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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-12. Против безумия, его проявлений и следствий. 13-16. Против лености. 17-19. Против неумеренной шутливости 20-28. Против хитрости, лжи и коварства
Adam Clarke: Commentary on the Bible - 1831
Honor is not seemly in a fool. The correction and treatment suitable to such. Of the slothful man. Of him who interferes with matters which do not concern him. Contentions to be avoided. Of the dissembler and the lying tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 26:1, Observations about fools; Pro 26:13, about sluggards; Pro 26:17, and about contentious busy-bodies.
26:126:1: Որպէս ցօղ ամարայնի եւ անձրեւ ՚ի հունձս, նոյնպէս ո՛չ յարգոյ անզգամի պատիւ[8331]։ [8331] Ոմանք. Որպէս ձիւն ամարայնի... նոյնպէս ո՛չ է պիտոյ պատիւ անզգամի։
1 Ինչպէս ցօղը՝ ամռանը, եւ անձրեւը՝ հնձի ժամանակ, այնպէս էլ պատիւը անտեղի է անզգամին:
26 Ինչպէս ամառուան մէջ՝ ձիւն եւ հունձքի ատեն՝ անձրեւ, Այնպէս ալ յիմարին պատիւ չի վայլեր։
Որպէս ձիւն ամարայնի եւ անձրեւ ի հունձս, նոյնպէս ոչ յարգոյ` անզգամի պատիւ:

26:1: Որպէս ցօղ ամարայնի եւ անձրեւ ՚ի հունձս, նոյնպէս ո՛չ յարգոյ անզգամի պատիւ[8331]։
[8331] Ոմանք. Որպէս ձիւն ամարայնի... նոյնպէս ո՛չ է պիտոյ պատիւ անզգամի։
1 Ինչպէս ցօղը՝ ամռանը, եւ անձրեւը՝ հնձի ժամանակ, այնպէս էլ պատիւը անտեղի է անզգամին:
26 Ինչպէս ամառուան մէջ՝ ձիւն եւ հունձքի ատեն՝ անձրեւ, Այնպէս ալ յիմարին պատիւ չի վայլեր։
zohrab-1805▾ eastern-1994▾ western am▾
26:126:1 Как снег летом и дождь во время жатвы, так честь неприлична глупому.
26:1 כַּ ka כְּ as † הַ the שֶּׁ֤לֶג׀ ššˈeleḡ שֶׁלֶג snow בַּ ba בְּ in † הַ the קַּ֗יִץ qqˈayiṣ קַיִץ summer וְ wᵊ וְ and כַ ḵa כְּ as † הַ the מָּטָ֥ר mmāṭˌār מָטָר rain בַּ ba בְּ in † הַ the קָּצִ֑יר qqāṣˈîr קָצִיר harvest כֵּ֤ן kˈēn כֵּן thus לֹא־ lō- לֹא not נָאוֶ֖ה nāwˌeh נָאוֶה lovely לִ li לְ to כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight
26:1. quomodo nix aestate et pluvia in messe sic indecens est stulto gloriaAs snow in summer, and rain in harvest, so glory is not seemly for a fool.
1. As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
26:1. In the manner of snow in the summer, and rain at the harvest, so also is glory unfit for the foolish.
26:1. As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
As snow in summer, and as rain in harvest, so honour is not seemly for a fool:

26:1 Как снег летом и дождь во время жатвы, так честь неприлична глупому.
26:1
כַּ ka כְּ as
הַ the
שֶּׁ֤לֶג׀ ššˈeleḡ שֶׁלֶג snow
בַּ ba בְּ in
הַ the
קַּ֗יִץ qqˈayiṣ קַיִץ summer
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
מָּטָ֥ר mmāṭˌār מָטָר rain
בַּ ba בְּ in
הַ the
קָּצִ֑יר qqāṣˈîr קָצִיר harvest
כֵּ֤ן kˈēn כֵּן thus
לֹא־ lō- לֹא not
נָאוֶ֖ה nāwˌeh נָאוֶה lovely
לִ li לְ to
כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent
כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight
26:1. quomodo nix aestate et pluvia in messe sic indecens est stulto gloria
As snow in summer, and rain in harvest, so glory is not seemly for a fool.
26:1. In the manner of snow in the summer, and rain at the harvest, so also is glory unfit for the foolish.
26:1. As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12: Неестественность снега летом и дождя во время жатвы (в Палестине) берется (ст. 1) образом непристойности и как бы неестественности почета и славы для глупца. Затем образно представлены - бессилие клятвы или проклятия, изрекаемого глупцом (ст. 2), а также - необходимость физического воздействия для его вразумления (ст. 3). В ст. 4-5: раввины усматривали прямое противоречие, но это противоречие мнимое: в ст. 4: имеется в виду один момент проявления глупости, когда всякие увещания и обличения глупцу бесполезны (ст. 4б), - в ст. 5: - предписывается разоблачать глупость, чтобы предупредить превозношение глупца мнимой мудростью; в одном случае ничтожество глупца само собой очевидно; в другом оно требует нарочитого разоблачения. Далее, глупость освещается со стороны - полного неискусства и неспособности глупого ни к какому полезному делу (ст. 6-9), - незаслуженного счастья (ст. 10), коснения в своем неразумии (ст. 11), и снова - самопревозношения и самонадеянности (ст. 12). Выражение ст. 11: приводится во 2: Пет II:22.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Proper Treatment of Fools.
1 As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
Note, 1. It is too common a thing for honour to be given to fools, who are utterly unworthy of it and unfit for it. Bad men, who have neither wit nor grace, are sometimes preferred by princes, and applauded and cried up by the people. Folly is set in great dignity, as Solomon observed, Eccl. x. 6. 2. It is very absurd and unbecoming when it is so. It is an incongruous as snow in summer, and as great a disorder in the commonwealth as that is in the course of nature and in the seasons of the year; nay, it is as injurious as rain in harvest, which hinders the labourers and spoils the fruits of the earth when they are ready to be gathered. When bad men are in power they commonly abuse their power, in discouraging virtue, and giving countenance to wickedness, for want of wisdom to discern it and grace to detest it.
Adam Clarke: Commentary on the Bible - 1831
26:1: As snow in summer - None of these is suitable to the time; and at this unsuitable time, both are unwelcome: so a fool to be in honor is unbecoming.
Albert Barnes: Notes on the Bible - 1834
26:1: In Palestine there is commonly hardly any rain from the early showers of spring to October. Hence, "rain in harvest" became sometimes (see the marginal reference) a supernatural sign, sometimes, as here, a proverb for whatever was strange and incongruous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: in summer: Sa1 12:17, Sa1 12:18
so: Pro 26:3, Pro 28:16; Jdg 9:7, Jdg 9:20, Jdg 9:56, Jdg 9:57; Est 3:1-15, Est 4:6, Est 4:9; Psa 12:8, Psa 15:4; Psa 52:1 *title Ecc 10:5-7
Carl Friedrich Keil and Franz Delitzsch
26:1
There now follows a group of eleven proverbs of the fool; only the first of the group has after it a proverb of different contents, but of similar form:
As snow in summer, and rain in harvest;
So honour befitteth not a fool.
If there is snow in high summer (קיץ, to be glowing hot), it is contrary to nature; and if there is rain in harvest, it is (according to the alternations of the weather in Palestine) contrary to what is usually the case, and is a hindrance to the ingathering of the fruits of the field. Even so a fool and respect, or a place of honour, are incongruous things; honour will only injure him (as according to Prov 19:10, luxury); he will make unjust use of it, and draw false conclusions from it; it will strengthen him in his folly, and only increase it. נאוה (= נאוי) is the adj. to the Pil. נאוה, Ps 93:5 (plur. נאווּ); נאוה, Prov 19:10, and נאוה, Prov 17:7, are also masc. and fem. of the adj., according to which, that which is said under Prov 19:10 is to be corrected. Symmachus and Theodotion have translated οὐκ ἔπρεψεν, and have therefore read נאוה. The root word is נאה (as שׁחה to שׁחוה) = נוה, to aim at something (vid., Hupfeld under Ps 23:2).
John Gill
26:1 As snow in summer, and as rain in harvest,.... Which were very undesirable and unseasonable, yea, very hurtful to the fruits of the earth; and a great obstruction to the labourers in the harvest, and a hinderance to the gathering of it in; and were very rare and uncommon in Judea; it was even a miracle for thunder and rain to be in wheat harvest, 1Kings 12:17;
so honour is not seemly for a fool: for a wicked man; such should not be favoured by kings, and set in high places of honour and trust; "folly set in great dignity", or foolish and bad men set in honourable places, are as unsuitable and inconvenient as snow and rain in summer and harvest, and should be as rare as they; and they are as hurtful and pernicious, since they discourage virtue and encourage vice, and hinder the prosperity of the commonwealth; such vile persons are contemned in the eyes of good men, and are disregarded of God; he will not give, theft, glory here nor hereafter; the wise shall inherit it, but shame shall be the promotion of fools, Prov 3:35; see Eccles 10:6.
Robert Jamieson, A. R. Fausset and David Brown
26:1 (Pro. 26:1-28)
The incongruities of nature illustrate also those of the moral world. The fool's unworthiness is also implied (Prov 17:7; Prov 19:10).
26:226:2: Որպէս թռչունք եւ ճնճղուկք թռանին, նո՛յնպէս անէծք զուր ումեք ո՛չ ելանեն[8332]։ [8332] Ոմանք. Զուր ումեք ո՛չ մտանեն։
2 Ինչպէս թռչուններն ու ճնճղուկները զուր տեղը չեն թռչում, այնպէս էլ ոչ մէկն իզուր անէծքներ չի տալիս:
2 Ինչպէս ճնճղուկը կը պտըտի ու ծիծեռնակը կը թռչի, Այնպէս ալ առանց պատճառի անէծք չի գար։
Որպէս թռչունք եւ ճնճղուկք թռանին, նոյնպէս անէծք զուր ումեք ոչ ելանեն:

26:2: Որպէս թռչունք եւ ճնճղուկք թռանին, նո՛յնպէս անէծք զուր ումեք ո՛չ ելանեն[8332]։
[8332] Ոմանք. Զուր ումեք ո՛չ մտանեն։
2 Ինչպէս թռչուններն ու ճնճղուկները զուր տեղը չեն թռչում, այնպէս էլ ոչ մէկն իզուր անէծքներ չի տալիս:
2 Ինչպէս ճնճղուկը կը պտըտի ու ծիծեռնակը կը թռչի, Այնպէս ալ առանց պատճառի անէծք չի գար։
zohrab-1805▾ eastern-1994▾ western am▾
26:226:2 Как воробей вспорхнет, как ласточка улетит, так незаслуженное проклятие не сбудется.
26:2 כַּ ka כְּ as † הַ the צִּפֹּ֣ור ṣṣippˈôr צִפֹּור bird לָ֭ ˈlā לְ to נוּד nûḏ נוד waver כַּ ka כְּ as † הַ the דְּרֹ֣ור ddᵊrˈôr דְּרֹור swallow לָ lā לְ to ע֑וּף ʕˈûf עוף fly כֵּ֥ן kˌēn כֵּן thus קִֽלְלַ֥ת qˈillˌaṯ קְלָלָה curse חִ֝נָּ֗ם ˈḥinnˈām חִנָּם in vain לֹ֣ולא *lˈô לְ to תָבֹֽא׃ ṯāvˈō בוא come
26:2. sicut avis ad alia transvolans et passer quolibet vadens sic maledictum frustra prolatum in quempiam supervenietAs a bird flying to other places, and a sparrow going here or there: so a curse uttered without cause shall come upon a man.
2. As the sparrow in her wandering, as the swallow in her flying, so the curse that is causeless lighteth not.
26:2. Like a bird flying away to another place, and like a sparrow that hurries away freely, so also a curse uttered against someone without cause will pass away.
26:2. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come:

26:2 Как воробей вспорхнет, как ласточка улетит, так незаслуженное проклятие не сбудется.
26:2
כַּ ka כְּ as
הַ the
צִּפֹּ֣ור ṣṣippˈôr צִפֹּור bird
לָ֭ ˈlā לְ to
נוּד nûḏ נוד waver
כַּ ka כְּ as
הַ the
דְּרֹ֣ור ddᵊrˈôr דְּרֹור swallow
לָ לְ to
ע֑וּף ʕˈûf עוף fly
כֵּ֥ן kˌēn כֵּן thus
קִֽלְלַ֥ת qˈillˌaṯ קְלָלָה curse
חִ֝נָּ֗ם ˈḥinnˈām חִנָּם in vain
לֹ֣ולא
*lˈô לְ to
תָבֹֽא׃ ṯāvˈō בוא come
26:2. sicut avis ad alia transvolans et passer quolibet vadens sic maledictum frustra prolatum in quempiam superveniet
As a bird flying to other places, and a sparrow going here or there: so a curse uttered without cause shall come upon a man.
26:2. Like a bird flying away to another place, and like a sparrow that hurries away freely, so also a curse uttered against someone without cause will pass away.
26:2. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
ru▾ 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
2 As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
Here is, 1. The folly of passion. It makes men scatter causeless curses, wishing ill to others upon presumption that they are bad and have done ill, when either they mistake the person or misunderstand the fact, or they call evil good and good evil. Give honour to a fool, and he thunders out his anathemas against all that he is disgusted with, right or wrong. Great men, when wicked, think they have a privilege to keep those about them in awe, by cursing them, and swearing at them, which yet is an expression of the most impotent malice and shows their weakness as much as their wickedness. 2. The safety of innocency. He that is cursed without cause, whether by furious imprecations or solemn anathemas, the curse shall do him no more harm than the bird that flies over his head, than Goliath's curses did to David, 1 Sam. xvii. 43. It will fly away like the sparrow or the wild dove, which go nobody knows where, till they return to their proper place, as the curse will at length return upon the head of him that uttered it.
Adam Clarke: Commentary on the Bible - 1831
26:2: As the bird - צפור tsippor is taken often for the sparrow; but means generally any small bird. As the sparrow flies about the house, and the swallow emigrates to strange countries; so an undeserved malediction may flutter about the neighborhood for a season: but in a short time it will disappear as the bird of passage; and never take effect on the innocent person against whom it was pronounced.
Albert Barnes: Notes on the Bible - 1834
26:2: i. e., "Vague as the flight of the sparrow, aimless as the wheelings of the swallow, is the causeless curse. It will never reach its goal." The marginal reading in the Hebrew, however, gives" to him" instead of "not" or "never;" i. e., "The causeless curse, though it may pass out of our ken, like a bird's track in the air, will come on the man who utters it." Compare the English proverb, "Curses, like young chickens, always come home to roost."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: so: Num 23:8; Deu 23:4, Deu 23:5; Sa1 14:28, Sa1 14:29, Sa1 17:43; Sa2 16:12; Neh 13:2; Psa 109:28
Carl Friedrich Keil and Franz Delitzsch
26:2
This verse is formed quite in the same way as the preceding:
As the sparrow in its fluttering, as the swallow in its flying,
So the curse that is groundless: it cometh not.
This passage is one of those fifteen (vid., under Ps 100:3) in which the לא of the text is changed by the Kerı̂ into לו; the Talm., Midrash, and Sohar refer this לּו partly to him who utters the curse himself, against whom also, if he is a judge, such inconsiderate cursing becomes an accusation by God; partly to him who is cursed, for they read from the proverb that the curse of a private person also (הדיוט, ἰδιώτης) is not wont to fall to the ground, and that therefore one ought to be on his guard against giving any occasion for it (vid., Norzi). But Aben Ezra supposes that לא and לו interchange, as much as to say that the undeserved curse falls on him (לו) who curses, and does not fall (לא) on him who is cursed. The figures in 2a harmonize only with לא, according to which the lxx, the Syr., Targ., Venet., and Luther (against Jerome) translate, for the principal matter, that the sparrow and the swallow, although flying out (Prov 27:8), return home again to their nest (Ralbag), would be left out of view in the comparison by לו. This emphasizes the fluttering and flying, and is intended to affirm that a groundless curse is a פּרח בּאוּיר, aimless, i.e., a thing hovering in the air, that it fails and does not take effect. Most interpreters explain the two Lameds as declaring the destination: ut passer (sc. natus est) ad vagandum, as the sparrow, through necessity of nature, roves about... (Fleischer). But from Prov 25:3 it is evident that the Lamed in both cases declares the reference or the point of comparison: as the sparrow in respect to its fluttering about, etc. The names of the two birds are, according to Aben Ezra, like dreams without a meaning; but the Romanic exposition explains rightly צפּור by passereau, and דּרור by hirondelle, for צפור (Arab. 'uṣfuwr), twitterer, designates at least preferably the sparrow, and דרור the swallow, from its flight shooting straight out, as it were radiating (vid., under Ps 84:4); the name of the sparrow, dûrı̂ (found in courtyards), which Wetstein, after Saadia, compares to דרור, is etymologically different.
(Note: It is true that the Gemara to Negam, Prov 14:1, explains the Mishnic צפרים דרור, "house-birds," for it derives דרור from דור, to dwell.)
Regarding חנּם, vid., under Prov 24:28. Rightly the accentuation separates the words rendered, "so the curse undeserved" (קללת, after Kimchi, Michlol 79b, קללת), from those which follow; לא תבא is the explication of כן: thus hovering in the air is a groundless curse - it does not come (בוא, like e.g., Josh 21:43). After this proverb, which is formed like Prov 26:1, the series now returns to the "fool."
John Gill
26:2 As the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word (h) is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and settles nowhere; and as the swallow flies to the place from whence it came; or the wild pigeon, as some (i) think is meant, which flies away very swiftly: the swallow has its name in Hebrew from liberty, because it flies about boldly and freely, and makes its nest in houses, to which it goes and comes without fear;
so the curse causeless shall not come; the mouths of fools or wicked men are full of cursing and bitterness, and especially such who are advanced above others, and are set in high places; who think they have a right to swear at and curse those below them, and by this means to support their authority and power; but what signify their curses which are without a cause? they are vain and fruitless, like Shimei's cursing David; they fly away, as the above birds are said to do, and fly over the heads of those on whom they are designed to light; yea, return and fall upon the heads of those that curse, as the swallow goes to the place from whence it came; it being a bird of passage, Jer 8:7; in the winter it flies away and betakes itself to some islands on rocks called from thence "chelidonian" (k). According to the "Keri", or marginal reading, for here is a double reading, it may be rendered, "so the curse causeless shall come to him" (l); that gives it without any reason. The Septuagint takes in both,
"so a vain curse shall not come upon any;''
what are all the anathemas of the church of Rome? who can curse whom God has not cursed? yea, such shall be cursed themselves; see Ps 109:17.
(h) "sicat passeris", Mercerus, Gejerus; "ut passer", Piscator; Schultens. (i) Bochart. Hierozoic. par. 2. l. 1. c. 8. (k) Vid. Strabo. Geograph. l. 14. p. 458. Dionys. Perieg. v. 506, 507. (l) "in quempiam", V. L.
John Wesley
26:2 By flying - Secures itself from the fowler. Not come - Upon the innocent person, but he shall escape from it like a bird.
Robert Jamieson, A. R. Fausset and David Brown
26:2 Though not obvious to us,
the bird--literally, "sparrow"--and
swallow--have an object in their motions, so penal evil falls on none without a reason.
26:326:3: Որպէս մտրա՛կ ձիոյ եւ խթան իշոյ, նո՛յնպէս եւ գաւազան ազգի անմտի[8333]։ [8333] Յօրինակին պակասէր. Եւ գաւազան ազգի անմտի։
3 Ինչպէս մտրակը ձիու համար է, խթանը՝ էշի, այնպէս էլ գաւազանն է անմիտների համար:
3 Ձիուն՝ խարազան ու իշուն՝ խթան Եւ յիմարներուն կռնակին գաւազան պէտք է։
Որպէս մտրակ ձիոյ եւ խթան իշոյ, նոյնպէս եւ գաւազան [402]ազգի անմտի:

26:3: Որպէս մտրա՛կ ձիոյ եւ խթան իշոյ, նո՛յնպէս եւ գաւազան ազգի անմտի[8333]։
[8333] Յօրինակին պակասէր. Եւ գաւազան ազգի անմտի։
3 Ինչպէս մտրակը ձիու համար է, խթանը՝ էշի, այնպէս էլ գաւազանն է անմիտների համար:
3 Ձիուն՝ խարազան ու իշուն՝ խթան Եւ յիմարներուն կռնակին գաւազան պէտք է։
zohrab-1805▾ eastern-1994▾ western am▾
26:326:3 Бич для коня, узда для осла, а палка для глупых.
26:3 שֹׁ֣וט šˈôṭ שֹׁוט whip לַ֭ ˈla לְ to † הַ the סּוּס ssûs סוּס horse מֶ֣תֶג mˈeṯeḡ מֶתֶג bridle לַ la לְ to † הַ the חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass וְ֝ ˈw וְ and שֵׁ֗בֶט šˈēveṭ שֵׁבֶט rod לְ lᵊ לְ to גֵ֣ו ḡˈēw גֵּו back כְּסִילִֽים׃ kᵊsîlˈîm כְּסִיל insolent
26:3. flagellum equo et camus asino et virga dorso inprudentiumA whip for a horse, and a snaffle for an ass, and a rod for the back of fools.
3. A whip for the horse, a bridle for the ass, and a rod for the back of fools.
26:3. A whip is for a horse, and a muzzle is for donkey, and a rod is for the back of the imprudent.
26:3. A whip for the horse, a bridle for the ass, and a rod for the fool’s back.
A whip for the horse, a bridle for the ass, and a rod for the fool' s back:

26:3 Бич для коня, узда для осла, а палка для глупых.
26:3
שֹׁ֣וט šˈôṭ שֹׁוט whip
לַ֭ ˈla לְ to
הַ the
סּוּס ssûs סוּס horse
מֶ֣תֶג mˈeṯeḡ מֶתֶג bridle
לַ la לְ to
הַ the
חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass
וְ֝ ˈw וְ and
שֵׁ֗בֶט šˈēveṭ שֵׁבֶט rod
לְ lᵊ לְ to
גֵ֣ו ḡˈēw גֵּו back
כְּסִילִֽים׃ kᵊsîlˈîm כְּסִיל insolent
26:3. flagellum equo et camus asino et virga dorso inprudentium
A whip for a horse, and a snaffle for an ass, and a rod for the back of fools.
26:3. A whip is for a horse, and a muzzle is for donkey, and a rod is for the back of the imprudent.
26:3. A whip for the horse, a bridle for the ass, and a rod for the fool’s back.
ru▾ 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
3 A whip for the horse, a bridle for the ass, and a rod for the fool's back.
Here, 1. Wicked men are compared to the horse and the ass, so brutish are they, so unreasonable, so unruly, and not to be governed but by force or fear, so low has sin sunk men, so much below themselves. Man indeed is born like the wild ass's colt, but as some by the grace of God are changed, and become rational, so others by custom in sin are hardened, and become more and more sottish, as the horse and the mule, Ps. xxxii. 9. 2. Direction is given to use them accordingly. Princes, instead of giving honour to a fool (v. 1), must put disgrace upon him--instead of putting power into his hand, must exercise power over him. A horse unbroken needs a whip for correction, and an ass a bridle for direction and to check him when he would turn out of the way; so a vicious man, who will not be under the guidance and restraint of religion and reason, ought to be whipped and bridled, to be rebuked severely, and made to smart for what he has done amiss, and to be restrained from offending any more.
Adam Clarke: Commentary on the Bible - 1831
26:3: A whip for the horse - Correction is as suitable to a fool, as a whip is for a horse, or a bridle for an ass.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: According to our notions, we should rather say, a bridle for the horse, and a whip for the ass; but it should be considered, that the Eastern asses are not only much more beautiful, but better goers that ours; and being active and well broken, they need only a bridle to guide them; whereas their horses being scarce, and often caught wild, and badly broken, are much less manageable, and need the correction of the whip.
Carl Friedrich Keil and Franz Delitzsch
26:3
3 A whip for the horse, a bridle for the ass,
And a rod for the back of fools.
J. D. Michaelis supposes that the order should be reversed: a bridle for the horse, a whip for the ass; but Arnoldi has here discovered the figure of speech merismus (cf. Prov 10:1); and Hitzig, in the manner of the division, the rhythmical reason of the combination (cf. שׁם חם ויפת for שׁם יפת וחם): whip and bridle belong to both, for one whips a horse (Neh 3:2) and also bridles him; one bridles an ass (Ps 32:9) and also whips him (Num 22:28.). As whip and bridle are both serviceable and necessary, so also serviceable and necessary is a rod, לגו כּסילים, Prov 10:13; Prov 19:29.
John Gill
26:3 A whip for the horse,.... One that is dull of going, or refractory and wants breaking;
a bridle for the ass; not to curb and restrain it from going too fist, asses being generally dull; but to direct its way and turn it when necessary, it being stiffnecked and obstinate; though the Septuagint, Syriac, and Arabic versions, render it a "spear" or "goad", something to prick with, and excite it to motion; and so the Targum; or otherwise one would have thought the whip was fitter for the ass and the bridle for the horse;
and a rod for the fool's back; suggesting that the fool, or wicked man, is like the horse or the mule; though not without understanding of things natural, yet of things divine and moral; and as stupid as the ass, however wise he may conceit himself to be, being born like a wild ass's colt; and instead of honour being given him, stripes should be laid upon him; he should be reproved sharply, and corrected for his wickedness, especially the causeless curser, Prov 19:29.
Robert Jamieson, A. R. Fausset and David Brown
26:3 The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts.
26:426:4: Մի՛ տար պատասխանի անզգամի ըստ նորա անզգամութեանն. զի մի՛ լինիցիս նմանօղ նմա[8334]։ [8334] Ոսկան. Նմանօղ նորա։
4 Անզգամին մի՛ պատասխանիր ըստ նրա անզգամութեան, որ չլինի թէ նմանուես նրան:
4 Յիմարին իր յիմարութեանը համեմատ պատասխան մի՛ տար, Որպէս զի դուն ալ անոր նման չըլլաս։
Մի՛ տար պատասխանի անզգամի ըստ նորա անզգամութեանն, զի մի՛ լինիցիս նմանօղ նմա:

26:4: Մի՛ տար պատասխանի անզգամի ըստ նորա անզգամութեանն. զի մի՛ լինիցիս նմանօղ նմա[8334]։
[8334] Ոսկան. Նմանօղ նորա։
4 Անզգամին մի՛ պատասխանիր ըստ նրա անզգամութեան, որ չլինի թէ նմանուես նրան:
4 Յիմարին իր յիմարութեանը համեմատ պատասխան մի՛ տար, Որպէս զի դուն ալ անոր նման չըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
26:426:4 Не отвечай глупому по глупости его, чтобы и тебе не сделаться подобным ему;
26:4 אַל־ ʔal- אַל not תַּ֣עַן tˈaʕan ענה answer כְּ֭סִיל ˈkᵊsîl כְּסִיל insolent כְּ kᵊ כְּ as אִוַּלְתֹּ֑ו ʔiwwaltˈô אִוֶּלֶת foolishness פֶּֽן־ pˈen- פֶּן lest תִּשְׁוֶה־ tišweh- שׁוה be like לֹּ֥ו llˌô לְ to גַם־ ḡam- גַּם even אָֽתָּה׃ ʔˈāttā אַתָּה you
26:4. ne respondeas stulto iuxta stultitiam suam ne efficiaris ei similisAnswer not a fool according to his folly, lest thou be made like him.
4. Answer not a fool according to his folly, lest thou also be like unto him.
26:4. Do not respond to the foolish according to his folly, lest you become like him.
26:4. Answer not a fool according to his folly, lest thou also be like unto him.
Answer not a fool according to his folly, lest thou also be like unto him:

26:4 Не отвечай глупому по глупости его, чтобы и тебе не сделаться подобным ему;
26:4
אַל־ ʔal- אַל not
תַּ֣עַן tˈaʕan ענה answer
כְּ֭סִיל ˈkᵊsîl כְּסִיל insolent
כְּ kᵊ כְּ as
אִוַּלְתֹּ֑ו ʔiwwaltˈô אִוֶּלֶת foolishness
פֶּֽן־ pˈen- פֶּן lest
תִּשְׁוֶה־ tišweh- שׁוה be like
לֹּ֥ו llˌô לְ to
גַם־ ḡam- גַּם even
אָֽתָּה׃ ʔˈāttā אַתָּה you
26:4. ne respondeas stulto iuxta stultitiam suam ne efficiaris ei similis
Answer not a fool according to his folly, lest thou be made like him.
26:4. Do not respond to the foolish according to his folly, lest you become like him.
26:4. Answer not a fool according to his folly, lest thou also be like unto him.
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
4 Answer not a fool according to his folly, lest thou also be like unto him. 5 Answer a fool according to his folly, lest he be wise in his own conceit.
See here the noble security of the scripture-style, which seems to contradict itself, but really does not. Wise men have need to be directed how to deal with fools; and they have never more need of wisdom than in dealing with such, to know when to keep silence and when to speak, for there may be a time for both. 1. In some cases a wise man will not set his wit to that of a fool so far as to answer him according to his folly "If he boast of himself, do not answer him by boasting of thyself. If he rail and talk passionately, do not thou rail and talk passionately too. If he tell one great lie, do not thou tell another to match it. If he calumniate thy friends, do not thou calumniate his. If he banter, do not answer him in his own language, lest thou be like him, even thou, who knowest better things, who hast more sense, and hast been better taught." 2. Yet, in other cases, a wise man will use his wisdom for the conviction of a fool, when, by taking notice of what he says, there may be hopes of doing good, or at least preventing further, mischief, either to himself or others. "If thou have reason to think that thy silence will be deemed an evidence of the weakness of thy cause, or of thy own weakness, in such a case answer him, and let it be an answer ad hominem--to the man, beat him at his own weapons, and that will be an answer ad rem--to the point, or as good as one. If he offer any thing that looks like an argument, an answer that, and suit thy answer to his case. If he think, because thou dost not answer him, that what he says is unanswerable, then give him an answer, lest he be wise in his own conceit and boast of a victory." For (Luke vii. 35) Wisdom's children must justify her.
Adam Clarke: Commentary on the Bible - 1831
26:4: Answer not a fool - On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: "Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season;
1. The reasons given why a fool should not be answered according to his folly, is, "lest he (the answerer) should be like unto him."
2. The reason given why the fool should be answered according to his folly, is, "lest he (the fool) should be wise in his own conceit."
1. "The cause assigned for forbidding to answer, therefore, plainly insinuates that the defender of religion should not imitate the insulter of it in his modes of disputation, which may be comprised in sophistry, buffoonery, and scurrility.
2. "The cause assigned for directing to answer, as plainly intimates that the sage should address himself to confute the fool upon his own false principles, by showing that they lead to conclusions very wide from, very opposite to, those impieties he would deduce from them. If any thing can allay the fool's vanity, and prevent his being wise in his own conceit, it must be the dishonor of having his own principles turned against himself, and shown to be destructive of his own conclusions." - Treatise on Grace. Preface.
Albert Barnes: Notes on the Bible - 1834
26:4: Two sides of a truth. To "answer a fool according to his folly" is in Pro 26:4 to bandy words with him, to descend to his level of coarse anger and vile abuse; in Pro 26:5 it is to say the right word at the right time, to expose his unwisdom and untruth to others and to himself, not by a teaching beyond his reach, but by words that he is just able to apprehend. The apparent contradiction between the two verses led some of the rabbis to question the canonical authority of this book. The Pythagoreans had maxims expressing a truth in precepts seemingly contradictory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: Pro 17:14; Jdg 12:1-6; Sa2 19:41-43; Kg1 12:14, Kg1 12:16; Kg2 14:8-10; Pe1 2:21-23, Pe1 3:9; Jde 1:9
Carl Friedrich Keil and Franz Delitzsch
26:4
4 Answer not the fool according to his folly,
Lest thou thyself also become like unto him.
After, or according to his folly, is here equivalent to recognising the foolish supposition and the foolish object of his question, and thereupon considering it, as if, e.g., he asked why the ignorant man was happier than the man who had much knowledge, or how one may acquire the art of making gold; for "a fool can ask more than ten wise men can answer." He who recognises such questions as justifiable, and thus sanctions them, places himself on an equality with the fool, and easily himself becomes one. The proverb that follows affirms apparently the direct contrary:
Geneva 1599
26:4 Answer not a fool (a) according to his folly, lest thou also be like him.
(a) Consent not to him in his doings.
John Gill
26:4 Answer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not a word to Rabshakeh; nor Jeremiah the prophet to Hananiah; nor Christ to the Scribes and Pharisees; and when an answer is returned, it should not be in his foolish way and manner, rendering evil for evil, and railing for railing, in the same virulent, lying, calumniating, and reproachful language;
lest thou also be like unto him; lest thou also, who art a man of understanding and sense, and hast passed for one among men, come under the same imputation, and be reckoned a fool like him.
John Wesley
26:4 According - So as to imitate his folly, by passionate or reproachful speeches.
Robert Jamieson, A. R. Fausset and David Brown
26:4 Answer not--that is, approvingly by like folly.
26:526:5: Այլ տո՛ւր նմա պատասխանի ըստ անզգամութեան նորա. զի մի՛ իմաստնագոյն երեւեսցի յանձն իւր։
5 Բայց անզգամին նրա անզգամութեանն արժանի պատասխա՛ն տուր, որպէսզի ինքն իրեն աւելի իմաստուն չկարծի:
5 Յիմարին իր յիմարութեանը համեմատ պատասխան տուր, Որպէս զի անիկա ինքզինք իմաստուն չկարծէ։
Այլ տուր նմա պատասխանի ըստ անզգամութեան նորա, զի մի՛ իմաստնագոյն երեւեսցի յանձն իւր:

26:5: Այլ տո՛ւր նմա պատասխանի ըստ անզգամութեան նորա. զի մի՛ իմաստնագոյն երեւեսցի յանձն իւր։
5 Բայց անզգամին նրա անզգամութեանն արժանի պատասխա՛ն տուր, որպէսզի ինքն իրեն աւելի իմաստուն չկարծի:
5 Յիմարին իր յիմարութեանը համեմատ պատասխան տուր, Որպէս զի անիկա ինքզինք իմաստուն չկարծէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:526:5 но отвечай глупому по глупости его, чтобы он не стал мудрецом в глазах своих.
26:5 עֲנֵ֣ה ʕᵃnˈē ענה answer כְ֭סִיל ˈḵsîl כְּסִיל insolent כְּ kᵊ כְּ as אִוַּלְתֹּ֑ו ʔiwwaltˈô אִוֶּלֶת foolishness פֶּן־ pen- פֶּן lest יִהְיֶ֖ה yihyˌeh היה be חָכָ֣ם ḥāḵˈām חָכָם wise בְּ bᵊ בְּ in עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
26:5. responde stulto iuxta stultitiam suam ne sibi sapiens esse videaturAnswer a fool according to his folly, lest he imagine himself to be wise.
5. Answer a fool according to his folly, lest he be wise in his own conceit.
26:5. Respond to the foolish according to his folly, lest he imagine himself to be wise.
26:5. Answer a fool according to his folly, lest he be wise in his own conceit.
Answer a fool according to his folly, lest he be wise in his own conceit:

26:5 но отвечай глупому по глупости его, чтобы он не стал мудрецом в глазах своих.
26:5
עֲנֵ֣ה ʕᵃnˈē ענה answer
כְ֭סִיל ˈḵsîl כְּסִיל insolent
כְּ kᵊ כְּ as
אִוַּלְתֹּ֑ו ʔiwwaltˈô אִוֶּלֶת foolishness
פֶּן־ pen- פֶּן lest
יִהְיֶ֖ה yihyˌeh היה be
חָכָ֣ם ḥāḵˈām חָכָם wise
בְּ bᵊ בְּ in
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
26:5. responde stulto iuxta stultitiam suam ne sibi sapiens esse videatur
Answer a fool according to his folly, lest he imagine himself to be wise.
26:5. Respond to the foolish according to his folly, lest he imagine himself to be wise.
26:5. Answer a fool according to his folly, lest he be wise in his own conceit.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: a fool: Kg1 22:24-28; Jer 36:17, Jer 36:18; Mat 15:1-3, Mat 16:1-4, Mat 21:23-27, Mat 22:15-32; Luk 12:13-21, Luk 13:23-30; Joh 8:7, Joh 9:26-33; Tit 1:13
lest: Pro 26:12, Pro 28:11; Rom 11:25
conceit: Heb. eyes, Isa 5:21; Rom 12:16
Carl Friedrich Keil and Franz Delitzsch
26:5
5 Answer the fool according to his folly,
Lest he regard himself as wise.
ענה־כסיל (with Makkeph, and Gaja, and Chatef)
(Note: Thus after Ben Asher; while, on the contrary, Ben Naphtali writes ענה כסיל with Munach, vid., Thorath Emeth, p. 41.)
here stands opposed to אל־תען כסיל. The Gospel of John, e.g., Jn 5:31, cf. Prov 8:31,
(Note: Vid., my dissertation on three little-observed passages in the Gospel of John, and their practical lessons, in the Evang. luth. Kirchenzeitung, 1869, Nos. 37, 38.)
is rich in such apparently contradictory sayings. The sic et non here lying before us is easily explained; after, or according to his folly, is this second time equivalent to, as is due to his folly: decidedly and firmly rejecting it, making short work with it (returning a sharp answer), and promptly replying in a way fitted, if possible, to make him ashamed. Thus one helps him, perhaps, to self-knowledge; while, in the contrary case, one gives assistance to his self-importance. The Talmud, Schabbath 30b, solves the contradiction by referring Prov 26:4 to worldly things, and Prov 26:5 to religious things; and it is true that, especially in the latter case, the answer is itself a duty toward the fool, and towards the truth. Otherwise the Midrash: one ought not to answer when one knows the fool as such, and to answer when he does not so know him; for in the first instance the wise man would dishonour himself by the answer, in the latter case he would give to him who asks the importance appertaining to a superior.
Geneva 1599
26:5 Answer a fool (b) according to his folly, lest he be wise in his own conceit.
(b) Reprove him as the matter requires.
John Gill
26:5 Answer a fool according to his folly,.... The Targum is,
"but speak with a fool in thy wisdom;''
and the Syriac version,
"yea, speak with a fool according to thy wisdom;''
which would at once remove the seeming contradiction in these words to the former, but then they are not a true version; indeed it is right, and must be the sense, that when a fool is answered, as it is sometimes necessary he should, that it be done in wisdom, and so as to expose his folly; he is to be answered and not answered according to different times, places, and circumstances, and manner of answering; he is to be answered when there is any hope of doing him good, or of doing good to others; or of preventing ill impressions being made upon others by what he has said; when the glory of God, the good of the church, and the cause of truth, require it; and when he would otherwise glory and triumph, as if his words or works were unanswerable, as follow;
lest he be wise in his own conceit; which fools are apt to be, and the rather when no answer is given them; imagining it arises from the strength of their arguments, and their nervous way of reasoning, when it is rather from a neglect and contempt of them.
John Wesley
26:5 According - So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame.
Robert Jamieson, A. R. Fausset and David Brown
26:5 Answer--by reproof.
26:626:6: Ճանապարհաց իւրոց նախատինս առնէ, որ առաքէ զբան ՚ի ձեռն անմիտ հրեշտակի[8335]։ [8335] Ոմանք. ՚Ի ճանապարհաց իւրոց նախատ լինի, որ առա՛՛։
6 Իր բռնած ճամփի համար նախատինք պիտի ստանայ այն մարդը, որն անմիտ լրատարի հետ խօսք կ’ուղարկի:
6 Յիմարին ձեռքով խօսք ղրկողը Իր ոտքերը կը կտրէ ու վնաս կը քաշէ*։
[403]Ի ճանապարհաց իւրոց նախատինս առնէ`` որ առաքէ զբան ի ձեռն [404]անմիտ հրեշտակի:

26:6: Ճանապարհաց իւրոց նախատինս առնէ, որ առաքէ զբան ՚ի ձեռն անմիտ հրեշտակի[8335]։
[8335] Ոմանք. ՚Ի ճանապարհաց իւրոց նախատ լինի, որ առա՛՛։
6 Իր բռնած ճամփի համար նախատինք պիտի ստանայ այն մարդը, որն անմիտ լրատարի հետ խօսք կ’ուղարկի:
6 Յիմարին ձեռքով խօսք ղրկողը Իր ոտքերը կը կտրէ ու վնաս կը քաշէ*։
zohrab-1805▾ eastern-1994▾ western am▾
26:626:6 Подрезывает себе ноги, терпит неприятность тот, кто дает словесное поручение глупцу.
26:6 מְקַצֶּ֣ה mᵊqaṣṣˈeh קצה cut off רַ֭גְלַיִם ˈraḡlayim רֶגֶל foot חָמָ֣ס ḥāmˈās חָמָס violence שֹׁתֶ֑ה šōṯˈeh שׁתה drink שֹׁלֵ֖חַ šōlˌēₐḥ שׁלח send דְּבָרִ֣ים dᵊvārˈîm דָּבָר word בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand כְּסִֽיל׃ kᵊsˈîl כְּסִיל insolent
26:6. claudus pedibus et iniquitatem bibens qui mittit verba per nuntium stultumHe that sendeth words by a foolish messenger, is lame of feet and drinketh iniquity.
6. He that sendeth a message by the hand of a fool cutteth off feet, drinketh in damage.
26:6. Whoever sends words by a foolish messenger has lame feet and drinks iniquity.
26:6. He that sendeth a message by the hand of a fool cutteth off the feet, [and] drinketh damage.
He that sendeth a message by the hand of a fool cutteth off the feet, [and] drinketh damage:

26:6 Подрезывает себе ноги, терпит неприятность тот, кто дает словесное поручение глупцу.
26:6
מְקַצֶּ֣ה mᵊqaṣṣˈeh קצה cut off
רַ֭גְלַיִם ˈraḡlayim רֶגֶל foot
חָמָ֣ס ḥāmˈās חָמָס violence
שֹׁתֶ֑ה šōṯˈeh שׁתה drink
שֹׁלֵ֖חַ šōlˌēₐḥ שׁלח send
דְּבָרִ֣ים dᵊvārˈîm דָּבָר word
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
כְּסִֽיל׃ kᵊsˈîl כְּסִיל insolent
26:6. claudus pedibus et iniquitatem bibens qui mittit verba per nuntium stultum
He that sendeth words by a foolish messenger, is lame of feet and drinketh iniquity.
26:6. Whoever sends words by a foolish messenger has lame feet and drinks iniquity.
26:6. He that sendeth a message by the hand of a fool cutteth off the feet, [and] drinketh damage.
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
6 He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage. 7 The legs of the lame are not equal: so is a parable in the mouth of fools. 8 As he that bindeth a stone in a sling, so is he that giveth honour to a fool. 9 As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
To recommend wisdom to us, and to quicken us to the diligent use of all the means for the getting of wisdom, Solomon here shows that fools are fit for nothing; they are either sottish men, who will never think and design at all, or vicious men, who will never think and design well. 1. They are not fit to be entrusted with any business, not fit to go on an errand (v. 6): He that does but send a message by the hand of a fool, of a careless heedless person, one who is so full of his jests and so given to his pleasures that he cannot apply his mind to any thing that is serious, will find his message misunderstood, the one half of it forgotten, the rest awkwardly delivered, and so many blunders made about it that he might as well have cut off his legs, that is, never have sent him. Nay, he will drink damage; it will be very much to his prejudice to have employed such a one, who, instead of bringing him a good account of his affairs, will abuse him and put a trick upon him; for, in Solomon's language, a knave and a fool are of the same signification. It will turn much to a man's disgrace to make use of the service of a fool, for people will be apt to judge of the master by his messenger. 2. They are not fit to have any honour put upon them. He had said (v. 1), Honour is not seemly for a fool; here he shows that it is lost and thrown away upon him, as if a man should throw a precious stone, or a stone fit to be used in weighing, into a heap of common stones, where it would be buried and of no use; it is as absurd as if a man should dress up a stone in purple (so others); nay, it is dangerous, it is like a stone bound in a sling, with which a man will be likely to do hurt. To give honour to a fool is to put a sword in a madman's hand, with which we know not what mischief he may do, even to those that put it into his hand. 3. They are not fit to deliver wise sayings, nor should they undertake to handle any matter of weight, though they should be instructed concerning it, and be able to say something to it. Wise sayings, as a foolish man delivers them and applies them (in such a manner that one may know he does not rightly understand them), lose their excellency and usefulness: A parable in the mouth of fools ceases to be a parable, and becomes a jest. If a man who lives a wicked life, yet speaks religiously and takes God's covenant into his mouth, (1.) He does but shame himself and his profession: As the legs of the lame are not equal, by reason of which their going is unseemly, so unseemly is it for a fool to pretend to speak apophthegms, and give advice, and for a man to talk devoutly whose conversation is a constant contradiction to his talk and gives him the lie. His good words raise him up, but then his bad life takes him down, and so his legs are not equal. "A wise saying," (says bishop Patrick) "doth as ill become a fool as dancing doth a cripple; for, as his lameness never so much appears as when he would seem nimble, so the other's folly is never so ridiculous as when he would seem wise." As therefore it is best for a lame man to keep his seat, so it is best for a silly man, or a bad man, to hold his tongue. (2.) He does but do mischief with it to himself and others, as a drunkard does with a thorn, or any other sharp thing which he takes in his hand, with which he tears himself and those about him, because he knows not how to manage it. Those that talk well and do not live well, their good words will aggravate their own condemnation and others will be hardened by their inconsistency with themselves. Some give this sense of it: The sharpest saying, by which a sinner, one would think, should be pricked to the heart, makes no more impression upon a fool, no, though it come out of his own mouth, than the scratch of a thorn does upon the hand of a man when he is drunk, who then feels it not nor complains of it, ch. xxiii. 35.
Adam Clarke: Commentary on the Bible - 1831
26:6: Cutteth off the feet - Sending by such a person is utterly useless. My old MS. Bible translates well: Halt in feet and drinking wickednesse that sendith wordis bi a foole messager. Nothing but lameness in himself can vindicate his sending it by such hands; and, after all, the expedient will be worse than the total omission, for he is likely to drink wickedness, i.e., the mischief occasioned by the fool's misconduct. Coverdale nearly hits the sense as usual: "He is lame of his fete, yee dronken is he in vanite, that committeth eny thinge to a foole."
Albert Barnes: Notes on the Bible - 1834
26:6: Cutteth off the feet - Mutilates him, spoils the work which the messenger ought to fulfill.
Drinketh damage - i. e., "has to drink full draughts of shame and loss" (compare Job 15:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: sendeth: Pro 10:26, Pro 13:17, Pro 25:13; Num 13:31
damage: or, violence
Carl Friedrich Keil and Franz Delitzsch
26:6
6 He cutteth off the feet, he drinketh injury,
Who transacteth business by a fool.
He cutteth off, i.e., his own feet, as we say: he breaks his neck, il se casse le cou; Lat. frangere brachium, crus, coxam; frangere navem (Fleischer). He thinks to supplement his own two legs by those of the messenger, but in reality he cuts them off; for not only is the commission not carried out, but it is even badly carried out, so that instead of being refreshed (Prov 13:17; Prov 25:13) by the quick, faithful execution of it, he has to swallow nothing but damage; cf. Job 34:7, where, however, drinking scorn is meant of another (lxx), not his own; on the contrary, חמס here refers to injury suffered (as if it were חמדו, for the suff. of חמס is for the most part objective); cf. the similar figures Prov 10:26. So שׁלח בּיד, to accomplish anything by the mediation of another, cf. Ex 4:13; with דבר (דברים), 2Kings 15:36. The reading מקצּה (Jerome, Luther, claudus) is unnecessary; since, as we saw, מקצּה ,was ew includes it in the sibi. The Syr. reads, after the lxx (the original text of which was ἐκ τῶν ποδῶν ἑαυτοῦ), מקצה, for he errs, as also does the Targumist, in thinking that מקצה can be used for מקצץ; but Hitzig adopts this reading, and renders: "from the end of the legs he swallows injury who sends messages by a fool." The end of the legs are the feet, and the feet are those of the foolish messenger. The proverb in this form does not want in boldness, but the wisdom which Hitzig finds in its is certainly not mother-wit.
(Note: The Venet. translates שׁתה by ἄνους, so שׁטה (the post-bibl. designation of a fool) - one of the many indications that this translator is a Jew, and as such is not confined in his knowledge of language only to the bibl. Hebrew.)
Bttcher, on his part, also with מקצה, renders: "from the end of his feet he drinks in that which is bitter..." - that also is too artificial, and is unintelligible without the explanation of its discoverer. But that he who makes a fool his messenger becomes himself like unto one who cuts off his own legs, is a figure altogether excellent.
Geneva 1599
26:6 He that sendeth a message by the hand of a fool cutteth off (c) the feet, (d) [and] drinketh damage.
(c) That is, of the messenger whom he sends.
(d) That is, receives damage by it.
John Gill
26:6 He that sendeth a message by the hand of a fool,.... Who knows not how to deliver it in a proper manner, and is incapable of taking the answer, and reporting it as he should; or unfaithful in it, and brings a bad or false report, as the spies did upon the good land;
cutteth off the feet; he may as well cut off his feet before he sends him, or send a man without feet, as such an one; for prudence, diligence, and faithfulness in doing a message, and bringing back the answer, are as necessary to a messenger as his feet are;
and drinketh damage; to himself; his message not being rightly performed, and business not done well; which is a loss to the sender, as well as to his credit and reputation with the person to whom he sends him; he hereby concluding that he must be a man of no great judgment and sense to send such a fool on his errand. Such are the unskilful ambassadors of princes; and such are unfaithful ministers, the messengers of the churches; see Prov 10:26. The words in the original are three sentences, without a copulative, and stand in this order, "he that cutteth off feet; he that drinketh damage; he that sendeth a message by the hand of a fool"; that is, they are alike.
John Wesley
26:6 Cutteth off the feet - Of his messenger; bids one go that wants legs. Drinketh - Drinking, in scripture, frequently denotes the plentiful doing or receiving of any thing.
Robert Jamieson, A. R. Fausset and David Brown
26:6 A fool fails by folly as surely as if he were maimed.
drinketh damage--that is, gets it abundantly (Job 15:16; Job 34:7).
26:726:7: Կարճեա՛ զգնացս ոտից, եւ զառակս ՚ի բերանոյ անզգամի։
7 Խափանի՛ր անզգամի գնալ-գալը եւ նրա բերանի խօսքն ու առակը:
7 Ինչպէս կաղին ոտքերը կ’երերան, Այնպէս յիմարին բերնին մէջ՝ առակը։
Կարճեա զգնացս ոտից եւ զառակս ի բերանոյ անզգամի:

26:7: Կարճեա՛ զգնացս ոտից, եւ զառակս ՚ի բերանոյ անզգամի։
7 Խափանի՛ր անզգամի գնալ-գալը եւ նրա բերանի խօսքն ու առակը:
7 Ինչպէս կաղին ոտքերը կ’երերան, Այնպէս յիմարին բերնին մէջ՝ առակը։
zohrab-1805▾ eastern-1994▾ western am▾
26:726:7 Неровно поднимаются ноги у хромого, и притча в устах глупцов.
26:7 דַּלְי֣וּ dalyˈû דלה draw water שֹׁ֖קַיִם šˌōqayim שֹׁוק splintbone מִ mi מִן from פִּסֵּ֑חַ ppissˈēₐḥ פִּסֵּחַ lame וּ֝ ˈû וְ and מָשָׁ֗ל māšˈāl מָשָׁל proverb בְּ bᵊ בְּ in פִ֣י fˈî פֶּה mouth כְסִילִֽים׃ ḵᵊsîlˈîm כְּסִיל insolent
26:7. quomodo pulchras frustra habet claudus tibias sic indecens est in ore stultorum parabolaAs a lame man hath fair legs in vain: so a parable is unseemly in the mouth of fools.
7. The legs of the lame hang loose: so is a parable in the mouth of fools.
26:7. In the manner of a lame man who has beautiful legs to no purpose, so also is a parable unfit for the mouth of the foolish.
26:7. The legs of the lame are not equal: so [is] a parable in the mouth of fools.
The legs of the lame are not equal: so [is] a parable in the mouth of fools:

26:7 Неровно поднимаются ноги у хромого, и притча в устах глупцов.
26:7
דַּלְי֣וּ dalyˈû דלה draw water
שֹׁ֖קַיִם šˌōqayim שֹׁוק splintbone
מִ mi מִן from
פִּסֵּ֑חַ ppissˈēₐḥ פִּסֵּחַ lame
וּ֝ ˈû וְ and
מָשָׁ֗ל māšˈāl מָשָׁל proverb
בְּ bᵊ בְּ in
פִ֣י fˈî פֶּה mouth
כְסִילִֽים׃ ḵᵊsîlˈîm כְּסִיל insolent
26:7. quomodo pulchras frustra habet claudus tibias sic indecens est in ore stultorum parabola
As a lame man hath fair legs in vain: so a parable is unseemly in the mouth of fools.
26:7. In the manner of a lame man who has beautiful legs to no purpose, so also is a parable unfit for the mouth of the foolish.
26:7. The legs of the lame are not equal: so [is] a parable in the mouth of fools.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:7: Or, Take away the legs of the lame man, and the parable that is in the mouth of fools: both are alike useless to their possessors. Other meanings are:
(1) "The legs of the lame man are feeble, so is parable in the mouth of fools."
(2) "the lifting up of the legs of a lame man, i. e., his attempts at dancing, are as the parable in the mouth of fools."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: not equal: Heb. lifted up
so: Pro 26:9, Pro 17:7; Psa 50:16-21, Psa 64:8; Mat 7:4, Mat 7:5; Luk 4:23
Carl Friedrich Keil and Franz Delitzsch
26:7
7 The hanging down of the legs of a lame man;
And a proverb in a fool's mouth.
With reference to the obscure דּליוּ, the following views have been maintained: - (1) The form as punctuated appears directly as an imperative. Thus the lxx translate, the original text of which is here: ἀφελοῦ πορείαν κυλλῶν (conj. Lagarde's) καὶ παροιμίαν ἐκ στόματος ἀφρόνων, which the Syr. (with its imitator, the Targ.) has rendered positively: "If thou canst give the power of (sound) going to the lame, then wilt thou also receive (prudent) words from the mouth of a fool." Since Kimchi, דּליוּ has been regarded by many as the softening of the Imp. Piel דּדּוּ, according to which the Venet. translates: ἐπάρατε κνήμας χωλοῦ; and Bertheau and Zckler explain: always take away his legs from the lame, since they are in reality useless to him, just as a proverb in the mouth of the fool is useless - something that without loss might be never there." But why did not the poet write הרימוּ, or הסירוּ, or קחוּ, or the like? דּלּי, to carry away, to dispense with, is Syriac (Targ. Jer. I, under Deut 32:50), but not Hebrew. And how meaningless is this expression! A lame man would withstand a surgeon (as he would a murderer) who would amputate his legs; for lame legs are certainly better than none, especially since there is a great distinction between a lame man (פּדּח, from פּסח, luxare; cf. (Arab.) fasaḥ, laxare, vid., Schultens) who halts or goes on crutches (2Kings 3:29), and one who is maimed (paralytic), who needs to be carried. It comes to this, that by this rendering of 7a one must, as a consequence, with the lxx, regard וּמשׁל [and a proverb] as object. accus. parallel to שׁקים [legs]; but "to draw a proverb from one's mouth" is, after Prov 20:5, something quite different from to tear a proverb away from him, besides which, one cannot see how it is to be caught. Rather one would prefer: attollite crura claudi (ut incedat, et nihil promovebitis); but the מן of מפּסּח does not accord with this, and 7b does not connect itself with it. But the explanation: "take away the legs from a lame man who has none, at least none to use, and a proverb in the mouth of fools, when there is none," is shattered against the "leg-taking-away," which can only be used perhaps of frogs' legs. (2) Symmachus translates: ἐξέλιπον κνῆμαι ἀπὸ χωλοῦ; and Chajg explains דּליוּ as 3 pret. Kal, to which Kimchi adds the remark, that he appears to have found דּליוּ, which indeed is noted by Norzi and J. H. Michaelis as a variant. But the Masoretic reading is דּליוּ, and this, after Gesenius and Bttcher (who in this, without any reason, sees an Ephraimitic form of uttering the word), is a softened variation from דּדּוּ. Only it is a pity that this softening, while it is supported by alius = ἄλλος, folium = φύλλον, faillir = fallere, and the like, has yet not a single Hebrew or Semitic example in its favour. (3) Therefore Ewald finds, "all things considered," that it is best to read דּליוּ, "the legs are too loose for the lame man to use them." But, with Dietrich, we cannot concur in this, nor in the more appropriate translation: "the legs of the lame hang down loose," to say nothing of the clearly impossible: "high are the legs of the lame (one higher than the other)," and that because this form גּליוּ for גּליוּ also occurs without pause, Ps 57:2; Ps 73:2; Ps 122:6; Is 21:12; but although thus, as at Ps 36:9; Ps 68:32, at the beginning of a clause, yet always only in connection, never at the beginning of an address. (4) It has also been attempted to interpret דּליוּ as abstr., e.g., Euchel: "he learns from a cripple to dance, who seeks to learn proverbs from the mouth of a fool." דּליוּ שׁקים must mean the lifting up of the legs = springing and dancing. Accordingly Luther translates:
"As dancing to a cripple,
So does it become a fool to speak of wisdom."
The thought is agreeable, and according to fact; but these words to not mean dancing, but much rather, as the Arabic shows (vid., Schultens at Prov 20:5, and on the passage before us), a limping, waddling walk, like that of ducks, after the manner of a well-bucket dangling to and fro. And דּליוּ, after the form מלכוּ, would be an unheard-of Aramaism. For forms such as שׂחוּ, swimming, and שׁלוּ, security, Ps 30:7, on which C. B. Michaelis and others rest, cannot be compared, since they are modified from sachw, ṣalw, while in דּליוּ the ending must be, and besides the Aramaic דּליוּ must in st. constr. be דּליוּוּת. Since none of these explanations are grammatically satisfactory, and besides דּליוּ = דּללוּ = דּדּוּ gives a parallel member which is heterogeneous and not conformable to the nature of an emblematical proverb, we read דּלּוּי after the forms צפּוּי, שׁקּוּי (cf. חבּוּק, Prov 6:10; Prov 24:33), and this signifies loose, hanging down, from דּלה, to hang at length and loosely down, or transitively: to hang, particularly of the hanging down at length of the bucket-rope, and of the bucket itself, to draw water from the well. The מן is similar to that of Job 28:4, only that here the connecting of the hanging down, and of that from which it hangs down, is clear. Were we to express the purely nominally expressed emblematical proverb in the form of a comparative one, it would thus stand as Fleischer translates it: ut laxa et flaccida dependent (torpent) crura a claudo, sic sententia in ore stultorum (sc. torpet h. e. inutilis est). The fool can as little make use of an intelligent proverb, or moral maxim (dictum sententiosum), as a lame man can of his feet; the word, which in itself is full of thought, and excellent, becomes halting, lame, and loose in his mouth (Schultens: deformiter claudicat); it has, as spoken and applied by him, neither hand nor foot. Strangely, yet without missing the point, Jerome: quomodo pulcras frustra habet claudus tibias, sic indecens est in ore stultorum parabola. The lame man possibly has limbs that appear sound; but when he seeks to walk, they fail to do him service - so a bon-mot comes forth awkwardly when the fool seeks to make use of it. Hitzig's conjecture: as leaping of the legs on the part of a lame man..., Bttcher has already shown sufficient reasons for rejecting; leaping on the part of any one, for the leaping of any one, were a court style familiar to no poet.
John Gill
26:7 The legs of the lame are not equal,.... Or as "the lifting up the legs by one that is lame" (m), to dance to a pipe or violin, is very unseemly, and does but the more expose his infirmity, and can give no pleasure to others, but causes derision and contempt;
so is a parable in the mouth of fools; an apophthegm, or sententious expression of his own, which he delivers out as a wise saying, but is lame and halts; it is not consistent with itself, but like the legs of a lame man, one higher than the other: or one of the proverbs of this book, or rather any passage of Scripture, in the mouth of a wicked man; or any religious discourse of his is very unsuitable, since his life and conversation do not agree with it; it is as disagreeable to hear such a man talk of religious affairs as it is to see a lame man dance; or whose legs imitate buckets at a well, where one goes up and another down, as Gussetius (n) interprets the word.
(m) "elevatio crurum a claudo facta", Gejerus, Michaelis. (n) "Femora claudi imitantur situlas", Gussetius, p. 188. "situlas agunt crura ex claudio", Schultens; "instar binarum sitularum in puteo alternatium adscendentium ac descendentium", Gejerus.
John Wesley
26:7 The legs - Heb. the legs of the lame are lifted up, in going, or in dancing, which is done with great inequality and uncomeliness. So - No less incident are wise and pious speeches from a foolish and ungodly man.
Robert Jamieson, A. R. Fausset and David Brown
26:7 legs . . . equal--or, "take away the legs," or "the legs . . . are weak." In any case the idea is that they are the occasion of an awkwardness, such as the fool shows in using a parable or proverb (see Introduction; Prov 17:7).
26:826:8: Որ դնէ քար ՚ի պարսատիկս՝ նմա՛ն է առն որ դնէ պատի՛ւ անմտի[8336]։ [8336] Ոմանք. Նման է այնմ որ դնէ պատիւ անզգամի։
8 Ով պատիւ է տալիս անզգամին, նման է այն մարդուն, որ թանկարժէք քար է դնում պարսատիկի մէջ:
8 Յիմարին պատիւ տուողը Քարակոյտի մը մէջ պատուական քարերու ծրար դնողին* կը նմանի։
Որ դնէ քար ի պարսատիկս` նման է առն որ դնէ պատիւ անմտի:

26:8: Որ դնէ քար ՚ի պարսատիկս՝ նմա՛ն է առն որ դնէ պատի՛ւ անմտի[8336]։
[8336] Ոմանք. Նման է այնմ որ դնէ պատիւ անզգամի։
8 Ով պատիւ է տալիս անզգամին, նման է այն մարդուն, որ թանկարժէք քար է դնում պարսատիկի մէջ:
8 Յիմարին պատիւ տուողը Քարակոյտի մը մէջ պատուական քարերու ծրար դնողին* կը նմանի։
zohrab-1805▾ eastern-1994▾ western am▾
26:826:8 Что влагающий драгоценный камень в пращу, то воздающий глупому честь.
26:8 כִּ ki כְּ as צְרֹ֣ור ṣᵊrˈôr צרר wrap, be narrow אֶ֭בֶן ˈʔeven אֶבֶן stone בְּ bᵊ בְּ in מַרְגֵּמָ֑ה margēmˈā מַרְגֵּמָה heap of stones כֵּן־ kēn- כֵּן thus נֹותֵ֖ן nôṯˌēn נתן give לִ li לְ to כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight
26:8. sicut qui mittit lapidem in acervum Mercurii ita qui tribuit insipienti honoremAs he that casteth a stone into the heap of Mercury: so is he that giveth honour to a fool.
8. As a bag of gems in a heap of stones, so is he that giveth honour to a fool.
26:8. Just like one who casts a stone into the pile of Mercury, so also is he who gives honor to the foolish.
26:8. As he that bindeth a stone in a sling, so [is] he that giveth honour to a fool.
As he that bindeth a stone in a sling, so [is] he that giveth honour to a fool:

26:8 Что влагающий драгоценный камень в пращу, то воздающий глупому честь.
26:8
כִּ ki כְּ as
צְרֹ֣ור ṣᵊrˈôr צרר wrap, be narrow
אֶ֭בֶן ˈʔeven אֶבֶן stone
בְּ bᵊ בְּ in
מַרְגֵּמָ֑ה margēmˈā מַרְגֵּמָה heap of stones
כֵּן־ kēn- כֵּן thus
נֹותֵ֖ן nôṯˌēn נתן give
לִ li לְ to
כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent
כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight
26:8. sicut qui mittit lapidem in acervum Mercurii ita qui tribuit insipienti honorem
As he that casteth a stone into the heap of Mercury: so is he that giveth honour to a fool.
26:8. Just like one who casts a stone into the pile of Mercury, so also is he who gives honor to the foolish.
26:8. As he that bindeth a stone in a sling, so [is] he that giveth honour to a fool.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:8: As he that bindeth a stone in a sling, so is he that giveth honor to a fool - It is entirely thrown away. This, however, is a difficult proverb; and the versions give but little light on the subject. The Hebrew may be translated, "As a piece of precious stone among a heap of stones, so is he that giveth honor to a fool." Or, As he that putteth a precious stone in a heap of stones. See Parkhurst: but on this interpretation the meaning would rather be, "It is as useless to throw a jewel among a heap of stones to increase its bulk, as to give honor to a fool."
As he that sendith a stoon into a hepe of monee; so he that geveth to an unwiisman wirschip - Old MS. Bible.
"He that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous." - Coverdale. This translator refers to the custom of throwing a stone to the heap under which a criminal lay buried. The Vulgate gives some countenance to this translation: "He who gives honor to a fool is like one who throws a stone to Mercury's heap." Mercury was considered the deity who presided over the highways; and stones were erected in different places to guide the traveler. Hence those lines of Dr. Young: -
"Death stands like Mercuries in every way;
And kindly points us to our journey's end."
Albert Barnes: Notes on the Bible - 1834
26:8: i. e., "To give honor to the fool is like binding a stone in a sling; you cannot throw it." In each case you misapply and so waste. Others render in the sense of the margin: To use a precious stone where a pebble would be sufficient, is not less foolish than to give honor to a fool.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: bindeth a stone in a sling: Heb. putteth a precious stone in a heap of stones, This probably refers, as Coverdale understands it, to the custom of throwing a stone to the heap under which a criminal was buried. So the Vulgate, Sicut qui mittit lapidem in acervum Mercurii; ita qui tribuit insipienti honorem, "As he who throws a stone to Mercury's heap, so is he who gives honour to a fool." Mercury was a heathen god of highways; and stones were erected in different parts to guide the traveller: hence those lines of Dr. Young,
"Death stands like Mercuries in every way;
And kindly points us to our journey's end."
so: Pro 26:1, Pro 19:10, Pro 30:22
Carl Friedrich Keil and Franz Delitzsch
26:8
This proverb presents to us a new difficulty.
As one binds a stone in a sling,
So is he who giveth honour to a fool.
This translation is warranted by tradition, and is in accordance with the actual facts. A sling is elsewhere called קלע; but that מרגּמה also in the passage before us signifies a sling (from רגם, to throw with stones = to stone or to throw stones = to sling, cf. Targ. Esther 5:14 רגּם, of David's slinging stones against Goliath), is supported by the lxx, Syr., and Targ. on the one side, and the Jewish Glossists on the other (Rashi: fronde, Ital. frombola). Rightly the lxx renders כּצרור as a verb: ὡς ἀποδεσμεύει; on the contrary, the Syr. and Targ. regard it as a substantive: as a piece of stone; but צרור as a substantive does not mean a piece, as one would put into a sling to use as a weapon, but a grain, and thus a little piece, 2Kings 17:13; cf. Amos 9:9. Erroneously Ewald: "if one binds to the sling the stone which he yet seeks to throw, then all this throwing and aiming are in vain; so it is in vain to give to a fool honour which does not reach him." If one seeks to sling a stone, he must lay the lapis missilis so in the sling that it remains firm there, and goes forth only by the strong force of the slinging; this fitting in (of the stone), so that it does not of itself fall out, is expressed by צרר בּ (cf. Prov 30:4; Job 26:8). The giving is compared to the binding, the stones to the honour, and the sling to the fool: the fool is related to the honour which one confers on him, as the stone to the sling in which one lays it - the giving of honour is a slinging of honour. Otherwise (after Kimchi) the Venet. ὡς συνδεσμὸς λίθου ἐν λιθάδι, i.e., as Fleischer translates: ut qui crumenam gemmarum plenam in acervum lapidum conjicit. Thus also Ralbag, Ahron b. Josef, and others, and lastly Zckler. The figure is in the form of an address, and מרגּמה (from רגם, accumulare, congerere, vid., under Ps 67:1-7 :28) might certainly mean the heaping of stones. But אבן is not used in the sense of אבן יקרה (precious stone); also one does not see why one precious stone is not enough as the figure of honour, and a whole heap is named; but in the third place, כּן נותן requires for כצרור a verbal signification. Therefore Jerome translates: sicut qui mittit lapidem in acervum Mercurii; in this the echo of his Jewish teacher, for the Midrash thus explains literally: every one who gives honour to a fool is like one who throws a stone on a heap of stones consecrated to Mercury. Around the Hermes (ἑρμαὶ), i.e., pillars with the head of Mercury (statuae mercuriales or viales), were heaps of stones (ἕρμακες), to which the passer-by was wont to throw a stone; it was a mark of honour, and served at the same time to improve the way, whose patron was Mercurious (מרקולים). It is self-evident that this Graeco-Roman custom to which the Talm. makes frequent reference, cannot be supposed to have existed in the times of Solomon. Luther translates independently, and apparently rendering into German that in acervum Mercurii: that is as if one threw a precious stone on the "Rabenstein," i.e., the heap of stones raised at the foot of the gallows. This heap of stones is more natural and suitable to the times of Solomon than the heap of stones dedicated to Mercury, if, like Gussetius, one understands מרגמה of a heap of stones, supra corpus lapidatum. But against this and similar interpretations it is enough to remark that כצרור cannot signify sicut qui mittit. Had such a meaning been intended, the word would have been כּהשׁליך or כּמשׁליך. Still different is the rendering of Joseph Kimchi, Aben Ezra, and finally Lwenstein: as when one wraps up a stone in a piece of purple stuff. But ארגּמן, purple, has nothing to do with the verb רגם; it is, as the Aramaic ארגּון shows, a compound word; the supposition of a denom. מרגּמה thus proceeds from a false etymological supposition. And Hitzig's combination of מרגמה with (Arab.) munjam, handle and beam of a balance (he translates: as a stone on the beam of a balance, i.e., lies on it), is nothing but refined ingenuity, since we have no need at all of such an Arab. word for a satisfactory clearing up of מרגמה. We abide by the rendering of the sling. Bttcher translates: a sling that scatters; perhaps מרגמה in reality denotes such a sling as throws many stones at once. Let that, however, be as it may: that he who confers a title of honour, a place of honour, and the like, on a fool, is like one who lays a stone in a sling, is a true and intelligibly formed thought: the fool makes the honour no honour; he is not capable of maintaining it; that which is conferred on him is uselessly wasted.
John Gill
26:8 As he that bindeth a stone in a sling,.... That so fastens it to it that it cannot be slung out of it, it becomes useless and does not answer the end for which it is put there; or that places it there that it may be cast out, and is cast out, and so is thrown away, and of no more use; or that puts a precious stone, so some interpret it, in a heap of common stones, even in such a heap as is used at the stoning of malefactors; or increases the heap of stones on such, which the more exposes them, and the greater reproach they are loaded with; so the more a fool is praised, it does but bring to mind his folly, and issues in his greater disgrace, so Gussetius (o): or rather it has respect to a precious stone put in such a heap of stones, as Luther; or else, according to Schultens, to such an one put into a heap of sepulchral stones; or, as Aben Ezra, that binds up a stone, a common stone, in purple, which to do is ridiculous, so R. Joseph Kimchi; the Vulgate Latin version renders it,
"as he that casts a stone to Mercury's heap;''
a Heathen deity, called by the eastern people Mertholin and Margenah (p), which last is near the same with the Hebrew word here used; whose statue was set up where two or more ways met, to direct travellers; and who therefore out of respect to the deity, and to show gratitude to him, used to cast a stone to the heap for the support of it; and which stones, set up in such doubtful places, were dedicated to him, and were called after his name (q); and not only travellers did this in honour of the deity, and to make his statue more manifest (r), but also for profit, to clear the way from stones; and this custom obtained with the Indians, Arabs, Saracens, and now does with the Mahometans (s): and such heaps of stones were also placed in cities, and at the doors of houses, in honour of Mercury, and were called from him Hermae (t); these stones were also erected for borders of countries (u). But it is not probable that this custom obtained in Solomon's time; and yet some Jewish writers interpret it to this sense, as if he that gives honour to a fool is like him that casts a stone to Mercury; and Jarchi in the text observes it as the sense of some of their Rabbins,
"that he that teacheth the law to a disciple that is not fit, is as he that casts a stone to Mercury;''
and to cast a stone to Mercury is with them the same as to commit idolatry (w); but either of the former senses is best;
so is he that giveth honour to a fool; it is all thrown away and lost, as a stone out of a sling; or as unseemly as to put a precious stone among a heap of stones, or a common stone in purple; See Gill on Prov 26:1.
(o) Ebr. Comment. p. 777. (p) D. Herbert de Chefbury d. Relig Gent. c. 7. p. 58. (q) Suidas in voce (r) Phurnutus de Natura Deorum, p. 33. (s) Vid. D. Herbert de Cherbury, ut supra, p. 59. (t) Cornel. Nepot. Vit. Alcibiad. l. 7. c. 3. (u) Pausan. Corinth. sive, l. 2. p. 157. (w) Misn. Sanhedrin, c. 7. s. 6. & Maimon. in ib.
John Wesley
26:8 Bindeth - Whereby he hinders his own design of throwing the stone out of it. So - No less absurd is he that giveth to a fool that honour which he is not capable of using aright.
Robert Jamieson, A. R. Fausset and David Brown
26:8 A stone, bound in a sling, is useless; so honor, conferred on a fool, is thrown away.
26:926:9: Փշալի՛ց լինին ձեռք արբեցողի. եւ ծառայութիւն ՚ի ձե՛ռս անզգամի[8337]։ [8337] Ոմանք. Փշալից են ձեռք արբեցողաց։
9 Հարբեցողի ձեռքերը փշերն են ծակծկում, անմիտ մարդու ձեռքերը ծառայում են անզգամին:
9 Առակը՝ յիմարին բերնին մէջ, Գինովին ձեռքը մտնող փուշին պէս է։
[405]Փշալից լինին ձեռք արբեցողի, եւ ծառայութիւն ի ձեռս անզգամի:

26:9: Փշալի՛ց լինին ձեռք արբեցողի. եւ ծառայութիւն ՚ի ձե՛ռս անզգամի[8337]։
[8337] Ոմանք. Փշալից են ձեռք արբեցողաց։
9 Հարբեցողի ձեռքերը փշերն են ծակծկում, անմիտ մարդու ձեռքերը ծառայում են անզգամին:
9 Առակը՝ յիմարին բերնին մէջ, Գինովին ձեռքը մտնող փուշին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
26:926:9 Что {колючий} терн в руке пьяного, то притча в устах глупцов.
26:9 חֹ֭וחַ ˈḥôₐḥ חֹוחַ thorn עָלָ֣ה ʕālˈā עלה ascend בְ vᵊ בְּ in יַד־ yaḏ- יָד hand שִׁכֹּ֑ור šikkˈôr שִׁכֹּור drunk וּ֝ ˈû וְ and מָשָׁ֗ל māšˈāl מָשָׁל proverb בְּ bᵊ בְּ in פִ֣י fˈî פֶּה mouth כְסִילִֽים׃ ḵᵊsîlˈîm כְּסִיל insolent
26:9. quomodo si spina nascatur in manu temulenti sic parabola in ore stultorumAs if a thorn should grow in the hand of a drunkard: so is a parable in the mouth of fools.
9. a thorn that goeth up into the hand of a drunkard, so is a parable in the month of fools.
26:9. In the manner of a thorn, if it were to spring up from the hand of a drunkard, so also is a parable in the mouth of the foolish.
26:9. [As] a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools.
As a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools:

26:9 Что {колючий} терн в руке пьяного, то притча в устах глупцов.
26:9
חֹ֭וחַ ˈḥôₐḥ חֹוחַ thorn
עָלָ֣ה ʕālˈā עלה ascend
בְ vᵊ בְּ in
יַד־ yaḏ- יָד hand
שִׁכֹּ֑ור šikkˈôr שִׁכֹּור drunk
וּ֝ ˈû וְ and
מָשָׁ֗ל māšˈāl מָשָׁל proverb
בְּ bᵊ בְּ in
פִ֣י fˈî פֶּה mouth
כְסִילִֽים׃ ḵᵊsîlˈîm כְּסִיל insolent
26:9. quomodo si spina nascatur in manu temulenti sic parabola in ore stultorum
As if a thorn should grow in the hand of a drunkard: so is a parable in the mouth of fools.
26:9. In the manner of a thorn, if it were to spring up from the hand of a drunkard, so also is a parable in the mouth of the foolish.
26:9. [As] a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:9: Better: "As a thorn which is lifted up in the hand of the drunkard" etc. As such a weapon so used may do mischief to the man himself or to others, so may the sharp, keen-edged proverb when used by one who does not understand it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: Pro 23:35
Proverbs 26:10
Carl Friedrich Keil and Franz Delitzsch
26:9
9 A thorn goeth into the hand of a drunkard,
And a proverb in a fool's mouth;
i.e., if a proverb falls into a fool's mouth, it is as if a thorn entered into the hand of a drunken man; the one is as dangerous as the other, for fools misuse such a proverb, which, rightly used, instructs and improves, only to the wounding and grieving of another, as a drunken man makes use of the pointed instrument which he has possession of for coarse raillery, and as a welcome weapon of his strife. The lxx, Syr. (Targ.?), and Jerome interpret עלה in the sense of shooting up, i.e., of growing; Bttcher also, after Prov 24:31 and other passages, insists that the thorn which has shot up may be one that has not grown to perfection, and therefore not dangerous. But thorns grow not in the hand of any one; and one also does not perceive why the poet should speak of it as growing in the hand of a drunken man, which the use of the hand with it would only make worse. We have here עלה בידי, i.e., it has come into my hand, commonly used in the Mishna, which is used where anything, according to intention, falls into one's hands, as well as where it comes accidentally and unsought for, e.g., Nazir 23a, מי שׁנתכוון לעלות בידו בשׂר חזיר ועלה בידו בשׂר טלה, he who designs to obtain swine's flesh and (accidentally) obtains lamb's flesh. Thus rightly Heidenheim, Lwenstein, and the Venet.: ἄκανθα ἀνέβη εἰς χεῖρα μεθύοντος. חוח signifies a thorn bush, 4Kings 14:9,
(Note: The plur. חוחים, 1Kings 13:6, signifies not thorn bushes, but rock-splitting; in Damascus, chôcha means a little gate in the wing of a large door; vid., Wetstein's Nordarabien, p. 23.)
as well as a thorn, Song 2:2, but where not the thorns of the rose, and indeed no rose at all, is meant. Luther thinks of the rose with the thorn when he explains: "When a drunkard carries and brandishes in his hand a thorn bush, he scratches more with it than allows the roses to be smelled - so a fool with the Scriptures, or a right saying, often does more harm than good." This paraphrase of Luther's interprets עלה ביד more correctly than his translation does; on the other hand, the latter more correctly is satisfied with a thorn twig (as a thorn twig which pierces into the hand of a drunken man); the roses are, however, assumed contrary to the text. This holds good also against Wessely's explanation: "the Mashal is like a rose not without thorns, but in the mouth of a fool is like a thorn without a rose, as when a drunken man seeks to pluck roses and gains by his effort nothing but being pierced by thorns." The idea of roses is to be rejected, because at the time when this proverb was formed there were no roses in Palestine. The proverb certainly means that a right Mashal, i.e., an ingenious excellent maxim, is something more and better than a חוח (the prick as of the Jewish thorn, Zizyphus vulgaris, or the Christus-thorn, the Ziz spina Christi); but in the mouth of a fool such a maxim becomes only a useless and a hurtful thing; for the fool so makes use of it, that he only embarrasses others and recklessly does injury to them. The lxx translates משׁל by δουλεία, and the Aram. by שׁטיוּתא; how the latter reached this "folly" is not apparent; but the lxx vocalized משׁל, according to which Hitzig, at the same time changing שׁכּור into שׂכוּר, translates: "thorns shoot up by the hand of the hireling, and tyranny by the mouth of fools." Although a hired labourer, yet, on this account, he is not devoid of conscience; thus 9a so corrected has something in its favour: one ought, as far as possible, to do all with his own hand; but the thought in 9b is far-fetched, and if Hitzig explains that want of judgment in the state councils creates despotism, so, on the other hand, Prov 24:7 says that the fool cannot give counsel in the gate, and therefore he holds his mouth.
Geneva 1599
26:9 [As] a thorn goeth (e) up into the hand of a drunkard, so [is] a parable in the mouth of fools.
(e) By which he hurts both himself and others.
John Gill
26:9 As a thorn goeth up into the hand of a drunkard,.... And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and others with it;
so is a parable in the mouth of fools, a proverbial sentence respecting religious matters; or a passage of holy Scripture which either he understands not, and has no spiritual perception of, any more than the drunkard has of the thorn in his hand; or which being used as a pun, or by way of jest, as it is the manner of some to pun upon or jest with the Scripture, hurts himself and others, wounds his own conscience, and ruins the souls of others; for it is dangerous meddling with edge tools, and hard to kick against the pricks; so to do is like a drunken man's handling thorns, which he does without judgment, and to his own prejudice and others. Gussetius (x) understands this of a fish hook coming up into the hand of a drunkard empty, without taking any thing by it, and so alike useless is what is said by a fool.
(x) Ebr. Comment. p. 244.
John Wesley
26:9 A thorn - As a thorn is in a drunkard's hand, which he cannot manage cautiously, but employs to his own and others hurt. So - As unprofitable, and, by accident, hurtful to himself and others.
Robert Jamieson, A. R. Fausset and David Brown
26:9 As vexatious and unmanageable as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse is as to use it rightly.
26:1026:10: Բազում ծուփս ծփին ամենայն մարմինք անզգամաց. զի խորտակին յիմարութիւնք նոցա[8338]։ [8338] Ոմանք. Բազում մրրկօք ծփին ամենայն... քանզի խորտակին։
10 Բոլոր անզգամների մարմիններն էլ պիտի ալեկոծուեն շատ խռովքներից, որպէսզի խորտակուեն նրանց յիմարութիւնները:
10 Մեծ է ամէն բան Ստեղծողը, Որ յիմարին վարձք կու տայ եւ յանցաւորներուն վարձք կու տայ։
Բազում ծուփս ծփին ամենայն մարմինք անզգամաց, զի խորտակին յիմարութիւնք նոցա:

26:10: Բազում ծուփս ծփին ամենայն մարմինք անզգամաց. զի խորտակին յիմարութիւնք նոցա[8338]։
[8338] Ոմանք. Բազում մրրկօք ծփին ամենայն... քանզի խորտակին։
10 Բոլոր անզգամների մարմիններն էլ պիտի ալեկոծուեն շատ խռովքներից, որպէսզի խորտակուեն նրանց յիմարութիւնները:
10 Մեծ է ամէն բան Ստեղծողը, Որ յիմարին վարձք կու տայ եւ յանցաւորներուն վարձք կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1026:10 Сильный делает все произвольно: и глупого награждает, и всякого прохожего награждает.
26:10 רַ֥ב rˌav רַב much מְחֹֽולֵֽל־ mᵊḥˈôlˈēl- חלל pierce כֹּ֑ל kˈōl כֹּל whole וְ wᵊ וְ and שֹׂכֵ֥ר śōḵˌēr שׂכר hire כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent וְ wᵊ וְ and שֹׂכֵ֥ר śōḵˌēr שׂכר hire עֹבְרִֽים׃ ʕōvᵊrˈîm עבר pass
26:10. iudicium determinat causas et qui inponit stulto silentium iras mitigatJudgment determineth causes: and he that putteth a fool to silence, appeaseth anger.
10. an archer that woundeth all, so is he that hireth the fool and he that hireth them that pass by.
26:10. Judgment determines cases. And whoever imposes silence on the foolish mitigates anger.
26:10. The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors.
The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors:

26:10 Сильный делает все произвольно: и глупого награждает, и всякого прохожего награждает.
26:10
רַ֥ב rˌav רַב much
מְחֹֽולֵֽל־ mᵊḥˈôlˈēl- חלל pierce
כֹּ֑ל kˈōl כֹּל whole
וְ wᵊ וְ and
שֹׂכֵ֥ר śōḵˌēr שׂכר hire
כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent
וְ wᵊ וְ and
שֹׂכֵ֥ר śōḵˌēr שׂכר hire
עֹבְרִֽים׃ ʕōvᵊrˈîm עבר pass
26:10. iudicium determinat causas et qui inponit stulto silentium iras mitigat
Judgment determineth causes: and he that putteth a fool to silence, appeaseth anger.
26:10. Judgment determines cases. And whoever imposes silence on the foolish mitigates anger.
26:10. The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors.
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
The Conduct of Fools.
10 The great God that formed all things both rewardeth the fool, and rewardeth transgressors.
Our translation gives this verse a different reading in the text and in the margin; and accordingly it expresses either, 1. The equity of a good God. The Master, or Lord (so Rab signifies), or, as we read it, The great God that formed all things at first, and still governs them in infinite wisdom, renders to every man according to his work. He rewards the fool, who sinned through ignorance, who knew not his Lord's will, with few stripes; and he rewards the transgressor, who sinned presumptuously and with a high hand, who knew his Lord's will and would not do it, with many stripes. Some understand it of the goodness of God's common providence even to fools and transgressors, on whom he causes his sun to shine and his rain to fall. Or, 2. The iniquity of a bad prince (so the margin reads it): A great man grieves all, and he hires the fool; he hires also the transgressors. When a wicked man gets power in his hand, by himself, and by the fools and knaves whom he employs under him, whom he hires and chooses to make use of, he grieves all who are under him and is vexatious to them. We should therefore pray for kings and all in authority, that, under them, our lives may be quiet and peaceable.
Adam Clarke: Commentary on the Bible - 1831
26:10: The great God that formed all things - Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors, where this verse is very differently translated. I shall add that of Coverdale: "A man of experience discerneth all thinges well: but whoso hyreth a foole, hyreth soch one as wyl take no hede." The רב rab may mean either the great God, or a great man: hence the two renderings, in the text and in the margin.
Albert Barnes: Notes on the Bible - 1834
26:10: The word "God" is not in the original, and the adjective translated "great" is never used elsewhere absolutely in that sense. The simplest and best interpretation is: As the archer that woundeth everyone, so is he who hireth the fool, and he who hireth every passerby. Acting at random, entrusting matters of grave moment to men of bad repute, is as likely to do mischief as to shoot arrows at everyone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: The great: etc. or, A great man grieveth all; and he hireth the fool, he hireth also the transgressors.
both: Pro 11:31; Rom 2:6
Proverbs 26:11
Carl Friedrich Keil and Franz Delitzsch
26:10
All that we have hitherto read is surpassed in obscurity by this proverb, which is here connected because of the resemblance of ושכר to שכור. We translate it thus, vocalizing differently only one word:
Much bringeth forth from itself all;
But the reward and the hirer of the fool pass away.
The lxx translates πολλὰ χειμάζεται πᾶσα σὰρξ ἀφρόνων (all the flesh of fools suffers much), συντριβήσεται γὰρ ἧ ἔκστασις αὐτῶν, which is in Hebrew:
רב מחולל כל בּשׂר כסיל
ישּׁבר עברתם
An unfortunate attempt so to rectify the words that some meaning might be extracted from them. The first line of this translation has been adopted by the Syr. and Targ., omitting only the כל, in which the self-condemnation of this deciphering lies (for כל בשׂר means elsewhere, humanity, not the whole body of each individual); but they translate the second line as if the words were:
ישׁכּר עבר ים
i.e., and the drunken man sails over the sea (עברים is separated into עבר ים, as בבקרים, Amos 6:12, is to be separated into בּבּקר ים); but what does that mean? Does it mean that to a drunkard (but שׁכּור, the drunken man, and not סבא, the drunkard, is used) nothing remains but to wander over the sea? or that the drunken man lets his imagination wander away over the sea, while he neglects the obligation that lies upon him? Symmachus and Theodotion, with the Midrash (Rashi) and Saadia (Kimchi), take שׂכר in 10b = סגר (like Is 19:10, שׂכר = embankment, cf. סכּרין, Kelim, Prov 23:5); the former translates by καὶ ὁ φράσσων ἄφρονα ἐμφράσσει τὰς ὀργὰς αὐτοῦ, the latter by καὶ φιμῶν ἄφρονα φιμοῖ χόλους, yielding to the imagination that עברים, like עברות, may be the plur. of עברה, anger. Jerome punctuates רב as, Prov 25:8, רב, and interprets, as Symmachus and Theodotion, שׂכר both times = סגר, translating: Judicium determinat causas, et qui imponit stulto silentium iras mitigat; but רב does not mean judicium, nor מחולל determinat, nor כל causas. As Gussetius, so also Ralbag (in the first of his three explanations), Meri, Elia Wilna interpret the proverb as a declaration regarding quarrelsome persons: he causeth woe to all, and hireth fools, hireth transgressors, for his companions; but in that case we must read רב for רב; מחולל, bringing woe, would be either the Po. of חלל, to bore through, or Pilel of חיל (חוּל), to put into distress (as with pangs); but עברים, transgressors = sinners, is contrary to the O.T. usus loq., Prov 22:3 (Prov 27:12) is falsely cited in its favour; besides, for רב there should have been at least אישׁ רב and why שׂכרו is repeated remains inexplicable. Others take מחולל־כל as the name of God, the creator of all men and things; and truly this is the nearest impression of these two words, for חולל is the usual designation for divine production, e.g., Ps 90:2. Accordingly Kimchi explains: The Lord is the creator of all, and He gives to fools and to transgressors their maintenance; but עברים, transgressors, is Mishnic, not bibl.; and שׂכר means to hire, but not to supply with food. The proverb is thus incapable of presenting a thought like Mt 5:45 (He maketh His sun to rise on the evil and on the good). Others translate: "The Lord is creator of all, and takes fools, takes idlers, into His service." Thus rendered, the proverb is offensive; wherefore Rashi, Moses Kimchi, Arama, and others regard the Mashal as in the mouth of fools, and thus they take Prov 26:9 and Prov 26:10 together as a tetrastich. Certainly this second collection of proverbs contains also tetrastiches; but Prov 26:9 and Prov 26:10 cannot be regarded as together forming a tetrastich, because רב (which is valid against Kimchi also) cannot mean God the Lord: רב, Lord, is unheard of in bibl. Heb., and at least the word הרב must be used for God. The Venet. on this account does not follow Kimchi, but translates, Ἄρχων πλάττει πάντα, καὶ μισθοῦται μωρὸν καὶ μισθοῦται ὡς παραβάτης (ought to have been παραβάτας); but who could this cunning man be? Perhaps the Venet. is to be understood, after Gecatilia (in Rashi): a great (rich) man performs all manner of things; but if he hires a fool, it is as if he hired the first best who pass along the way. But that חולל is used in the general sense of to execute, to perform, is without example, and improbable. Also the explanation: a ruler brings grief, i.e., severe oppression, upon all (Abulwald, Immanuel, Aben Ezra, who, in his smaller grammar, explains רב = רב after Is 49:9; C. B. Michaelis: dolore afficit omnes), does not recommend itself; for חולל, whether it be from חלל, Is 51:9 (to bore through), or from חיל, Ps 29:9 (to bring on the pangs of birth), is too strong a word for hurting; also the clause, thus generally understood, is fortunately untrue. Translated as by Euchel: "the prominent persons destroy all; they keep fools in pay, and favour vagabonds," - it sounds as if it had been picked up in an assembly of democrats. On the other hand, the proverb, as translated by Luther:
A good master maketh a thing right;
But he who hireth a bungler, by him it is spoiled,
is worthy of the Book of Proverbs. The second line is here freely rendered, but it is also appropriate, if we abide closer by the words of the text, in this connection. Fleischer: Magister (artifex peritus) effingit omnia (i.e., bene perficit quaecunque ei committuntur); qui autem stultum conducit, conducit transeuntes (i.e., idem facit ac si homines ignotos et forte transeuntes ad opus gravius et difficilius conduceret). Thus also Gesenius, Bttcher, and others, who all, as Gecatilia above, explain עברים, τοὺς τυχόντας, the first best. But we are reluctantly constrained to object to this thought, because רב nowhere in bibl. Hebrew signifies a master; and the ו of the second ושׂכר dno cannot bear that rendering, ac si. And if we leave it out, we nevertheless encounter a difficulty in חולל, which cannot be used of human production. Many Christian interpreters (Cocceius, Schultens, Schelling, Ewald, Bertheau, Stier, Zckler) give to רב a meaning which is found in no Jewish interpreter, viz., sagittarius, from רבב (רבב), Gen 49:23 (and perhaps Ps 18:15), after the forms צר, שׂר, the plur. of which, רבּים, is found at Job 16:13; Jer 50:29, but in a connection which removes all doubt from the meaning of the word. Here also רב may be more closely defined by מחולל; but how then does the proverb stand? "an archer who wounds everything, and he who hires a fool, and hires passers-by" (Ewald: street-runners), i.e., they are alike. But if the archer piercing everything is a comic Hercules furens, then, in order to discover the resemblance between the three, there is need of a portion of ingenuity, such as is only particularly assigned to the favoured. But it is also against the form and the usage of the word to interpret עברים simply of rogues and vagabonds. Several interpreters have supposed that רב and כל must stand in a certain interchangeable relation to each other. Thus, e.g., Ahron b. Josef: "Much makes amazement to all, but especially one who hires a fool...." But this "especially" (Before all) is an expression smuggled in. Agreeing with Umbreit and Hitzig, we translate line first; but in translating line second, we follow our own method:
Much bringeth all out of it;
i.e., where there is much, then one has it in his power, if he begins right, to undertake everything. רב has by כּל the definition of a neuter, so as to designate not only many men, Ex 19:21, but also much ability in a pecuniary and facultative sense (cf. the subst. רב, Is 63:7; Ps 145:7); and of the much which bringeth forth all out of itself, effects all by itself, חולל with equal right might be used, as Prov 25:23, of the north wind. The antithesis 10b takes this form:
But the reward (read וּשׂכר) and the master (who hires him for wages) of the fool pass away,
i.e., perish; עברים, as if עבר, is used of chaff, Is 29:5; of stubble, Jer 13:24; of shadow, Ps 144:4. That which the fool gains passes away, for he squanders it; and he who took him into his service for wages is ruined along with him, for his work is only pernicious, not useful. Although he who possesses much, and has great ability, may be able to effect everything of himself, yet that is not the case when he makes use of the assistance therein of foolish men, who not only do not accomplish anything, but, on the contrary, destroy everything, and are only ruinous to him who, with good intention, associates them with himself in his work. That the word must be more accurately ושׂכר, instead of ושׂכרוו, one may not object, since ושׂכר is perfectly unambiguous, and is manifestly the object.
Geneva 1599
26:10 (f) The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors.
(f) Meaning God.
John Gill
26:10 The great God, that formed all things,.... That made the heavens, earth, and sea, and all that are in them; who is great in the perfections of his nature, and in the works of his hands, and greatly to be praised;
both rewardeth the fool, and rewardeth transgressors; according to their works; every transgression of the law receiving its just recompence of reward, whether a man transgresses it ignorantly or wilfully; as his transgressions are, whether through error or presumption, so shall his punishment be; though some understand this, as Kimchi, of the Lord's doing good in a providential way, to the wise and unwise, the righteous and the wicked: the words are by some rendered to another sense, "a great one grieveth all, and he hireth the fool, and he hireth the transgressors" (y); that is, a great man, a tyrannical prince, grieves all his good subjects; or, as Hottinger (z), from the use of the word in the Arabic tongue, changes all things, inverts their order, or administers all at his will, that is, wrongly; when he hires fools and wicked men to do those bad things for him which others would not, to the great detriment of the commonwealth; and rewards them for it, putting them into posts of honour and trust, to the great grief and trouble of all his best subjects.
(y) So Mercerus, Piscator. (z) Smegm. Oriental. l. 1. c. 2. p. 171.
John Wesley
26:10 Rewardeth - Will certainly give that recompence which is deserved by fools and transgressors, by such as sin either thro' ignorance, or wilfully.
Robert Jamieson, A. R. Fausset and David Brown
26:10 Various versions of this are proposed (compare Margin). Better perhaps--"Much He injures (or literally, "wounds") all who reward," &c., that is, society is injured by encouraging evil men.
transgressors--may be rendered "vagrants." The word "God" is improperly supplied.
26:1126:11: Որպէս շուն յորժամ դառնա՛յ ՚ի փսխած իւր եւ ատելի՛ լինի, նո՛յնպէս անզգամն իւրովք չարեօք յորժամ դառնայցէ անդրէն ՚ի մեղս իւր։ Է՛ ամօթ որ ածէ զմեղս, եւ է ամօթ որ ածէ զփառս եւ զշնորհս[8339]։ [8339] Ոմանք. Դառնայ անդրէն ՚ի փս՛՛։ Նոյնպէս եւ անզգամն չարութեամբ անձին իւրոյ, յորժամ դառնայ... որ ածէ ՚ի վերայ զմեղս։
11 Ինչպէս շունը դառնում է ատելի, երբ վերադառնում է իր փսխածին, այնպէս էլ անզգամն է իր չարութեամբ, երբ վերադառնում է դէպի իր մեղքերը: Ամօթ կայ, որ մեղքերի մէջ է գցում մարդուն, ամօթ էլ կայ, որ նրան պարգեւում է փառք ու շնորհ:
11 Ինչպէս շունը իր փսխածին կը դառնայ, Այնպէս ալ յիմարը իր յիմարութեանը կը դառնայ։
Որպէս շուն յորժամ դառնայ ի փսխած իւր [406]եւ ատելի լինի, նոյնպէս եւ անզգամն իւրովք չարեօք` յորժամ դառնայցէ անդրէն ի մեղս իւր: Է ամօթ որ ածէ զմեղս, եւ է ամօթ որ ածէ զփառս եւ զշնորհս:

26:11: Որպէս շուն յորժամ դառնա՛յ ՚ի փսխած իւր եւ ատելի՛ լինի, նո՛յնպէս անզգամն իւրովք չարեօք յորժամ դառնայցէ անդրէն ՚ի մեղս իւր։ Է՛ ամօթ որ ածէ զմեղս, եւ է ամօթ որ ածէ զփառս եւ զշնորհս[8339]։
[8339] Ոմանք. Դառնայ անդրէն ՚ի փս՛՛։ Նոյնպէս եւ անզգամն չարութեամբ անձին իւրոյ, յորժամ դառնայ... որ ածէ ՚ի վերայ զմեղս։
11 Ինչպէս շունը դառնում է ատելի, երբ վերադառնում է իր փսխածին, այնպէս էլ անզգամն է իր չարութեամբ, երբ վերադառնում է դէպի իր մեղքերը: Ամօթ կայ, որ մեղքերի մէջ է գցում մարդուն, ամօթ էլ կայ, որ նրան պարգեւում է փառք ու շնորհ:
11 Ինչպէս շունը իր փսխածին կը դառնայ, Այնպէս ալ յիմարը իր յիմարութեանը կը դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1126:11 Как пес возвращается на блевотину свою, так глупый повторяет глупость свою.
26:11 כְּ֭ ˈkᵊ כְּ as כֶלֶב ḵelˌev כֶּלֶב dog שָׁ֣ב šˈāv שׁוב return עַל־ ʕal- עַל upon קֵאֹ֑ו qēʔˈô קֵא vomit כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent שֹׁונֶ֥ה šônˌeh שׁנה change בְ vᵊ בְּ in אִוַּלְתֹּֽו׃ ʔiwwaltˈô אִוֶּלֶת foolishness
26:11. sicut canis qui revertitur ad vomitum suum sic inprudens qui iterat stultitiam suamAs a dog that returneth to his vomit, so is the fool that repeateth his folly.
11. As a dog that returneth to his vomit, a fool that repeateth his folly.
26:11. Like a dog that returns to his vomit, so also is the imprudent who repeats his foolishness.
26:11. As a dog returneth to his vomit, [so] a fool returneth to his folly.
As a dog returneth to his vomit, [so] a fool returneth to his folly:

26:11 Как пес возвращается на блевотину свою, так глупый повторяет глупость свою.
26:11
כְּ֭ ˈkᵊ כְּ as
כֶלֶב ḵelˌev כֶּלֶב dog
שָׁ֣ב šˈāv שׁוב return
עַל־ ʕal- עַל upon
קֵאֹ֑ו qēʔˈô קֵא vomit
כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent
שֹׁונֶ֥ה šônˌeh שׁנה change
בְ vᵊ בְּ in
אִוַּלְתֹּֽו׃ ʔiwwaltˈô אִוֶּלֶת foolishness
26:11. sicut canis qui revertitur ad vomitum suum sic inprudens qui iterat stultitiam suam
As a dog that returneth to his vomit, so is the fool that repeateth his folly.
26:11. Like a dog that returns to his vomit, so also is the imprudent who repeats his foolishness.
26:11. As a dog returneth to his vomit, [so] a fool returneth to his folly.
ru▾ 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
11 As a dog returneth to his vomit, so a fool returneth to his folly.
See here, 1. What an abominable thing sin is, and how hateful sometimes it is made to appear, even to the sinner himself. When his conscience is convinced, or he feels smart from his sin, he is sick of it, and vomits it up; he seems then to detest it and to be willing to part with it. It is in itself, and, first or last, will be to the sinner, more loathsome than the vomit of a dog, Ps. xxxvi. 2. 2. How apt sinners are to relapse into it notwithstanding. As the dog, after he has gained ease by vomiting that which burdened his stomach, yet goes and licks it up again, so sinners, who have been convinced only and not converted, return to sin again, forgetting how sick it made them. The apostle (2 Pet. ii. 22) applies this proverb to those that have known the way of righteousness but are turned from it; but God will spue them out of his mouth, Rev. iii. 16.
Adam Clarke: Commentary on the Bible - 1831
26:11: As a dog returneth to his vomit - See note on Pe2 2:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: a dog: Exo 8:15; Mat 12:45; Pe2 2:22
returneth to his folly: Heb. iterateth his folly
Proverbs 26:12
Carl Friedrich Keil and Franz Delitzsch
26:11
The series of proverbs regarding fools is continued:
Like a dog which returneth to his vomit,
Is a fool who cometh again with his folly.
שׁב is like שׁונה, particip.; only if the punctuation were כּכּלב, ought "which returneth to his vomit" to be taken as a relative clause (vid., under Ps 38:14). Regarding על as designating the terminus quo with verbs of motions, vid., Khler under Mal. 3:24. On קא = קיא, cf. Prov 23:8. Luther rightly; as a dog devours again his vomit. The lxx translate: ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον; the reference in 2Pet 2:22 : κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, is thus not from the lxx; the Venet. is not connected with this N.T. citation, but with the lxx, if its accordance with it is not merely accidental. To devour again its vomit is common with the dog.
(Note: Vid., Schulze's Die bibl. Sprichwrter der deutschen Sprache, p. 71f.)
Even so, it is the manner of fools to return again in word and in deed to their past folly (vid., regarding שׁנה with ב of the object. Prov 17:9); as an Aram. popular saying has it: the fool always falls back upon his foolish conduct.
(Note: Vid., Wahl's Das Sprichwort der heb.-aram. Literatur, p. 147; Duke's Rabbin. Blumenlese, p. 9.)
He must needs do so, for folly has become to him a second nature; but this "must" ceases when once a divine light shines forth upon him. The lxx has after Prov 26:11 a distich which is literally the same as Sir. 4:21.
John Gill
26:11 As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;
so a fool returneth to his folly, or "repeats" (a) it, time after time, many times, as Ben Melech; or a wicked man turns to his wickedness, who, having had some qualms upon his conscience for sin, for a while forsakes it; but that fit being over, and he forgetting all his former horror and uneasiness, returns to his old course of life: a wicked man is here compared to a dog, as he is elsewhere for his impudence and voraciousness in sinning; and the filthiness of sin is expressed by the vomit of a dog, than which nothing is more nauseous and loathsome; and the apostasy of the sinner, from an external course of righteousness into open profaneness is signified by the return of this creature to it. This is said to be a "true proverb", 2Pet 2:22, where it is quoted and applied.
(a) "qui iterat", Tigurine version, Michaelis; "iterans", Montanus, Mercerus, Cocceius, Gejerus; "duplicans", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
26:11 returneth . . . folly--Though disgusting to others, the fool delights in his folly.
26:1226:12: Տեսի այր յա՛նձն իւր պանծացեալ թէ իմաստո՛ւն իցէ. բայց յոյս գոյր յանզգամին քան ՚ի նմա[8340]։ [8340] Օրինակ մի. Տեսի այր մի յանձն։
12 Մարդ եմ տեսել, որ պարծեցել է, թէ ինքն իմաստուն է, բայց անզգամից աւելի շատ բան կարելի է յուսալ, քան նրանից:
12 Զինք իմաստուն կարծող մարդ մը տեսա՞ր. Աւելի յոյս կայ յիմարէն, քան թէ՝ անկէ։
Տեսի`` այր յանձն իւր պանծացեալ թէ իմաստուն իցէ, բայց յոյս գոյր յանզգամին քան ի նմա:

26:12: Տեսի այր յա՛նձն իւր պանծացեալ թէ իմաստո՛ւն իցէ. բայց յոյս գոյր յանզգամին քան ՚ի նմա[8340]։
[8340] Օրինակ մի. Տեսի այր մի յանձն։
12 Մարդ եմ տեսել, որ պարծեցել է, թէ ինքն իմաստուն է, բայց անզգամից աւելի շատ բան կարելի է յուսալ, քան նրանից:
12 Զինք իմաստուն կարծող մարդ մը տեսա՞ր. Աւելի յոյս կայ յիմարէն, քան թէ՝ անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1226:12 Видал ли ты человека, мудрого в глазах его? На глупого больше надежды, нежели на него.
26:12 רָאִ֗יתָ rāʔˈîṯā ראה see אִ֭ישׁ ˈʔîš אִישׁ man חָכָ֣ם ḥāḵˈām חָכָם wise בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye תִּקְוָ֖ה tiqwˌā תִּקְוָה hope לִ li לְ to כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent מִמֶּֽנּוּ׃ mimmˈennû מִן from
26:12. vidisti hominem sapientem sibi videri magis illo spem habebit stultusHast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him.
12. Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
26:12. Have you seen a man who seems wise to himself? There will be greater hope held for the unwise than for him.
26:12. Seest thou a man wise in his own conceit? [there is] more hope of a fool than of him.
Seest thou a man wise in his own conceit? [there is] more hope of a fool than of him:

26:12 Видал ли ты человека, мудрого в глазах его? На глупого больше надежды, нежели на него.
26:12
רָאִ֗יתָ rāʔˈîṯā ראה see
אִ֭ישׁ ˈʔîš אִישׁ man
חָכָ֣ם ḥāḵˈām חָכָם wise
בְּ bᵊ בְּ in
עֵינָ֑יו ʕênˈāʸw עַיִן eye
תִּקְוָ֖ה tiqwˌā תִּקְוָה hope
לִ li לְ to
כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent
מִמֶּֽנּוּ׃ mimmˈennû מִן from
26:12. vidisti hominem sapientem sibi videri magis illo spem habebit stultus
Hast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him.
26:12. Have you seen a man who seems wise to himself? There will be greater hope held for the unwise than for him.
26:12. Seest thou a man wise in his own conceit? [there is] more hope of a fool than of him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
Here is, 1. A spiritual disease supposed, and that is self-conceit: Seest thou a man? Yes, we see many a one, wise in his own conceit, who has some little sense, but is proud of it, thinks it much more than it is, more than any of his neighbours, have, and enough, so that he needs no more, has such a conceit of his own abilities as makes him opinionative, dogmatical, and censorious; and all the use he makes of his knowledge is that it puffs him up. Or, if by a wise man we understand a religious man, it describes the character of those who, making some show of religion, conclude their spiritual state to be good when really it is very bad, like Laodicea, Rev. iii. 17. 2. The danger of this disease. It is in a manner desperate: There is more hope of a fool, that knows and owns himself to be such, than of such a one. Solomon was not only a wise man himself, but a teacher of wisdom; and this observation he made upon his pupils, that he found his work most difficult and least successful with those that had a good opinion of themselves and were not sensible that they needed instruction. Therefore he that seems to himself to be wise must become a fool, that he may be wise, 1 Cor. iii. 18. There is more hope of a publican than of a proud Pharisee, Matt. xxi. 32. Many are hindered from being truly wise and religious by a false and groundless conceit that they are so, John ix. 40, 41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: Seest: Pro 22:29, Pro 29:20; Mat 21:31; Luk 7:44
a man: Pro 26:5, Pro 26:16, Pro 28:11, Pro 29:20; Mat 21:31; Luk 18:11; Rom 12:16; Co1 3:18, Co1 3:19; Co2 8:1, Co2 8:2; Rev 3:17
Proverbs 26:13
Carl Friedrich Keil and Franz Delitzsch
26:12
12 Seest thou a man who is wise in his own eyes?
The fool hath more hope than he.
Regarding the perf. hypotheticum ראית, vid., at Prov 22:29. Line second is repeated, Prov 29:20, unchanged. ממּנּוּ, prae eo, is equivalent to the Mishnic יותר ממּנּוּ, plus quam ei. As the conversion of a sinner, who does not regard himself as righteous, is more to be expected than that of a self-righteous man (Mt 9:12.), so the putting right of a fool, who is conscious that he is not wise (cf. Prov 24:7), is more likely to be effected than that of one deeming himself wise; for the greatest hindrance to any turning toward that which is better lies in the delusion that he does not need it.
(Note: The Targum has 12b after Codd. פּקח סכלא טב מגּיהּ (= Syr. pekach, expedit, convenit, melius est), it is far better circumstanced regarding the fool than regarding him. Vid., Geiger's Zeitschr. vi. (1868), p. 154.)
Thus far the group of proverbs regarding fools.
Geneva 1599
26:12 Seest thou a man wise in his own conceit? [there is] (g) more hope of a fool than of him.
(g) For the fool would rather be counselled than he: also the fool sins out of ignorance, and the other out of malice.
John Gill
26:12 Seest thou a man wise in his own conceit,.... Or "in his own eyes" (b); as multitudes may be seen, by looking round; man is a creature but of small knowledge in things natural, civil, mechanical, philosophical, moral, or divine; yet greatly conceited for the most part of his knowledge and wisdom. As by a "fool" in this book is generally understood a wicked profane man, so by a wise man is meant a good and righteous man, and may be so understood here; and many there are who are good and righteous only their own conceit and esteem, not truly so; they place their righteousness in outward things, in the observance of external duties; and though there may be some little imperfection in them, yet they think, as they mean well, God will accept the will for the deed: and some have imagined they have arrived to perfection; and such are generally conceited, proud, and haughty, and despise others; all which flows from ignorance; for, though they fancy themselves to be wise, they are very ignorant of themselves; of the plague of their own hearts; of the law of God, and the spirituality of it, and the extensiveness of its demands; of the strict justice and righteousness of God, which will not admit of an imperfect righteousness in the room of a perfect one; and also of the righteousness of Jesus Christ, the nature and necessity of that to justify: and this being their case, they are in very dangerous circumstances; they are building on a sand; they are liable to fall into a ditch; they cannot be justified nor saved by their own works; they oppose themselves to God's way of justifying and saving sinners; and he sets himself against them, he resisteth the proud. Wherefore
there is more hope of a fool than of him; of a profane sinner than of a self-righteous person; for Christ came to save sinners, to call them to repentance, and he receives them as such; but not self-righteous persons; and, humanly speaking, there is a greater likelihood and greater hopes of convincing sinners, and bringing them to repentance and to forsake their sins, than there is of convincing a self-righteous man of the insufficiency of his righteousness, and the folly of trusting to it, and of bringing him to repent of such a confidence, and to forsake it; for it is most natural to him; it is his own, and the effect of great labour and pains; and encourages vanity and boasting, which would be excluded should he part with it; see Mt 21:31.
(b) "in oculis suis", Pagninus, Montanus, Junius & Tremellius, &c.
Robert Jamieson, A. R. Fausset and David Brown
26:12 The self-conceited are taught with more difficulty than the stupid.
26:1326:13: Զվա՛տ յորժամ յուղի առաքես, ասէ. Առեւծ ունի զճանապարհս, եւ զհրապարակս սպանօղք[8341]։ [8341] Ոմանք. Յուղի առաքեսցես։ Ուր օրինակ մի. Զվատ յորժամ ուրեք յղեսցես, ասէ։
13 Երբ ծոյլին ուզում ես մի տեղ ուղարկել, ասում է. «Ճանապարհին առիւծ կայ, հրապարակում՝ մարդասպաններ»:
13 Ծոյլը կ’ըսէ. «Ճամբուն մէջ եւ հրապարակներուն մէջ առիւծ կայ»։
[407]Զվատ յորժամ յուղի առաքես` ասէ. Առեւծ ունի զճանապարհս եւ զհրապարակս սպանօղք:

26:13: Զվա՛տ յորժամ յուղի առաքես, ասէ. Առեւծ ունի զճանապարհս, եւ զհրապարակս սպանօղք[8341]։
[8341] Ոմանք. Յուղի առաքեսցես։ Ուր օրինակ մի. Զվատ յորժամ ուրեք յղեսցես, ասէ։
13 Երբ ծոյլին ուզում ես մի տեղ ուղարկել, ասում է. «Ճանապարհին առիւծ կայ, հրապարակում՝ մարդասպաններ»:
13 Ծոյլը կ’ըսէ. «Ճամբուն մէջ եւ հրապարակներուն մէջ առիւծ կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1326:13 Ленивец говорит: >
26:13 אָמַ֣ר ʔāmˈar אמר say עָ֭צֵל ˈʕāṣēl עָצֵל sluggish שַׁ֣חַל šˈaḥal שַׁחַל young lion בַּ ba בְּ in † הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way אֲ֝רִ֗י ˈʔᵃrˈî אֲרִי lion בֵּ֣ין bˈên בַּיִן interval הָ hā הַ the רְחֹבֹֽות׃ rᵊḥōvˈôṯ רְחֹב open place
26:13. dicit piger leaena in via leo in itineribusThe slothful man saith: There is a lion in the way, and a lioness in the roads.
13. The sluggard saith, There is a lion in the way; a lion is in the streets.
26:13. The lazy one says, “There is a lion along the way, and a lioness in the roads.”
26:13. The slothful [man] saith, [There is] a lion in the way; a lion [is] in the streets.
The slothful [man] saith, [There is] a lion in the way; a lion [is] in the streets:

26:13 Ленивец говорит: <<лев на дороге! лев на площадях!>>
26:13
אָמַ֣ר ʔāmˈar אמר say
עָ֭צֵל ˈʕāṣēl עָצֵל sluggish
שַׁ֣חַל šˈaḥal שַׁחַל young lion
בַּ ba בְּ in
הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
אֲ֝רִ֗י ˈʔᵃrˈî אֲרִי lion
בֵּ֣ין bˈên בַּיִן interval
הָ הַ the
רְחֹבֹֽות׃ rᵊḥōvˈôṯ רְחֹב open place
26:13. dicit piger leaena in via leo in itineribus
The slothful man saith: There is a lion in the way, and a lioness in the roads.
26:13. The lazy one says, “There is a lion along the way, and a lioness in the roads.”
26:13. The slothful [man] saith, [There is] a lion in the way; a lion [is] in the streets.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
13-16: В изображении здесь лености повторяются дословно черты, ранее высказанные Премудрым, см. ст. 13: и XXII:13; ст. 15: и XIX:24.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Disgrace of Slothfulness.
13 The slothful man saith, There is a lion in the way; a lion is in the streets.
When a man talks foolishly we say, He talks idly; for none betray their folly more than those who are idle and go about to excuse themselves in their idleness. As men's folly makes them slothful, so their slothfulness makes them foolish. Observe, 1. What the slothful man really dreads. He dreads the way, the streets, the place where work is to be done and a journey to be gone; he hates business, hates every thing that requires care and labour. 2. What he dreams of, and pretends to dread--a lion in the way. When he is pressed to be diligent, either in his worldly affairs or in the business of religion, this is his excuse (and a sorry excuse it is, as bad as none), There is a lion in the way, some insuperable difficulty or danger which he cannot pretend to grapple with. Lions frequent woods and deserts; and, in the day-time, when man has business to do, they are in their dens, Ps. civ. 22, 23. But the sluggard fancies, or rather pretends to fancy, a lion in the streets, whereas the lion is only in his own fancy, nor is he so fierce as he is painted. Note, It is a foolish thing to frighten ourselves from real duties by fancied difficulties, Eccl. xi. 4.
Adam Clarke: Commentary on the Bible - 1831
26:13: The slothful man saith - See the note on Pro 22:13 (note).
Albert Barnes: Notes on the Bible - 1834
26:13: Compare the marginal reference note. Here there is greater dramatic vividness in the two words used:
(1) A roaring one,
(2) a lion, more specifically.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: Pro 15:19, Pro 19:15, Pro 22:13
Proverbs 26:14
Carl Friedrich Keil and Franz Delitzsch
26:13
There follows now a group of proverbs regarding the slothful:
13 The slothful saith there is a lion without,
A lion in the midst of the streets;
cf. the original of this proverb, Prov 22:13. שׁוּעל, to say nothing of שׁחל, is not the jackal; שׁחל is the bibl. name for the lion. בּין is the more general expression for בּקרב, Is 5:25; by the streets he thinks of the rows of houses that form them.
Geneva 1599
26:13 The slothful [man] saith, (h) [There is] a lion in the way; a lion [is] in the streets.
(h) Read (Prov 22:13).
John Gill
26:13 The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till his field, and dress his vineyard. The Septuagint and Arabic versions add, "being sent into the way"; ordered by his master to go out to work, when he makes the following excuse:
there is a lion in the way; a lion is in the streets; in the way to his field or vineyard, and in the streets, where his business lies or leads unto it: a very idle excuse this; since lions are usually in woods, forests, and desert places, and not in public roads, and much less in streets of cities; see Prov 22:13. This may be applied to a man slothful in the duties of religion; the "way" and "streets" may denote public ordinances, which are the ways of God's appointing, prescribing, and directing to; and in which good men walk, and find pleasure and profit; and are the streets where Wisdom cries, or Christ is preached, and where he is sought for and found: but many are the excuses some men make not to attend them; see Lk 14:17; though they are vain, frivolous, and foolish, as this here; for in these ways and streets may true seen the feet of the messengers of peace; here the turtle's voice, the joyful sound of salvation by Christ, may be heard; here the Lamb of God is directed to, to be looked at, as taking away the sins of men, having been slain, and having shed his blood for the redemption of them: and though the terrible voice of the law may be sometimes heard, which is necessary to arouse and awaken sleepy sinners, and unhinge self-righteous persons from a dependence on the works of the law; yet, afterwards comes the still small voice of the Gospel, proclaiming freedom from the curse and condemnation of the law by Christ. Indeed, in some ages, there have been violent persecutors, comparable to lions; and informers have been in the way and in the streets, to terrify saints from their duty; but none of these could move them from it, nor separate fully gracious souls from their love to Christ: though carnal slothful professors are offended, when tribulation or persecution arise because of the word, these are lions to them; and, in times of peace and liberty, they can paint lions, very terrible to themselves, and raise such difficulties as are insuperable to them; a slight disorder of body, a small inclemency of the weather, little danger of catching cold, and the like, shall be a lion to them: not considering they have a devouring lion nearer them in their houses, chambers, and on their beds with them; even Satan, in whose clutches they are, who keeps their goods in peace, by whom they are led captive, and to whom they fall a prey: nor fearing the wrath of the King of kings, which is as the roaring of a lion: the wrath of God and of the Lamb, who is also the Lion of the tribe of Judah, and whose day of wrath will be such as none will be able to bear.
Robert Jamieson, A. R. Fausset and David Brown
26:13 (Compare Prov 22:13).
26:1426:14: Որպէս դուրք շրջին ՚ի ծղխնւոջ, նո՛յնպէս վատ ՚ի մահիճս իւր[8342]։ [8342] Ոմանք. Դուրք որ շրջին։
14 Ինչպէս դուռը շուռ է գալիս իր ծխնիի վրայ, այնպէս էլ ծոյլն է թաւալւում իր մահճում:
14 Ինչպէս դուռը իր ծխնիներուն վրայ կը դառնայ, Այնպէս ծոյլը՝ իր անկողնին վրայ։
Որպէս դուրք որ շրջին ի ծղխնւոջ, նոյնպէս եւ վատ ի մահիճս իւր:

26:14: Որպէս դուրք շրջին ՚ի ծղխնւոջ, նո՛յնպէս վատ ՚ի մահիճս իւր[8342]։
[8342] Ոմանք. Դուրք որ շրջին։
14 Ինչպէս դուռը շուռ է գալիս իր ծխնիի վրայ, այնպէս էլ ծոյլն է թաւալւում իր մահճում:
14 Ինչպէս դուռը իր ծխնիներուն վրայ կը դառնայ, Այնպէս ծոյլը՝ իր անկողնին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1426:14 Дверь ворочается на крючьях своих, а ленивец на постели своей.
26:14 הַ֭ ˈha הַ the דֶּלֶת ddelˌeṯ דֶּלֶת door תִּסֹּ֣וב tissˈôv סבב turn עַל־ ʕal- עַל upon צִירָ֑הּ ṣîrˈāh צִיר pivot וְ֝ ˈw וְ and עָצֵ֗ל ʕāṣˈēl עָצֵל sluggish עַל־ ʕal- עַל upon מִטָּתֹֽו׃ miṭṭāṯˈô מִטָּה couch
26:14. sicut ostium vertitur in cardine suo ita piger in lectulo suoAs the door turneth upon its hinges, so doth the slothful upon his bed.
14. the door turneth upon its hinges, so doth the sluggard upon his bed.
26:14. Just as a door turns upon its hinges, so also does the lazy one turn upon his bed.
26:14. [As] the door turneth upon his hinges, so [doth] the slothful upon his bed.
As the door turneth upon his hinges, so [doth] the slothful upon his bed:

26:14 Дверь ворочается на крючьях своих, а ленивец на постели своей.
26:14
הַ֭ ˈha הַ the
דֶּלֶת ddelˌeṯ דֶּלֶת door
תִּסֹּ֣וב tissˈôv סבב turn
עַל־ ʕal- עַל upon
צִירָ֑הּ ṣîrˈāh צִיר pivot
וְ֝ ˈw וְ and
עָצֵ֗ל ʕāṣˈēl עָצֵל sluggish
עַל־ ʕal- עַל upon
מִטָּתֹֽו׃ miṭṭāṯˈô מִטָּה couch
26:14. sicut ostium vertitur in cardine suo ita piger in lectulo suo
As the door turneth upon its hinges, so doth the slothful upon his bed.
26:14. Just as a door turns upon its hinges, so also does the lazy one turn upon his bed.
26:14. [As] the door turneth upon his hinges, so [doth] the slothful upon his bed.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 As the door turneth upon his hinges, so doth the slothful upon his bed.
Having seen the slothful man in fear of his work, here we find him in love with his ease; he lies in his bed on one side till he is weary of that, and then turns to the other, but still in his bed, when it is far in the day and work is to be done, as the door is moved, but not removed; and so his business is neglected and his opportunities are let slip. See the sluggard's character. 1. He is one that does not care to get out of his bed, but seems to be hung upon it, as the door upon the hinges. Bodily ease, too much consulted, is the sad occasion of many a spiritual disease. Those that love sleep will prove in the end to have loved death. 2. He does not care to get forward with his business; in that he stirs to and fro a little, but to no purpose; he is where he was. Slothful professors turn, in profession, like the door upon the hinges. The world and the flesh are the two hinges on which they are hung, and though they move in a course of external services, have got into road of duties, and tread around in them like the horse in the mill, yet they get no good, they get no ground, they are never the nearer heaven--sinners unchanged, saints unimproved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:14: Pro 6:9, Pro 6:10, Pro 12:24, Pro 12:27, Pro 24:33; Heb 6:12
Proverbs 26:15
Carl Friedrich Keil and Franz Delitzsch
26:14
14 The door turneth on its hinges,
And the sluggard on his bed.
The comparison is clear. The door turns itself on its hinges, on which it hangs, in and out, without passing beyond the narrow space of its motion; so is the fool on his bed, where he turns himself from the one side to the other. He is called עצל, because he is fast glued to the place where he is (Arab. 'azila), and cannot be free (contrast of the active, cf. Arab. ḥafyf, moving nimbly, agilis). But the door offers itself as a comparison, because the diligent goes out by it to begin his work without (Prov 24:27; Ps 104:23), while the sluggard rolls himself about on his bed. The hook, the hinge, on which the door is moved, called ציר, from צוּר, to turn,
(Note: The Arab. verb signifies radically: to turn, like the Persian verbs kashatn and kardydan, and like our "werden" to grow, turn, accords with vertere (Fleischer).)
has thus the name of הסּוב.
John Gill
26:14 As the door turneth upon his hinges,.... And moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its place:
so doth the slothful upon his bed; he turns himself from side to side, but is still on his bed, and does not move out of it, and go about his business. Aben Ezra makes mention of another reading and sense, "the door turneth upon his hinges", and is opened to let men out, one and another, to his work; "but yet the slothful man is upon his bed"; though one and another rise and go about business, and he hears the door open again and again, he stirs not, but keeps his, bed. So profane sinners lie on the bed of sinful lusts and sensual pleasures, indulge themselves in chambering and wantonness, and do not care to rise from hence, and walk honestly as in the daytime; and though their consciences are sometimes jogged by inward pricks, and they are moved a little by the reproofs of their friends, or awakened by the judgments of God; yet these are quickly over, and they give themselves a turn and go to sleep again: sometimes there are some motions in them, some thoughts and resolutions of amendment, some purposes to do good works; but, alas! their slothfulness is so great, and the habits and customs of sin so strong, that they cannot break through them, shake off their sloth, and come out, but remain as they were: and so it is with carnal professors, resting in their own works, and in a round of duties; and after ten, twenty, thirty years' profession, or more, they are just where they were; have no spiritual knowledge, judgment, and experience.
John Wesley
26:14 Turneth - Moving hither and thither upon it, but not removing from its place.
Robert Jamieson, A. R. Fausset and David Brown
26:14 (Compare Prov 6:10; Prov 24:33).
26:1526:15: Թաքուցանէ վատ զձեռս իւր ՚ի ծո՛ց իւրում, եւ ՚ի բերան իւր դանդաղի՛ տանել։
15 Ծոյլն իր ձեռքերը թաքցնում է ծոցում եւ ալարում է նոյնիսկ իր բերանը տանել:
15 Ծոյլը իր ձեռքը ամանին մէջ կը խոթէ, Բայց բերանը տանելու անգամ դժուարութիւն կը զգայ։
Թաքուցանէ վատ զձեռս իւր ի ծոց իւրում, եւ ի բերան իւր դանդաղի տանել:

26:15: Թաքուցանէ վատ զձեռս իւր ՚ի ծո՛ց իւրում, եւ ՚ի բերան իւր դանդաղի՛ տանել։
15 Ծոյլն իր ձեռքերը թաքցնում է ծոցում եւ ալարում է նոյնիսկ իր բերանը տանել:
15 Ծոյլը իր ձեռքը ամանին մէջ կը խոթէ, Բայց բերանը տանելու անգամ դժուարութիւն կը զգայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1526:15 Ленивец опускает руку свою в чашу, и ему тяжело донести ее до рта своего.
26:15 טָ֘מַ֤ן ṭˈāmˈan טמן hide עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish יָ֭דֹו ˈyāḏô יָד hand בַּ ba בְּ in † הַ the צַּלָּ֑חַת ṣṣallˈāḥaṯ צַלַּחַת pan נִ֝לְאָ֗ה ˈnilʔˈā לאה be weary לַֽ lˈa לְ to הֲשִׁיבָ֥הּ hᵃšîvˌāh שׁוב return אֶל־ ʔel- אֶל to פִּֽיו׃ pˈiʸw פֶּה mouth
26:15. abscondit piger manus sub ascellas suas et laborat si ad os suum eas converteritThe slothful hideth his hand under his armpit, and it grieveth him to turn it to his mouth.
15. The sluggard burieth his hand in the dish; it wearieth him to bring it again to his mouth.
26:15. The lazy one conceals his hand under his arms, and it is a labor for him to move it to his mouth.
26:15. The slothful hideth his hand in [his] bosom; it grieveth him to bring it again to his mouth.
The slothful hideth his hand in [his] bosom; it grieveth him to bring it again to his mouth:

26:15 Ленивец опускает руку свою в чашу, и ему тяжело донести ее до рта своего.
26:15
טָ֘מַ֤ן ṭˈāmˈan טמן hide
עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish
יָ֭דֹו ˈyāḏô יָד hand
בַּ ba בְּ in
הַ the
צַּלָּ֑חַת ṣṣallˈāḥaṯ צַלַּחַת pan
נִ֝לְאָ֗ה ˈnilʔˈā לאה be weary
לַֽ lˈa לְ to
הֲשִׁיבָ֥הּ hᵃšîvˌāh שׁוב return
אֶל־ ʔel- אֶל to
פִּֽיו׃ pˈiʸw פֶּה mouth
26:15. abscondit piger manus sub ascellas suas et laborat si ad os suum eas converterit
The slothful hideth his hand under his armpit, and it grieveth him to turn it to his mouth.
26:15. The lazy one conceals his hand under his arms, and it is a labor for him to move it to his mouth.
26:15. The slothful hideth his hand in [his] bosom; it grieveth him to bring it again to his mouth.
ru▾ 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
15 The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
The sluggard has now, with much ado, got out of his bed, but he might as well have lain there still for any thing he is likely to bring to pass in his work, so awkwardly does he go about it. Observe, 1. The pretence he makes for his slothfulness: He hides his hand in his bosom for fear of cold; next to his warm bed in his warm bosom. Or he pretends that he is lame, as some do that make a trade of begging; something ails his hand; he would have it thought that it is blistered with yesterday's hard work. Or it intimates, in general, his aversion to business; he has tried, and his hands are not used to labour, and therefore he hugs himself in his own ease and cares for nobody. Note, It is common for those that will not do their duty to pretend they cannot. I cannot dig, Luke xvi. 3. 2. The prejudice he sustains by his slothfulness. He himself is the loser by it, for he starves himself: It grieves him to bring his hand to his mouth, that is, he cannot find in his heart to feed himself, but dreads, as if it were a mighty toil, to lift his hand to his head. It is an elegant hyperbole, aggravating his sin, that he cannot endure to take the least pains, no, not for the greatest profit, and showing how his sin is his punishment. Those that are slothful in the business of religion will not be at the pains to feed their own souls with the word of God, the bread of life, nor to fetch in promised blessings by prayer, though they might have them for the fetching.
Albert Barnes: Notes on the Bible - 1834
26:15: Grieveth him - Better, wearieth him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:15: slothful: Pro 19:24
it grieveth him: or, he is weary
Proverbs 26:16
Carl Friedrich Keil and Franz Delitzsch
26:15
15 The slothful has thrust his hand into the dish,
It is hard for him to bring it back to his mouth again.
A variation of Prov 19:24; the fut. ישׁיבנּה there, is here explained by נלאה להשׁיבהּ.
John Gill
26:15 The slothful hideth his hand in his bosom,.... To keep it warm; Jarchi's note is,
"he puts his hand in a hot basin, because of the cold.''
The word (c) for "bosom" does sometimes signify a "pot" or basin. Or he hides it under his "arm holes", as some render it, not caring to make use of it for labour; or covers it out of sight in his bosom, pretending some weakness or ailment in it, which hinders him from working; see Prov 19:24;
Tit grieveth him to bring it again to his mouth; from under his arm holes, or out of his bosom, or even out of the platter, where his food is; an hyperbolical expression, setting forth his excessive sloth; and such an one ought not to eat, but starve indeed. It may be rendered, "he is weary"; it is a "weariness" (d) to him; it is even a labour too much for him to feed himself, so great is his sloth: and such is the sloth of carnal men; it is a weariness to them to hear the word, and attend on ordinances, and to lift up their hands in prayer to God; or to make use of any means, that they may have food for their souls; praying, hearing, and reading, are a burden to them; and therefore it is but just with God to send them a famine of the word, and take away the whole stay and staff of bread and water.
(c) "in patina vel olla", Vatablus; "in patinam", Tigurine version; "lebete", Mercerus; "in paropside", Cocceius; "in paropsidem", Schultens. (d) "fatigatur", Mercerus, Gejerus; "defessus fit", Michaelis; "defetiscitur", Junius & Tremellius, Piscator, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
26:15 (Compare Prov 19:24).
26:1626:16: Իմաստնագո՛յն թուի անձին իւրում վատ, քան զայն որ զմեծութեան աւետիս բերիցէ[8343]։ [8343] Ոմանք. Որ զլրութեան աւետիս բե՛՛։
16 Ծոյլն իր աչքին աւելի իմաստուն է թւում, քան այն անձը, որ հարստութեան բարի լուր է աւետում:
16 Ծոյլը՝ իր աչքերուն, Խելացի պատասխան տուող եօթը մարդէն աւելի իմաստուն կ’երեւնայ։
Իմաստնագոյն թուի անձին իւրում վատ, քան [408]զայն որ զմեծութեան աւետիս բերիցէ:

26:16: Իմաստնագո՛յն թուի անձին իւրում վատ, քան զայն որ զմեծութեան աւետիս բերիցէ[8343]։
[8343] Ոմանք. Որ զլրութեան աւետիս բե՛՛։
16 Ծոյլն իր աչքին աւելի իմաստուն է թւում, քան այն անձը, որ հարստութեան բարի լուր է աւետում:
16 Ծոյլը՝ իր աչքերուն, Խելացի պատասխան տուող եօթը մարդէն աւելի իմաստուն կ’երեւնայ։
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26:1626:16 Ленивец в глазах своих мудрее семерых, отвечающих обдуманно.
26:16 חָכָ֣ם ḥāḵˈām חָכָם wise עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye מִ֝ ˈmi מִן from שִּׁבְעָ֗ה ššivʕˈā שֶׁבַע seven מְשִׁ֣יבֵי mᵊšˈîvê שׁוב return טָֽעַם׃ ṭˈāʕam טַעַם taste
26:16. sapientior sibi piger videtur septem viris loquentibus sententiasThe sluggard is wiser in his own conceit, than seven men that speak sentences.
16. The sluggard is wiser in his own conceit than seven men that can render a reason.
26:16. The lazy one seems wiser to himself than seven men speaking judgments.
26:16. The sluggard [is] wiser in his own conceit than seven men that can render a reason.
The sluggard [is] wiser in his own conceit than seven men that can render a reason:

26:16 Ленивец в глазах своих мудрее семерых, отвечающих обдуманно.
26:16
חָכָ֣ם ḥāḵˈām חָכָם wise
עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish
בְּ bᵊ בְּ in
עֵינָ֑יו ʕênˈāʸw עַיִן eye
מִ֝ ˈmi מִן from
שִּׁבְעָ֗ה ššivʕˈā שֶׁבַע seven
מְשִׁ֣יבֵי mᵊšˈîvê שׁוב return
טָֽעַם׃ ṭˈāʕam טַעַם taste
26:16. sapientior sibi piger videtur septem viris loquentibus sententias
The sluggard is wiser in his own conceit, than seven men that speak sentences.
26:16. The lazy one seems wiser to himself than seven men speaking judgments.
26:16. The sluggard [is] wiser in his own conceit than seven men that can render a reason.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 The sluggard is wiser in his own conceit than seven men that can render a reason.
Observe, 1. The high opinion which the sluggard has of himself, notwithstanding the gross absurdity and folly of his slothfulness: He thinks himself wiser than seven men, than seven wise men, for they are such as can render a reason. It is the wisdom of a man to be able to render a reason, of a good man to be able to give a reason of the hope that is in him, 1 Pet. iii. 15. What we do we should be able to render a reason for, though perhaps we may not have wit enough to show the fallacy of every objection against it. He that takes pains in religion can render a good reason for it; he knows that he is working for a good Master and that his labour shall not be in vain. But the sluggard thinks himself wiser than seven such; for let seven such persuade him to be diligent, with all the reasons they can render for it, it is to no purpose; his own determination, he thinks, answer enough to them and all their reasons. 2. The reference that this has to his slothfulness. It is the sluggard, above all men, that is thus self-conceited; for, (1.) His good opinion of himself is the cause of his slothfulness; he will not take pains to get wisdom because he thinks he is wise enough already. A conceit of the sufficiency of our attainments is a great enemy to our improvement. (2.) His slothfulness is the cause of his good opinion of himself. If he would but take pains to examine himself, and compare himself with the laws of wisdom, he would have other thoughts of himself. Indulged slothfulness is at the bottom of prevailing self-conceitedness. Nay, (3.) So wretchedly besotted is he that he takes his slothfulness to be his wisdom; he thinks it is his wisdom to make much of himself, and take all the ease he can get, and do no more in religion than he needs must, to avoid suffering, to sit still and see what other people do, that he may have the pleasure of finding fault with them. Of such sluggards, who are proud of that which is their shame, their is little hope, v. 12.
Adam Clarke: Commentary on the Bible - 1831
26:16: Than seven men that can render a reason - Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men. "Than seven men that sytt and teach." - Coverdale; i.e., than seven doctors of the law, or heads of the schools of the prophets, who always sat while they taught.
Albert Barnes: Notes on the Bible - 1834
26:16: Seven - The definite number used for the indefinite (compare Pro 24:16).
Reason - Better, a right judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:16: Pro 26:12, Pro 12:15; Pe1 3:15
Proverbs 26:17
Carl Friedrich Keil and Franz Delitzsch
26:16
16 The sluggard is wise in his own eyes,
More than seven men who give an excellent answer.
Between slothfulness and conceit there exists no inward necessary mutual relation. The proverb means that the sluggard as such regards himself as wiser than seven, who all together answer well at any examination: much labour - he thinks with himself - only injures the health, blunts men for life and its joys, leads only to over-exertion; for the most prudent is, as a general rule, crack-brained. Bttcher's "maulfaule" [slow to speak] belongs to the German style of thinking; עטל לשׁנא in Syr. is not he who is slow to speak, but he who has a faltering tongue.
(Note: The Aram. עטל is the Hebr. עצל, as עטא = עצה; but in Arab. corresponds not to 'atal, but to 'azal.)
Seven is the number of manifoldness in completed unfolding (Prov 9:1). Meri thinks, after Ezra 7:14, on the council of seven of the Asiatic ruler. But seven is a round number of plurality, Prov 26:25, Prov 24:16; Prov 6:31. Regarding טעם, vid., at Prov 11:22.
John Gill
26:16 The sluggard is wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slothful as to make no use of the means of getting wisdom and knowledge. And it must be a mere conceit in him that he is wise, and especially that he is wiser
than seven men that can render a reason; not alluding to the number of a king's counsellors, who return him an answer to what he inquires of them, as Aben Ezra thinks; such as were the "seven" princes of the king of Persia, Esther 1:14. Since to have such an exact number might not obtain in Solomon's time, either in Persia, or in his own court, or elsewhere: but it signifies a large number, many wise men, as Gersom observes, that render a reason to everyone that asks it of them; who, having been diligent and industrious, have got such a competency of knowledge, that they are able to give a proper reason of what they say, believe, or do: and such are they, who, by the blessing of grace in the use of means, are wise in a spiritual sense; know themselves, and Christ Jesus, and the way of salvation by him; have an understanding of the Scriptures, and of the doctrines of the Gospel; have their spiritual senses exercised, to discern between truth and error; are of established judgments, and capable of teaching others good judgment and knowledge; and of giving a reason of their faith, hope, and practice; see 1Pet 3:15. Now such is the conceit of an ignorant sluggard, that he is wiser than ten thousand or ever so many of these; he thinks himself the wisest man, inasmuch as he enjoys ease and quiet in his stupid sottish way, while they are toiling and labouring, and taking a great deal of pains to get knowledge; and that he sleeps in a whole skin, and escapes the censure and reproaches of men, which they endure for being precise in religious duties, and constant in the performance of them; and fancies he can get to heaven in an easier way, without all this care and toil and trouble, only by saying, Lord, have mercy on me, at last.
John Wesley
26:16 A reason - A satisfactory reason of ail their actions.
Robert Jamieson, A. R. Fausset and David Brown
26:16 The thoughtless being ignorant of their ignorance are conceited.
26:1726:17: Որպէս որ բուռն հարկանիցէ զշան ձետոյ, նոյնպէս եւ մարդ որ անկանի յայլո՛յ դատաստան[8344]։ [8344] Ոմանք. Բուռն հարկանէ... որ անկանիցի յայլոյ դատաստանս։
17 Ուրիշի դատ ու վէճին խառնուող մարդը նման է նրան, ով ձեռքը գցում է շան պոչը բռնելու:
17 Իրենը չեղած դատին համար բարկացող անցորդը Շունը ականջներէն բռնողին պէս է։
Որպէս որ բուռն հարկանիցէ զշան [409]ձետոյ, նոյնպէս եւ մարդ որ անկանի յայլոյ դատաստան:

26:17: Որպէս որ բուռն հարկանիցէ զշան ձետոյ, նոյնպէս եւ մարդ որ անկանի յայլո՛յ դատաստան[8344]։
[8344] Ոմանք. Բուռն հարկանէ... որ անկանիցի յայլոյ դատաստանս։
17 Ուրիշի դատ ու վէճին խառնուող մարդը նման է նրան, ով ձեռքը գցում է շան պոչը բռնելու:
17 Իրենը չեղած դատին համար բարկացող անցորդը Շունը ականջներէն բռնողին պէս է։
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26:1726:17 Хватает пса за уши, кто, проходя мимо, вмешивается в чужую ссору.
26:17 מַחֲזִ֥יק maḥᵃzˌîq חזק be strong בְּ bᵊ בְּ in אָזְנֵי־ ʔoznê- אֹזֶן ear כָ֑לֶב ḵˈālev כֶּלֶב dog עֹבֵ֥ר ʕōvˌēr עבר pass מִ֝תְעַבֵּ֗ר ˈmiṯʕabbˈēr עבר be angry עַל־ ʕal- עַל upon רִ֥יב rˌîv רִיב law-case לֹּֽא־ llˈō- לֹא not לֹֽו׃ lˈô לְ to
26:17. sicut qui adprehendit auribus canem sic qui transit et inpatiens commiscetur rixae alteriusAs he that taketh a dog by the ears, so is he that passeth by in anger, and meddleth with another man's quarrel.
17. He that passeth by, vexeth himself with strife belonging not to him, is one that taketh a dog by the ears.
26:17. Just like one who takes hold of a dog by the ears, so also is he who crosses impatiently and meddles in the quarrels of another.
26:17. He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears.
He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears:

26:17 Хватает пса за уши, кто, проходя мимо, вмешивается в чужую ссору.
26:17
מַחֲזִ֥יק maḥᵃzˌîq חזק be strong
בְּ bᵊ בְּ in
אָזְנֵי־ ʔoznê- אֹזֶן ear
כָ֑לֶב ḵˈālev כֶּלֶב dog
עֹבֵ֥ר ʕōvˌēr עבר pass
מִ֝תְעַבֵּ֗ר ˈmiṯʕabbˈēr עבר be angry
עַל־ ʕal- עַל upon
רִ֥יב rˌîv רִיב law-case
לֹּֽא־ llˈō- לֹא not
לֹֽו׃ lˈô לְ to
26:17. sicut qui adprehendit auribus canem sic qui transit et inpatiens commiscetur rixae alterius
As he that taketh a dog by the ears, so is he that passeth by in anger, and meddleth with another man's quarrel.
26:17. Just like one who takes hold of a dog by the ears, so also is he who crosses impatiently and meddles in the quarrels of another.
26:17. He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: В ст. 18: образно - посредством сравнения - высказывается мысль о крайнем вреде неуместных шуток и забав.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hatred and Strife.
17 He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.
1. That which is here condemned is meddling with strife that belongs not to us. If we must not be hasty to strive in our own cause (ch. xxv. 8), much less in other people's, especially theirs that we are no way related to or concerned in, but light on accidentally as we pass by. If we can be instrumental to make peace between those that are at variance we must do it, though we should thereby get the ill-will of both sides, at least while they are in their heat; but to make ourselves busy in other men's matters, and parties in other men's quarrels, is not only to court our own trouble, but to thrust ourselves into temptation. Who made me a judge? Let them end it, as they began it, between themselves. 2. We are cautioned against it because of the danger it exposes us to; it is like taking a snarling cur by the ears, that will snap at you and bite you; you had better have let him alone, for you cannot get clear of him when you would, and must thank yourselves if you come off with a wound and dishonour. He that has got a dog by the ears, if he lets him go he flies at him, if he keeps his hold, he has his hands full, and can do nothing else. Let every one with quietness work and mind his own business, and not with unquietness quarrel and meddle with other people's business.
Adam Clarke: Commentary on the Bible - 1831
26:17: He that passeth by - This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:17: passeth: Pro 17:11, Pro 18:6, Pro 20:3; Luk 12:14; Ti2 2:23, Ti2 2:24
meddleth: or, is enraged
Proverbs 26:18
Carl Friedrich Keil and Franz Delitzsch
26:17
A series of proverbs which recommend the love of peace, for they present caricatures of the opposite:
17 He seizeth by the ears of a dog passing by,
Who is excited by a strife which concerns him not.
According to the accentuation in the text, the proverb is to be translated with Fleischer: Qualis est qui prehendit aures canis, talis est qui forte transiens ira abripitur propter rixam alienam (eique temere se immiscent). Since he is cautioned against unwarranted interference, the expression מתערב בּדין might have been used (Prov 14:10), according to which the Syr. translates; but על־ריב substantiates the originality of מתעבּר (vid., Prov 14:16; Prov 20:2). On the other hand, the placing together, without any connection of the two participles, is perplexing; why not עבר וּמתעבּר? For it is certainly not meant, that falling into a passion he passes by; but that passing by, he falls into a passion; for he stands to this object. The Targumist, feeling this also, renders עבר in the sense of being angry, but contrary to the usus loq. Wherefore the conjecture of Euchel and Abramsohn commends itself, that עבר belongs to כלב - the figure thereby becomes more distinct. To seize one's own dog by the ear is not dangerous, but it is not advisable to do this with a strange dog. Therefore עבר belongs as a necessary attribute to the dog. The dog accidentally passing by corresponds to the strife to which one stands in no relation (ריב לא־ול, vid., regarding the Makkeph, Baer's Genesis, p. 85, not. 9). Whoever is excited to passion about a strife that does not belong to him, is like one who lays hold by the ears (the lxx arbitrarily: by the tail) of a dog that is passing by - to the one or to the other it happens right when he brings evil upon himself thereby.
John Gill
26:17 He that passeth by, and meddleth with strife belonging not to him,.... One that going along the streets, and passing by the door, where two or more persons are quarrelling, and he thrusts himself in and intermeddles in the affair he has no concern in; and interests himself in the cause of the quarrel he has nothing to do with, on account of acquaintance, relation, or office; and especially when, instead of being a mediator and peacemaker, he takes on one side, and acts the angry part, as Aben Ezra interprets the word rendered "meddleth"; blows things up into a greater flame, and enrages the one against the other. Such a man
is like one that taketh a dog by the ears; which are short, and difficult to be held, and tender; and therefore cannot bear to be held by them, especially to be pulled and lugged by them, and which is very provoking; and as such a man has work enough to do to hold him, so he is in danger of being bitten by him, at least when he is forced to let go his hold: and so it is with a man that interferes in a quarrel in a furious manner; it is much if one or other of the contending parties do not fall upon him and abuse him. The Septuagint and Arabic versions render it, "as he that holdeth the tail of a dog."
John Wesley
26:17 He - Who is going upon the way. With strife - In which he is not concerned, nor any way obliged to meddle. That taketh - Exposes himself to needless hazard.
Robert Jamieson, A. R. Fausset and David Brown
26:17 meddleth--as in Prov 20:19; Prov 24:21; as either holding a dog by the ears or letting him go involves danger, so success in another man's strife or failure involves a useless risk of reputation, does no good, and may do us harm.
26:1826:18: Որպէս փորձիչք որ ընդհարկանեն բա՛նս ՚ի մարդկանէ, եւ որ վաղվաղէ ընդդէմ բանից՝ նախ նա ընկճի[8345]. [8345] Ոմանք. Որպէս թունաւորքն առաջի արկանեն զբանս մարդկան, եւ որ վաղվա՛՛։
18 Փորձող անձեր կան, որ առարկում են մարդկանց, բայց երբ որեւէ մէկը շտապում է կանխել՝ հակադրուելով նրանց, ընկճւում են,
18 Ինչպէս կատղած մարդը, որ կրակի կայծեր, նետեր ու մահ կը ցանէ
Որպէս փորձիչք որ ընդհարկանեն բանս ի մարդկանէ, եւ որ վաղվաղէ ընդդէմ բանից` նախ նա ընկճի:

26:18: Որպէս փորձիչք որ ընդհարկանեն բա՛նս ՚ի մարդկանէ, եւ որ վաղվաղէ ընդդէմ բանից՝ նախ նա ընկճի[8345].
[8345] Ոմանք. Որպէս թունաւորքն առաջի արկանեն զբանս մարդկան, եւ որ վաղվա՛՛։
18 Փորձող անձեր կան, որ առարկում են մարդկանց, բայց երբ որեւէ մէկը շտապում է կանխել՝ հակադրուելով նրանց, ընկճւում են,
18 Ինչպէս կատղած մարդը, որ կրակի կայծեր, նետեր ու մահ կը ցանէ
zohrab-1805▾ eastern-1994▾ western am▾
26:1826:18 Как притворяющийся помешанным бросает огонь, стрелы и смерть,
26:18 כְּֽ֭ ˈkᵊˈ כְּ as מִתְלַהְלֵהַּ miṯlahlˌēₐh להה be crazy הַ ha הַ the יֹּרֶ֥ה yyōrˌeh ירה cast זִקִּ֗ים ziqqˈîm זֵק fire-arrow חִצִּ֥ים ḥiṣṣˌîm חֵץ arrow וָ wā וְ and מָֽוֶת׃ mˈāweṯ מָוֶת death
26:18. sicut noxius est qui mittit lanceas et sagittas et mortemAs he is guilty that shooteth arrows, and lances unto death.
18. As a madman who casteth firebrands, arrows, and death;
26:18. Just as he is guilty who let loose the arrows and the lances unto death,
26:18. As a mad [man] who casteth firebrands, arrows, and death,
As a mad [man] who casteth firebrands, arrows, and death:

26:18 Как притворяющийся помешанным бросает огонь, стрелы и смерть,
26:18
כְּֽ֭ ˈkᵊˈ כְּ as
מִתְלַהְלֵהַּ miṯlahlˌēₐh להה be crazy
הַ ha הַ the
יֹּרֶ֥ה yyōrˌeh ירה cast
זִקִּ֗ים ziqqˈîm זֵק fire-arrow
חִצִּ֥ים ḥiṣṣˌîm חֵץ arrow
וָ וְ and
מָֽוֶת׃ mˈāweṯ מָוֶת death
26:18. sicut noxius est qui mittit lanceas et sagittas et mortem
As he is guilty that shooteth arrows, and lances unto death.
26:18. Just as he is guilty who let loose the arrows and the lances unto death,
26:18. As a mad [man] who casteth firebrands, arrows, and death,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 As a mad man who casteth firebrands, arrows, and death, 19 So is the man that deceiveth his neighbour, and saith, Am not I in sport?
See here, 1. How mischievous those are that make no scruple of deceiving their neighbours; they are as madmen that cast firebrands, arrows, and death, so much hurt may they do by their deceits. They value themselves upon it as polite cunning men, but really they are as madmen. There is not a greater madness in the world than a wilful sin. It is not only the passionate furious man, but the malicious deceitful man, that is a madman; he does in effect cast fire-brands, arrows, and death; he does more mischief than he can imagine. Fraud and falsehood burn like fire-brands, kill, even at a distance, like arrows. 2. See how frivolous the excuse is which men commonly make for the mischief they do, that they did it in a jest; with this they think to turn it off when they are reproved for it, Am not I in sport? But it will prove dangerous playing with fire and jesting with edge-tools. Not that those are to be commended who are captious, and can take no jest (those that themselves are wise must suffer fools, 2 Cor. xi. 19, 20), but those are certainly to be condemned who are any way abusive to their neighbours, impose upon their credulity, cheat them in their bargains with them, tell lies to them or tell lies of them, give them ill language, or sully their reputation, and then think to excuse it by saying that they did but jest. Am not I in sport? He that sins in just must repent in earnest, or his sin will be his ruin. Truth is too valuable a thing to be sold for a jest, and so is the reputation of our neighbour. By lying and slandering in jest men learn themselves, and teach others, to lie and slander in earnest; and a false report, raised in mirth, may be spread in malice; besides, if a man may tell a lie to make himself merry, why not to make himself rich, and so truth quite perishes, and men teach their tongues to tell lies, Jer. ix. 5. If men would consider that a lie comes from the devil, and brings to hell-fire, surely that would spoil the sport of it; it is casting arrows and death to themselves.
Albert Barnes: Notes on the Bible - 1834
26:18: The teacher cuts off the plea which people make when they have hurt their neighbor by lies, that they "did not mean mischief," that they were "only in fun." Such jesting is like that of the madman flinging firebrands or arrows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18; Sa2 20:9, Sa2 20:10; Eze 33:31; Luk 22:47, Luk 22:48
Proverbs 26:24
Carl Friedrich Keil and Franz Delitzsch
26:18
These verses form a tetrastich:
18 As a man who casteth brands,
And arrows, and death;
19 So is the man who deceiveth his neighbour,
And saith: I only make sport.
The old translations of מתלהלה are very diverse. Aquila has rendered it by κακοηθιζόμενος; Symmachus: πειρώμενοι; the Syr.: the vainglorious; the Targ.: מתּחת (from נחת), a successor (spiritually); Jerome: noxius (injurious; for which Luther: secret). There is thus no traditional translation. Kimchi explains the word by השׁתגע (Venet. ἐξεστώς); Aben Ezra by השׁתטה (from שׂטה), to behave thoughtlessly, foolishly; but both erroneously, confounding with it ותּלהּ, Gen 47:13, which is formed from להה and not from לההּ, and is related to לאה, according to which מתלהלה would designate him who exerts himself (Rashi, המתיגע), or who is worn out (Saadia: who does not know what to do, and in weariness passes his time). The root לההּ (להּ), whence the reflex form התלהלהּ, like התמהמהּ, from מההּ, מהּ) leads to another primary idea. The root להּ presents in (Arab.) âliha (vid., Fleischer in the Comm. zur Genesis, p. 57), waliha, and taliha, formed from the 8th form of this verb (aittalah), the fundamental meaning of internal and external unrest; these verbs are used of the effect of fear (shrinking back from fear), and, generally, the want of self-command; the Syr. otlahlah, to be terrified, obstupescere, confirms this primary conception, connecting itself with the R. להּ. Accordingly, he who shoots every possible death-bringing arrow, is thought of as one who is beside himself, one who is of confused mind, in which sense the passive forms of (Arab.) âlah and talah are actually used. Schultens' reference to (Arab.) lâh micare, according to which כמתלהלה must mean sicut ludicram micationem exercens (Bttcher: one who exerts himself; Malbim: one who scoffs, from התל), is to be rejected, because מתלהלה must be the direct opposite of משׂחק; and Ewald's comparison of (Arab.) wâh and akhkh, to be entangled, distorted, lâh, to be veiled, confounds together heterogeneous words. Regarding זקּים (from זנק), burning arrows, vid., under Is 50:11. Death stands third, not as comprehensive (that which is deadly of every kind), but as a climax (yea, even death itself). The כּן of the principal sentence, correlate to כּ of the contiguous clause, has the Makkeph in our editions; but the laws of the metrical Makkeph require כּן אישׁ (with Munach), as it occurs e.g., in Cod. 1294. A man who gives vent to his malice against his neighbour, and then says: seest thou not that... (הלא, like Arab. âlâ), i.e., I am only jesting, I have only a joke with thee: he exhibits himself as being mad, who in blind rage scatters about him deadly arrows.
John Gill
26:18 As a mad man, who casteth firebrands, arrows, and death. Or the instruments of death, as Aben Ezra; or the sharp arrows of death, as the Targum and Syriac version; who casts firebrands into the houses and barns of his neighbours, to consume them; or arrows at their persons and cattle, to destroy them; or any other instruments of death, which none but a mad man, or one wickedly mad, would do. Or, "as one that makes himself mad" (e); that feigns himself mad, and, under colour of this, does mischief to his neighbour's person and property: or, "as one that hides himself" (f); that casts firebrands, arrows, and other deadly things, in a private way, so as not to be seen, and that it may not be known from whence they come: or, "as one that wearies himself" (g), so Jarchi; in doing mischief in such a way. The word in the Arabic language signifies to play and be in sport; and so it means one that does these things in sport, as it is a sport to a fool to do mischief; which sense agrees with what follows.
(e) "ut se habet qui iunsanum ne simulat", Piscator; "ut qui se insanire fingit", Cocceius. (f) "Sicut abscondit se", Pagninus, Mercerus, Gejerus. (g) "Ut sese fatigat", Tigurine version.
John Wesley
26:18 And death - Any instruments of death.
Robert Jamieson, A. R. Fausset and David Brown
26:18 Such are reckless of results.
26:1926:19: նոյնպէս ամենեքեան որ դարանակալ լինին բարեկամաց իւրեանց. եւ յորժամ յանդիմանին, ասեն. Մեք ընդ խա՛ղ արարաք[8346]։ [8346] Ոմանք. Ընդ խաղ առնէաք։
19 այդպէս էլ վարւում են այն բոլոր մարդիկ, որ դարանամուտ են լինում իրենց բարեկամների հանդէպ, բայց երբ կշտամբանքի են ենթարկւում, ասում են՝ «Մենք կատակ էինք անում»:
19 Այնպէս է այն մարդը որ իր բարեկամին նենգութիւն կ’ընէ Ու ետքը կ’ըսէ. «Կատակ ըրի»։
նոյնպէս ամենեքեան որ դարանակալ լինին բարեկամաց իւրեանց. եւ [410]յորժամ յանդիմանին`` ասեն. Մեք ընդ խաղ արարաք:

26:19: նոյնպէս ամենեքեան որ դարանակալ լինին բարեկամաց իւրեանց. եւ յորժամ յանդիմանին, ասեն. Մեք ընդ խա՛ղ արարաք[8346]։
[8346] Ոմանք. Ընդ խաղ առնէաք։
19 այդպէս էլ վարւում են այն բոլոր մարդիկ, որ դարանամուտ են լինում իրենց բարեկամների հանդէպ, բայց երբ կշտամբանքի են ենթարկւում, ասում են՝ «Մենք կատակ էինք անում»:
19 Այնպէս է այն մարդը որ իր բարեկամին նենգութիւն կ’ընէ Ու ետքը կ’ըսէ. «Կատակ ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1926:19 так человек, который коварно вредит другу своему и потом говорит: >.
26:19 כֵּֽן־ kˈēn- כֵּן thus אִ֭ישׁ ˈʔîš אִישׁ man רִמָּ֣ה rimmˈā רמה deceive אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ֝ ˈw וְ and אָמַ֗ר ʔāmˈar אמר say הֲֽ hˈᵃ הֲ [interrogative] לֹא־ lō- לֹא not מְשַׂחֵ֥ק mᵊśaḥˌēq שׂחק laugh אָֽנִי׃ ʔˈānî אֲנִי i
26:19. sic vir qui fraudulenter nocet amico suo et cum fuerit deprehensus dicit ludens feciSo is the man that hurteth his friend deceitfully: and when he is taken, saith: I did it in jest.
19. So is the man that deceiveth his neighbour, and saith, Am not I in sport?
26:19. so also is the man who harms his friend by deceitfulness. And when he has been apprehended, he says, “I did it jokingly.”
26:19. So [is] the man [that] deceiveth his neighbour, and saith, Am not I in sport?
So [is] the man [that] deceiveth his neighbour, and saith, Am not I in sport:

26:19 так человек, который коварно вредит другу своему и потом говорит: <<я только пошутил>>.
26:19
כֵּֽן־ kˈēn- כֵּן thus
אִ֭ישׁ ˈʔîš אִישׁ man
רִמָּ֣ה rimmˈā רמה deceive
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ֝ ˈw וְ and
אָמַ֗ר ʔāmˈar אמר say
הֲֽ hˈᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
מְשַׂחֵ֥ק mᵊśaḥˌēq שׂחק laugh
אָֽנִי׃ ʔˈānî אֲנִי i
26:19. sic vir qui fraudulenter nocet amico suo et cum fuerit deprehensus dicit ludens feci
So is the man that hurteth his friend deceitfully: and when he is taken, saith: I did it in jest.
26:19. so also is the man who harms his friend by deceitfulness. And when he has been apprehended, he says, “I did it jokingly.”
26:19. So [is] the man [that] deceiveth his neighbour, and saith, Am not I in sport?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:19: Am not I in sport? - How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! "I designed no harm by what I said;" "It was only in jest," etc. Sportive as such persons may think their conduct to be, it is as ruinous as that of the mad man who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:19: and: Pro 10:23, Pro 14:9, Pro 15:21; Eph 5:4; Pe2 2:13
Proverbs 26:20
Geneva 1599
26:19 So [is] the man [that] deceiveth (i) his neighbour, and saith, Am not I in sport?
(i) Who disguises himself to be that which he is not.
John Gill
26:19 So is the man that deceiveth his neighbour,.... By telling him a lie; or by reporting false things concerning him; or by cheating him in trade and commerce; or by taking his goods privately from him; and, when caught in either of these,
and saith, Am not I in sport? do not be angry, I designed no hurt; it is all in jest, a mere joke: but, had he not been apprehended, it would have been in earnest, as he was. This is only an excuse, and as absurd an one as if a man should set fire to his neighbour's house and barns, or throw arrows at him, or strike him with any instrument of death, as the sword, &c. and then say he was only in jest, or pretend madness.
26:2026:20: ՚Ի բազում փայտից զուարթանա՛յ հուր. եւ ուր ո՛չ գոյ երկմիտ՝ դադարէ կռիւ[8347]։ [8347] Ոսկան յաւելու. Ոչ գոյ այր երկմիտ։
20 Շատ փայտ աւելացնելուց բորբոքւում է կրակը, բայց ուր երկմիտ մարդ չկայ, այնտեղ դադարում է վէճը:
20 Առանց փայտի կրակը կը մարի Եւ եթէ քսու չըլլայ, կռիւը կը դադրի։
[411]Ի բազում փայտից զուարթանայ հուր, եւ ուր ոչ գոյ երկմիտ` դադարէ կռիւ:

26:20: ՚Ի բազում փայտից զուարթանա՛յ հուր. եւ ուր ո՛չ գոյ երկմիտ՝ դադարէ կռիւ[8347]։
[8347] Ոսկան յաւելու. Ոչ գոյ այր երկմիտ։
20 Շատ փայտ աւելացնելուց բորբոքւում է կրակը, բայց ուր երկմիտ մարդ չկայ, այնտեղ դադարում է վէճը:
20 Առանց փայտի կրակը կը մարի Եւ եթէ քսու չըլլայ, կռիւը կը դադրի։
zohrab-1805▾ eastern-1994▾ western am▾
26:2026:20 Где нет больше дров, огонь погасает, и где нет наушника, раздор утихает.
26:20 בְּ bᵊ בְּ in אֶ֣פֶס ʔˈefes אֶפֶס end עֵ֭צִים ˈʕēṣîm עֵץ tree תִּכְבֶּה־ tiḵbeh- כבה go out אֵ֑שׁ ʔˈēš אֵשׁ fire וּ û וְ and בְ vᵊ בְּ in אֵ֥ין ʔˌên אַיִן [NEG] נִ֝רְגָּ֗ן ˈnirgˈān רגן grumble יִשְׁתֹּ֥ק yištˌōq שׁתק be silent מָדֹֽון׃ māḏˈôn מָדֹון contention
26:20. cum defecerint ligna extinguetur ignis et susurrone subtracto iurgia conquiescuntWhen the wood faileth, the fire shall go out: and when the talebearer is taken away, contentions shall cease.
20. For lack of wood the fire goeth out: and where there is no whisperer, contention ceaseth.
26:20. When the wood fails, the fire will be extinguished. And when the gossiper is taken away, conflicts will be quelled.
26:20. Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth.
Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth:

26:20 Где нет больше дров, огонь погасает, и где нет наушника, раздор утихает.
26:20
בְּ bᵊ בְּ in
אֶ֣פֶס ʔˈefes אֶפֶס end
עֵ֭צִים ˈʕēṣîm עֵץ tree
תִּכְבֶּה־ tiḵbeh- כבה go out
אֵ֑שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
בְ vᵊ בְּ in
אֵ֥ין ʔˌên אַיִן [NEG]
נִ֝רְגָּ֗ן ˈnirgˈān רגן grumble
יִשְׁתֹּ֥ק yištˌōq שׁתק be silent
מָדֹֽון׃ māḏˈôn מָדֹון contention
26:20. cum defecerint ligna extinguetur ignis et susurrone subtracto iurgia conquiescunt
When the wood faileth, the fire shall go out: and when the talebearer is taken away, contentions shall cease.
26:20. When the wood fails, the fire will be extinguished. And when the gossiper is taken away, conflicts will be quelled.
26:20. Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-28: В образной и прямой речи (ст. 20-21) высказывается вред раздоров и ссор. Ст. 24-25: - предостережение против опасности со стороны лицемерия; в ст. 26: - мотив к воздержанию от злобы и ненависти: неминуемость открытия тайной ненависти. Ст. 26: дает обобщение предыдущих наставлений.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. 21 As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. 22 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
Contention is as a fire; it heats the spirit, burns up all that is good, and puts families and societies into a flame. Now here we are told how that fire is commonly kindled and kept burning, that we may avoid the occasions of strife and so prevent the mischievous consequences of it. If then we would keep the peace, 1. We must not give ear to talebearers, for they feed the fire of contention with fuel; nay, they spread it with combustible matter; the tales they carry are fireballs. Those who by insinuating base characters, revealing secrets, and misrepresenting words and actions, do what they can to make relations, friends, and neighbours, jealous one of another, to alienate them one from another, and sow discord among them, are to be banished out of families and all societies, and then strife will as surely cease as the fire will go out when it has no fuel; the contenders will better understand one another and come to a better temper; old stories will soon be forgotten when there are no new ones told to keep up the remembrance of them, and both sides will see how they have been imposed upon by a common enemy. Whisperers and backbiters are incendiaries not to be suffered. To illustrate this, he repeats (v. 22) what he had said before (ch. xviii. 8), that the words of a tale-bearer are as wounds, deep and dangerous wounds, wounds in the vitals. They wound the reputation of him who is belied, and perhaps the wound proves incurable, and even the plaster of a recantation (which yet can seldom be obtained) may not prove wide enough for it. They wound the love and charity which he to whom they are spoken ought to have for his neighbour and give a fatal stab to friendship and Christian fellowship. We must therefore not only not be tale-bearers ourselves at any time, nor ever do any ill offices, but we should not give the least countenance to those that are. 2. We must not associate with peevish passionate people, that are exceptions, and apt to put the worst constructions upon everything, that pick quarrels upon the least occasion, and are quick, and high, and hot, in resenting affronts. These are contentious men, that kindle strife, v. 21. The less we have to do with such the better, for it will be very difficult to avoid quarrelling with those that are quarrelsome.
Adam Clarke: Commentary on the Bible - 1831
26:20: Where no wood is, there the fire goeth out - The tale-receiver and the tale-bearer are the agents of discord. If none received the slander in the first instance, it could not be propagated. Hence our proverb, "The receiver is as bad as the thief." And our laws treat them equally; for the receiver of stolen goods, knowing them to be stolen, is hanged, as well as he who stole them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:20: Where no wood is: Heb. Without wood
so: Pro 26:22, Pro 16:28, Pro 22:10; Jam 3:6
talebearer: or, whisperer
ceaseth: Heb. is silent
Proverbs 26:21
Carl Friedrich Keil and Franz Delitzsch
26:20
There now follow proverbs regarding the nirgân, the slanderer (vid., regarding the formation and import of this word at Prov 26:28):
20 Where the wood faileth, the fire goeth out;
And where no tale-bearer, discord cometh to silence.
Wood, as material for building or for burning, is called, with the plur. of its product, עצים. Since אפס is the absolute end of a thing, and thus expresses its no longer existing, so it was more appropriate to wood (Fleischer: consumtis lignis) than to the tale-bearer, of whom the proverb says the same thing as Prov 22:10 says of the mocker.
John Gill
26:20 Where no wood is, there the fire goeth out,.... Or "woods" (h); where there is a large quantity of wood or fuel, the fire is kept up; but where there is little, scarce any or none at all, it goes out of course;
So where there is no talebearer, the strife ceaseth; or is silent (i): men cease to quarrel one with another; they hold their peace and are silent, when there are none to bring tales from one to another, or any whisperer or backbiter to suggest evil things of each other; or when such are discouraged on both sides, and their tales are not listened to; or when they are detected and thrust out of doors, as they deserve, then strife subsides, and peace ensues. Contention is like a fire, the flame of which is blown up by talebearers and whisperers, who are as incendiaries, and as such are to be treated.
(h) "deficientibus lignis", Junius & Tremellius, Piscator; "in deficientia lignorum", Michaelis; "quum expirarunt ligna", Schultens. (i) "silebit", Pagninus, Montanus, Mercerus, Gejerus; "silet", Junius & Tremellius, Piscator; "consilescit", Cocceius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
26:20 The talebearers foster (Prov 16:28), and the contentious excite, strife.
26:2126:21: Կրակարա՛նք կայծականց, եւ փայտ հրոյ. եւ ա՛յր բանսարկու առ ՚ի յուզե՛լ զկռիւ։
21 Կրակարանը շիկանում է ածուխից, փայտը բորբոքում է կրակը, բանսարկուն էլ հրահրում է կռիւը:
21 Ինչպէս ածուխը՝ կայծերուն ու փայտը՝ կրակին, Այնպէս է կռուարար մարդը վէճ բռնկցնելու։
Կրակարանք`` կայծականց եւ փայտ հրոյ, եւ այր բանսարկու առ ի յուզել զկռիւ:

26:21: Կրակարա՛նք կայծականց, եւ փայտ հրոյ. եւ ա՛յր բանսարկու առ ՚ի յուզե՛լ զկռիւ։
21 Կրակարանը շիկանում է ածուխից, փայտը բորբոքում է կրակը, բանսարկուն էլ հրահրում է կռիւը:
21 Ինչպէս ածուխը՝ կայծերուն ու փայտը՝ կրակին, Այնպէս է կռուարար մարդը վէճ բռնկցնելու։
zohrab-1805▾ eastern-1994▾ western am▾
26:2126:21 Уголь для жара и дрова для огня, а человек сварливый для разжжения ссоры.
26:21 פֶּחָ֣ם peḥˈām פֶּחָם charcoal לְ֭ ˈl לְ to גֶחָלִים ḡeḥālîm גֶּחָל charcoals וְ wᵊ וְ and עֵצִ֣ים ʕēṣˈîm עֵץ tree לְ lᵊ לְ to אֵ֑שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man מִ֝דְיָנִ֗יםמדונים *ˈmiḏyānˈîm מִדְיָן contention לְ lᵊ לְ to חַרְחַר־ ḥarḥar- חרר be hot רִֽיב׃ פ rˈîv . f רִיב law-case
26:21. sicut carbones ad prunam et ligna ad ignem sic homo iracundus suscitat rixasAs coals are to burning coals, and wood to fire, so an angry man stirreth up strife.
21. coals are to hot embers, and wood to fire; so is a contentious man to inflame strife.
26:21. Just as charcoals are to burning coals, and wood is to fire, so also is an angry man who stirs up quarrels.
26:21. [As] coals [are] to burning coals, and wood to fire; so [is] a contentious man to kindle strife.
As coals [are] to burning coals, and wood to fire; so [is] a contentious man to kindle strife:

26:21 Уголь для жара и дрова для огня, а человек сварливый для разжжения ссоры.
26:21
פֶּחָ֣ם peḥˈām פֶּחָם charcoal
לְ֭ ˈl לְ to
גֶחָלִים ḡeḥālîm גֶּחָל charcoals
וְ wᵊ וְ and
עֵצִ֣ים ʕēṣˈîm עֵץ tree
לְ lᵊ לְ to
אֵ֑שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
מִ֝דְיָנִ֗יםמדונים
*ˈmiḏyānˈîm מִדְיָן contention
לְ lᵊ לְ to
חַרְחַר־ ḥarḥar- חרר be hot
רִֽיב׃ פ rˈîv . f רִיב law-case
26:21. sicut carbones ad prunam et ligna ad ignem sic homo iracundus suscitat rixas
As coals are to burning coals, and wood to fire, so an angry man stirreth up strife.
26:21. Just as charcoals are to burning coals, and wood is to fire, so also is an angry man who stirs up quarrels.
26:21. [As] coals [are] to burning coals, and wood to fire; so [is] a contentious man to kindle strife.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:21: Coals - Charcoal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:21: Pro 10:12, Pro 15:18, Pro 29:22, Pro 30:33; Sa2 20:1; Kg1 12:2, Kg1 12:3, Kg1 12:20; Psa 120:4
Proverbs 26:22
Carl Friedrich Keil and Franz Delitzsch
26:21
21 Black coal to burning coal, and wood to fire;
And a contentious man to stir up strife.
The Venet. translates פּחם by καρβών, and גּחלת by ἄνθραξ; the former (from פּחם, Arab. faḥuma, to be deep black) is coal in itself; the latter (from גּחל, jaham, to set on fire, and intrans. to burn), coal in a glowing state (e.g., Prov 25:22; Ezek 1:13). Black coal is suited to glowing coal, to nourish it; and wood to the fire, to sustain it; and a contentious man is suited for and serves this purpose, to kindle up strife. חרר signifies to be hot, and the Pilpel חרחר, to heat, i.e., to make hot or hotter. The three - coal, wood, and the contentious man - are alike, in that they are a means to an end.
John Gill
26:21 As coals are to burning coals, and wood to fire,.... As brands, wood half burnt, or dead coals put to live and burning ones, soon take fire and become like them, and fit and proper fuel for them, and add to their heat:
so is a contentious man to kindle strife; or "a man of contentions" (k); who is given to it, is full of it; it is agreeable to his natural temper and disposition; he is in his element when at it; such a man is as fuel to the fire, as a dead coal to a living one, which increases the heat of it; so does he, he kindles and spreads the flame of contention and strife.
(k) "vir contentionum", Montanus, Baynus, Piscator, Gejerus.
26:2226:22: Բանք սուտակասպասաց կակո՛ւղ են, բայց արկանեն ՚ի շտեմարա՛նս մարտի։
22 Շողոքորթների խօսքերը փաղաքշող են, բայց դառնում են կռուի բուն:
22 Քսու մարդուն խօսքերը քաղցր պատառներու պէս են, Որոնք մինչեւ փորին շտեմարանները կ’իջնեն։
Բանք սուտակասպասաց [412]կակուղ են, բայց արկանեն ի շտեմարանս մարտի:

26:22: Բանք սուտակասպասաց կակո՛ւղ են, բայց արկանեն ՚ի շտեմարա՛նս մարտի։
22 Շողոքորթների խօսքերը փաղաքշող են, բայց դառնում են կռուի բուն:
22 Քսու մարդուն խօսքերը քաղցր պատառներու պէս են, Որոնք մինչեւ փորին շտեմարանները կ’իջնեն։
zohrab-1805▾ eastern-1994▾ western am▾
26:2226:22 Слова наушника как лакомства, и они входят во внутренность чрева.
26:22 דִּבְרֵ֣י divrˈê דָּבָר word נִ֭רְגָּן ˈnirgon רגן grumble כְּ kᵊ כְּ as מִֽתְלַהֲמִ֑ים mˈiṯlahᵃmˈîm להם swallow וְ֝ ˈw וְ and הֵ֗ם hˈēm הֵם they יָרְד֥וּ yārᵊḏˌû ירד descend חַדְרֵי־ ḥaḏrê- חֶדֶר room בָֽטֶן׃ vˈāṭen בֶּטֶן belly
26:22. verba susurronis quasi simplicia et ipsa perveniunt ad intima ventrisThe words of a talebearer are as it were simple, but they reach to the innermost parts of the belly.
22. The words of a whisperer are as dainty morsels, and they go down into the innermost parts of the belly.
26:22. The words of a whisperer seem simple, but they penetrate to the innermost parts of the self.
26:22. The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly.
The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly:

26:22 Слова наушника как лакомства, и они входят во внутренность чрева.
26:22
דִּבְרֵ֣י divrˈê דָּבָר word
נִ֭רְגָּן ˈnirgon רגן grumble
כְּ kᵊ כְּ as
מִֽתְלַהֲמִ֑ים mˈiṯlahᵃmˈîm להם swallow
וְ֝ ˈw וְ and
הֵ֗ם hˈēm הֵם they
יָרְד֥וּ yārᵊḏˌû ירד descend
חַדְרֵי־ ḥaḏrê- חֶדֶר room
בָֽטֶן׃ vˈāṭen בֶּטֶן belly
26:22. verba susurronis quasi simplicia et ipsa perveniunt ad intima ventris
The words of a talebearer are as it were simple, but they reach to the innermost parts of the belly.
26:22. The words of a whisperer seem simple, but they penetrate to the innermost parts of the self.
26:22. The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:22: The words of a tale-bearer - The same with Pro 18:8 (note), where see the note.
Albert Barnes: Notes on the Bible - 1834
26:22: Compare the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:22: words: Pro 18:8, Pro 20:19; Eze 22:9
innermost parts: Heb. chambers
Proverbs 26:23
Carl Friedrich Keil and Franz Delitzsch
26:22
22 The words of the tale-bearer are like dainty morsels;
And they glide down into the innermost parts.
A repetition of Prov 18:8.
John Gill
26:22 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. These expressions are the same with those in Prov 18:8; and are here repeated, as being found along with others by the men of Hezekiah, Prov 25:1; as some others likewise are; and also because of the importance of them; and to impress the minds of men with a sense of the evil of such a practice, that they may shun it, and avoid those that are given to it. See Gill on Prov 18:8.
Robert Jamieson, A. R. Fausset and David Brown
26:22 (Compare Prov 18:8).
26:2326:23: Որ տա՛յ արծաթ նենգութեամբ, իբրեւ ընդ խեցի՛ համարեալ է. շրթունք ողորկք ծածկե՛ն զսիրտս տրտմագինս[8348]։ [8348] Ոմանք. Իբրեւ զխեցի համարեալ է. կամ՝ համարէ. շրթունք ուղորդք ծած՛՛։
23 Նենգամտութեամբ տրուած արծաթը նման է խեցու. ողորկ շուրթերը թաքցնում են տրտում սրտերը:
23 Կրքոտ շրթունքները եւ չար սիրտը Արծաթի կղկղանքով պատուած հողէ ամանի կը նմանին։
Որ տայ արծաթ նենգութեամբ, իբրեւ ընդ խեցի համարեալ է. շրթունք ողորկք ծածկեն զսիրտս տրտմագինս:

26:23: Որ տա՛յ արծաթ նենգութեամբ, իբրեւ ընդ խեցի՛ համարեալ է. շրթունք ողորկք ծածկե՛ն զսիրտս տրտմագինս[8348]։
[8348] Ոմանք. Իբրեւ զխեցի համարեալ է. կամ՝ համարէ. շրթունք ուղորդք ծած՛՛։
23 Նենգամտութեամբ տրուած արծաթը նման է խեցու. ողորկ շուրթերը թաքցնում են տրտում սրտերը:
23 Կրքոտ շրթունքները եւ չար սիրտը Արծաթի կղկղանքով պատուած հողէ ամանի կը նմանին։
zohrab-1805▾ eastern-1994▾ western am▾
26:2326:23 Что нечистым серебром обложенный глиняный сосуд, то пламенные уста и сердце злобное.
26:23 כֶּ֣סֶף kˈesef כֶּסֶף silver סִ֭יגִים ˈsîḡîm סִיג lead oxide מְצֻפֶּ֣ה mᵊṣuppˈeh צפה arrange עַל־ ʕal- עַל upon חָ֑רֶשׂ ḥˈāreś חֶרֶשׂ clay שְׂפָתַ֖יִם śᵊfāṯˌayim שָׂפָה lip דֹּלְקִ֣ים dōlᵊqˈîm דלק set ablaze וְ wᵊ וְ and לֶב־ lev- לֵב heart רָֽע׃ rˈāʕ רַע evil
26:23. quomodo si argento sordido ornare velis vas fictile sic labia tumentia cum pessimo corde sociataSwelling lips joined with a corrupt heart, are like an earthern vessel adorned with silver dross.
23. Fervent lips and a wicked heart are an earthen vessel overlaid with silver dross.
26:23. In the same manner as an earthen vessel, if it were adorned with impure silver, conceited lips are allied with a wicked heart.
26:23. Burning lips and a wicked heart [are like] a potsherd covered with silver dross.
Burning lips and a wicked heart [are like] a potsherd covered with silver dross:

26:23 Что нечистым серебром обложенный глиняный сосуд, то пламенные уста и сердце злобное.
26:23
כֶּ֣סֶף kˈesef כֶּסֶף silver
סִ֭יגִים ˈsîḡîm סִיג lead oxide
מְצֻפֶּ֣ה mᵊṣuppˈeh צפה arrange
עַל־ ʕal- עַל upon
חָ֑רֶשׂ ḥˈāreś חֶרֶשׂ clay
שְׂפָתַ֖יִם śᵊfāṯˌayim שָׂפָה lip
דֹּלְקִ֣ים dōlᵊqˈîm דלק set ablaze
וְ wᵊ וְ and
לֶב־ lev- לֵב heart
רָֽע׃ rˈāʕ רַע evil
26:23. quomodo si argento sordido ornare velis vas fictile sic labia tumentia cum pessimo corde sociata
Swelling lips joined with a corrupt heart, are like an earthern vessel adorned with silver dross.
26:23. In the same manner as an earthen vessel, if it were adorned with impure silver, conceited lips are allied with a wicked heart.
26:23. Burning lips and a wicked heart [are like] a potsherd covered with silver dross.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Burning lips and a wicked heart are like a potsherd covered with silver dross.
This may be meant either, 1. Of a wicked heart showing itself in burning lips, furious, passionate, outrageous words, burning in malice, and persecuting those to whom, or of whom, they are spoken; ill words and ill-will agree as well together as a potsherd and the dross of silver, which, now that the pot is broken and the dross separated from the silver, are fit to be thrown together to the dunghill. 2. Or of a wicked heart disguising itself with burning lips, burning with the professions of love and friendship, and even persecuting a man with flatteries; this is like a potsherd covered with the scum or dross of silver, with which one that is weak may be imposed upon, as if it were of some value, but a wise man is soon aware of the cheat. This sense agrees with the following verses.
Adam Clarke: Commentary on the Bible - 1831
26:23: Burning lips and a wicked heart - Splendid, shining, smooth lips; that is, lips which make great professions of friendship are like a vessel plated over with base metal to make it resemble silver; but it is only a vile pot, and even the outside is not pure.
Albert Barnes: Notes on the Bible - 1834
26:23: Burning lips - i. e., "Lips glowing with, affection, uttering warm words of love," joined with a malignant heart, are like a piece of broken earthenware from the furnace, which glitters with the silver drops at stick to it, but is itself worthless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:23: That is, ardent professions of friendship from a wicked heart, however smooth, shining, and splendid they may appear, are like a vile vessel covered over with base metal.
Carl Friedrich Keil and Franz Delitzsch
26:23
The proverbs next following treat of a cognate theme, hypocrisy (the art of dissembling), which, under a shining [gleissen] exterior,
(Note: Vid., regarding gleisen (to give a deceitful appearance) and gleissen (to throw a dazzling appearance), Schmitthenner-Weigand's Deutsches Wrterbuch.)
conceals hatred and destruction:
23 Dross of silver spread over an earthen vessel -
Lips glowing with love and a base heart.
Dross of silver is the so-called gltte (French, litharge), a combination of lead and oxygen, which, in the old process of producing silver, was separated (Luther: silberschaum, i.e., the silver litharge; Lat. spuma argenti, having the appearance of foam). It is still used to glaze over potter's ware, which here (Greek, κέραμος) is briefly called חרשׂ for כּלי חרשׂ; for the vessel is better in appearance than the mere potsherd. The glossing of the earthenware is called צפּה על־חרשׂ, which is applicable to any kind of covering (צפּה, R. צף, to spread or lay out broad) of a less costly material with that which is more precious. 23a contains the figure, and 23b its subscription: שׂפתים דּלקים ולב רע. Thus, with the taking away of the Makkeph after Codd., to be punctuated: burning lips, and therewith a base heart; burning, that is, with the fire of love (Meri, אשׁ החשׁק), while yet the assurances of friendship, sealed by ardent kisses, serve only to mask a far different heart. The lxx translate דלקים [burning] by λεῖα, and thus have read חלקים [smooth], which Hitzig without reason prefers; burning lips (Jerome, incorrectly: tumentia; Luther, after Deut 32:33, חמת: Gifftiger mund = a poisonous mouth) are just flattering, and at the same time hypocritical
(Note: Schultens explains the labia flagrantia by volubiliter prompta et diserta. But one sees from the Arab. dhaluḳa, to be loose, lightly and easily moved (vid., in Fleischer's Beitrgen zur arab. Sprachkunde the explanation of the designation of the liquid expressed with the point of the tongue by dhalḳiytt, at Prov 1:26-27; cf. de Sacy's Grammar), and dalḳ, to draw out (of the sword from its scabbard), to rinse (of water), that the meaning of the Heb. דלק, to burn, from R. דל, refers to the idea of the flickering, tongue-like movement of the flame.)
lips. Regarding שׂפתים as masc., vid., p. 85; לב רע means, at Prov 25:20, animus maestus; here, inimicus. The figure is excellent: one may regard a vessel with the silver gloss as silver, and it is still earthen; and that also which gives forth the silver glance is not silver, but only the refuse of silver. Both are suitable to the comparison: the lips only glitter, the heart is false (Heidenheim).
Geneva 1599
26:23 Burning lips and (k) a wicked heart [are like] a potsherd covered with silver dross.
(k) They will soon break out and utter themselves.
John Gill
26:23 Burning lips, and a wicked heart,.... Either burning with wrath and malice; breathing out threatenings and slaughter; pursuing men with reproaches and slanders, arising from a wicked heart: or rather, burning with profession of love to God, and affection to good men; with great pretensions of kindness, and promises of good things, when their hearts are wicked, and they design noticing less; say one thing with their lips, with the greatest show of affection and sincerity, and mean another in their hearts. These
are like a potsherd covered with silver dross: which at a distance, or to less discerning persons, looks like silver, and is taken for it; when the covering is only dross, and what is within is only a potsherd, Or a piece of an earthen vessel, good for nothing: such are the specious professions and deceitful words, which flow from a wicked heart.
John Wesley
26:23 Burning - With malice or hatred: A slanderous or evil tongue. Dross - Such a tongue and heart are of no real worth, although sometimes they make a shew of it, as dross does of silver.
Robert Jamieson, A. R. Fausset and David Brown
26:23 Warm professions can no more give value to insincerity than silver coating to rude earthenware.
26:2426:24: Շրթամբք իւրովք յայտնի առնէ ամենայն որ լա՛յ զթշնամի. եւ ՚ի սրտի իւրում նիւթէ զնենգութիւն[8349]։ [8349] Ոմանք. Որ լայ զթշնամիս. կամ՝ զթշնամին իւր։
24 Ով լաց է լինում թշնամու վրայ, շուրթերով յայտնում է ամէն ինչ, մինչդեռ իր սրտում նենգութիւն է նիւթում:
24 Ատողը իր շրթունքները կը կեղծէ Ու սրտին մէջ նենգութիւն կը պահէ։
Շրթամբք իւրովք յայտնի առնէ ամենայն որ լայ զթշնամի``, եւ ի սրտի իւրում նիւթէ զնենգութիւն:

26:24: Շրթամբք իւրովք յայտնի առնէ ամենայն որ լա՛յ զթշնամի. եւ ՚ի սրտի իւրում նիւթէ զնենգութիւն[8349]։
[8349] Ոմանք. Որ լայ զթշնամիս. կամ՝ զթշնամին իւր։
24 Ով լաց է լինում թշնամու վրայ, շուրթերով յայտնում է ամէն ինչ, մինչդեռ իր սրտում նենգութիւն է նիւթում:
24 Ատողը իր շրթունքները կը կեղծէ Ու սրտին մէջ նենգութիւն կը պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2426:24 Устами своими притворяется враг, а в сердце своем замышляет коварство.
26:24 בִּ֭ב *ˈbi בְּ in שְׂפָתָיושׂפתו *śᵊfāṯāʸw שָׂפָה lip יִנָּכֵ֣ר yinnāḵˈēr נכר recognise שֹׂונֵ֑א śônˈē שׂנא hate וּ֝ ˈû וְ and בְ vᵊ בְּ in קִרְבֹּ֗ו qirbˈô קֶרֶב interior יָשִׁ֥ית yāšˌîṯ שׁית put מִרְמָֽה׃ mirmˈā מִרְמָה deceit
26:24. labiis suis intellegitur inimicus cum in corde tractaverit dolosAn enemy is known by his lips, when in his heart he entertaineth deceit.
24. He that hateth dissembleth with his lips, but he layeth up deceit within him:
26:24. An enemy is known by his lips, though it is from his heart that he draws out deceit.
26:24. He that hateth dissembleth with his lips, and layeth up deceit within him;
He that hateth dissembleth with his lips, and layeth up deceit within him:

26:24 Устами своими притворяется враг, а в сердце своем замышляет коварство.
26:24
בִּ֭ב
*ˈbi בְּ in
שְׂפָתָיושׂפתו
*śᵊfāṯāʸw שָׂפָה lip
יִנָּכֵ֣ר yinnāḵˈēr נכר recognise
שֹׂונֵ֑א śônˈē שׂנא hate
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
קִרְבֹּ֗ו qirbˈô קֶרֶב interior
יָשִׁ֥ית yāšˌîṯ שׁית put
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
26:24. labiis suis intellegitur inimicus cum in corde tractaverit dolos
An enemy is known by his lips, when in his heart he entertaineth deceit.
26:24. An enemy is known by his lips, though it is from his heart that he draws out deceit.
26:24. He that hateth dissembleth with his lips, and layeth up deceit within him;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 He that hateth dissembleth with his lips, and layeth up deceit within him; 25 When he speaketh fair, believe him not: for there are seven abominations in his heart. 26 Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.
There is cause to complain, not only of the want of sincerity in men's profession of friendship, and that they do not love so well as they pretend nor will serve their friends so much as they promise, but, which is much worse, of wicked designs in the profession of friendship, and the making of it subservient to the most malicious intentions. This is here spoken of as a common thing (v. 24): He that hates his neighbour, and is contriving to do him a mischief, yet dissembles with his lips, professes to have a respect for him and to be ready to serve him, talks kindly with him, as Cain with Abel, asks, Art thou in health, my brother? as Joab to Amasa, that his malice may not be suspected and guarded against, and so he may have the fairer opportunity to execute the purposes of it, this man lays up deceit within him, that is, he keeps in his mind the mischief he intends to do his neighbour till he catches him at an advantage. This is malice which has no less of the subtlety than it has of the venom of the old serpent in it. Now, as to this matter, we are here cautioned, 1. Not to be so foolish as to suffer ourselves to be imposed upon by the pretensions of friendship. Remember to distrust when a man speaks fair; be not too forward to believe him unless you know him well, for it is possible there may be seven abominations in his heart, a great many projects of mischief against you, which he is labouring so industriously to conceal with his fair speech. Satan is an enemy that hates us, and yet in his temptations speaks fair, as he did to Eve, but it is madness to give credit to him, for there are seven abominations in his heart; seven other spirits does one unclean spirit bring more wicked than himself. 2. Not to be so wicked as to impose upon any with a profession of friendship; for, though the fraud may be carried on plausibly awhile, it will be brought to light, v. 26. He whose hatred is covered by deceit will one time or other be discovered, and his wickedness shown, to his shame and confusion, before the whole congregation; and nothing will do more to make a man odious to all companies. Love (says one) is the best armour, but the worst cloak, and will serve dissemblers as the disguise which Ahab put on and perished in.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:24: dissembleth: or, is known
deceit: Pro 11:1, Pro 12:5, Pro 12:17, Pro 12:20, Pro 14:8
Proverbs 26:25
Carl Friedrich Keil and Franz Delitzsch
26:24
Prov 26:24 and Prov 26:25 form a tetrastich.
24 With his lips the hater dissembleth,
And in his heart he museth deceit.
25 If he maketh his voice agreeable, believe him not,
For seven abominations are in his heart.
All the old translators (also the Venet. and Luther) give to יגּכר the meaning, to become known; but the Niph. as well as the Hithpa. (vid., at Prov 20:11; Gen 47:17) unites with this meaning also the meaning to make oneself known: to make oneself unknown, unrecognisable = (Arab.) tanakkr, e.g., by means of clothing, or by a changed expression of countenance.
(Note: Vid., de Goeje's Fragmenta Hist. Arab. ii. (1871), p. 94. The verb נכר, primarily to fix one's attention, sharply to contemplate anything, whence is derived the meanings of knowing and of not knowing, disowning. The account of the origin of these contrasted meanings, in Gesenius-Dietrich's Lexicon, is essentially correct; but the Arab. nakar there referred to means, not sharpness of mind, from nakar = הכּיר, but from the negative signification prevailing in the Arab. alone, a property by which one makes himself worthy of being disowned: craftiness, cunning, and then also in bonam partem: sagacity.)
The contrast demands here this latter signification: labiis suis alium se simulat osor, intus in pectore autem reconditum habet dolum (Fleischer). This rendering of ישׁית מרמה is more correct than Hitzig's ("in his breast) he prepares treachery;" for שׁית מרמה is to be rendered after שׁית עצות, Ps 13:3 (vid., Hupfeld's and also our comm. on this passage), not after Jer 9:7; for one says שׁית מוקשׁים, to place snares, שׁית ארב, to lay an ambush, and the like, but not to place or to lay deceit. If such a dissembler makes his voice agreeable (Piel of חנן only here, for the form Ps 9:14 is, as it is punctuated, Kal), trust not thyself to him (האמין, with ב: to put firm trust in anything, vid., Genesis, p. 312)
(Note: The fundamental idea of firmness in האמין is always in the subject, not the object. The Arabic interpreters remark that âman with ב expresses recognition, and with ל submission (vid., Lane's Lexicon under âman); but in Hebr. האמין with ב fiducia fidei, with ל assensus fidei; the relation is thus not altogether the same.)
for seven abominations, i.e., a whole host of abominable thoughts and designs, are in his heart; he is, if one may express it, after Mt 12:45, possessed inwardly of seven devils. The lxx makes a history of 24a: an enemy who, under complaints, makes all possible allowances, but in his heart τεκταίνεται δόλους. The history is only too true, but it has no place in the text.
John Gill
26:24 He that hateth dissembleth with his lips,.... He that bears a grudge in his mind, and retains hatred in his heart against any person, hides it all he can, till he has an opportunity of showing it as he would; he pretends a great deal of friendship with his lips, that his hatred might not be known; he would be thought to be a friend, when he is really an enemy; he does not choose as yet to make himself known what he is. Some render it to a sense the reverse, "the enemy", or "he that hateth, is known by his lips" (l); so the Targum, Vulgate Latin, and Syriac versions: if you carefully watch him, mark his words, and observe what he says, you will find out the hatred that lies in his heart; he cannot forbear saying something, at one time or another, which betrays the malignity of his mind;
and layeth up deceit within him; or, "though (m) he layeth up", &c. hides it as much as he can, yet it will show itself in some way or another.
(l) "agnoscetur", Montanus, Vatablus; "cognoscetur", Tigurine version; "cognoscitur", Amama, so Luther. (m) "quamvis", Luther. apud Gejerus, Baynus.
Robert Jamieson, A. R. Fausset and David Brown
26:24 dissembleth--though an unusual sense of the word (compare Margin), is allowable, and better suits the context, which sets forth hypocrisy.
26:2526:25: Եթէ աղաչիցէ զքեզ թշնամի, եւ ՚ի ձա՛յն բարձր աղերսիցէ՝ մի՛ հաւատար նմա. զի եւթն չարիք կան ՚ի սրտի նորա[8350]։ [8350] Ոմանք. Զքեզ թշնամին քո, եւ ի... մի՛ հաւանիր նմա. զի։
25 Եթէ քո թշնամին քեզ աղաչի եւ բարձր ձայնով աղերսի, մի՛ հաւատա նրան, քանզի եօթը չարիք կայ նրա սրտում:
25 Անոր գեղեցիկ խօսուածքին մի՛ հաւատար, Վասն զի անոր սրտին մէջ եօթը զզուելի բան կայ։
եթէ [413]աղաչիցէ զքեզ թշնամին, եւ ի ձայն բարձր աղերսիցէ``, մի՛ հաւատար նմա. զի եւթն չարիք կան ի սրտի նորա:

26:25: Եթէ աղաչիցէ զքեզ թշնամի, եւ ՚ի ձա՛յն բարձր աղերսիցէ՝ մի՛ հաւատար նմա. զի եւթն չարիք կան ՚ի սրտի նորա[8350]։
[8350] Ոմանք. Զքեզ թշնամին քո, եւ ի... մի՛ հաւանիր նմա. զի։
25 Եթէ քո թշնամին քեզ աղաչի եւ բարձր ձայնով աղերսի, մի՛ հաւատա նրան, քանզի եօթը չարիք կայ նրա սրտում:
25 Անոր գեղեցիկ խօսուածքին մի՛ հաւատար, Վասն զի անոր սրտին մէջ եօթը զզուելի բան կայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2526:25 Если он говорит и нежным голосом, не верь ему, потому что семь мерзостей в сердце его.
26:25 כִּֽי־ kˈî- כִּי that יְחַנֵּ֣ן yᵊḥannˈēn חנן favour קֹ֖ולֹו qˌôlô קֹול sound אַל־ ʔal- אַל not תַּֽאֲמֶן־ tˈaʔᵃmen- אמן be firm בֹּ֑ו bˈô בְּ in כִּ֤י kˈî כִּי that שֶׁ֖בַע šˌevaʕ שֶׁבַע seven תֹּועֵבֹ֣ות tôʕēvˈôṯ תֹּועֵבָה abomination בְּ bᵊ בְּ in לִבֹּֽו׃ libbˈô לֵב heart
26:25. quando submiserit vocem suam ne credideris ei quoniam septem nequitiae sunt in corde illiusWhen he shall speak low, trust him not: because there are seven mischiefs in his heart.
25. When he speaketh fair, believe him not; for there are seven abominations in his heart:
26:25. When he will have lowered his voice, do not believe him, for there are seven vices in his heart.
26:25. When he speaketh fair, believe him not: for [there are] seven abominations in his heart.
When he speaketh fair, believe him not: for [there are] seven abominations in his heart:

26:25 Если он говорит и нежным голосом, не верь ему, потому что семь мерзостей в сердце его.
26:25
כִּֽי־ kˈî- כִּי that
יְחַנֵּ֣ן yᵊḥannˈēn חנן favour
קֹ֖ולֹו qˌôlô קֹול sound
אַל־ ʔal- אַל not
תַּֽאֲמֶן־ tˈaʔᵃmen- אמן be firm
בֹּ֑ו bˈô בְּ in
כִּ֤י kˈî כִּי that
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
תֹּועֵבֹ֣ות tôʕēvˈôṯ תֹּועֵבָה abomination
בְּ bᵊ בְּ in
לִבֹּֽו׃ libbˈô לֵב heart
26:25. quando submiserit vocem suam ne credideris ei quoniam septem nequitiae sunt in corde illius
When he shall speak low, trust him not: because there are seven mischiefs in his heart.
26:25. When he will have lowered his voice, do not believe him, for there are seven vices in his heart.
26:25. When he speaketh fair, believe him not: for [there are] seven abominations in his heart.
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Adam Clarke: Commentary on the Bible - 1831
26:25: When he speaketh fair - For there are such hypocrites and false friends in the world.
Believe him not - Let all his professions go for nothing.
For there are seven abominations in his heart - That is, he is full of abominations.
Albert Barnes: Notes on the Bible - 1834
26:25: Seven abominations - Compare Pro 26:16 note. Here "seven" retains, perhaps, its significance as the symbol of completeness. Evil has, as it were, gone through all its work, and holds its accursed Sabbath in the heart in which all things are "very evil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:25: speaketh fair: Heb. maketh his voice gracious, Psa 12:2, Psa 28:3; Jer 9:2-8; Mic 7:5
believe: Jer 12:6; Mat 24:23
seven: Pro 6:16-19
Proverbs 26:26
Geneva 1599
26:25 When he speaketh kindly, believe him not: for [there are] (l) seven abominations in his heart.
(l) Meaning many: he uses a certain number for the uncertain.
John Gill
26:25 When he speaketh fair, believe him not,.... Gives good words, flatters with his lips, pretends great kindness and favour, expresses himself in a very gracious and amiable manner, in order to gain attention and respect; or when he delivers himself in a submissive and suppliant way, with great humility and deference; or in a mournful and pitiful strain, as if he had the most tender affection and concern; be not too credulous; do not suffer yourselves to be imposed upon by him; be upon your guard, distrust him, suspect a snake in the grass;
for there are seven abominations in his heart; a multitude of wicked purposes, schemes, and designs, which he has formed there against you, and which he only waits a proper time to put in execution; things abominable to God and men. Aben Ezra thinks reference is had to the seven abominations in Prov 6:16.
Robert Jamieson, A. R. Fausset and David Brown
26:25 Sentiment of Prov 26:24 carried out.
seven abominations in his heart--that is, very many (compare Prov 24:16).
26:2626:26: Որ խղխայթէ զթշնամութիւն, յայտ առնէ զնենգութիւն. սուզանէ՛ զվնաս իւր բանգէտն յատենի[8351]։ [8351] Ոմանք. Որ ծածկէ զթշնամութիւն հաստատէ զնենգութիւն... բանագէտն յատենի։
26 Ով թաքցնում է ատելութիւնը, նա յայտնի է դարձնում նենգութիւնը. բանիմաց մարդն ատեանում իր վնասը հեռու է վանում:
26 Ան որ իր ատելութիւնը նենգութեամբ կը ծածկէ, Անոր չարութիւնը ժողովուրդին մէջ պիտի յայտնուի։
[414]Որ խղխայթէ զթշնամութիւն, յայտ առնէ զնենգութիւն. սուզանէ զվնաս իւր բանգէտն յատենի:

26:26: Որ խղխայթէ զթշնամութիւն, յայտ առնէ զնենգութիւն. սուզանէ՛ զվնաս իւր բանգէտն յատենի[8351]։
[8351] Ոմանք. Որ ծածկէ զթշնամութիւն հաստատէ զնենգութիւն... բանագէտն յատենի։
26 Ով թաքցնում է ատելութիւնը, նա յայտնի է դարձնում նենգութիւնը. բանիմաց մարդն ատեանում իր վնասը հեռու է վանում:
26 Ան որ իր ատելութիւնը նենգութեամբ կը ծածկէ, Անոր չարութիւնը ժողովուրդին մէջ պիտի յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
26:2626:26 Если ненависть прикрывается наедине, то откроется злоба его в народном собрании.
26:26 תִּכַּסֶּ֣ה tikkassˈeh כסה cover שִׂ֭נְאָה ˈśinʔā שִׂנְאָה hatred בְּ bᵊ בְּ in מַשָּׁאֹ֑ון maššāʔˈôn מַשָּׁאֹון deceiving תִּגָּלֶ֖ה tiggālˌeh גלה uncover רָעָתֹ֣ו rāʕāṯˈô רָעָה evil בְ vᵊ בְּ in קָהָֽל׃ qāhˈāl קָהָל assembly
26:26. qui operit odium fraudulenter revelabitur malitia eius in concilioHe that covereth hatred deceitfully, his malice shall be laid open in the public assembly.
26. Though hatred cover itself with guile, his wickedness shall be openly shewed before the congregation.
26:26. Whoever covers hatred with deceit, his malice shall be revealed in the assembly.
26:26. [Whose] hatred is covered by deceit, his wickedness shall be shewed before the [whole] congregation.
Whose hatred is covered by deceit, his wickedness shall be shewed before the [whole] congregation:

26:26 Если ненависть прикрывается наедине, то откроется злоба его в народном собрании.
26:26
תִּכַּסֶּ֣ה tikkassˈeh כסה cover
שִׂ֭נְאָה ˈśinʔā שִׂנְאָה hatred
בְּ bᵊ בְּ in
מַשָּׁאֹ֑ון maššāʔˈôn מַשָּׁאֹון deceiving
תִּגָּלֶ֖ה tiggālˌeh גלה uncover
רָעָתֹ֣ו rāʕāṯˈô רָעָה evil
בְ vᵊ בְּ in
קָהָֽל׃ qāhˈāl קָהָל assembly
26:26. qui operit odium fraudulenter revelabitur malitia eius in concilio
He that covereth hatred deceitfully, his malice shall be laid open in the public assembly.
26:26. Whoever covers hatred with deceit, his malice shall be revealed in the assembly.
26:26. [Whose] hatred is covered by deceit, his wickedness shall be shewed before the [whole] congregation.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
26:26: Better, "Hatred is covered by deceit, but in the midst of the congregation his wickedness will be made manifest," i. e., then, in the time of need, the feigned friendship will pass into open enmity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:26: Whose hatred is covered by deceit: or, Hatred is covered in secret, Gen 4:8; Sa1 18:17, Sa1 18:21; Sa2 3:27-30, Sa2 13:22-28; Psa 55:21-23
Proverbs 26:27
Carl Friedrich Keil and Franz Delitzsch
26:26
26 Hatred may conceal itself behind deceit:
Its wickedness shall be exposed in the assembly.
Proverbs which begin with the fut. are rarely to be found, it is true; yet, as we have seen, Prov 12:26, they are sometimes to be met with in the collection. This is one of the few that are of such a character; for that the lxx and others translate ὁ κρύπτων, which gives for רעתו a more appropriate reference, does not require us to agree with Hitzig in reading הכּסה (Prov 12:16, Prov 12:23) - the two clauses rendered fut. stand in the same syntactical relation, as e.g., Job 20:24. Still less can the rendering of במשׁאון by συνίστησι δόλον, by the lxx, induce us to read with Hitzig חרשׁ און, especially since it is doubtful whether the Heb. words which floated before those translators (the lxx) have been fallen upon. משּׁאון (beginning and ending with a formative syllable) is certainly a word of rare formation, to be compared only to מסדּרון, Judg 3:23; but since the nearest-lying formation משּׁא signifies usury (from נשׁא, to credit) (according to which Symmachus, διὰ λήμματα, to desire gain), it is obvious that the language preferred this double formation for the meaning deceiving, illusion, or, exactly: fraud. It may also be possible to refer it, like משּׁוּאות (vid., under Ps 23:1-6 :18), to שׁוא = שׁאה, to be confused, waste, as this is done by Parchon, Kimchi (Venet. ἐν ἐρημίᾳ), Ralbag, and others; משׁאון, in this sense of deepest concealment, certainly says not a little as the contrast of קהל [an assembly], but ישׁימום [a desert] stood ready for the poet to be used in this sense; he might also have expressed himself as Job 30:3; Job 38:27. The selection of this rare word is better explained if it denotes the superlative of deceit - a course of conduct maliciously directed toward the deception of a neighbour. That is also the impression which the word has made on Jerome (fraudulenter), the Targ. (בּמוּרסתא, in grinding), Luther (to do injury), and according to which it has already been explained, e.g., by C. B. Michaelis and Oetinger ("with dissembled, deceitful nature"). The punctuation of תכסה, Codd. and editions present in three different forms. Buxtorf in his Concordance (also Frst), and the Basel Biblia Rabbinica, have the form תּכסּה; but this is a mistake. Either תּכּסה (Niph.) תּכּסּה (Hithpa., with the same assimilation of the preformative ת as in הכּבּס, Lev 13:55; נכּפּר, Deut 21:8) is to be read; Kimchi, in his Wrterbuch, gives תּכּסּה, which is certainly better supported. A surer contrast of במשׁאון and בקהל remains in our interpretation; only we translate not as Ewald: "hatred seeks to conceal itself by hypocrisy," but: in deceitful work. Also we refer רעתו, not to במשׁאון, but to שׂנאה, for hatred is thought of in connection with its personal representative. We see from 26b that hatred is meant which not only broods over evil, but also carries it into execution. Such hatred may conceal itself in cunningly-contrived deception, yet the wickedness of the hater in the end comes out from behind the mask with the light of publicity.
Geneva 1599
26:26 [Whose] hatred is covered by deceit, his wickedness shall be revealed before the [whole] (m) congregation.
(m) In the assembly of the godly.
John Gill
26:26 Whose hatred is covered by deceit,.... The hatred of whose heart is covered by deceitful words, and strong expressions of love and esteem; so that those to whom they are made are deceived by them. Or, whose "hatred is covered in a waste or desert place" (n); it being not seen; as what is done in desert places is not obvious to view, being little frequented; which agrees with what follows, and keeps up the antithesis between the two clauses: Schultens renders it, with a tumultuous noise, with loud and public acclamations; see Zech 4:7;
his wickedness shall be showed before the whole congregation; in an open court of judicature, where he shall be brought, arraigned, and tried for his wickedness; which, though covertly done, shall be exposed and proved upon him: or before the church of God, where he shall be convicted by the word, and be obliged to acknowledge his sin; and, in a member, be reproved before all, and rejected: or however, at the great day of judgment, before angels and men, when all will be convened together; and where every secret work will be brought, and will be brought to light, and receive its just reward.
(n) "in desolatione", Montanus; "in solitudine", Baynus, Vatablus; "in vastatione", Tigurine version; "in vastitate", Mercerus, Piscator, so Ben Melech.
John Wesley
26:26 Deceit - With false professions of love.
Robert Jamieson, A. R. Fausset and David Brown
26:26 Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Prov 12:13; Ps 7:16; Ps 9:17, &c.).
26:2726:27: Որ փորէ՛ խորխորատ ընկերի իւրում՝ ինքն լցցէ զնա. եւ որ գլէ վէմ՝ յանձն իւր գլեսցէ[8352]։ [8352] Ոմանք. Ընկերի, անկցի ինքն ՚ի նոյն։ Ոսկան. Անձին իւրում գլեսցէ։
27 Ընկերոջ համար հոր փորողն ինքն է ընկնելու նրա մէջ. ով քար է գլորում ուրիշի վրայ, ինքն իր վրայ է գլորում այն:
27 Փոս փորողը ինք մէջը պիտի իյնայ Եւ ան որ քար կը գլորէ՝ իրեն պիտի դառնայ։
Որ փորէ խորխորատ ընկերի իւրում` ինքն լցցէ զնա, եւ որ գլէ վէմ` յանձն իւր գլեսցէ:

26:27: Որ փորէ՛ խորխորատ ընկերի իւրում՝ ինքն լցցէ զնա. եւ որ գլէ վէմ՝ յանձն իւր գլեսցէ[8352]։
[8352] Ոմանք. Ընկերի, անկցի ինքն ՚ի նոյն։ Ոսկան. Անձին իւրում գլեսցէ։
27 Ընկերոջ համար հոր փորողն ինքն է ընկնելու նրա մէջ. ով քար է գլորում ուրիշի վրայ, ինքն իր վրայ է գլորում այն:
27 Փոս փորողը ինք մէջը պիտի իյնայ Եւ ան որ քար կը գլորէ՝ իրեն պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2726:27 Кто роет яму, тот упадет в нее, и кто покатит вверх камень, к тому он воротится.
26:27 כֹּֽרֶה־ kˈōreh- כרה dig שַּׁ֭חַת ˈššaḥaṯ שַׁחַת pit בָּ֣הּ bˈāh בְּ in יִפֹּ֑ל yippˈōl נפל fall וְ wᵊ וְ and גֹ֥לֵ֥ל ḡˌōlˌēl גלל roll אֶ֝בֶן ˈʔeven אֶבֶן stone אֵלָ֥יו ʔēlˌāʸw אֶל to תָּשֽׁוּב׃ tāšˈûv שׁוב return
26:27. qui fodit foveam incidet in eam et qui volvit lapidem revertetur ad eumHe that diggeth a pit, shall fall into it: and he that rolleth a stone, it shall return to him.
27. Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it shall return upon him.
26:27. Whoever digs a pit will fall into it. And whoever rolls a stone, it will roll back to him.
26:27. Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him:

26:27 Кто роет яму, тот упадет в нее, и кто покатит вверх камень, к тому он воротится.
26:27
כֹּֽרֶה־ kˈōreh- כרה dig
שַּׁ֭חַת ˈššaḥaṯ שַׁחַת pit
בָּ֣הּ bˈāh בְּ in
יִפֹּ֑ל yippˈōl נפל fall
וְ wᵊ וְ and
גֹ֥לֵ֥ל ḡˌōlˌēl גלל roll
אֶ֝בֶן ˈʔeven אֶבֶן stone
אֵלָ֥יו ʔēlˌāʸw אֶל to
תָּשֽׁוּב׃ tāšˈûv שׁוב return
26:27. qui fodit foveam incidet in eam et qui volvit lapidem revertetur ad eum
He that diggeth a pit, shall fall into it: and he that rolleth a stone, it shall return to him.
26:27. Whoever digs a pit will fall into it. And whoever rolls a stone, it will roll back to him.
26:27. Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
See here, 1. What pains men take to do mischief to others. As they put a force upon themselves by concealing their design with a profession of friendship, so they put themselves to a great deal of labour to bring it about; it is digging a pit, it is rolling a stone, hard work, and yet men will not stick at it to gratify their passion and revenge. 2. What preparation they hereby make of mischief to themselves. Their violent dealing will return upon their own heads; they shall themselves fall into the pit they digged, and the stone they rolled will return upon them, Ps. vii. 15, 16; ix. 15, 16. The righteous God will take the wise, not only in their own craftiness, but in their own cruelty. It is the plotter's doom. Haman is hanged on a gallows of his own preparing.
----------nec lex est justior ulla
Quam necis artifices arte perire sua--
Nor is there any law more just than that the contrivers
Adam Clarke: Commentary on the Bible - 1831
26:27: Whoso diggeth a pit - See note on Psa 7:15. There is a Latin proverb like this: Malum consilium consultori pessimum, "A bad counsel, but worst to the giver." Harm watch; harm catch.
Albert Barnes: Notes on the Bible - 1834
26:27: Rolleth a stone - The illustration refers, probably, to the use made of stones in the rough warfare of an earlier age. Compare Jdg 9:53; Sa2 11:21. The man is supposed to be rolling the stone up to the heights.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:27: diggeth: Pro 28:10; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 10:2, Psa 57:6; Ecc 10:8
Proverbs 26:28
Carl Friedrich Keil and Franz Delitzsch
26:27
27 He who diggeth a pit falleth therein;
And he that rolleth up a stone, upon himself it rolleth back.
The thought that destruction prepared for others recoils upon its contriver, has found its expression everywhere among men in divers forms of proverbial sayings; in the form which it here receives, 27a has its oldest original in Ps 7:16, whence it is repeated here and in Eccles 10:8, and Sir. 27:26. Regarding כּרה, vid., at Prov 16:27. בּהּ here has the sense of in eam ipsam; expressed in French, the proverb is: celui qui creuse la fosse, y tombera; in Italian: chi cava la fossa, cader in essa. The second line of this proverb accords with Ps 7:17 (vid., Hupfeld and Riehm on this passage). It is natural to think of the rolling as a rolling upwards; cf. Sir. 27:25, ὁ βάλλων λίθον εἰς ὕψος ἐπὶ κεφαλὴν αὐτοῦ βάλλει, i.e., throws it on his own head. וגלל אבן is to be syntactically judged of like Prov 18:13.
John Gill
26:27 Whoso diggeth a pit shall fall therein,.... That devises mischief against others, it shall come upon himself. The allusion is to the digging of pits for catching wild beasts, which are slightly covered with earth; and which sometimes the pursuers, through inadvertency, fall into themselves; the passage seems to be taken from Ps 7:15;
and he that rolleth a stone, it will return upon him; that rolls a stone up hill, if he does not take care, it will return back, and fall with great force upon himself; so the mischief which a wicked man labours hard at, as men do in digging a pit, or rolling a stone, in time rolls back upon themselves; the measure they mete out to others is measured to them. Jarchi makes mention of an "hagadah", or exposition, which illustrates this passage, by the case of Abimelech; who slew threescore and ten persons on one stone, and was himself killed with a piece of a millstone cast upon him, Judg 9:18; this may put in mind of the fable of Sisyphus (o), feigned in hell to roll a great stone to the top of a mountain, which presently falling down on his head, made his labour fruitless.
(o) "Aut petis aut urges ruitum, Sisyphe, saxum", Ovid. Metamorph. l. 4. v. 460.
John Wesley
26:27 Rolleth - Up the hill with design to do mischief to some person.
26:2826:28: Լեզո՛ւ սուտ՝ ատեայ զճշմարտութիւն. բերան անդադար՝ գործէ խռովութիւնս[8353]։[8353] Ոմանք. Եւ բերան անդադար՝ առնէ խռո՛՛։
28 Ստախօս լեզուն ատում է ճշմարտութիւնը. շաղակրատ բերանը խռովութիւն է ստեղծում:
28 Ստախօս լեզուն իր ծեծածները* կ’ատէ Ու շողոքորթ բերանը կորուստ կը յառաջացնէ։
Լեզու սուտ` ատեայ [415]զճշմարտութիւն, բերան անդադար` գործէ խռովութիւնս:

26:28: Լեզո՛ւ սուտ՝ ատեայ զճշմարտութիւն. բերան անդադար՝ գործէ խռովութիւնս[8353]։
[8353] Ոմանք. Եւ բերան անդադար՝ առնէ խռո՛՛։
28 Ստախօս լեզուն ատում է ճշմարտութիւնը. շաղակրատ բերանը խռովութիւն է ստեղծում:
28 Ստախօս լեզուն իր ծեծածները* կ’ատէ Ու շողոքորթ բերանը կորուստ կը յառաջացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2826:28 Лживый язык ненавидит уязвляемых им, и льстивые уста готовят падение.
26:28 לְֽשֹׁון־ lᵊˈšôn- לָשֹׁון tongue שֶׁ֭קֶר ˈšeqer שֶׁקֶר lie יִשְׂנָ֣א yiśnˈā שׂנא hate דַכָּ֑יו ḏakkˈāʸw דַּךְ oppressed וּ û וְ and פֶ֥ה fˌeh פֶּה mouth חָ֝לָ֗ק ˈḥālˈāq חָלָק smooth יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make מִדְחֶֽה׃ miḏḥˈeh מִדְחֶה overthrow
26:28. lingua fallax non amat veritatem et os lubricum operatur ruinasA deceitful tongue loveth not truth: and a slippery mouth worketh ruin.
28. A lying tongue hateth those whom it hath wounded; and a flattering mouth worketh ruin.
26:28. A false tongue does not love truth. And a slippery mouth works ruin.
26:28. A lying tongue hateth [those that are] afflicted by it; and a flattering mouth worketh ruin.
A lying tongue hateth [those that are] afflicted by it; and a flattering mouth worketh ruin:

26:28 Лживый язык ненавидит уязвляемых им, и льстивые уста готовят падение.
26:28
לְֽשֹׁון־ lᵊˈšôn- לָשֹׁון tongue
שֶׁ֭קֶר ˈšeqer שֶׁקֶר lie
יִשְׂנָ֣א yiśnˈā שׂנא hate
דַכָּ֑יו ḏakkˈāʸw דַּךְ oppressed
וּ û וְ and
פֶ֥ה fˌeh פֶּה mouth
חָ֝לָ֗ק ˈḥālˈāq חָלָק smooth
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
מִדְחֶֽה׃ miḏḥˈeh מִדְחֶה overthrow
26:28. lingua fallax non amat veritatem et os lubricum operatur ruinas
A deceitful tongue loveth not truth: and a slippery mouth worketh ruin.
26:28. A false tongue does not love truth. And a slippery mouth works ruin.
26:28. A lying tongue hateth [those that are] afflicted by it; and a flattering mouth worketh ruin.
ru▾ 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
of destruction should perish by their own arts.
28 A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
There are two sorts of lies equally detestable:-- 1. A slandering lie, which avowedly hates those it is spoken of: A lying tongue hates those that are afflicted by it; it afflicts them by calumnies and reproaches because it hates them, and can thus smite them secretly where they are without defence; and it hates them because it has afflicted them and made them its enemies. The mischief of this is open and obvious; it afflicts, it hates, and owns it, and every body sees it. 2. A flattering lie, which secretly works the ruin of those it is spoken to. In the former the mischief is plain, and men guard against it as well as they can, but in this it is little suspected, and men betray themselves by being credulous of their own praises and the compliments that are passed upon them. A wise man therefore will be more afraid of a flatterer that kisses and kills than of a slanderer that proclaims war.
Adam Clarke: Commentary on the Bible - 1831
26:28: A lying tongue hateth those that are afflicted by it - He that injures another hates him in proportion to the injury he has done him; and, strange to tell, in proportion to the innocence of the oppressed. The debtor cannot bear the sight of his creditor; nor the knave, of him whom he has injured.
Albert Barnes: Notes on the Bible - 1834
26:28: The lying tongue hates its victims.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:28: lying: He that injures another hates him in proportion to the injury; Proprium humani ingenii est, odisse quem leseris, says Tacitlus, and strange to say, in proportion to the innocence of the injured. Joh 8:40, Joh 8:44-49, Joh 10:32, Joh 10:33, Joh 15:22-24
a flattering: Pro 6:24, Pro 7:5, Pro 7:21-23, Pro 29:5; Luk 20:20, Luk 20:21
Carl Friedrich Keil and Franz Delitzsch
26:28
28 The lying tongue hateth those whom it bruiseth;
And a flattering mouth causeth ruin.
The lxx, Jerome, the Targ., and Syr. render ישׂנא דכיו in the sense of non amat veritatem; they appear by דכיו to have thought of the Aram. דכיא, that which is pure; and thus they gain nothing else but an undeniable plain thought. Many Jewish interpreters gloss: מוכיחיו, also after the Aram.: דּכּיו = מדכּיו; but the Aram. דּכּי does not mean pure in the sense of being right, therefore Elia Wilna understands him who desires to justify himself, and this violent derivation from the Aram. thus does not lead to the end. Luther, translating: "a false tongue hates those who punish it," explains, as also Gesenius, conterentes = castigantes ipsam; but דּך signifies, according to the usage of the language before us, "bruised" (vid., Ps 9:10), not: bruising; and the thought that the liar hates him who listens to him, leads ad absurdum; but that he does not love him who bruises (punishes) him, is self-evident. Kimchi sees in דּכּיו another form of דּכּא; and Meri, Jona Gerundi in his ethical work (שׁערי תשׁובה = The gates of Repentance), and others, accordingly render דכיו in the sense of ענו (עניו): the lying tongue hates - as Lwenstein translates - the humble [pious]; also that for דכּיו, by the omission of ו, דכּי = זכּי may be read, is supposable; but this does not harmonize with the second half of the proverb, according to which לשׁון שׁקר must be the subject, and ישׂנא דכיו must express some kind of evil which proceeds from such a tongue. Ewald: "the lying tongue hates its master (אדניו)," but that is not in accordance with the Heb. style; the word in that case should have been בּעליו. Hitzig countenances this אדניו, with the remark that the tongue is here personified; but personified, the tongue certainly means him who has it (Ps 120:3). Bttcher's conjecture ישׁנּא דכיו, "confounds their talk," is certainly a curiosity. Spoken of the sea, those words would mean, "it changes its surge." But is it then at all necessary to uncover first the meaning of 28a? Rashi, Arama, and others refer דכּיו to דּכּים = נדכּאים (מדכּים). Thus also perhaps the Venet., which translates τοὺς ἐπιτριμμοὺς (not: ἐπιτετριμμένους) αὐτῆς. C. B. Michaelis: Lingua falsitatis odio habet contritos suos, h. e. eos quos falsitate ac mendacio laedit contritosque facit. Hitzig objects that it is more correct to say: conterit perosos sibi. And certainly this lay nearer, on which account Fleischer remarks: in 28a there is to be supposed a poetic transposition of the ideas (Hypallage): homo qui lingua ad calumnias abutitur conterit eos quos odit. The poet makes ישׂנא the main conception, because it does not come to him so readily to say that the lying tongue bruises those against whom it is directed, as that it is hatred, which is active in this. To say this was by no means superfluous. There are men who find pleasure in repeating and magnifying scandalously that which is depreciatory and disadvantageous to their neighbour unsubstantiated, without being at all conscious of any particular ill-will or personal enmity against him; but this proverb says that such untruthful tongue-thrashing proceeds always from a transgression of the commandment, "Thou shalt not hate thy brother," Lev 19:17, and not merely from the want of love, but from a state of mind which is the direct opposite of love (vid., Prov 10:18). Ewald finds it incongruous that 28a speaks of that which others have to suffer from the lying tongue, whereas the whole connection of this proverb requires that the tongue should here be regarded as bringing ruin upon its owner himself. But of the destruction which the wicked tongue prepares for others many proverbs also speak, e.g., Prov 12:13, cf. Prov 17:4, לשׁון הוּת; and 28b does not mention that the smooth tongue (written וּפה־חלק with Makkeph) brings injury upon itself (an idea which must be otherwise expressed; cf. Prov 14:32), but that it brings injury and ruin on those who have pleasure in its flatteries (חלקות, Ps 12:3; Is 30:10), and are befooled thereby: os blandiloquum (blanditiis dolum tegens) ad casum impellit, sc. alios (Fleischer).
John Gill
26:28 A lying tongue hateth those that are afflicted by it,.... That is, a man of a lying tongue, that is given to lying, hates those that are hurt and crushed by his lies; the reason why he hurts them with his lies is because he hates them; and, having hurt them, he hates them, being made his enemies, and from whom he may expect and be in fear of revenge: moreover, he hates those that are troubled at and disturbed with his lies; or the "contrite" (p) and humble men: or those who "smite" or "strike" (q) him, as some render the word, actively; that is, reprove him, and bring him to shame for lying. The words are by some translated, a "contrite" person, or everyone of "the contrite ones, hateth a lying tongue" (r); such as are of a broken and of a contrite spirit, and that tremble at the word of God, or are hurt by lies, these abhor a liar. The Targum is,
"a lying tongue bates the ways of truth;''
and the Septuagint, Syriac, and Arabic versions, render it, "a lying tongue hate truth"; and so the Vulgate Latin version, "a lying tongue loves not truth"; for nothing is more contrary to a lie than truth;
and a flattering mouth worketh ruin; both to itself and to the persons flattered by it: or, "makes an impulse" (s); a pushing, a driving away; it drives away such as cannot bear its flatteries: and pushes on such that are taken with it, both into sin and into ruin.
(p) "contritos suos", Montanus, Michaelis. (q) "Percutientes", Gejerus. (r) "Linguam falsitatis odit quisque contritorum ejus", Cocceius Lexic. col. 158. "quisque contritorum ab ea", ibid. version. (s) "expulsionem", Pagninus, Montanus; "impulsum sive lapsum", Vatablus; "impulsionem", Tigurine version, Mercerus, Junius & Tremellius, Piscator, Gejerus, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
26:28 Men hate those they injure.
A lying tongue--"lips" for the persons (compare Prov 4:24; Ps 12:3).