, "as strong men retain riches" (t); as they, when they have got them into their possession, keep them, it being in the power of their hands so to do, against all that would take them from them; so a gracious woman is as tenacious of her honour for chastity, modesty, wisdom, and conduct: or by those "strong men", or "terrible and violent" ones, as the word (u) signifies, may be meant the beast of Rome and his followers, cruel persecutors; whose principal care it is to amass the riches and wealth of others, which, when they have got, they hold fast.
(s) "mulier gratiae", Montanus, Baynus, Gejerus, Michaelis; "quae gratia praedita est", Tigurine version; "uxor gratia pollens", Schultens. (t) "ut", Junius & Tremellius, Piscator, Schultens. (u) "violenti", Piscator, Schultens; "formidabiles", Gejerus.
John Wesley
11:16 Gracious woman - A woman endued with the grace of God. Retaineth - Or, holdeth fast her honour, or reputation.
Robert Jamieson, A. R. Fausset and David Brown
11:16 retaineth--or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.
11:1711:17: Անձին իւրում բարի գործէ այր ողորմած, կորուսանէ զմարմին իւր՝ ա՛յր անողորմ[7998]։ [7998] Ոմանք. Գործէ բարիս ողորմածն։
17 Ողորմած մարդը բարութիւն է անում իր հոգուն, բայց անողորմ մարդը խորտակում է իր մարմինը:
17 Ողորմած մարդը իր անձին աղէկութիւն կ’ընէ, Բայց անողորմ մարդը իր մարմնին նեղութիւն կու տայ։
Անձին իւրում գործէ բարի այր ողորմած, կորուսանէ զմարմին իւր այր անողորմ:

11:17: Անձին իւրում բարի գործէ այր ողորմած, կորուսանէ զմարմին իւր՝ ա՛յր անողորմ[7998]։
[7998] Ոմանք. Գործէ բարիս ողորմածն։
17 Ողորմած մարդը բարութիւն է անում իր հոգուն, բայց անողորմ մարդը խորտակում է իր մարմինը:
17 Ողորմած մարդը իր անձին աղէկութիւն կ’ընէ, Բայց անողորմ մարդը իր մարմնին նեղութիւն կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 Человек милосердый благотворит душе своей, а жестокосердый разрушает плоть свою.
11:18 ἀσεβὴς ασεβης irreverent ποιεῖ ποιεω do; make ἔργα εργον work ἄδικα αδικος injurious; unjust σπέρμα σπερμα seed δὲ δε though; while δικαίων δικαιος right; just μισθὸς μισθος wages ἀληθείας αληθεια truth
11:17 גֹּמֵ֣ל gōmˈēl גמל deal fully נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul אִ֣ישׁ ʔˈîš אִישׁ man חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty וְ wᵊ וְ and עֹכֵ֥ר ʕōḵˌēr עכר taboo שְׁ֝אֵרֹ֗ו ˈšʔērˈô שְׁאֵר body אַכְזָרִֽי׃ ʔaḵzārˈî אַכְזָרִי cruel
11:17. benefacit animae suae vir misericors qui autem crudelis est et propinquos abicitA merciful man doth good to his own soul: but he that is cruel casteth off even his own kindred.
17. The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
11:17. A merciful man benefits his own soul. But whoever is cruel casts out even his close relatives.
11:17. The merciful man doeth good to his own soul: but [he that is] cruel troubleth his own flesh.
The merciful man doeth good to his own soul: but [he that is] cruel troubleth his own flesh:

11:17 Человек милосердый благотворит душе своей, а жестокосердый разрушает плоть свою.
11:18
ἀσεβὴς ασεβης irreverent
ποιεῖ ποιεω do; make
ἔργα εργον work
ἄδικα αδικος injurious; unjust
σπέρμα σπερμα seed
δὲ δε though; while
δικαίων δικαιος right; just
μισθὸς μισθος wages
ἀληθείας αληθεια truth
11:17
גֹּמֵ֣ל gōmˈēl גמל deal fully
נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul
אִ֣ישׁ ʔˈîš אִישׁ man
חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty
וְ wᵊ וְ and
עֹכֵ֥ר ʕōḵˌēr עכר taboo
שְׁ֝אֵרֹ֗ו ˈšʔērˈô שְׁאֵר body
אַכְזָרִֽי׃ ʔaḵzārˈî אַכְזָרִי cruel
11:17. benefacit animae suae vir misericors qui autem crudelis est et propinquos abicit
A merciful man doth good to his own soul: but he that is cruel casteth off even his own kindred.
11:17. A merciful man benefits his own soul. But whoever is cruel casts out even his close relatives.
11:17. The merciful man doeth good to his own soul: but [he that is] cruel troubleth his own flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
It is a common principle, Every one for himself. Proximus egomet mihi--None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles. 1. A merciful, tender, good humoured man, does good to his own soul, makes and keeps himself easy. He has the pleasure of doing his duty, and contributing to the comfort of those that are to him as his own soul; for we are members one of another. He that waters others with his temporal good things shall find that God will water him with his spiritual blessings, which will do the best good to his own soul. See Isa. lviii. 7, &c. If thou hide not thy eyes from thy own flesh, but do good to others, as to thyself, if thou do good with thy own soul and draw that out to the hungry, thou wilt do good to thy own soul; for the Lord shall satisfy thy soul and make fat thy bones. Some make it part of the character of a merciful man, that he will make much of himself; that disposition which inclines him to be charitable to others will oblige him to allow himself also that which is convenient and to enjoy the good of all his labour. We may by the soul understand the inward man, as the apostle calls it, and then it teaches us that the first and great act of mercy is to provide well for our own souls the necessary supports of the spiritual life. 2. A cruel, froward, ill-natured man, troubles his own flesh, and so his sin becomes his punishment; he starves and dies for want of what he has, because he has not a heart to use it either for the good of others of for his own. He is vexatious to his nearest relations, that are, and should be, to him as his own flesh, Eph. v. 29. Envy, and malice, and greediness of the world, are the rottenness of the bones and the consumption of the flesh.
Adam Clarke: Commentary on the Bible - 1831
11:17: The merciful man doeth good to his own soul - Every gracious disposition is increased while a man is exercised in showing mercy. No man can show an act of disinterested mercy without benefiting his own soul, by improving his moral feeling.
But he that is cruel troubleth his own flesh - We seldom see a peevish, fretful, vindictive man either in good health, or good plight of body. I have often heard it observed of such, "He frets his flesh off his bones."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: merciful: Psa 41:1-4, Psa 112:4-9; Isa 32:7, Isa 32:8, Isa 57:1, Isa 58:7-12; Dan 4:27; Mat 5:7; Mat 6:14, Mat 6:15, Mat 25:34-40; Luk 6:38; Co2 9:6-14; Phi 4:17
but: Pro 15:27; Job 20:19-23; Ecc 4:8; Jam 2:13, Jam 5:1-5
Proverbs 11:18
Carl Friedrich Keil and Franz Delitzsch
11:17
Three proverbs regarding benevolence:
17 The benevolent man doeth good to his own soul,
And the violent man brings trouble on his own flesh.
Many interpreters reverse the relation of subject and predicate (Targ. only in 17b, after the phrase ודמוביד, for which the Syr. has only ומובד): qui sibi ipsi benefacit, is quidem erga alios quoque benignus praesumitur, quum caritas ordinata a se ipsa incipiat; qui vero carnem suam male habet, est crudelis erga alios (Michaelis). But this cannot be established; for certainly it occurs that whoever does good to himself does good also to others, and that whoever is hard against himself also judges and treats others harshly; but in by far the greatest number of cases the fact is this, that he who does not deny anything to himself is in relation to others an egoist, and this is not a "benevolent man;" and, on the contrary, that he who denies to himself lawful enjoyments is in relation to others capable of self-denial and self-sacrifice, and thus is the contrast of a "violent man." The word of Sirach, 14:5, ὁ πονηρὸς ἑαυτῷ τίνα ἀγαθὸς ἔσται, to which Bertheau appeals, alludes to the niggard, and it is true indeed that this עכר שׁארו, but not every עכר שׁארו, is a niggard. Thus the "benevolent man" and the "violent man" will be the two subject conceptions, and as it is said of the benevolent (חסר as e.g., Hos 6:6, of a more restricted sense, as Is 57:1) that he does good (גּמל, viz., טוב, Prov 31:12), so of the violent (unmerciful) (אכזרי as Prov 12:20; Jer 6:23; Jer 50:42) that he brings evil on his own flesh (lxx αὐτοῦ σῶμα); for שׁארו as a parallel word to נפשׁו (cf. p. 141) signifies not blood-relations (Symm., Jerome, Luther, and Grotius), but it has here, as at Mic 3:2, its nearest signification, from which it then comes to signify those who are of our flesh and blood. But for that reason the meaning of the poet cannot be that given by Elster: "he who exercises benevolence toward others creates within himself a determination which penetrates his whole being with generous and fruitful warmth, as on the other hand the feeling of hatred deprives the heart of him who cherishes it of the true fountain of life." If this were meant, then soul and spirit, not soul and flesh, would stand in parallelism. The weal and woe refers thus to the divine retribution which requites the conduct of a man toward his neighbours, according to its character, with reward or punishment (Hitzig, Zckler).
Geneva 1599
11:17 The merciful man (k) doeth good to his own soul: but [he that is] cruel troubleth his own flesh.
(k) Rewards both himself and others.
John Gill
11:17 The merciful man doeth good to his own soul,.... Or "to himself": a man of mercy or grace, a liberal bountiful man, he comfortably enjoys what God has given him, Eccles 5:18; and he does good to others with it, and thereby does good to himself also; as well as he is solicitous in a spiritual sense for the good and welfare of his immortal soul;
but he that is cruel troubleth his own flesh; a sordid avaricious man withholds from himself that which is meet, will not allow himself the necessaries of life, nor will he provide that which is fit and convenient for his family; he hides himself from his own flesh, and will not communicate to the wants of his nearest friends and relations, and shuts up his bowels of compassion against his own brother; all which may be called a troubling his own flesh; see Is 58:7. R. Levi Ben Gersom interprets this of such who place religion in afflicting and macerating the body by fasting, which the law does not require; and it may fitly be applied to the Papists, who do this by penances and fastings, and whippings and scourgings; and which the apostle calls a neglecting of the body, not in any honour to the satisfying of the flesh, Col 2:23.
Robert Jamieson, A. R. Fausset and David Brown
11:17 merciful--kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Prov 24:5), while the cruel injure themselves as well as others.
flesh--that is, his body, by penuriousness (Col 2:23).
11:1811:18: Ամպարիշտ՝ գործէ զգործս անիրաւութեան. զաւակ արդարոց՝ վարձկան ճշմարտութեան[7999]։ [7999] Ոմանք. Վարձ ճշմարտութեան։
18 Ամբարիշտն անիրաւ գործեր է կատարում, բայց արդարների զաւակը ճշմարտութեան վարձկան է:
18 Չար մարդը սնոտի գործ կը գործէ, Բայց արդարութիւն ցանողը ապահով վարձք կ’ունենայ։
Ամպարիշտ գործէ զգործս անիրաւութեան. [156]զաւակ արդարոց`` վարձ ճշմարտութեան:

11:18: Ամպարիշտ՝ գործէ զգործս անիրաւութեան. զաւակ արդարոց՝ վարձկան ճշմարտութեան[7999]։
[7999] Ոմանք. Վարձ ճշմարտութեան։
18 Ամբարիշտն անիրաւ գործեր է կատարում, բայց արդարների զաւակը ճշմարտութեան վարձկան է:
18 Չար մարդը սնոտի գործ կը գործէ, Բայց արդարութիւն ցանողը ապահով վարձք կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18 Нечестивый делает дело ненадежное, а сеющему правду награда верная.
11:19 υἱὸς υιος son δίκαιος δικαιος right; just γεννᾶται γενναω father; born εἰς εις into; for ζωήν ζωη life; vitality διωγμὸς διωγμος pursuit; persecution δὲ δε though; while ἀσεβοῦς ασεβης irreverent εἰς εις into; for θάνατον θανατος death
11:18 רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty עֹשֶׂ֥ה ʕōśˌeh עשׂה make פְעֻלַּת־ fᵊʕullaṯ- פְּעֻלָּה work שָׁ֑קֶר šˈāqer שֶׁקֶר lie וְ wᵊ וְ and זֹרֵ֥עַ zōrˌēₐʕ זרע sow צְ֝דָקָ֗ה ˈṣᵊḏāqˈā צְדָקָה justice שֶׂ֣כֶר śˈeḵer שֶׂכֶר hire אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
11:18. impius facit opus instabile seminanti autem iustitiam merces fidelisThe wicked maketh an unsteady work: but to him that soweth justice, there is a faithful reward.
18. The wicked earneth deceitful wages: but he that soweth righteousness a sure reward.
11:18. The impious does work with inconstancy. But for the sower of justice, there is the reward of faithfulness.
11:18. The wicked worketh a deceitful work: but to him that soweth righteousness [shall be] a sure reward.
The wicked worketh a deceitful work: but to him that soweth righteousness [shall be] a sure reward:

11:18 Нечестивый делает дело ненадежное, а сеющему правду награда верная.
11:19
υἱὸς υιος son
δίκαιος δικαιος right; just
γεννᾶται γενναω father; born
εἰς εις into; for
ζωήν ζωη life; vitality
διωγμὸς διωγμος pursuit; persecution
δὲ δε though; while
ἀσεβοῦς ασεβης irreverent
εἰς εις into; for
θάνατον θανατος death
11:18
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
פְעֻלַּת־ fᵊʕullaṯ- פְּעֻלָּה work
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וְ wᵊ וְ and
זֹרֵ֥עַ zōrˌēₐʕ זרע sow
צְ֝דָקָ֗ה ˈṣᵊḏāqˈā צְדָקָה justice
שֶׂ֣כֶר śˈeḵer שֶׂכֶר hire
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
11:18. impius facit opus instabile seminanti autem iustitiam merces fidelis
The wicked maketh an unsteady work: but to him that soweth justice, there is a faithful reward.
11:18. The impious does work with inconstancy. But for the sower of justice, there is the reward of faithfulness.
11:18. The wicked worketh a deceitful work: but to him that soweth righteousness [shall be] a sure reward.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.
Note, 1. Sinners put a most fatal cheat upon themselves: The wicked works a deceitful work, builds himself a house upon the sand, which will deceive him when the storm comes, promises himself that by his sin which he will never gain; nay, it is cutting his throat when it smiles upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best securities for themselves: He that sows righteousness, that is good, and makes it his business to do good, with an eye to a future recompence, he shall have a sure reward; it is made as sure to him as eternal truth can make it. If the seedness fail not, the harvest shall not, Gal. vi. 8.
Adam Clarke: Commentary on the Bible - 1831
11:18: Worketh a deceitful work - An unstable work; nothing is durable that he does, except his crimes.
Albert Barnes: Notes on the Bible - 1834
11:18: Deceitful work - Work which deceives and disappoints the worker; in contrast with the "sure reward" of the second clause.
Omit "shall be" and render, "but he that soweth righteousness worketh a sure reward."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: wicked: Pro 1:18, Pro 5:22; Job 27:13-23; Ecc 10:8; Isa 59:5-8; Eph 4:22
but: Pro 22:8; Psa 126:5, Psa 126:6; Hos 10:12, Hos 10:13; Gal 6:8, Gal 6:9; Jam 3:18
Proverbs 11:19
Carl Friedrich Keil and Franz Delitzsch
11:18
Man consists of body and soul. In regard to both, benevolence brings its reward, and hatred its punishment.
The godless acquires deceptive gain;
But he that soweth righteousness, a true reward.
Jerome makes 18b an independent clause, for he translates it as if the word were written וּלזרע; the Syr. and Targ. also, as if אמתּו שׂכרו (his fidelity is his reward). But according to the text as it stands, עשׂה extends its regimen to both parts of the verse; to make is here equivalent to, to work out, to acquire, περιποιεῖσθαι, as Gen 31:1; Jer 17:1, etc. The labour of the godless has selfishness as its motive, and what he acquires by his labour is therefore "delusive gain," - it is no blessing, it profits him not (Prov 10:2), and it brings him no advantage (Prov 10:16). He, on the contrary, acquires truth, i.e., a truly profitable and enduring reward, who sows right-doing, or better: good-doing, by which we also, as the biblical moral in צדקה, think principally of well-doing, unselfish activity and self-sacrificing love. Hos 10:12 speaks of sowing which has only צדקה as the norm; and how צדקה is understood is seen from the parallel use of חסד [piety]. The "true reward" is just the harvest by which the sowing of the good seed of noble benevolent actions is rewarded.
John Gill
11:18 The wicked worketh a deceitful work,.... Such a wicked man as before described; that neither enjoys the good things of life he has, nor suffers others to enjoy them; and all to accumulate riches, which are deceitful and perishing; and who abstains from meats, which God has created for use, under a pretence of religion, and so deceives his own soul; and indeed every sin which a wicked man commits is a deceitful work; it promises him that pleasure, or profit, or liberty, which it does not give him, and in the issue is the ruin of him; and so all false doctrines, propagated by deceitful workers, are deceitful works, by which they deceive the simple, and at last themselves; they "obtain a deceitful reward of their work", as Gussetius (w) renders it;
but to him that soweth righteousness; does acts of beneficence and liberality; see 2Cor 9:9; and all other good works, or works of righteousness,
shall be a sure reward; according to what a man sows, and the manner in which he sows, so shall he reap, 2Cor 9:6; or, "a reward of truth"; instead of being given up to believe a lie, he shall receive the love of the truth, and abide in it, which will bring him to eternal glory and happiness; he being chosen to it through sanctification of the Spirit, and belief of the truth, Th2 2:10; and, instead of a deceitful reward, shall have a true, real, solid, and substantial one.
(w) Ebr. Comment. p. 692.
John Wesley
11:18 Worketh - A work which will deceive his expectation. Soweth - That worketh it with constancy, and diligence.
Robert Jamieson, A. R. Fausset and David Brown
11:18 a deceitful work--or, "wages," which fail to satisfy, or flee away (Prov 10:2; Prov 23:5).
sure reward--or, "gain," as from trading (Hos 10:12; Gal 6:8-9).
11:1911:19: Որդի արդար՝ ծնանի ՚ի կեանս. հալածանք ամպարշտաց ՚ի մահ։
19 Արդար որդին ծնւում է կեանքի համար, ամբարիշտը՝ հալածանքի ու մահուան:
19 Ինչպէս որ արդարութիւնը կեանքի կ’առաջնորդէ, Նոյնպէս չարութեան հետեւողը իր մահուանը կ’երթայ։
[157]Որդի արդար ծնանի ի կեանս. հալածանք ամպարշտաց ի մահ:

11:19: Որդի արդար՝ ծնանի ՚ի կեանս. հալածանք ամպարշտաց ՚ի մահ։
19 Արդար որդին ծնւում է կեանքի համար, ամբարիշտը՝ հալածանքի ու մահուան:
19 Ինչպէս որ արդարութիւնը կեանքի կ’առաջնորդէ, Նոյնպէս չարութեան հետեւողը իր մահուանը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19 Праведность {ведет} к жизни, а стремящийся к злу {стремится} к смерти своей.
11:20 βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master διεστραμμέναι διαστρεφω twist; divert ὁδοί οδος way; journey προσδεκτοὶ προσδεκτος though; while αὐτῷ αυτος he; him πάντες πας all; every ἄμωμοι αμωμος flawless; blameless ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him
11:19 כֵּן־ kēn- כֵּן correct צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice לְ lᵊ לְ to חַיִּ֑ים ḥayyˈîm חַיִּים life וּ û וְ and מְרַדֵּ֖ף mᵊraddˌēf רדף pursue רָעָ֣ה rāʕˈā רָעָה evil לְ lᵊ לְ to מֹותֹֽו׃ môṯˈô מָוֶת death
11:19. clementia praeparat vitam et sectatio malorum mortemClemency prepareth life: and the pursuing of evil things, death.
19. He that is stedfast in righteousness unto life: and he that pursueth evil to his own death.
11:19. Clemency prepares life. And the pursuit of evils prepares death.
11:19. As righteousness [tendeth] to life: so he that pursueth evil [pursueth it] to his own death.
As righteousness [tendeth] to life: so he that pursueth evil [pursueth it] to his own death:

11:19 Праведность {ведет} к жизни, а стремящийся к злу {стремится} к смерти своей.
11:20
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
διεστραμμέναι διαστρεφω twist; divert
ὁδοί οδος way; journey
προσδεκτοὶ προσδεκτος though; while
αὐτῷ αυτος he; him
πάντες πας all; every
ἄμωμοι αμωμος flawless; blameless
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
11:19
כֵּן־ kēn- כֵּן correct
צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice
לְ lᵊ לְ to
חַיִּ֑ים ḥayyˈîm חַיִּים life
וּ û וְ and
מְרַדֵּ֖ף mᵊraddˌēf רדף pursue
רָעָ֣ה rāʕˈā רָעָה evil
לְ lᵊ לְ to
מֹותֹֽו׃ môṯˈô מָוֶת death
11:19. clementia praeparat vitam et sectatio malorum mortem
Clemency prepareth life: and the pursuing of evil things, death.
11:19. Clemency prepares life. And the pursuit of evils prepares death.
11:19. As righteousness [tendeth] to life: so he that pursueth evil [pursueth it] to his own death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death.
It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death. 1. True holiness is true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness inclines, disposes, and leads, the soul to life. 2. In like manner, those that indulge themselves in sin are fitting themselves for destruction. The more violent a man is in sinful pursuits the more eagerly bent he is upon his own destruction; he awakens it when it seemed to slumber and hastens it when it seemed to linger.
Adam Clarke: Commentary on the Bible - 1831
11:19: Righteousness tendeth to life - True godliness promotes health, and is the best means of lengthening out life; but wicked men live not out half their days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: righteousness: Pro 11:4, Pro 10:16, Pro 12:28, Pro 19:23; Act 10:35; Jo1 3:7, Jo1 3:10
he: Pro 1:16-19, Pro 7:22, Pro 7:23, Pro 8:36; Rom 2:8, Rom 2:9
Proverbs 11:20
Carl Friedrich Keil and Franz Delitzsch
11:19
19 Genuine righteousness reaches to life,
And he who pursues evil does it to his death.
The lxx translate υἱὸς δίκαιος, and the Syrian follows this unwarrantable quid pro quo; the Bible uses the phrase בן־עולה and the like, but not בן־צדקה. The Graec. Venet. (translating οὕτω) deprives the distich of its supposed independence. The Targ. renders כּן with the following ו as correlates, sic ... uti; but כן in comparative proverbs stands naturally in the second, and not in the first place (vid., p. 10). Without doubt כן is here a noun. It appears to have a personal sense, according to the parallel וּמרדּף, on which account Elster explains it: he who is firm, stedfast in righteousness, and Zckler: he who holds fast to righteousness; but כן cannot mean "holding fast," nor does מכונן; - "fast" does not at all agree with the meaning of the word, it means upright, and in the ethical sense genuine; thus Ewald better: "he who is of genuine righteousness," but "genuine in (of) righteousness" is a tautological connection of ideas. Therefore we must regard כן as a substantival neuter, but neither the rectum of Cocceius nor the firmum of Schultens furnishes a naturally expressed suitable thought. Or is כּן a substantive in the sense of 2 Kings 7:31? The word denotes the pedestal, the pillar, the standing-place; but what can the basis refer to here (Euchel)? Rather read "aim" (Oetinger) or "direction" (Lwenstein); but כן does not take its meaning from the Hiph. הכין. One might almost assume that the Chokma-language makes כּן, taliter, a substantive, and has begun to use it in the sense of qualitas (like the post-bibl. איכוּת), so that it is to be explained: the quality of righteousness tendeth to life. But must we lose ourselves in conjectures or in modifications of the text (Hitzig, כּנּס, as a banner), in order to gain a meaning from the word, which already has a meaning? We say דּבּר כּן, to speak right (Num 27:7), and עשׂות כּן, to do right (Eccles 8:10); in both cases כּן means standing = consisting, stedfast, right, recte. The contrast is לא־כן, 4Kings 7:9, which is also once used as a substantive, Is 16:6 : the unrighteousness of his words. So here כן is used as a substantive connected in the genitive, but not so that it denotes the right holding, retaining of righteousness, but its right quality - שׁל־צדקה אמתּה, as Rashi explains it, i.e., as we understand it: genuineness, or genuine showing of righteousness, which is not mere appearance without reality. That כּנים denotes such people as seek to appear not otherwise than what they truly are, is in favour of this interpretation. Such genuine righteousness as follows the impulse of the heart, and out of the fulness of the heart does good, has life as its result (Prov 19:23), an inwardly happy and externally a prosperous life; on the other hand, he who wilfully pursues evil, and finds in it satisfaction, brings death upon himself: he does it to his death, or if we make (which is also possible) רדּף the subject: it tends to his death. Thus in other words: Love is life; hatred destroys life.
John Gill
11:19 As righteousness tendeth to life,.... Or, is unto life: not mere outward acts of moral righteousness; these may be done where there is no principle of spiritual life, and are no other than dead works, and will never bring to everlasting life; indeed the best righteousness of man's is no justification of life, nor can it entitle to it, nor is meritorious of it. Godliness, or true holiness, has the promise of this life and that to come, Ti1 4:8; and so here in the Hebrew text it is, "unto lives" (x), in the plural number. Internal grace, or powerful godliness, which is the new man that is created in righteousness, gives a meetness for everlasting life, and issues in it; particularly the righteousness of Christ, as that is a perfectly justifying one; it makes a man alive in a law sense, and gives a title and claim to eternal life;
so he that pursueth evil pursueth it to his own death; or, it is "to his own death"; it issues in that: not he that is overtaken in a fault, or falls into sin through the infirmity of the flesh and the force of temptation, but such who eagerly follow after it and overtake it; who give up themselves unto it, weary themselves in committing it, draw iniquity with cords of vanity, and sin as it were with a cart rope; these often by their sins bring diseases upon them, which end in a corporeal death; or by means of which they come into the hand of the civil magistrate, and are capitally punished; and, however, die the second death, or an eternal one, the just wages of sin, Rom 6:23.
(x) "ad vitas", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
11:19 Inference from Prov 11:18 (compare Prov 11:5-6; Prov 10:16).
11:2011:20: Պի՛ղծ են Տեառն ճանապարհք թեւրք. ընդունելի են նմա ամենայն անբիծք ճանապարհաւ[8000]։ [8000] Ոմանք. Նմա ամենայն անարատք ՚ի ճանապարհս իւրեանց։
20 Թիւր ճանապարհները պիղծ են Աստծու համար, ուղիղ ճանապարհով գնացողները հաճելի են նրան:
20 Ծուռ սիրտ ունեցողները Տէրոջը առջեւ պիղծ են, Բայց ուղիղ ճամբայ քալողները անոր հաճելի են։
Պիղծ են Տեառն` [158]ճանապարհք թեւրք``, եւ ընդունելի են նմա ամենայն ամբիծք ճանապարհաւ:

11:20: Պի՛ղծ են Տեառն ճանապարհք թեւրք. ընդունելի են նմա ամենայն անբիծք ճանապարհաւ[8000]։
[8000] Ոմանք. Նմա ամենայն անարատք ՚ի ճանապարհս իւրեանց։
20 Թիւր ճանապարհները պիղծ են Աստծու համար, ուղիղ ճանապարհով գնացողները հաճելի են նրան:
20 Ծուռ սիրտ ունեցողները Տէրոջը առջեւ պիղծ են, Բայց ուղիղ ճամբայ քալողները անոր հաճելի են։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20 Мерзость пред Господом коварные сердцем; но благоугодны Ему непорочные в пути.
11:21 χειρὶ χειρ hand χεῖρας χειρ hand ἐμβαλὼν εμβαλλω inject; cast in ἀδίκως αδικως injuriously; unjustly οὐκ ου not ἀτιμώρητος ατιμωρητος be ὁ ο the δὲ δε though; while σπείρων σπειρω sow δικαιοσύνην δικαιοσυνη rightness; right standing λήμψεται λαμβανω take; get μισθὸν μισθος wages πιστόν πιστος faithful
11:20 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְ֭הוָה [ˈyhwāh] יְהוָה YHWH עִקְּשֵׁי־ ʕiqqᵊšê- עִקֵּשׁ crooked לֵ֑ב lˈēv לֵב heart וּ֝ ˈû וְ and רְצֹונֹ֗ו rᵊṣônˈô רָצֹון pleasure תְּמִ֣ימֵי tᵊmˈîmê תָּמִים complete דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way
11:20. abominabile Domino pravum cor et voluntas eius in his qui simpliciter ambulantA perverse heart is abominable to the Lord: and his will is in them that walk sincerely.
20. They that are perverse in heart are an abomination to the LORD: but such as are perfect in way are his delight.
11:20. A depraved heart is abominable to the Lord. And his will is with those who walk in simplicity.
11:20. They that are of a froward heart [are] abomination to the LORD: but [such as are] upright in [their] way [are] his delight.
They that are of a froward heart [are] abomination to the LORD: but [such as are] upright in [their] way [are] his delight:

11:20 Мерзость пред Господом коварные сердцем; но благоугодны Ему непорочные в пути.
11:21
χειρὶ χειρ hand
χεῖρας χειρ hand
ἐμβαλὼν εμβαλλω inject; cast in
ἀδίκως αδικως injuriously; unjustly
οὐκ ου not
ἀτιμώρητος ατιμωρητος be
ο the
δὲ δε though; while
σπείρων σπειρω sow
δικαιοσύνην δικαιοσυνη rightness; right standing
λήμψεται λαμβανω take; get
μισθὸν μισθος wages
πιστόν πιστος faithful
11:20
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
עִקְּשֵׁי־ ʕiqqᵊšê- עִקֵּשׁ crooked
לֵ֑ב lˈēv לֵב heart
וּ֝ ˈû וְ and
רְצֹונֹ֗ו rᵊṣônˈô רָצֹון pleasure
תְּמִ֣ימֵי tᵊmˈîmê תָּמִים complete
דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way
11:20. abominabile Domino pravum cor et voluntas eius in his qui simpliciter ambulant
A perverse heart is abominable to the Lord: and his will is in them that walk sincerely.
11:20. A depraved heart is abominable to the Lord. And his will is with those who walk in simplicity.
11:20. They that are of a froward heart [are] abomination to the LORD: but [such as are] upright in [their] way [are] his delight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Weighty Sayings.
20 They that are of a froward heart are abomination to the LORD: but such as are upright in their way are his delight.
It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told, 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa. lxv. 5. 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of (Hast thou considered my servant Job?) and will have us to admire. Behold an Israelite indeed!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: of: Pro 6:14, Pro 6:16-19, Pro 8:13; Psa 18:25, Psa 18:26
upright: Pro 9:7, Pro 15:8, Pro 16:17, Pro 21:29; Psa 11:7, Psa 51:6, Psa 140:13
Proverbs 11:21
Carl Friedrich Keil and Franz Delitzsch
11:20
The following proverbs are especially directed, as connected with this כן, against the contradiction of the external appearance and of the masked internal nature.
20 An abomination to Jahve are the crookedly dishonest of heart,
And they who are of honest walk are his delight.
We read, Prov 2:15; Prov 8:8, עקּשׁ (the form of the transgressions); but here, where the "crookedness" is transferred to the heart, we require another word, which renders the idea of falseness, the contrary of directness, lying in it, without any mixture of the fundamental conception flexuosus or tortuosus. תּמימי דרך are not only those whose walk is externally without offence and blameless, but, in conformity with the contrast, those whose manner of conduct proceeds from a disposition that is pure, free from deception and concealment. Jerome, et voluntas ejus in iis qui qimpliciter ambulant. But the word is not bitmymy; they the upright are themselves His רצון (Prov 11:1) delight: He regards them, and only them, with satisfaction.
John Gill
11:20 They that are of a froward heart are abomination to the Lord,.... Such as are men of perverse dispositions and principles; that are contrary to the light of nature, the law of God, and Gospel of Christ; who, like the Jews of old, please not God, and are contrary to all men, to all good men; as antichrist and his followers, these work abomination, and make a lie, and speak lies in hypocrisy; are double hearted men, hypocrites, that say one thing and mean another; and, under the pretence of religion, do the vilest things: such of all men are abominable in the sight of God, and will have their portion in the lake of fire, in the hottest place in hell, as hypocrites will, Rev_ 21:8;
but such as are upright in their way are his delight; or, "in the way"; there being no need of a supplement: such as are in the way, Christ, and walk by faith in him, and in the paths of truth and holiness, in all the commandments and ordinances of the Lord, blameless, who are the "undefiled in the way", as in Ps 119:1, where the same words are used as here: or, are "perfect" in Christ; though not in faith, nor in their walk and conversation; yet are sincere, Israelites indeed, and walk uprightly according to the truth of the Gospel. These the Lord takes delight and pleasure in; he is well pleased with their persons in Christ; and in their walk and works, as they flow from right principles, and are directed to right ends, and being upright in all; see Ps 84:11.
Robert Jamieson, A. R. Fausset and David Brown
11:20 (Compare Prov 11:5).
froward--as in Prov 2:15, opposed to the simplicity and purity of the upright.
in their way--or, "conduct."
11:2111:21: Որ ձեռներէց լինի տարապարտուց, առանց պատժի ո՛չ լիցի։ Իսկ որ սերմանէ զարդարութիւն, կալցի վարձս հաւատարիմ[8001]։ [8001] Ոմանք. Ձեռներէց լիցի ՚ի տա՛՛... ընկալցի վարձս հաւատարիմս։
21 Ով որ զուր տեղը վնաս է հասցնում մէկին, նա անպատիժ չի մնայ: Իսկ ով արդարութիւն է սերմանում, արժանի վարձ կը ստանայ:
21 Անօրէնները թէեւ ձեռք ձեռքի տալով միաբանին*, անպատիժ պիտի չմնան, Բայց արդարներուն սերունդը պիտի ազատի։
[159]Որ ձեռներէց լինի տարապարտուց, առանց պատժի ոչ լիցի. իսկ որ սերմանէ զարդարութիւն, ընկալցի վարձ հաւատարիմ:

11:21: Որ ձեռներէց լինի տարապարտուց, առանց պատժի ո՛չ լիցի։ Իսկ որ սերմանէ զարդարութիւն, կալցի վարձս հաւատարիմ[8001]։
[8001] Ոմանք. Ձեռներէց լիցի ՚ի տա՛՛... ընկալցի վարձս հաւատարիմս։
21 Ով որ զուր տեղը վնաս է հասցնում մէկին, նա անպատիժ չի մնայ: Իսկ ով արդարութիւն է սերմանում, արժանի վարձ կը ստանայ:
21 Անօրէնները թէեւ ձեռք ձեռքի տալով միաբանին*, անպատիժ պիտի չմնան, Բայց արդարներուն սերունդը պիտի ազատի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2111:21 Можно поручиться, что порочный не останется ненаказанным; семя же праведных спасется.
11:22 ὥσπερ ωσπερ just as ἐνώτιον ενωτιον in ῥινὶ ρις sow οὕτως ουτως so; this way γυναικὶ γυνη woman; wife κακόφρονι κακοφρων beauty
11:21 יָ֣ד yˈāḏ יָד hand לְ֭ ˈl לְ to יָד yˌāḏ יָד hand לֹא־ lō- לֹא not יִנָּ֣קֶה yinnˈāqeh נקה be clean רָּ֑ע rrˈāʕ רַע evil וְ wᵊ וְ and זֶ֖רַע zˌeraʕ זֶרַע seed צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just נִמְלָֽט׃ nimlˈāṭ מלט escape
11:21. manus in manu non erit innocens malus semen autem iustorum salvabiturHand in hand the evil man shall not be innocent: but the seed of the just shall be saved.
21. hand in hand, the evil man shall not be unpunished: but the seed of the righteous shall be delivered.
11:21. Hand in hand, the evil shall not be innocent. But the offspring of the just shall be saved.
11:21. [Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
Though hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered:

11:21 Можно поручиться, что порочный не останется ненаказанным; семя же праведных спасется.
11:22
ὥσπερ ωσπερ just as
ἐνώτιον ενωτιον in
ῥινὶ ρις sow
οὕτως ουτως so; this way
γυναικὶ γυνη woman; wife
κακόφρονι κακοφρων beauty
11:21
יָ֣ד yˈāḏ יָד hand
לְ֭ ˈl לְ to
יָד yˌāḏ יָד hand
לֹא־ lō- לֹא not
יִנָּ֣קֶה yinnˈāqeh נקה be clean
רָּ֑ע rrˈāʕ רַע evil
וְ wᵊ וְ and
זֶ֖רַע zˌeraʕ זֶרַע seed
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
נִמְלָֽט׃ nimlˈāṭ מלט escape
11:21. manus in manu non erit innocens malus semen autem iustorum salvabitur
Hand in hand the evil man shall not be innocent: but the seed of the just shall be saved.
11:21. Hand in hand, the evil shall not be innocent. But the offspring of the just shall be saved.
11:21. [Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
Observe, 1. That confederacies in sin shall certainly be broken, and shall not avail to protect the sinners: Though hand join in hand, though there are many that concur by their practice to keep wickedness in countenance, and engage to stand by one another in defending it against all the attacks of virtue and justice,--though they are in league for the support and propagation of it,--though wicked children tread in the steps of their wicked parents, and resolve to keep up the trade, in defiance of religion,--yet all this will not protect them from the justice of God; they shall not be held guiltless; it will not excuse them to say that they did as the most did and as their company did; they shall not be unpunished; witness the flood that was brought upon a whole world of ungodly men. Their number, and strength, and unanimity in sin will stand them in no stead when the day of vengeance comes. 2. That entails of religion shall certainly be blessed: The seed of the righteous, that follow the steps of their righteousness, though they may fall into trouble, shall, in due time, be delivered. Though justice may come slowly to punish the wicked, and mercy may come slowly to save the righteous, yet both will come surely. Sometimes the seed of the righteous, though they are not themselves righteous, are delivered for the sake of their godly ancestors, as Israel often, and the seed of David.
Adam Clarke: Commentary on the Bible - 1831
11:21: Though hand join in hand - Let them confederate as they please, to support each other, justice will take care that they escape not punishment. The Hindoos sometimes ratify an engagement by one person laying his right hand on the hand of another - Ward.
Albert Barnes: Notes on the Bible - 1834
11:21: literally, "hand to hand." The meaning of which is, "Hand may plight faith to hand, men may confederate for evil, yet punishment shall come at last;" or "From hand to hand, from one generation to another, punishment shall descend on the evil doers."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: hand: Pro 16:5; Exo 23:2
the seed: Pro 13:22; Gen 17:7, Gen 17:8; Psa 37:26, Psa 112:1, Psa 112:2; Isa 27:4; Jer 32:39; Act 2:39
Proverbs 11:22
Carl Friedrich Keil and Franz Delitzsch
11:21
21 Assuredly the hand to it the wicked remaineth not unpunished,
But the seed of the righteous is delivered.
The lxx render here, as Prov 16:5, where the יד ליד repeats itself, χειρὶ χεῖρας ἐμβαλὼν ἀδίκως, which is not to be understood, as Evagrius supposes, of one that can be bribed, but only of a violent person; the Syr. and Targ. have the same reference; but the subject is certainly רע, and a governing word, as נשׂא (2Kings 20:21), is wanting, to say nothing of the fact that the phrase "one hand against the other" would require the words to be יד ביד. Jerome and the Graec. Venet., without our being able, however, to see their meaning. The translation of the other Greek versions is not given. The Jewish interpreters offer nothing that is worthy, as e.g., Immanuel and Meri explain it by "immediately," which in the modern Hebr. would require מיּד, and besides is not here suitable. The Midrash connects with 21a the earnest warning that he who sins with the one hand and with the other does good, is nevertheless not free from punishment. Schultens has an explanation to give to the words which is worthy of examination: hand to hand, i.e., after the manner of an inheritance per posteros (Ex 20:5), resting his opinion on this, that Arab. yad (cf. יד, Is 56:5) is used among other significations in that of authorizing an inheritance. Gesenius follows him, but only urging the idea of the sequence of time (cf. Pers. dest bedest, hand to hand = continuing after one another), and interprets יד ביד as Fleischer does: ab aetate in aetatem non (i.e., nullo unquam tempore futuro) erit impunis scelestus, sed posteri justorum salvi erunt. According to Bttcher, "hand to hand" is equivalent to from one hand to another, and this corresponds to the thought expressed in Plutarch's de sera numinis vindicta: if not immediately, yet at last. We may refer in vindication of this to the fact that, as the Arab. lexicographers say, yad, used of the course of time, means the extension (madd) of time, and then a period of time. But for the idea expressed by nunquam, or neutiquam, or tandem aliquando, the language supplied to the poet a multitude of forms, and we do not see why he should have selected just this expression with its primary meaning alternatim not properly agreeing with the connection. Therefore we prefer with Ewald to regard יד ליד as a formula confirmation derived from the common speech of the people: hand to hand (ל as in לידי, Job 17:3), i.e., the hand for it I pledge it, guarantee it (Bertheau, Hitzig, Elster, Zckler). But if 21a assures by the pledge of the hand, and as it were lays a wager to it, that the wicked shall not go unpunished, then the genitive in זרע צדּיקים is not that of dependence by origin, but, as Is 65:23; Is 1:4, the genitive of apposition, for זרע here, as דּור, Ps 24:6; Ps 112:2, denotes a oneness of like origin and of like kind, but with a preponderance of the latter. נמלט is the 3rd pret., which by the preceding fut. retains the reference to the future: the merited punishment comes on the wicked, but the generation of the righteous escapes the judgment. רּע has the ר dagheshed (Michlol 63d) according to the rule of the דחיק, according to which the consonant first sounded after the word terminating in an accented a or is doubled, which is here, as at Prov 15:1, done with the ר.
Geneva 1599
11:21 (l) [Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
(l) Though they make many friends, or think themselves sure, yet they will not escape.
John Gill
11:21 Though hand join in hand, the wicked shall not be unpunished,.... Though they give the hand to one another, unite in their counsels, enter into combinations, confederacies, and strict alliances, and join all their force and strength together; or though with both hands, with all their might and main, endeavour to secure themselves, yet they shall not go unpunished. This may be exemplified in the kings of the earth, that will join each other, and gather their armies together, to make war against Christ; when they will be conquered, taken, and slain, Rev_ 19:19. Jarchi interprets it, "from hand to hand", and explains it thus; from the hand of God into their hand shall come the reward of their work, and shall not go unpunished: to which may be added, even though there may be a succession of parents and children, and their substance may be handed down from the one to the other, yet at last just punishments will take place. To which is opposed,
but the seed of the righteous shall be delivered; these are the seed of the church in all successive ages; the seed that are accounted of by the Lord for a generation; particularly the remnant of the woman's seed, that keep the commandments of God, and have the testimony of Jesus Christ; against whom the dragon, the old serpent the devil, was wroth, and went forth to make war, in order utterly to destroy them; but they escaped his hands, were delivered from him, and preserved by the power and grace of God, as a seed to serve him, Rev_ 12:17.
John Wesley
11:21 Though hand join - Though they are fortified against God's judgments by a numerous issue and kindred, and friends, and by mutual and strong combinations. The seed - Not only their persons, but their children.
Robert Jamieson, A. R. Fausset and David Brown
11:21 The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Ps 37:25-26).
11:2211:22: Իբրեւ գինդ ոսկի ՚ի քիթ խոզի՝ ա՛յնպէս կնոջ չարաբարոյի գեղեցկութիւն[8002]։ [8002] Ոմանք. Որպէս գինդ ոս՛՛... նոյնպէս կնոջ չարի գե՛՛։
22 Ինչպէս ոսկէ գինդը խոզի դնչին, նոյնպէս էլ գեղեցկութիւնն է չարաբարոյ կնոջ համար:
22 Գեղեցիկ կինը, որ խոհեմութիւն չունի, Խոզին քիթը դրուած ոսկի օղակին կը նմանի։
Իբրեւ գինդ ոսկի ի քիթ խոզի, այնպէս կնոջ չարաբարոյի գեղեցկութիւն:

11:22: Իբրեւ գինդ ոսկի ՚ի քիթ խոզի՝ ա՛յնպէս կնոջ չարաբարոյի գեղեցկութիւն[8002]։
[8002] Ոմանք. Որպէս գինդ ոս՛՛... նոյնպէս կնոջ չարի գե՛՛։
22 Ինչպէս ոսկէ գինդը խոզի դնչին, նոյնպէս էլ գեղեցկութիւնն է չարաբարոյ կնոջ համար:
22 Գեղեցիկ կինը, որ խոհեմութիւն չունի, Խոզին քիթը դրուած ոսկի օղակին կը նմանի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2211:22 Что золотое кольцо в носу у свиньи, то женщина красивая и безрассудная.
11:23 ἐπιθυμία επιθυμια longing; aspiration δικαίων δικαιος right; just πᾶσα πας all; every ἀγαθή αγαθος good ἐλπὶς ελπις hope δὲ δε though; while ἀσεβῶν ασεβης irreverent ἀπολεῖται απολλυμι destroy; lose
11:22 נֶ֣זֶם nˈezem נֶזֶם nose-ring זָ֭הָב ˈzāhāv זָהָב gold בְּ bᵊ בְּ in אַ֣ף ʔˈaf אַף nose חֲזִ֑יר ḥᵃzˈîr חֲזִיר swine אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman יָ֝פָ֗ה ˈyāfˈā יָפֶה beautiful וְ wᵊ וְ and סָ֣רַת sˈāraṯ סור turn aside טָֽעַם׃ ṭˈāʕam טַעַם taste
11:22. circulus aureus in naribus suis mulier pulchra et fatuaA golden ring in a swine's snout, a woman fair and foolish.
22. jewel of gold in a swine’s snout, a fair woman which is without discretion.
11:22. A beautiful and senseless woman is like a gold ring in the snout of a swine.
11:22. [As] a jewel of gold in a swine’s snout, [so is] a fair woman which is without discretion.
As a jewel of gold in a swine' s snout, [so is] a fair woman which is without discretion:

11:22 Что золотое кольцо в носу у свиньи, то женщина красивая и безрассудная.
11:23
ἐπιθυμία επιθυμια longing; aspiration
δικαίων δικαιος right; just
πᾶσα πας all; every
ἀγαθή αγαθος good
ἐλπὶς ελπις hope
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
ἀπολεῖται απολλυμι destroy; lose
11:22
נֶ֣זֶם nˈezem נֶזֶם nose-ring
זָ֭הָב ˈzāhāv זָהָב gold
בְּ bᵊ בְּ in
אַ֣ף ʔˈaf אַף nose
חֲזִ֑יר ḥᵃzˈîr חֲזִיר swine
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
יָ֝פָ֗ה ˈyāfˈā יָפֶה beautiful
וְ wᵊ וְ and
סָ֣רַת sˈāraṯ סור turn aside
טָֽעַם׃ ṭˈāʕam טַעַם taste
11:22. circulus aureus in naribus suis mulier pulchra et fatua
A golden ring in a swine's snout, a woman fair and foolish.
11:22. A beautiful and senseless woman is like a gold ring in the snout of a swine.
11:22. [As] a jewel of gold in a swine’s snout, [so is] a fair woman which is without discretion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.
By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe, 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, (Gratior est pulchro veniens de corpore virtus--Virtue appears peculiarly graceful when associated with beauty); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them. 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well.
Adam Clarke: Commentary on the Bible - 1831
11:22: A jewel of gold in a swine's snout - That is, beauty in a woman destitute of good breeding and modest carriage, is as becoming as a gold ring on the snout of a swine. Coverdale translates thus: "A fayre woman without discrete maners, is like a ringe of golde in a swyne's snoute." In Asiatic countries the nose jewel is very common: to this the text alludes.
Albert Barnes: Notes on the Bible - 1834
11:22: The most direct proverb, in the sense of "similitude," which has as yet met us.
Jewel of gold - Better, ring; i. e., the nose-ring Gen 24:22, Gen 24:47; Isa 3:21.
Without discretion - literally, "without taste," void of the subtle tact and grace, without which mere outward beauty is as ill-bestowed as the nose-ring in the snout of the unclean beast. If we may assume that in ancient Syria, as in modern Europe, swine commonly wore such a ring to hinder them doing mischief, the similitude receives a fresh vividness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: a jewel: Pro 31:30; Eze 16:15-22; Nah 3:4-6; Pe1 3:3, Pe1 3:4; Pe2 2:22
is without: Heb. departed from, Pro 7:10, Pro 9:13
Proverbs 11:23
Carl Friedrich Keil and Franz Delitzsch
11:22
22 A golden ring in a swine's snout -
A fair woman and without delicacy.
This is the first instance of an emblematical proverb in which the first and second lines are related to each other as figure and its import, vid., p. 9. The lxx translates rhythmically, but by its ὥσπερ ... οὕτως it destroys the character of this picture-book proverbial form. The nose-ring, נזם, generally attached to the right nostril and hanging down over the mouth (vid., Lane's Manners, etc.) is a female ornament that has been in use since the time of the patriarchs (Gen 24:47). If one supposes such a ring in a swine's snout, then in such a thing he has the emblem of a wife in whom beauty and the want of culture are placed together in direct contrast. טעם is taste carried over into the intellectual region, the capability of forming a judgment, Job 12:20, and particularly the capability of discovering that which is right and adapted to the end in view, 1Kings 25:33 (of Abigail), here in accordance with the figure of a beast with which the ideas of uncleanness, shamelessness, and rudeness are associated, a mind for the noble, the fine, the fitting, that which in the higher and at the same time intellectual and ethical sense we call tact (fine feeling); סרת (alienata) denotes the want of this capacity, not without the accompanying idea of self-guilt.
John Gill
11:22 As a jewel of gold in a swine's snout,.... The allusion seems to be to the ringing of swine, to prevent their rooting up the earth; which is usually done by putting an iron ring into their snout; which is much more proper and suitable than a gold ring, or a jewel set in gold, which is very unbecoming such a creature; and is soon had to the dunghill, or to some miry place, and there defiled;
so is a fair woman which is without discretion; or, "has departed from taste" (y); from a taste of virtue and honour; lost all sense of modesty and chastity; forsaken her husband, and given up herself to the embraces of others. As her beauty is fitly expressed by a "jewel of gold", which is valuable and desirable, and, rightly placed and used, is ornamental; so she is properly represented by a swine, wallowing in the impurities of lust; to which her beauty was the snare, and whereby it is quickly sullied and lost. Jarchi applies this to a disciple of a wise man, or a scholar that departs from the good way, or from the law; which he explains by taste or sense: but it may be better applied to the scarlet whore, or apostate church of Rome; which has departed from Christ, once her professed husband; from the doctrines of the Gospel, and the ordinances of it; from all taste and savour of true religion; and even from common sense and right reason, as in the affair of transubstantiation, and other things; and may be fitly compared to a swine with a jewel of gold in its snout, being "decked with gold, and precious stones, and pearls"; and yet "drunk with the blood of the saints", and "martyrs of Jesus"; and wallowing in all the faith of fornication, of idolatry, and superstition; as well as in all manner of other sins and iniquities, Rev_ 17:4.
(y) Heb. "recedens a gusta", Piscator; "cujus recessit sapor", Schultens.
John Wesley
11:22 So is a fair woman without discretion -
"Of beauty vain, of virtue void, What art thou in the sight of God? A slave to every base desire, A creature wallowing in the mire. Go, gaudy pageant of a day, Thy folly, with thy face display: Set all thy charms and graces out, And shew - the Jewel in thy snout!"
Robert Jamieson, A. R. Fausset and David Brown
11:22 Jewels were often suspended from the nose (Gen 24:47; Is 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.
11:2311:23: Ցանկութիւն արդարոց ամենայն բարութեամբ. յոյս ամպարշտաց կորիցէ[8003]։ [8003] Ոմանք. Յոյս ամբարշտաց կորնչի։
23 Արդարների ցանկութիւնը կատարւում է ամենայն բարութեամբ, բայց ամբարշտի յոյսը պիտի կորչի:
23 Արդարներուն ցանկութիւնը միայն բարութիւն է, Բայց անօրէններուն ակնկալութիւնը բարկութիւն պիտի ըլլայ։
Ցանկութիւն արդարոց ամենայն բարութեամբ, յոյս ամպարշտաց [160]կորիցէ:

11:23: Ցանկութիւն արդարոց ամենայն բարութեամբ. յոյս ամպարշտաց կորիցէ[8003]։
[8003] Ոմանք. Յոյս ամբարշտաց կորնչի։
23 Արդարների ցանկութիւնը կատարւում է ամենայն բարութեամբ, բայց ամբարշտի յոյսը պիտի կորչի:
23 Արդարներուն ցանկութիւնը միայն բարութիւն է, Բայց անօրէններուն ակնկալութիւնը բարկութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2311:23 Желание праведных {есть} одно добро, ожидание нечестивых гнев.
11:24 εἰσὶν ειμι be οἳ ος who; what τὰ ο the ἴδια ιδιος his own; private σπείροντες σπειρω sow πλείονα πλειων more; majority ποιοῦσιν ποιεω do; make εἰσὶν ειμι be καὶ και and; even οἳ ος who; what συνάγοντες συναγω gather ἐλαττονοῦνται ελαττονεω diminish
11:23 תַּאֲוַ֣ת taʔᵃwˈaṯ תַּאֲוָה desire צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just אַךְ־ ʔaḵ- אַךְ only טֹ֑וב ṭˈôv טֹוב good תִּקְוַ֖ת tiqwˌaṯ תִּקְוָה hope רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty עֶבְרָֽה׃ ʕevrˈā עֶבְרָה anger
11:23. desiderium iustorum omne bonum est praestolatio impiorum furorThe desire of the just is all good, the expectation of the wicked is indignation.
23. The desire of the righteous is only good: the expectation of the wicked is wrath.
11:23. The desire of the just is entirely good. The anticipation of the impious is fury.
11:23. The desire of the righteous [is] only good: [but] the expectation of the wicked [is] wrath.
The desire of the righteous [is] only good: [but] the expectation of the wicked [is] wrath:

11:23 Желание праведных {есть} одно добро, ожидание нечестивых гнев.
11:24
εἰσὶν ειμι be
οἳ ος who; what
τὰ ο the
ἴδια ιδιος his own; private
σπείροντες σπειρω sow
πλείονα πλειων more; majority
ποιοῦσιν ποιεω do; make
εἰσὶν ειμι be
καὶ και and; even
οἳ ος who; what
συνάγοντες συναγω gather
ἐλαττονοῦνται ελαττονεω diminish
11:23
תַּאֲוַ֣ת taʔᵃwˈaṯ תַּאֲוָה desire
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
אַךְ־ ʔaḵ- אַךְ only
טֹ֑וב ṭˈôv טֹוב good
תִּקְוַ֖ת tiqwˌaṯ תִּקְוָה hope
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
עֶבְרָֽה׃ ʕevrˈā עֶבְרָה anger
11:23. desiderium iustorum omne bonum est praestolatio impiorum furor
The desire of the just is all good, the expectation of the wicked is indignation.
11:23. The desire of the just is entirely good. The anticipation of the impious is fury.
11:23. The desire of the righteous [is] only good: [but] the expectation of the wicked [is] wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 The desire of the righteous is only good: but the expectation of the wicked is wrath.
This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have. 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Ps. xxxvii. 4. 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: desire: Psa 10:17, Psa 27:4, Psa 37:4, Psa 39:7, Psa 39:8, Psa 119:5, Psa 119:10; Isa 26:9; Jer 17:16; Mat 5:6
expectation: Pro 11:7, Pro 10:28; Rom 2:8, Rom 2:9; Heb 10:27
Proverbs 11:24
Carl Friedrich Keil and Franz Delitzsch
11:23
23 The desire of the righteous is nothing but good,
The expectation of the godless is presumption.
This is usually explained with Fleischer: If the righteous wish for anything, their wish reaches to no other than a fortunate issue; but if the godless hope for anything, then there is to them in the end as their portion, not the good they hoped for, but wrath (Prov 10:28, cf. Prov 11:4). However, that עברה is at once to be understood thus, as in יום עברה, and that the phrase is to be rendered: the hope of the godless is God's wrath, is doubtful. But עברה denotes also want of moderation, and particularly in the form of presumption, Prov 21:24, Is 16:6; and thus we gain the thought that the desire of the righteous is directed only to that which is good, and thus to an object that is attainable because well-pleasing to God, while on the contrary the hope of the godless consists only in the suggestions of their presumption, and thus is vain self-deceit. The punctuation תאות צדיקים is contrary to rule; correct texts have תאות צדיקים, for Dech stands before Athnach only if the Athnach-word has two syllables (Torath Emeth, p. 43; Accentssystem, xviii. 4).
Geneva 1599
11:23 The desire of the righteous [is] only good: [but] the expectation of the wicked (m) [is] wrath.
(m) They can look for nothing but God's vengeance.
John Gill
11:23 The desire of the righteous is only good,.... Or, "what is good" (z); only good is the object of it. His desire is to do good, and that only; though be does not always do what he would do: as he delights in the law of God, after the inward man; as he is a righteous, holy, and good man, and would be conformable thereunto, and serves it with his mind, will, and affections; his desires are to the Lord, and to the remembrance of his name; he desires his favour, the discoveries of his love, communion with him, and communications of grace from him; he desires all spiritual good things, and everything that is good, for himself and others, and which he desires in submission to the will of God; and all things do work for and issue in his good. Good is what he is continually desirous of, wishing and praying for; and good is what he has eventually here and hereafter: though there may be many irregular and unlawful desires in him at times, and all things he has may not seem good; yet acting as a good man, his desires are only good, and there is nothing attends him but what is for his good;
but the expectation of the wicked is wrath; what he is desirous of, wishing, and looking for, is wrath and vengeance upon all that displease him, and he is angry with; he desires no good to them, but evil; he desires and hopes for nothing but what is offensive to God, and will bring upon him his fierce wrath and sore displeasure; so that eventually nothing else will be the fruit and consequence of his expectation and hope; and some are so shockingly profane, and so dreadfully hardened, that they wait for hell, as Jarchi on the place observes; they look for damnation and expect it, and are easy about it.
(z) "tantummodo bonum quid est", Michaelis; "tantum bonum", Cocceius; "nihil cupiunt quod bonum non sit", Mercerus; "tamen bonum quid", Gussetius, p. 39.
John Wesley
11:23 The desire - The desires and expectations of the righteous shall end in their happiness, but the desires and expectations of the wicked men shall be disappointed, and end in the wrath of God.
Robert Jamieson, A. R. Fausset and David Brown
11:23 (Compare Prov 10:28).
wrath--is that of God.
11:2411:24: Ե՛ն որ զիւրեանց սերմանեն եւ բազմապատիկ առնեն, եւ են՝ որ յանիրաւութենէ ժողովեն՝ եւ կարօտանան։
24 Կան մարդիկ, որոնք ցանում են իրենց ունեցածը եւ ստանում բազմապատիկը, կան էլ, որ անիրաւօրէն են հաւաքում, բայց մնում են կարօտեալ:
24 Մարդ կայ, որ իր ստացուածքը ցրուելով կ’աւելցնէ Ու մարդ կայ, որ չափէ դուրս կը խնայէ, բայց կարօտութեան կը հասնի։
Են որ [161]զիւրեանց սերմանեն`` եւ բազմապատիկ առնեն, եւ են` որ [162]յանիրաւութենէ ժողովեն`` եւ կարօտանան:

11:24: Ե՛ն որ զիւրեանց սերմանեն եւ բազմապատիկ առնեն, եւ են՝ որ յանիրաւութենէ ժողովեն՝ եւ կարօտանան։
24 Կան մարդիկ, որոնք ցանում են իրենց ունեցածը եւ ստանում բազմապատիկը, կան էլ, որ անիրաւօրէն են հաւաքում, բայց մնում են կարօտեալ:
24 Մարդ կայ, որ իր ստացուածքը ցրուելով կ’աւելցնէ Ու մարդ կայ, որ չափէ դուրս կը խնայէ, բայց կարօտութեան կը հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2411:24 Иной сыплет щедро, и {ему} еще прибавляется; а другой сверх меры бережлив, и однако же беднеет.
11:25 ψυχὴ ψυχη soul εὐλογουμένη ευλογεω commend; acclaim πᾶσα πας all; every ἁπλῆ απλους simple ἀνὴρ ανηρ man; husband δὲ δε though; while θυμώδης θυμωδης not εὐσχήμων ευσχημων fashionable
11:24 יֵ֣שׁ yˈēš יֵשׁ existence מְ֭פַזֵּר ˈmᵊfazzēr פזר scatter וְ wᵊ וְ and נֹוסָ֥ף nôsˌāf יסף add עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and חֹושֵׂ֥ךְ ḥôśˌēḵ חשׂך withhold מִ֝ ˈmi מִן from יֹּ֗שֶׁר yyˈōšer יֹשֶׁר uprightness אַךְ־ ʔaḵ- אַךְ only לְ lᵊ לְ to מַחְסֹֽור׃ maḥsˈôr מַחְסֹור need
11:24. alii dividunt propria et ditiores fiunt alii rapiunt non sua et semper in egestate suntSome distribute their own goods, and grow richer: others take away what is not their own, and are always in want.
24. There is that scattereth, and increaseth yet more; and there is that withholdeth more than is meet, but only to want.
11:24. Some distribute their own goods, and they become wealthier. Others seize what is not their own, and they are always in need.
11:24. There is that scattereth, and yet increaseth; and [there is] that withholdeth more than is meet, but [it tendeth] to poverty.
There is that scattereth, and yet increaseth; and [there is] that withholdeth more than is meet, but [it tendeth] to poverty:

11:24 Иной сыплет щедро, и {ему} еще прибавляется; а другой сверх меры бережлив, и однако же беднеет.
11:25
ψυχὴ ψυχη soul
εὐλογουμένη ευλογεω commend; acclaim
πᾶσα πας all; every
ἁπλῆ απλους simple
ἀνὴρ ανηρ man; husband
δὲ δε though; while
θυμώδης θυμωδης not
εὐσχήμων ευσχημων fashionable
11:24
יֵ֣שׁ yˈēš יֵשׁ existence
מְ֭פַזֵּר ˈmᵊfazzēr פזר scatter
וְ wᵊ וְ and
נֹוסָ֥ף nôsˌāf יסף add
עֹ֑וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
חֹושֵׂ֥ךְ ḥôśˌēḵ חשׂך withhold
מִ֝ ˈmi מִן from
יֹּ֗שֶׁר yyˈōšer יֹשֶׁר uprightness
אַךְ־ ʔaḵ- אַךְ only
לְ lᵊ לְ to
מַחְסֹֽור׃ maḥsˈôr מַחְסֹור need
11:24. alii dividunt propria et ditiores fiunt alii rapiunt non sua et semper in egestate sunt
Some distribute their own goods, and grow richer: others take away what is not their own, and are always in want.
11:24. Some distribute their own goods, and they become wealthier. Others seize what is not their own, and they are always in need.
11:24. There is that scattereth, and yet increaseth; and [there is] that withholdeth more than is meet, but [it tendeth] to poverty.
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
24-26: Высоко ценя щедрость и благотворительность, Премудрый устраняет здесь возможное у благотворителей опасение разорения, обеднения, - указывая на особое промышление Божие о благотворительных, у которых по мере большего развития щедрости увеличивается благосостояние (ст. 24-25, сн. Пс. CXI:9; 2: Кор. IX:9); напротив излишняя бережливость (ст. 24б), а особенно неумеренная скупость, соединенная с жестоким равнодушием к нужде ближнего (26а), не созидают благополучия человека. В ст. 26а имеется в виду случай народного голода, когда случается, что корыстолюбивый торговец намеренно задерживает, не пускает в продажу своих запасов хлеба, чтобы после иметь большой барыш: участь таких алчных и немилосердных людей - проклятие со стороны народа (ср. Сир V:4). В тексте LXX и слав. эта мысль усиливается посредством стоящего здесь в начале ст. 26: добавления: ο συνέχων σι̃τον υπολείποιτο αυτόν τοι̃ς έθνεσι , слав.: удержаваяй пшеницу оставит ю языком, - т. е. при возможном вторжении в страну неприятелей алчные хлеботорговцы, отказывавшие своим соотечественникам в насущном хлебе, сделаются со всем имуществом своим жертвой грабежа иноплеменных поработителей
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Praise of Liberality.
24 There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
Note, 1. It is possible a man may grow rich by prudently spending what he has, may scatter in works of piety, charity, and generosity, and yet may increase; nay, by that means may increase, as the corn is increased by being sown. By cheerfully using what we have our spirits are exhilarated, and so fitted for the business we have to do, by minding which closely what we have is increased; it gains a reputation which contributes to the increase. But it is especially to be ascribed to God; he blesses the giving hand, and so makes it a getting hand, 2 Cor. ix. 20. Give, and it shall be given you. 2. It is possible a man may grow poor by meanly sparing what he has, withholding more than is meet, not paying just debts, not relieving the poor, not providing what is convenient for the family, not allowing necessary expenses for the preservation of the goods; this tends to poverty; it cramps men's ingenuity and industry, weakens their interest, destroys their credit, and forfeits the blessing of God: and, let men be ever so saving of what they have, if God blast it and blow upon it, it comes to nothing. A fire not blown shall consume it, Hag. i. 6, 9.
Adam Clarke: Commentary on the Bible - 1831
11:24: There is that scattereth, and yet increaseth - The bountiful man, who gives to the poor, never turning away his face from any one in distress, the Lord blesses his property and the bread is multiplied in his hand. To the same purpose the following verse.
Albert Barnes: Notes on the Bible - 1834
11:24: Withholdeth more than is meet - i. e., Is sparing and niggardly where he ought to give. The contrast is stated in the form of a paradox, to which the two following verses supply the answer. Some render, "There is that withholdeth from what is due," i. e., from a just debt, or from the generosity of a just man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: that scattereth: Pro 11:18, Pro 19:17, Pro 28:8; Deu 15:10; Psa 112:9; Ecc 11:1, Ecc 11:2, Ecc 11:6; Luk 6:38; Act 11:29, Act 11:30; Co2 9:5-11
but: Hag 1:6, Hag 1:9-11, Hag 2:16-19
Proverbs 11:25
Carl Friedrich Keil and Franz Delitzsch
11:24
Three proverbs regarding giving which is not loss but gain.
24 There is one who giveth bounteously, and he increaseth still more;
And (there is) one who withholdeth what is due, only to his loss.
The first of the proverbs with ישׁ (there is), which are peculiar to the first collection (vid., p. 32). The meaning is, that the possessions of the liberal giver do not decrease but increase, and that, on the contrary, the possessions of the niggardly do not increase but decrease. מפזּר is not to be understood after Ps 112:9. Instead of ונוסף עוד the three Erfurt codd. have ונוסף (with retrogression of the tone?), which Hitzig approves of; but the traditional phrase which refers (et qui augetur insuper) ונוסף not to the possession of him who scattereth, but to himself, is finer in the expression. In the characteristic of the other, מיּשׁר is commonly interpreted comparatively: plus aequo (Cocceius) or justo (Schelling). But מן after חשׂך is to be regarded as governed by it, and ישׁר denotes not competence, riches, as Arab. yusr (Bertheau, Zckler), also not uprightness = beneficence (Midrash, מן הצדקה), but duty, uprightness, as Job 33:23, where it denotes that which is advantageous to man, as here that which befits him: he who holds back, namely himself, from that which is due to himself, and thus should permit to himself, such an one profits nothing at all by this ἀφειδία (17b, Col 2:23), but it tends only to loss to him, only to the lessening of that which he possesses. We shall meet with this (למחסּור) אך למחסור Prov 14:23, and frequently again - it is a common Mashal formula (cf. καὶ τόσῳ μᾶλλον ὑστερεῖται, Sir. 11:11). The cause of the strange phenomenon that the liberal gains and the niggardly loses is not here expressed, but the following proverb gives the explanation of it:
Geneva 1599
11:24 There is that scattereth, (n) and yet increaseth; and [there is] that withholdeth more (o) than is right, but [it tendeth] to poverty.
(n) Meaning they who give liberally, whom God blesses.
(o) That is, the miser.
John Gill
11:24 There is that scattereth, and yet increaseth,.... That scattereth "his own", as the Septuagint, Vulgate Latin, Syriac, and Arabic versions add: that disperses his money here and there, among many poor objects, plentifully and liberally; and his substance is so far from being lessened by such a conduct, that, by the blessing of God, it is increased more and more; or "become richer", as the Vulgate Latin; see Ps 112:9. So he that disperses and dispenses the word of God, and spreads the truths of the Gospel, and freely and fully preaches them, increases himself in spiritual knowledge and understanding;
and there is that withholdeth more than is meet; or, "right" or "just" (a), by the, laws of God and men; from himself, from his family, from his friends and relations, and from the poor of the church and of the world; and from the cause and interest of Christ, and what is necessary to support that, according to his ability;
but it tendeth to poverty, or "want" (b): such a man is often brought to beggary; there is a moth and rottenness sent into his substance, which secretly consume it: so he that withholds any truth or doctrine, that keeps back anything that may be profitable to the saints; this tends to the impoverishing: of his soul, and the souls of them that attend on his ministry.
(a) "plus aequo", Vatablus, Mercerus, Gejerus; "plus quam aequum est", Cocceius; "prae quam rectum est, seu plus aequo", Michaelis. (b) "ad egestatem". Junius & Tremellius, Picator; "ad penuriam", Cocceius; "ad rasam egestatem", Schultens.
John Wesley
11:24 Scattereth - That gives liberally. Increaseth - Through God's blessing upon his estate. Poverty - By God's providence secretly blasting his estate.
Robert Jamieson, A. R. Fausset and David Brown
11:24 The scope of the whole is a comment on Prov 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.
11:2511:25: Ամենայն անձն օրհնեալ՝ պարզամի՛տ է. եւ այր բարկացօղ՝ տգե՛ղ է կերպարանօք։
25 Ամէն օրհնուած մարդ պարզամիտ է, բայց բարկացող մարդը տգեղ է կերպարանքով:
25 Բարերար անձը պիտի գիրնայ Եւ ան որ կ’ոռոգէ՝ ինքն ալ պիտի ոռոգուի։
Ամենայն անձն օրհնեալ` [163]պարզամիտ է, եւ այր բարկացօղ` տգեղ է կերպարանօք:

11:25: Ամենայն անձն օրհնեալ՝ պարզամի՛տ է. եւ այր բարկացօղ՝ տգե՛ղ է կերպարանօք։
25 Ամէն օրհնուած մարդ պարզամիտ է, բայց բարկացող մարդը տգեղ է կերպարանքով:
25 Բարերար անձը պիտի գիրնայ Եւ ան որ կ’ոռոգէ՝ ինքն ալ պիտի ոռոգուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2511:25 Благотворительная душа будет насыщена, и кто напояет {других}, тот и сам напоен будет.
11:26 ὁ ο the συνέχων συνεχης wheat ὑπολίποιτο υπολειπω leave below / behind αὐτὸν αυτος he; him τοῖς ο the ἔθνεσιν εθνος nation; caste εὐλογία ευλογια commendation; acclamation δὲ δε though; while εἰς εις into; for κεφαλὴν κεφαλη head; top τοῦ ο the μεταδιδόντος μεταδιδωμι impart; give a share
11:25 נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul בְּרָכָ֥ה bᵊrāḵˌā בְּרָכָה blessing תְדֻשָּׁ֑ן ṯᵊḏuššˈān דשׁן grow fat וּ֝ ˈû וְ and מַרְוֶ֗ה marwˈeh רוה drink גַּם־ gam- גַּם even ה֥וּא hˌû הוּא he יֹורֶֽא׃ yôrˈe ירה cast
11:25. anima quae benedicit inpinguabitur et qui inebriat ipse quoque inebriabiturThe soul that blesseth, shall be made fat: and he that inebriateth, shall be inebriated also himself.
25. The liberal soul shall be made fat: and he that watereth shall be watered also himself.
11:25. The soul that blesses shall be made fat. And whoever inebriates will likewise be inebriated himself.
11:25. The liberal soul shall be made fat: and he that watereth shall be watered also himself.
The liberal soul shall be made fat: and he that watereth shall be watered also himself:

11:25 Благотворительная душа будет насыщена, и кто напояет {других}, тот и сам напоен будет.
11:26
ο the
συνέχων συνεχης wheat
ὑπολίποιτο υπολειπω leave below / behind
αὐτὸν αυτος he; him
τοῖς ο the
ἔθνεσιν εθνος nation; caste
εὐλογία ευλογια commendation; acclamation
δὲ δε though; while
εἰς εις into; for
κεφαλὴν κεφαλη head; top
τοῦ ο the
μεταδιδόντος μεταδιδωμι impart; give a share
11:25
נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul
בְּרָכָ֥ה bᵊrāḵˌā בְּרָכָה blessing
תְדֻשָּׁ֑ן ṯᵊḏuššˈān דשׁן grow fat
וּ֝ ˈû וְ and
מַרְוֶ֗ה marwˈeh רוה drink
גַּם־ gam- גַּם even
ה֥וּא hˌû הוּא he
יֹורֶֽא׃ yôrˈe ירה cast
11:25. anima quae benedicit inpinguabitur et qui inebriat ipse quoque inebriabitur
The soul that blesseth, shall be made fat: and he that inebriateth, shall be inebriated also himself.
11:25. The soul that blesses shall be made fat. And whoever inebriates will likewise be inebriated himself.
11:25. The liberal soul shall be made fat: and he that watereth shall be watered also himself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 The liberal soul shall be made fat: and he that watereth shall be watered also himself.
So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, v. 17. 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal. iii. 10. Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. he that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given.
Adam Clarke: Commentary on the Bible - 1831
11:25: The liberal soul shall be made fat - He who gives to the distressed, in the true spirit of charity, shall get a hundred fold from God's mercy. How wonderful is the Lord! He gives the property, gives the heart to use it aright, and recompenses the man for the deed though all the fruit was found from himself!
He that watereth - A man who distributes in the right spirit gets more good himself than the poor man does who receives the bounty. Thus it is more blessed to give than to receive.
Albert Barnes: Notes on the Bible - 1834
11:25: Liberal soul - literally, "the soul that blesses," i. e., gives freely and fully. The similitudes are both of them essentially Eastern. Fatness, the sleek, well filled look of health, becomes the figure of prosperity, as leanness of misfortune Pro 13:4; Pro 28:25; Psa 22:29; Isa 10:16. Kindly acts come as the refreshing dew and soft rain from heaven upon a thirsty land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: liberal soul: Heb. soul of blessing, Pro 28:27; Job 29:13-18, Job 31:16-20; Isa 32:8, Isa 58:7-11; Mat 5:7, Mat 25:34, Mat 25:35
Proverbs 11:26
Carl Friedrich Keil and Franz Delitzsch
11:25
25 A liberal soul [soul of blessing] is made fat,
And he that watereth others is also watered.
A synonymous distich (vid., p. 7). A soul of blessing is one from whom blessings go out to others, who is even a blessing to all with whom he comes into fellowship; בּרצה denotes also particularly the gifts of love, 1Kings 25:27, בּרך denotes, if the Arab. is right, which derives it from the fundamental idea "to spread out:" to cause to increase and prosper by means of word and deed. The blessing which goes out from such a soul comes back again to itself: תדשּׁן (as Prov 13:4; Prov 28:25), it is made fat, gains thereby sap and strength in fulness; the Pual refers to the ordinance of God; Prov 22:9 is kindred in meaning to this anima benefica pinguefiet. In 25b יורא is the Aramaic form of writing, but without the Aramaic vocalization (cf. Prov 1:10. תּבא, Is 21:12 ויּתא). Perhaps the א makes it noticeable that here a different word from יורה, morning rain, is used; however, Symm. translates πρωΐνός, and the Graec. Venet. (Kimchi following it) ὑετός. As a rule, we do not derive יורא from ירה, of which it would be the Hophal (= יוּרה, as הודע, Lev 4:23, = הוּדע) (Ewald, 131f.); for the idea conspergitur, which the Ho. of the Hiph. יורה, Hos 6:3, expresses, is, as correlate to מרוה, as a parallel word to תדשּׁן, one not of equal force. Jerome was guided by correct feeling, for he translates: et qui inebriat ipse quoque inebriabitur. The stem-word is certainly רוה, whether it is with Hitzig to be punctuated יוּרא = ירוה, or with Fleischer we are to regard יורא as derived per metathesin from ירוה, as for Arab. ârây (to cause to see) is used
(Note: Hitzig's comparison of rawaâ, finem respicere, as transposed from waray is incorrect; the former verb, which signifies to consider, thus appears to be original.)
the vulgar Arab. ârway (in the Syr. Arab.) and âwray (in the Egypt. Arab.). We prefer the latter, for the passing of יורה (from ירוה) into יורה is according to rule, vid., at Prov 23:21.
John Gill
11:25 The liberal soul shall be made fat,.... Or, "the soul of blessing" (c): that is, as the Vulgate Latin version renders it, "the soul which blesseth"; not that merely prays for a blessing upon others, and wishes them well, and gives them good words; but bestows blessings on them, gives good things unto them liberally, cheerfully, and plentifully; and so is a blessing to the poor, and receives a blessing from them again; as such also do from the Lord, by whom they are "made fat"; or are blessed with temporal and spiritual blessings; and are in thriving and flourishing circumstances, both in soul and body. So he that comes full fraught with the blessing of the Gospel of Christ to others is enriched with it himself, and becomes more and more flourishing in gifts and grace;
and he that watereth shall be watered also himself; he that largely shares with others, like a flowing fountain of water, shall have an abundance communicated to him again from God, the inexhaustible fountain of mercies. Watering the plants in Christ's vineyard is one part of the work of a Gospel minister; "I have planted, Apollos watered", &c. 1Cor 3:6; and such who do their work well are watered, rewarded, refreshed, and comforted of God, being largely taught and richly furnished for such service by him; so the Targum,
"and he that teacheth, also he himself shall learn.''
(c) "anima benedictionis", Montanus, Baynus, Cocceius, Michaelis; "anima benedictioni dedita", Schultens.
John Wesley
11:25 Fat - Shall be enriched both with temporal and spiritual blessings.
Robert Jamieson, A. R. Fausset and David Brown
11:25 liberal soul--(Compare Margin).
made fat--prospers (Prov 28:25; Deut 32:15; Lk 6:38).
watereth . . . watered--a common figure for blessing.
11:2611:26: Որ խնայէ զցորեան՝ լքցէ՛ զնա օտարաց. եւ որ ճշդէ զցորեան՝ հրապարականէ՛ծ լիցի. այլ օրհնութիւն ՚ի գլուխս սփռողաց[8004]։ [8004] Ոմանք. Որ անխայէ ՚ի ցորեան... օրհնութիւն Տեառն ՚ի գլ՛՛։ ՚Ի լուս՛՛. ՚Ի գլուխս սփռողին. համաձայն ոմանց ՚ի բնաբ՛՛։
26 Ով ցորենը խնայի ժողովրդից, այն պիտի թողնի օտարներին. ով ագահօրէն կուտակի, պիտի արժանանայ ընդհանուրի անէծքին, բայց ով բաշխի առատօրէն՝ օրհնուած կը լինի:
26 Ժողովուրդը կ’անիծէ ցորենը պահողը. Բայց ծախողին գլուխը կ’օրհնէ։
Որ խնայէ ի ցորեան` լքցէ զնա օտարաց, եւ որ ճշդէ զցորեան`` հրապարականէծ լիցի. այլ օրհնութիւն ի գլուխ սփռողաց:

11:26: Որ խնայէ զցորեան՝ լքցէ՛ զնա օտարաց. եւ որ ճշդէ զցորեան՝ հրապարականէ՛ծ լիցի. այլ օրհնութիւն ՚ի գլուխս սփռողաց[8004]։
[8004] Ոմանք. Որ անխայէ ՚ի ցորեան... օրհնութիւն Տեառն ՚ի գլ՛՛։ ՚Ի լուս՛՛. ՚Ի գլուխս սփռողին. համաձայն ոմանց ՚ի բնաբ՛՛։
26 Ով ցորենը խնայի ժողովրդից, այն պիտի թողնի օտարներին. ով ագահօրէն կուտակի, պիտի արժանանայ ընդհանուրի անէծքին, բայց ով բաշխի առատօրէն՝ օրհնուած կը լինի:
26 Ժողովուրդը կ’անիծէ ցորենը պահողը. Բայց ծախողին գլուխը կ’օրհնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2611:26 Кто удерживает у себя хлеб, того клянет народ; а на голове продающего благословение.
11:27 τεκταινόμενος τεκταινω good ζητεῖ ζητεω seek; desire χάριν χαρις grace; regards ἀγαθήν αγαθος good ἐκζητοῦντα εκζητεω seek out / thoroughly δὲ δε though; while κακά κακος bad; ugly καταλήμψεται καταλαμβανω apprehend αὐτόν αυτος he; him
11:26 מֹ֣נֵֽעַ mˈōnˈēₐʕ מנע withhold בָּ֭ר ˈbār בַּר grain יִקְּבֻ֣הוּ yiqqᵊvˈuhû קבב curse לְאֹ֑ום lᵊʔˈôm לְאֹם people וּ֝ ˈû וְ and בְרָכָ֗ה vᵊrāḵˈā בְּרָכָה blessing לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head מַשְׁבִּֽיר׃ mašbˈîr שׁבר buy grain
11:26. qui abscondit frumenta maledicetur in populis benedictio autem super caput vendentiumHe that hideth up corn, shall be cursed among the people: but a blessing upon the head of them that sell.
26. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
11:26. Whoever hides away grain shall be cursed among the people. But a blessing is upon the head of those who sell it.
11:26. He that withholdeth corn, the people shall curse him: but blessing [shall be] upon the head of him that selleth [it].
He that withholdeth corn, the people shall curse him: but blessing [shall be] upon the head of him that selleth:

11:26 Кто удерживает у себя хлеб, того клянет народ; а на голове продающего благословение.
11:27
τεκταινόμενος τεκταινω good
ζητεῖ ζητεω seek; desire
χάριν χαρις grace; regards
ἀγαθήν αγαθος good
ἐκζητοῦντα εκζητεω seek out / thoroughly
δὲ δε though; while
κακά κακος bad; ugly
καταλήμψεται καταλαμβανω apprehend
αὐτόν αυτος he; him
11:26
מֹ֣נֵֽעַ mˈōnˈēₐʕ מנע withhold
בָּ֭ר ˈbār בַּר grain
יִקְּבֻ֣הוּ yiqqᵊvˈuhû קבב curse
לְאֹ֑ום lᵊʔˈôm לְאֹם people
וּ֝ ˈû וְ and
בְרָכָ֗ה vᵊrāḵˈā בְּרָכָה blessing
לְ lᵊ לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
מַשְׁבִּֽיר׃ mašbˈîr שׁבר buy grain
11:26. qui abscondit frumenta maledicetur in populis benedictio autem super caput vendentium
He that hideth up corn, shall be cursed among the people: but a blessing upon the head of them that sell.
11:26. Whoever hides away grain shall be cursed among the people. But a blessing is upon the head of those who sell it.
11:26. He that withholdeth corn, the people shall curse him: but blessing [shall be] upon the head of him that selleth [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei--the voice of the people is the voice of God.
Adam Clarke: Commentary on the Bible - 1831
11:26: He that withholdeth corn - Who refuses to sell because he hopes for a dearth, and then he can make his own price.
The people shall curse him - Yes, and God shall curse him also; and if he do not return and repent, he will get God's curse, and the curse of the poor, which will be a canker in his money during time, and in his soul throughout eternity.
Albert Barnes: Notes on the Bible - 1834
11:26: In the early stages of commerce there seems no way of making money rapidly so sure as that of buying up grain in time of famine, waiting until the dearth presses heavily, and then selling at famine prices. Men hate this selfishness, and pour blessings upon him who sells at a moderate profit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: that withholdeth: Amo 8:4-6
blessing: Job 29:13
Proverbs 11:27
Carl Friedrich Keil and Franz Delitzsch
11:26
26 Whoso withholdeth corn, him the people curse;
But blessing is on the head of him that selleth it.
This proverb is directed against the corn-usurer, whose covetousness and deceitful conduct is described in Amos 8:4-8. But whilst it is there said that they cannot wait till the burdensome interruption of their usurious conduct on account of the sacred days come to an end, the figure here is of a different aspect of their character: they hold back their stores of corn in the times of scarcity, for they speculate on receiving yet higher prices for it. בּר (from בּרר, to purify, to be pure) is thrashed grain, cf. Arab. burr, wheat, and naḳḳy of the cleaning of the grain by the separation from it of the tares, etc. (Fl.); the word has Kametz, according to the Masora, as always in pause and in the history of Joseph. מנע has Munach on the syllable preceding the last, on which the tone is thrown back, and Metheg with the Tsere as the sign of a pause, as Prov 1:10 בּצע (vid., p. 67). משׁבּיר, qui annonam vendit, is denom. of שׁבר, properly that which is crushed, therefore grain (Fl.). לאמּים, which we would understand in the Proph. of nations, are here, as at Prov 24:24, the individuals of the people. The בּרצה which falls on the head of the charitable is the thanks of his fellow-citizens, along with all good wishes.
Geneva 1599
11:26 He that withholdeth grain, the people shall curse him: but blessing [shall be] upon the head of him that (p) selleth [it].
(p) That provides for the use of them who are in need.
John Gill
11:26 He that withholdeth corn, the people shall curse him,.... That hoards it up for a better price, in hopes of a better market; and does not bring it out, and expose it to sale, when there is a scarcity of it; so the Targum adds, "in famine"; or, "in straits", as the Syriac version; in a time of distress through, famine: this will bring the curse of the poor upon him, who will imprecate the most dreadful things on him and his family. Jarchi interprets it of the law, and of withholding the teaching of it; but it may be better applied to the Gospel, and the withholding the ministration of that, and so causing a famine, not of bread and of water, but of hearing the word of the Lord; which is done by the Papists, by prohibiting Gospel ministers preaching the word; forbidding the people to read it in their own language; locking it up from them in a language they understand not; and so starve the souls of men, which brings upon them a curse;
but blessing shall be upon the head of him that selleth it; at a moderate price, so that the poor may be able to come at it; such will have their blessing; they will wish all happiness to them and their families, here and hereafter. Or, "that breaks" (d) it; separates it from the heap, breaks and grinds it into flour, and then sells it: or imparts it freely; so the Septuagint version, "that communicates": and the Arabic version, "that gives"; and may be fitly applied to a faithful minister of the Gospel, who breaks the bread of life, and freely and plentifully imparts it to the souls of men; and who has the hearty prayers and good wishes of the people to whom he ministers. The master of a family used to break the bread, as Christ often did.
(d) "frangentis", Montanus.
John Wesley
11:26 With - holdeth corn - In a time of scarcity. Selleth - Upon reasonable terms.
Robert Jamieson, A. R. Fausset and David Brown
11:26 Another example of the truth of Prov 11:23; the miser loses reputation, though he saves corn.
selleth it--that is, at a fair price.
11:2711:27: Որ նիւթէ զբարիս՝ խնդրէ՛ զշնորհս բարութեան. իսկ որ խնդրէ զչար՝ հասցէ նմա։
27 Ով բարիք է անում, նա բարութեան շնորհ կը գտնի, իսկ ով չարիք է նիւթում, չարիք կը հասնի նրան:
27 Աղէկութեան համար փոյթ ընողը շնորհք կը ստանայ, Բայց ով որ գէշութիւն կը փնտռէ, չարիքի պիտի հանդիպի։
Որ նիւթէ զբարիս` խնդրէ զշնորհս բարութեան, իսկ որ խնդրէ զչար` հասցէ նմա:

11:27: Որ նիւթէ զբարիս՝ խնդրէ՛ զշնորհս բարութեան. իսկ որ խնդրէ զչար՝ հասցէ նմա։
27 Ով բարիք է անում, նա բարութեան շնորհ կը գտնի, իսկ ով չարիք է նիւթում, չարիք կը հասնի նրան:
27 Աղէկութեան համար փոյթ ընողը շնորհք կը ստանայ, Բայց ով որ գէշութիւն կը փնտռէ, չարիքի պիտի հանդիպի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2711:27 Кто стремится к добру, тот ищет благоволения; а кто ищет зла, к тому оно и приходит.
11:28 ὁ ο the πεποιθὼς πειθω persuade ἐπὶ επι in; on πλούτῳ πλουτος wealth; richness οὗτος ουτος this; he πεσεῖται πιπτω fall ὁ ο the δὲ δε though; while ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of δικαίων δικαιος right; just οὗτος ουτος this; he ἀνατελεῖ ανατελλω spring up; rise
11:27 שֹׁ֣חֵֽר šˈōḥˈēr שׁחר look for טֹ֭וב ˈṭôv טֹוב good יְבַקֵּ֣שׁ yᵊvaqqˈēš בקשׁ seek רָצֹ֑ון rāṣˈôn רָצֹון pleasure וְ wᵊ וְ and דֹרֵ֖שׁ ḏōrˌēš דרשׁ inquire רָעָ֣ה rāʕˈā רָעָה evil תְבֹואֶֽנּוּ׃ ṯᵊvôʔˈennû בוא come
11:27. bene consurgit diluculo qui quaerit bona qui autem investigator malorum est opprimetur ab eisWell doth he rise early who seeketh good things; but he that seeketh after evil things, shall be oppressed by them.
27. He that diligently seeketh good seeketh favour: but he that searcheth after mischief, it shall come unto him.
11:27. He does well to rise early, who seeks what is good. But whoever is a seeker of evils shall be oppressed by them.
11:27. He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him:

11:27 Кто стремится к добру, тот ищет благоволения; а кто ищет зла, к тому оно и приходит.
11:28
ο the
πεποιθὼς πειθω persuade
ἐπὶ επι in; on
πλούτῳ πλουτος wealth; richness
οὗτος ουτος this; he
πεσεῖται πιπτω fall
ο the
δὲ δε though; while
ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of
δικαίων δικαιος right; just
οὗτος ουτος this; he
ἀνατελεῖ ανατελλω spring up; rise
11:27
שֹׁ֣חֵֽר šˈōḥˈēr שׁחר look for
טֹ֭וב ˈṭôv טֹוב good
יְבַקֵּ֣שׁ yᵊvaqqˈēš בקשׁ seek
רָצֹ֑ון rāṣˈôn רָצֹון pleasure
וְ wᵊ וְ and
דֹרֵ֖שׁ ḏōrˌēš דרשׁ inquire
רָעָ֣ה rāʕˈā רָעָה evil
תְבֹואֶֽנּוּ׃ ṯᵊvôʔˈennû בוא come
11:27. bene consurgit diluculo qui quaerit bona qui autem investigator malorum est opprimetur ab eis
Well doth he rise early who seeketh good things; but he that seeketh after evil things, shall be oppressed by them.
11:27. He does well to rise early, who seeks what is good. But whoever is a seeker of evils shall be oppressed by them.
11:27. He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Мысль ст. 27: с небольшим изменением была высказана выше - в ст. 24: гл. Х-ой, а - ст. 28-го - в ст. 2: той же главы. Уподобление благосостояния праведника цветущему дереву (ст. 28) не раз встречается в Библии (Пс. I:3; Пс. XCI:13; Ис. LXVI:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Folly and Misery of Sinners.
27 He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
Observe, 1. Those that are industrious to do good in the world get themselves beloved both with God and man: He that rises early to that which is good (so the word is), that seeks opportunities of serving his friends and relieving the poor, and lays out himself therein, procures favour. All about him love him, and speak well of him, and will be ready to do him a kindness; and, which is better than that, better than life, he has God's lovingkindness. 2. Those that are industrious to do mischief are preparing ruin for themselves: It shall come unto them; some time or other they will be paid in their own coin. And, observe, seeking mischief is here set in opposition to seeking good; for those that are not doing good are doing hurt.
Albert Barnes: Notes on the Bible - 1834
11:27: Procureth - Better, striveth after. He who desires good, absolutely, for its own sake, is also unconsciously striving after the favor which attends goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: diligently: Shochair, properly, "rising early to seek" what is greatly desired.
he that seeketh: Pro 17:11; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 10:2, Psa 57:6
Proverbs 11:28
Carl Friedrich Keil and Franz Delitzsch
11:27
That self-sacrificing endeavour after the good of others finds its regard in the thought encircling the following proverbs.
27 He that striveth after good, seeketh that which is pleasing;
And he that searcheth after evil, it shall find him.
Here we have together three synonyms of seeking: בּקּשׁ (R. בק, findere), which has the general meaning quaerere, from the root-idea of penetrating and pressing forwards; דּרשׁ (R. דר .R( , terere), which from the root-idea of trying (proving) corresponds to the Lat. studere; and שׁחר (whence here שׁחר instead of משׁחר, as דּבר instead of מדבּר), which means mane, and thus sedulo quaere (vid., at Prov 1:28). From 27b, where by רעה is meant evil which one prepares for another, there arises for טוב the idea of good thoughts and actions with reference to others. He who applies himself to such, seeks therewith that which is pleasing, i.e., that which pleases or does good to others. If that which is pleasing to God were meant, then this would have been said (cf. Prov 12:2); the idea here is similar to Prov 10:32, and the word יבקּשׁ is used, and not ימצא, because reference is not made to a fact in the moral government of the world, but a description is given of one who is zealously intent upon good, and thus of a noble man. Such an one always asks himself (cf. Mt 7:12): what will, in the given case, be well-pleasing to the neighbour, what will tend to his true satisfaction? Regarding the punctuation here, שׁחר, vid., at Prov 11:26. The subject to תבואנּוּ, which, Prov 10:24, stands as the fundamental idea, here follows from the governed רעה, which may be the gen. (Ps 38:13) as well as the accus.
John Gill
11:27 He that diligently seeketh good,.... Or "early"; who rises early in the morning, as the word (e) signifies, and seeks both to do good, and to enjoy it all the day; who, in the first place, seeks the kingdom of God and his righteousness; who, in the morning of his youth, inquires after the best things; and diligently pursues what is for his own good and welfare, and that of others, and for the glory of God:
procureth favour, both of God and men: or, "seeketh favour" (f); or that which is acceptable and well-pleasing unto God;
but he that seeketh mischief, it shall come unto him; that seeks to do hurt to others; that which he seeks to do to them shall come upon himself; see Ps 9:15; so antichrist, that leads into captivity, shall go into captivity; and that kills with the sword, shall be killed by it, Rev_ 13:10.
(e) "qui mane quaerit", Vatablus; "quarens mane", Montanus; "qui mane vestigat", Schultens; "bene consurgit diluculo", V. L. so the Targum and Ben Melech. (f) "quaerit favorem, beneplacitum", Vatablus, Michaelis; "benevolentiam", Junius & Tremellius, Mercerus, Gejerus.
John Wesley
11:27 Seeketh - To do good to all men. Favour - With God and men.
Robert Jamieson, A. R. Fausset and David Brown
11:27 good [and] mischief--that is, of others.
procureth . . . seeketh--implying success.
11:2811:28: Որ յուսայ ՚ի մեծութիւն՝ կործանեսցի, իսկ որ վերակացու լիցի արդարոց՝ նա ծագեսցէ[8005]։ [8005] Ոմանք. Այնպիսին կործանեսցի. իսկ որ օգնական լինի արդարոց, ծագեսցէ։
28 Ով յոյսը դնում է հարստութեան վրայ, պիտի կործանուի, իսկ ով հովանաւորում է արդարներին, պիտի բարգաւաճի:
28 Իր հարստութեանը վրայ յոյս դնողը պիտի իյնայ, Բայց արդարները կանանչ տերեւի պէս պիտի ծաղկին։
Որ յուսայ ի մեծութիւն [164]կործանեսցի. իսկ որ վերակացու լիցի արդարոց` նա ծագեսցէ:

11:28: Որ յուսայ ՚ի մեծութիւն՝ կործանեսցի, իսկ որ վերակացու լիցի արդարոց՝ նա ծագեսցէ[8005]։
[8005] Ոմանք. Այնպիսին կործանեսցի. իսկ որ օգնական լինի արդարոց, ծագեսցէ։
28 Ով յոյսը դնում է հարստութեան վրայ, պիտի կործանուի, իսկ ով հովանաւորում է արդարներին, պիտի բարգաւաճի:
28 Իր հարստութեանը վրայ յոյս դնողը պիտի իյնայ, Բայց արդարները կանանչ տերեւի պէս պիտի ծաղկին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2811:28 Надеющийся на богатство свое упадет; а праведники, как лист, будут зеленеть.
11:29 ὁ ο the μὴ μη not συμπεριφερόμενος συμπεριφερω the ἑαυτοῦ εαυτου of himself; his own οἴκῳ οικος home; household κληρονομήσει κληρονομεω inherit; heir ἄνεμον ανεμος gale δουλεύσει δουλευω give allegiance; subject δὲ δε though; while ἄφρων αφρων senseless φρονίμῳ φρονιμος prudent; conceited
11:28 בֹּוטֵ֣חַ bôṭˈēₐḥ בטח trust בְּ֭ ˈbᵊ בְּ in עָשְׁרֹו ʕošrˌô עֹשֶׁר riches ה֣וּא hˈû הוּא he יִפֹּ֑ל yippˈōl נפל fall וְ֝ ˈw וְ and כֶ ḵe כְּ as † הַ the עָלֶ֗ה ʕālˈeh עָלֶה leafage צַדִּיקִ֥ים ṣaddîqˌîm צַדִּיק just יִפְרָֽחוּ׃ yifrˈāḥû פרח sprout
11:28. qui confidet in divitiis suis corruet iusti autem quasi virens folium germinabuntHe that trusteth in his riches shall fall: but the just shall spring up as a green leaf.
28. He that trusteth in his riches shall fall: but the righteous shall flourish as the green leaf.
11:28. Whoever trusts in his riches will fall. But the just shall spring up like a green leaf.
11:28. He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.
He that trusteth in his riches shall fall: but the righteous shall flourish as a branch:

11:28 Надеющийся на богатство свое упадет; а праведники, как лист, будут зеленеть.
11:29
ο the
μὴ μη not
συμπεριφερόμενος συμπεριφερω the
ἑαυτοῦ εαυτου of himself; his own
οἴκῳ οικος home; household
κληρονομήσει κληρονομεω inherit; heir
ἄνεμον ανεμος gale
δουλεύσει δουλευω give allegiance; subject
δὲ δε though; while
ἄφρων αφρων senseless
φρονίμῳ φρονιμος prudent; conceited
11:28
בֹּוטֵ֣חַ bôṭˈēₐḥ בטח trust
בְּ֭ ˈbᵊ בְּ in
עָשְׁרֹו ʕošrˌô עֹשֶׁר riches
ה֣וּא hˈû הוּא he
יִפֹּ֑ל yippˈōl נפל fall
וְ֝ ˈw וְ and
כֶ ḵe כְּ as
הַ the
עָלֶ֗ה ʕālˈeh עָלֶה leafage
צַדִּיקִ֥ים ṣaddîqˌîm צַדִּיק just
יִפְרָֽחוּ׃ yifrˈāḥû פרח sprout
11:28. qui confidet in divitiis suis corruet iusti autem quasi virens folium germinabunt
He that trusteth in his riches shall fall: but the just shall spring up as a green leaf.
11:28. Whoever trusts in his riches will fall. But the just shall spring up like a green leaf.
11:28. He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.
Observe, 1. Our riches will fail us when we are in the greatest need: He that trusts in them, as if they would secure him the favour of God and be his protection and portion, shall fall, as a man who lays his weight on a broken reed, which will not only disappoint him, but run into his hand and pierce him. 2. Our righteousness will stand us in stead when our riches fail us: The righteous shall then flourish as a branch, the branch of righteousness, like a tree whose leaf shall not wither, Ps. i. 3. Even in death, when riches fail men, the bones of the righteous shall flourish as a herb, Isa. lxvi. 14. When those that take root in the world wither those that are grafted into Christ and partake of his root and fatness shall be fruitful and flourishing.
Albert Barnes: Notes on the Bible - 1834
11:28: Branch - Better, leaf, as in Psa 1:3; Isa 34:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: that: Pro 10:15; Deu 8:12-14; Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Mar 10:24; Luk 12:20; Ti1 6:17
but: Psa 1:3, Psa 52:8, Psa 92:12-14; Isa 60:21; Jer 17:8
Proverbs 11:29
Carl Friedrich Keil and Franz Delitzsch
11:28
28 He that trusteth in his riches shall fall,
And the righteous shall flourish like the green leaf.
יפּול (plene after the Masora) as well as the figure וכעלה (cf. for the punctuation וכעשׁן, Prov 10:26) are singular, but are understood if one observes that in 28a a withered tree, and in 28b a tree with leaves ever green, hovers before the imagination of the poet (cf. Ps 1:4; Jer 17:8). The proud rich man, who on the ground of his riches appears to himself to be free from danger, goes on to his ruin (יפול as Prov 11:5, and frequently in the Book of Proverbs), while on the contrary the righteous continues to flourish like the leaf - they thus resemble the trees which perennially continue to flourish anew. Regarding עלה as originally collective (Symm. θάλλος), vid., at Is 1:30, and regarding פּרח (R. פר, to break), here of the continual breaking forth of fresh-growing leaf-buds, vid., at Is 11:1. The apostolic word names this continual growth the metamorphosis of believers, 2 Cor. 2:18. The lxx has read וּמעלה (approved by Hitzig): and he who raiseth up the righteous.
John Gill
11:28 He that trusteth in his riches shall fall,.... As leaves in autumn, which are withered and dry. To trust in riches is to trust in uncertain things; things not to be depended on, being here today and gone tomorrow; it is like leaning upon a broken staff, which giving way, the person falls: and so the fall of Babylon will be, while she is trusting in and boasting of her riches and grandeur, Rev_ 18:7;
but the righteous shall flourish as a branch; that abides in the tree, is alive and green, full of leaves, and laden with fruit: so the righteous are as branches in Christ, and receive life and nourishment from him, and abide in him; and bring forth fruit and flourish, like palm trees and cedars, in the house of the Lord, and grow in every grace, and in the knowledge of Christ; see Jer 17:7.
Robert Jamieson, A. R. Fausset and David Brown
11:28 (Compare Prov 10:15; Ps 49:6; Ti1 6:17).
righteous . . . branch-- (Ps 1:3; Jer 17:8).
11:2911:29: Որ ո՛չ գայցէ զտամբ իւրով, նա զհողմս ժառանգեսցէ. եւ ծառայեսցէ անմիտն իմաստնոյն[8006]։ [8006] Ոմանք. Եւ որ ո՛չ գայ զտամբ... զհողմս արածէ։
29 Ով չի մտածում իր տան մասին, նա հողմ է ժառանգելու, եւ անմիտը պիտի ծառայի իմաստունին:
29 Իր տանը նեղութիւն տուողը հով պիտի ժառանգէ Ու յիմարը իմաստուն սիրտ ունեցողին ծառայ պիտի ըլլայ։
Որ ոչ գայցէ զտամբ իւրով``, նա զհողմս ժառանգեսցէ. եւ ծառայեսցէ անմիտն իմաստնոյն:

11:29: Որ ո՛չ գայցէ զտամբ իւրով, նա զհողմս ժառանգեսցէ. եւ ծառայեսցէ անմիտն իմաստնոյն[8006]։
[8006] Ոմանք. Եւ որ ո՛չ գայ զտամբ... զհողմս արածէ։
29 Ով չի մտածում իր տան մասին, նա հողմ է ժառանգելու, եւ անմիտը պիտի ծառայի իմաստունին:
29 Իր տանը նեղութիւն տուողը հով պիտի ժառանգէ Ու յիմարը իմաստուն սիրտ ունեցողին ծառայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2911:29 Расстроивающий дом свой получит в удел ветер, и глупый будет рабом мудрого сердцем.
11:30 ἐκ εκ from; out of καρποῦ καρπος.1 fruit δικαιοσύνης δικαιοσυνη rightness; right standing φύεται φυω sprout δένδρον δενδρον tree ζωῆς ζωη life; vitality ἀφαιροῦνται αφαιρεω take away δὲ δε though; while ἄωροι αωρος soul παρανόμων παρανομος acting contrary to law; lawless
11:29 עֹוכֵ֣ר ʕôḵˈēr עכר taboo בֵּ֭יתֹו ˈbêṯô בַּיִת house יִנְחַל־ yinḥal- נחל take possession ר֑וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and עֶ֥בֶד ʕˌeveḏ עֶבֶד servant אֱ֝וִ֗יל ˈʔᵉwˈîl אֱוִיל foolish לַ la לְ to חֲכַם־ ḥᵃḵam- חָכָם wise לֵֽב׃ lˈēv לֵב heart
11:29. qui conturbat domum suam possidebit ventos et qui stultus est serviet sapientiHe that troubleth his own house, shall inherit the winds: and the fool shall serve the wise.
29. He that troubleth his own house shall inherit the wind: and the foolish shall be servant to the wise of heart.
11:29. Whoever troubles his own house will possess the winds. And whoever is foolish will serve the wise.
11:29. He that troubleth his own house shall inherit the wind: and the fool [shall be] servant to the wise of heart.
He that troubleth his own house shall inherit the wind: and the fool [shall be] servant to the wise of heart:

11:29 Расстроивающий дом свой получит в удел ветер, и глупый будет рабом мудрого сердцем.
11:30
ἐκ εκ from; out of
καρποῦ καρπος.1 fruit
δικαιοσύνης δικαιοσυνη rightness; right standing
φύεται φυω sprout
δένδρον δενδρον tree
ζωῆς ζωη life; vitality
ἀφαιροῦνται αφαιρεω take away
δὲ δε though; while
ἄωροι αωρος soul
παρανόμων παρανομος acting contrary to law; lawless
11:29
עֹוכֵ֣ר ʕôḵˈēr עכר taboo
בֵּ֭יתֹו ˈbêṯô בַּיִת house
יִנְחַל־ yinḥal- נחל take possession
ר֑וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
אֱ֝וִ֗יל ˈʔᵉwˈîl אֱוִיל foolish
לַ la לְ to
חֲכַם־ ḥᵃḵam- חָכָם wise
לֵֽב׃ lˈēv לֵב heart
11:29. qui conturbat domum suam possidebit ventos et qui stultus est serviet sapienti
He that troubleth his own house, shall inherit the winds: and the fool shall serve the wise.
11:29. Whoever troubles his own house will possess the winds. And whoever is foolish will serve the wise.
11:29. He that troubleth his own house shall inherit the wind: and the fool [shall be] servant to the wise of heart.
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
29: "Получит в удел ветер", т. е. лишится (сн. Ис. XXVI:18; Ос VIII:7), расточительный и безумный и, вследствие бедности и разорения (Лев. XXV:39), принужден будет стать рабом более толкового, что, по мысли Премудрого, в порядке вещей (XVII:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.
Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold:-- 1. Carefulness and carnal policy, on the one hand. There are those that by their extreme earnestness in pursuit of the world, their anxiety about their business and fretfulness about their losses, their strictness with their servants and their niggardliness towards their families, trouble their own houses and give continual vexation to all about them; while others think, by supporting factions and feuds in their families, which are really a trouble to their houses, to serve some turn for themselves, and either to get or to save by it. But they will both be disappointed; they will inherit the wind. All they will get by these arts will not only be empty and worthless as the wind, but noisy and troublesome, vanity and vexation. 2. Carelessness and want of common prudence, on the other. He that is a fool in his business, that either minds it not or goes awkwardly about it, that has no contrivance and consideration, no only loses his reputation and interest, but becomes a servant to the wise in heart. He is impoverished, and forced to work for his living; while those that manage wisely raise themselves, and come to have dominion over him, and others like him. It is rational, and very fit, that the fool should be servant to the wise in heart, and upon that account, among others, we are bound to submit our wills to the will of God, and to be subject to him, because we are fools and he is infinitely wise.
Adam Clarke: Commentary on the Bible - 1831
11:29: Shalt inherit the wind - He who dissipates his property by riotous living, shall be as unsatisfied as he who attempts to feed upon air.
Albert Barnes: Notes on the Bible - 1834
11:29: He that troubleth ... - The temper, nigardly and worrying, which leads a man to make those about him miserable, and proves but bad economy in the end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: that: Gen 34:30; Jos 7:24, Jos 7:25; Sa1 25:3, Sa1 25:17, Sa1 25:38; Hab 2:9, Hab 2:10
inherit: Ecc 5:16; Hos 8:7
Proverbs 11:30
Carl Friedrich Keil and Franz Delitzsch
11:29
29 He that troubleth his own household shall inherit the wind,
And a fool becomes servant to the wise in heart.
Jerome well translates: qui conturbat domum suam, for עכר closely corresponds to the Lat. turbare; but with what reference is the troubling or disturbing here meant? The Syr. translates 29a doubly, and refers it once to deceit, and the second time to the contrary of avarice; the lxx, by ὁ μὴ συμπεριφερόμενος τῷ ἑαυτοῦ οἴκῳ, understands one who acts towards his own not unsociably, or without affability, and thus not tyrannically. But עכר שׁארו Prov 11:17, is he who does not grudge to his own body that which is necessary; עכר ישׂראל is applied to Elijah, 3Kings 18:17, on account of whose prayer there was a want of rain; and at Prov 15:27 it is the covetous who is spoken of as עכר בּיתו. The proverb has, accordingly, in the man who "troubles his own house" (Luth.), a niggard and sordid person (Hitzig) in view, one who does not give to his own, particularly to his own servants, a sufficiency of food and of necessary recreation. Far from raising himself by his household arrangements, he shall only inherit wind (ינחל, not as the Syr. translates, ינחיל, in the general signification to inherit, to obtain, as Prov 3:35; Prov 28:10, etc.), i.e., he goes always farther and farther back (for he deprives his servants of all pleasure and love for their work in seeking the prosperity of his house), till in the end the reality of his possession dissolves into nothing. Such conduct is not only loveless, but also foolish; and a foolish person (vid., regarding אויל at Prov 1:7) has no influence as the master of a house, and generally is unable to maintain his independence: "and the servant is a fool to him who is wise of heart." Thus the lxx (cf. also the lxx of Prov 10:5), Syr., Targ., Jerome, Graec. Venet., Luth. construe the sentence. The explanation, et servus stulti cordato (sc. addicitur), i.e., even the domestics of the covetous fool are at last partakers in the wise beneficence (Fl.), places 29b in an unnecessary connection with 29a, omits the verb, which is here scarcely superfluous, and is not demanded by the accentuation (cf. e.g., Prov 19:22).
Geneva 1599
11:29 He that troubleth his own (q) house shall inherit the wind: and the fool [shall be] (r) servant to the wise of heart.
(q) The covetous men who spare their riches to the hinderance of their families, will be deprived of it miserably.
(r) For though the wicked are rich, yet they are only slaves to the godly, who are the true possessors of the gifts of God.
John Gill
11:29 He that troubleth his own house,.... His family, his wife, and children, and servants; by being bitter to the one, and by provoking the others to wrath, and continually giving out menacing words to the rest; or through idleness, not providing for his family; or through an over worldly spirit, pushing on business, and hurrying it on beyond measure; or through a niggardly and avaricious temper, withholding meat and drink, and clothes convenient for them; see Prov 15:27; or through profuseness and prodigality. Such an one
shall inherit the wind; nothing but vanity and emptiness; he shall come to nothing, and get nothing; and what he does, be shall not keep, and on which he cannot live;
and the fool shall be servant to the wise of heart; he who has both got and lost his substance in a foolish way shall be so reduced as to become a servant to him who has pursued wise measures, both in getting and keeping what he has; and to whom perhaps the fool formerly stood in the relation of a master. Such a change will be with respect to antichrist and the saints, Dan 7:25.
John Wesley
11:29 Troubleth - He who brings trouble upon himself and children, either by prodigality, or by restless endeavours to heap up riches. Wind - Shall be as unable to keep what he gets as a man is to hold the wind in his hand.
Robert Jamieson, A. R. Fausset and David Brown
11:29 troubleth--as Prov 15:27 explains, by greediness for gain (compare Prov 11:17).
inherit . . . wind--Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.
11:3011:30: ՚Ի պտղոյ արդարութեան բուսանի ծա՛ռ կենաց. բարձցին տարաժամ անձինք անօրինաց[8007]։ [8007] Ոմանք. Տարաժամ ոգիք անօ՛՛։ Ուր Ոսկան. Որդիք անօրինաց։
30 Կեանքի ծառը բուսնում է արդարութեան պտղից, իսկ անօրէն անձինք տարաժամ պիտի վերանան:
30 Արդարին պտուղը կենաց ծառ է Եւ հոգիներ վաստկողը իմաստուն է։
Ի պտղոյ արդարութեան բուսանի ծառ կենաց, [165]բարձցին տարաժամ անձինք անօրինաց:

11:30: ՚Ի պտղոյ արդարութեան բուսանի ծա՛ռ կենաց. բարձցին տարաժամ անձինք անօրինաց[8007]։
[8007] Ոմանք. Տարաժամ ոգիք անօ՛՛։ Ուր Ոսկան. Որդիք անօրինաց։
30 Կեանքի ծառը բուսնում է արդարութեան պտղից, իսկ անօրէն անձինք տարաժամ պիտի վերանան:
30 Արդարին պտուղը կենաց ծառ է Եւ հոգիներ վաստկողը իմաստուն է։
zohrab-1805▾ eastern-1994▾ western am▾
11:3011:30 Плод праведника древо жизни, и мудрый привлекает души.
11:31 εἰ ει if; whether ὁ ο the μὲν μεν first of all δίκαιος δικαιος right; just μόλις μολις scarcely σῴζεται σωζω save ὁ ο the ἀσεβὴς ασεβης irreverent καὶ και and; even ἁμαρτωλὸς αμαρτωλος sinful ποῦ που.1 where? φανεῖται φαινω shine; appear
11:30 פְּֽרִי־ pᵊˈrî- פְּרִי fruit צַ֭דִּיק ˈṣaddîq צַדִּיק just עֵ֣ץ ʕˈēṣ עֵץ tree חַיִּ֑ים ḥayyˈîm חַיִּים life וְ wᵊ וְ and לֹקֵ֖חַ lōqˌēₐḥ לקח take נְפָשֹׂ֣ות nᵊfāśˈôṯ נֶפֶשׁ soul חָכָֽם׃ ḥāḵˈām חָכָם wise
11:30. fructus iusti lignum vitae et qui suscipit animas sapiens estThe fruit of the just man is a tree of life: and he that gaineth souls is wise.
30. The fruit of the righteous is a tree of life; and he that is wise winneth souls.
11:30. The fruit of the just one is the tree of life. And whoever receives souls is wise.
11:30. The fruit of the righteous [is] a tree of life; and he that winneth souls [is] wise.
The fruit of the righteous [is] a tree of life; and he that winneth souls [is] wise:

11:30 Плод праведника древо жизни, и мудрый привлекает души.
11:31
εἰ ει if; whether
ο the
μὲν μεν first of all
δίκαιος δικαιος right; just
μόλις μολις scarcely
σῴζεται σωζω save
ο the
ἀσεβὴς ασεβης irreverent
καὶ και and; even
ἁμαρτωλὸς αμαρτωλος sinful
ποῦ που.1 where?
φανεῖται φαινω shine; appear
11:30
פְּֽרִי־ pᵊˈrî- פְּרִי fruit
צַ֭דִּיק ˈṣaddîq צַדִּיק just
עֵ֣ץ ʕˈēṣ עֵץ tree
חַיִּ֑ים ḥayyˈîm חַיִּים life
וְ wᵊ וְ and
לֹקֵ֖חַ lōqˌēₐḥ לקח take
נְפָשֹׂ֣ות nᵊfāśˈôṯ נֶפֶשׁ soul
חָכָֽם׃ ḥāḵˈām חָכָם wise
11:30. fructus iusti lignum vitae et qui suscipit animas sapiens est
The fruit of the just man is a tree of life: and he that gaineth souls is wise.
11:30. The fruit of the just one is the tree of life. And whoever receives souls is wise.
11:30. The fruit of the righteous [is] a tree of life; and he that winneth souls [is] wise.
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
30-31: Плоды праведности - жизнь с ее благами (ст. 30, сн. III:18) убеждают всякого в действительности нравственного миропорядка. Тем бесспорнее страшное возмездие нечестивому (ст. 31). Ст. 31: по чтению LXX буквально и повторяется в 1: Пет IV:18: в отношение к христианскому обществу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 The fruit of the righteous is a tree of life; and he that winneth souls is wise.
This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued. 1. The righteous are as trees of life; the fruits of their piety and charity, their instructions, reproofs, examples, and prayers, their interest in heaven, and their influence upon earth, are like the fruits of that tree, precious and useful, contributing to the support and nourishment of the spiritual life in many; they are the ornaments of paradise, God's church on earth, for whose sake it stands. 2. The wise are something more; they are as trees of knowledge, not forbidden, but commanded knowledge. He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God's kingdom among men. The wise are said to turn many to righteousness, and that is the same with winning souls here, Dan. xii. 3. Abraham's proselytes are called the souls that he had gotten, Gen. xii. 5. Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise.
Adam Clarke: Commentary on the Bible - 1831
11:30: The fruit of the righteous is a tree of life - עץ חיים ets chaiyim, "the tree of lives." It is like that tree which grew in the paradise of God; increasing the bodily and mental vigor of those who ate of it.
He that winneth souls is wise - Wisdom seeks to reclaim the wanderers; and he who is influenced by wisdom will do the same.
Albert Barnes: Notes on the Bible - 1834
11:30: Winneth souls - Better, a wise man winneth souls. He that is wise draws the souls of people to himself, just as the fruit of the righteous is to all around him a tree of life, bearing new fruits of healing evermore. The phrase is elsewhere translated by "taketh the life" Kg1 19:4; Psa 31:13. The wise man is the true conqueror. For the Christian meaning given to these words, see the New Testament reference in the margin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: fruit: Pro 3:18, Pro 15:4
and: Dan 12:3; Mat 4:19; Joh 4:36; Co1 9:19-23; Th1 2:19; Jam 5:20
winneth: Heb. taketh, Luk 5:9, Luk 5:10
Proverbs 11:31
Carl Friedrich Keil and Franz Delitzsch
11:30
30 The fruit of the righteous is a tree of life,
And the wise man winneth souls.
The lxx translate, ἐκ καρποῦ δικαιοσύνης φύεται δένδρον ζωῆς; Hitzig takes thence the word צדק; but this translation discredits itself by the unnatural reversal of the relation of fruit and tree. The fruit of the righteous is here not the good which his conduct brings to him, as Is 3:10; Jer 32:19, but his activity itself proceeding from an internal impulse. This fruit is a tree of life. We need to supplement פּרי [fruit] as little here as ארח [a traveller] at Prov 10:17; for the meaning of the proverb is, that the fruit of the righteous, i.e., his external influence, itself is a tree of life, namely for others, since his words and actions exert a quickening, refreshing, happy influence upon them. By this means the wise (righteousness and wisdom come together according to the saying of the Chokma, Prov 1:7) becomes a winner of souls (לקח as Prov 6:25, but taken in bonam partem), or, as expressed in the N.T. (Mt 4:19), a fisher of men, for he gains them not only for himself, but also for the service of wisdom and righteousness.
Geneva 1599
11:30 The fruit of the righteous [is] a tree of life; and he that (s) winneth souls [is] wise.
(s) That is, brings them to the knowledge of God.
John Gill
11:30 The fruit of the righteous is a tree of life,.... Either the fruit which grows upon Christ, the tree of life, and which they receive from him; even all the blessings of grace, peace, pardon, righteousness, and life, Rev_ 2:7; or the fruits which the righteous bring forth under the influence of divine grace; they are trees of righteousness, and are filled with the fruits of righteousness by Christ, and have their fruit unto holiness, and their end everlasting life. Aben Ezra interprets it,
"the fruit of the righteous is as the fruit of the tree of life;''
that is, lovely, beautiful, desirable, salutary, and issues in life;
and he that winneth souls is wise; antichrist trades in the souls of men, that is one part of his wares, Rev_ 18:13; but his negotiations about them are to the loss, and not to the saving of them: whereas wise and faithful ministers of the word, such as are here described, use all prudent methods to gain and save the souls of men, 1Cor 9:19; even their precious immortal souls, which are of more worth than a world, are the immediate production of God, made after his image, which by sin they come short of; and having sinned, are liable to eternal death; the redemption of which is precious; the charge of which Christ has taken, and therefore is called the Shepherd and Bishop of souls; and which he commits to the care of his under shepherds, who watch for them, as they that must give an account. To "win" them is to teach them, for the word (g) has the signification of teaching or doctrine; see Prov 4:2; the ministers of Christ are teachers, qualified and sent by him as such; and their business is to teach men their state by nature, how sinful, miserable, and helpless they are; and also Christ, and the way of life by him; that salvation is in him, and in no other; that justification is only by his righteousness, peace and pardon by his blood, and atonement by his sacrifice: they also teach various other things; as the fear of God, faith in Christ, love to him, and obedience to all his commands. To win souls is to proselyte them and convert them to the true religion; to bring them into a love and liking of it, and to embrace it: the souls that Abraham got or made in Haran are supposed to be such; and the same with those trained or instructed in his house, whom he armed for the rescue of Lot, Gen 12:5; the former of which texts Jarchi compares with this, as explanative of it. The phrases of "turning many to righteousness", done by the "wise": and of "converting a sinner from the error of his way", whereby a "soul is saved from death", Dan 12:3, are a proper comment on these words: which, moreover, may be rendered, "he that taketh souls" (h); as a fort or castle is taken, and which is sometimes expressed by "winning"; see 2Chron 32:1. The soul of man is a hold, and a strong hold, of foul spirits; it is Satan's palace or castle, which he keeps and holds against Christ, but is won and taken by him; which is usually done by means of the word, and the ministry of it, which are made effectual to the pulling down of strong holds, 2Cor 10:4. Or the allusion is to the taking or catching of birds in a snare, or fishes in a net. The souls of men are got into the snare of the devil, and they are taken out from hence by breaking this snare; by which means they escape the hands of the fowler, Satan, and come into better hands: the old serpent laid a bait for our first parents, by which he gained his point, and that was the fruit of the forbidden tree; but the bait which wise men lay to catch souls is the fruit of the tree of life, mentioned in the former clause, the blessings of grace in Christ. Again, Christ's ministers are called "fishers" of men, and are said to "catch" men, Mt 4:19; which they do by casting and spreading the net of the Gospel; the Gospel is the net; the world is the sea into which it is cast; where natural men are in their element, as fishes in the sea: the casting of the net is the preaching of the Gospel; and by means of this souls are caught and gathered in to Christ and his churches, Mt 13:47. Once more, the words are by some rendered, "he that allures souls" (i); which is done, not by the terrors of the law, but by the charming voice of the Gospel; by which souls are drawn to God and Christ, and brought among his people: and one that is an instrument of all this had need be "wise", and so he appears to be; he that teacheth men the knowledge of divine and spiritual things had need to be as he is, as a scribe well instructed in the kingdom of God; he who is to be the instrument of converting sinners must have a mouth and wisdom to address them in a proper manner; as he that wills a castle, or takes a fort, ought to have military skill as well as courage; and to cast a net well requires art as well as strength.
(g) "qui docet", Pagninus, Baynus, Mercerus, Gejerus. (h) "Capit", Vatablus, Tigurine version, Junius & Tremellius, Piscator; "capit salutari doctrina", Michaelis. (i) "Allicit", Drusius, Gejerus.
John Wesley
11:30 The fruit - His discourses and his whole conversation, is like the fruit of the tree of life. Winneth - That gains souls to God.
Robert Jamieson, A. R. Fausset and David Brown
11:30 a tree of life--Blessings to others proceed from the works of the righteous (Prov 3:18).
winneth souls--(Compare Margin) to do them good as opposed to Prov 6:25; Ezek 13:18 (compare Lk 5:10).
11:3111:31: Եթէ արդարն հազիւ կեցցէ, իսկ մեղաւորն եւ ամպարիշտն ո՞ւր գտանիցին[8008]։[8008] Ոմանք. Եւ ամբարիշտն ուր երեւեսցի։
31 Եթէ արդարը հազիւ է ապրում, ապա ի՞նչ կը լինի մեղաւորի եւ ամբարշտի կեանքը:
31 Եթէ արդարը երկրի վրայ պատիժ կրէ, Ո՞ւր կը մնան ամբարիշտն ու մեղաւորը։
Եթէ արդարն հազիւ կեցցէ``, իսկ մեղաւորն եւ ամպարիշտն ո՞ւր գտանիցին:

11:31: Եթէ արդարն հազիւ կեցցէ, իսկ մեղաւորն եւ ամպարիշտն ո՞ւր գտանիցին[8008]։
[8008] Ոմանք. Եւ ամբարիշտն ուր երեւեսցի։
31 Եթէ արդարը հազիւ է ապրում, ապա ի՞նչ կը լինի մեղաւորի եւ ամբարշտի կեանքը:
31 Եթէ արդարը երկրի վրայ պատիժ կրէ, Ո՞ւր կը մնան ամբարիշտն ու մեղաւորը։
zohrab-1805▾ eastern-1994▾ western am▾
11:3111:31 Так праведнику воздается на земле, тем паче нечестивому и грешнику.
11:31 הֵ֣ן hˈēn הֵן behold צַ֭דִּיק ˈṣaddîq צַדִּיק just בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth יְשֻׁלָּ֑ם yᵊšullˈām שׁלם be complete אַ֝֗ף ˈʔˈaf אַף even כִּֽי־ kˈî- כִּי that רָשָׁ֥ע rāšˌāʕ רָשָׁע guilty וְ wᵊ וְ and חֹוטֵֽא׃ ḥôṭˈē חטא miss
11:31. si iustus in terra recipit quanto magis impius et peccatorIf the just man receive in the earth, how much more the wicked and the sinner.
31. Behold, the righteous shall be recompensed in the earth: how much more the wicked and the sinner!
11:31. If the just are repaid upon the earth, how much more the impious and the sinner!
11:31. Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner:

11:31 Так праведнику воздается на земле, тем паче нечестивому и грешнику.
11:31
הֵ֣ן hˈēn הֵן behold
צַ֭דִּיק ˈṣaddîq צַדִּיק just
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
יְשֻׁלָּ֑ם yᵊšullˈām שׁלם be complete
אַ֝֗ף ˈʔˈaf אַף even
כִּֽי־ kˈî- כִּי that
רָשָׁ֥ע rāšˌāʕ רָשָׁע guilty
וְ wᵊ וְ and
חֹוטֵֽא׃ ḥôṭˈē חטא miss
11:31. si iustus in terra recipit quanto magis impius et peccator
If the just man receive in the earth, how much more the wicked and the sinner.
11:31. If the just are repaid upon the earth, how much more the impious and the sinner!
11:31. Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered. 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? 1 Pet. iv. 17, 18; Luke xxiii. 31. 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Ps. lviii. 11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both.
Adam Clarke: Commentary on the Bible - 1831
11:31: Behold, the righteous shall be recompensed in the earth, etc. - The Septuagint, Syrian, and Arabic read this verse as follows: "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" And this St, Peter quotes literatim, Pe1 4:18 (note), where see the note.
Albert Barnes: Notes on the Bible - 1834
11:31: The sense would appear to be, "The righteous is requited, i. e., is punished for his lesser sins, or as a discipline; much more the wicked, etc." Compare Pe1 4:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: Sa2 7:14, Sa2 7:15, Sa2 12:9-12; Kg1 13:24; Jer 25:29; Co1 11:30-32; Pe1 4:17, Pe1 4:18
Carl Friedrich Keil and Franz Delitzsch
11:31
31 Lo, the righteous findeth on earth his reward;
How much more the godless and the sinner!
The particles אף כּי signify properly, interrogatively: Shall it yet be said that...; it corresponds to the German "geschweige denn" [nedum] (Fl.). הן is already in bibl. Hebr. in the way of becoming a conditional particle; it opens, as here, the antecedent of a gradatio a minori ad majus introduced by אף כי, Job 15:15., Prov 25:5., cf. הן (הנה) with ואיך following, Gen 44:8; 2Kings 12:18. 2Kings 13:13 presents itself as the nearest parallel to שׁלּם, where it means, to be rewarded. It is a vocabulum anceps, and denotes full requital, i.e., according to the reference, either righteous reward or righteous punishment. If 30a is understood of reward, and 30b of punishment, then the force of the argument in the conclusion consists in this, that the righteous can put forth no claim to a recompense, because his well-doing is never so perfect as not to be mingled with sin (Eccles 7:20; Ps 143:2); while, on the contrary, the repression of the wicked, who, as רשׁע as to his intention, and חוטא as to his conduct, actually denies his dependence on God, is demanded by divine holiness. But the conclusion is not stringent, since in the relation of God to the righteous His dispensation of grace and faithfulness to promises also come into view, and thus in both cases ישׁלּם appears to require the same interpretation: if the righteous does not remain unrevenged, so much more shall not the godless and the sinner remain..., or how much less shall the godless and the sinner remain so. Thus the Graec. Venet., Θεῷ ὁ δίκαιος ἐν τῇ γῇ ἀποτιθήσεται; thus also Luther, and among the moderns Lwenstein and Elster. Of the proverb so understood the lxx version, εἰ ὁ μὲν δίκαιος μόλις (μόγις) σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται (cf. 1Pet 4:18) may be a free translation, for in the ישׁלם there certainty lies, according to the sense, a כּמעט יוּשׁע. Also ישׁלם has the principal tone, not בארץ. The thought: even on this side (on earth), lies beyond the sphere of the O.T. consciousness. The earth is here the world of man.
Geneva 1599
11:31 Behold, the righteous shall be (t) recompensed upon the earth: much more the wicked and the sinner.
(t) Will be punished as he deserves, (1Pet 4:18).
John Gill
11:31 Behold, the righteous shall be recompensed in the earth,.... Which Aben Ezra understands of the recompence of their good works. There is a reward for the righteous, and which they have now in keeping, though not "for" keeping, the commandments of God; they have the promise of this life, as well as of that which is to come, and which is made good to them; they have every good thing now which is proper and convenient for them; and they shall be recompensed in the new earth, in which only righteous persons will dwell. But it seems better, with Jarchi, to interpret it of the recompence of their sins and transgressions; that is, of their chastisements and afflictions, with which they are chastised by their heavenly Father, when they sin against him; which are all in love and for their good; and which they have only here on earth, while they are in this world; they will be all over in another, when there will be no more sin, and no more chastisement for it, much less condemnation; see 1Cor 11:32;
much more the wicked and the sinner; who shall not only be punished on earth as they often are, but in hell to all eternity. The Septuagint, Syriac, and Arabic versions, render the whole thus; "if the righteous be scarcely saved, where shall the ungodly and the sinner appear?" Which words are used by the Apostle Peter, to show, that if judgment or chastisement begin at the house of God, or with the righteous, that the end of the wicked must be very bad; which entirely agrees with the sense of this passage; see 1Pet 4:17; a "behold" is prefixed to the whole, as a note, either of admiration, or rather of attention to what is sure and certain, and worthy of regard and consideration. The Targum is,
"behold, the righteous are strengthened in the earth; but the wicked and the sinners shall be consumed out of the earth;''
which seems to agree with Aben Ezra's sense of the words; see Ps 104:35.
John Wesley
11:31 Recompensed - Punished for his sins.
Robert Jamieson, A. R. Fausset and David Brown
11:31 Behold--Thus calling attention to the illustrations (compare Prov 11:23), the sentiment of which is confirmed even in time, not excluding future rewards and punishments.