Առակներ / Proverbs - 28 |

Text:
< PreviousԱռակներ - 28 Proverbs - 28Next >


tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-5. О контрастах праведных и нечестивых (насильников). 6-12. Против угнетения бедных и всякого вообще беззакония. 13-18. Против тайного служения греху насилий власти и кровожадности. 19-28. Против страсти к приобретению, насильничества и проч
Adam Clarke: Commentary on the Bible - 1831
The timidity of the wicked. Quick succession in the government of a country is a punishment to the land. Of the poor who oppress the poor. The upright poor man is preferable to the wicked rich man. The unprofitable conduct of the usurer. The prosperity of the righteous a cause of rejoicing. He is blessed who fears always. A wicked ruler a curse. The murderer generally execrated. The faithful man. The corrupt judge. The foolishness of trusting in one's own heart. The charitable man. When the wicked are elevated, it is a public evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 28:1, General observations of impiety and religious integrity.
28:128:1: Փախուցեալ է ամպարիշտն առա՛նց ուրուք հալածելոյ. իսկ արդարն՝ իբրեւ զառեւծ յա՛նձն ապաստա՛ն է[8375]։ [8375] Ոմանք. Փախուցեալ երթայ ամբա՛՛... բայց արդարն իբրեւ։
1 Ամբարիշտը փախչում է առանց որեւէ մէկից հալածուած լինելու, բայց արդարն անձնապաստան է լինում, ինչպէս առիւծ:
28 Ամբարիշտը առանց մէկէն հալածուելու կը փախչի, Բայց արդարները առոյգ առիւծի պէս քաջասիրտ կ’ըլլան։
Փախուցեալ է ամպարիշտն առանց ուրուք հալածելոյ, իսկ արդարն` իբրեւ զառեւծ յանձն ապաստան է:

28:1: Փախուցեալ է ամպարիշտն առա՛նց ուրուք հալածելոյ. իսկ արդարն՝ իբրեւ զառեւծ յա՛նձն ապաստա՛ն է[8375]։
[8375] Ոմանք. Փախուցեալ երթայ ամբա՛՛... բայց արդարն իբրեւ։
1 Ամբարիշտը փախչում է առանց որեւէ մէկից հալածուած լինելու, բայց արդարն անձնապաստան է լինում, ինչպէս առիւծ:
28 Ամբարիշտը առանց մէկէն հալածուելու կը փախչի, Բայց արդարները առոյգ առիւծի պէս քաջասիրտ կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
28:128:1 Нечестивый бежит, когда никто не гонится {за ним}; а праведник смел, как лев.
28:1 נָ֣סוּ nˈāsû נוס flee וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] רֹדֵ֣ף rōḏˈēf רדף pursue רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ֝ ˈw וְ and צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just כִּ ki כְּ as כְפִ֥יר ḵᵊfˌîr כְּפִיר young lion יִבְטָֽח׃ yivṭˈāḥ בטח trust
28:1. fugit impius nemine persequente iustus autem quasi leo confidens absque terrore eritThe wicked man fleeth, when no man pursueth: but the just, bold as a lion, shall be without dread.
1. The wicked flee when no man pursueth: but the righteous are bold as a lion.
28:1. The impious flees, though no one pursues. But the just, like a confident lion, shall be without dread.
28:1. The wicked flee when no man pursueth: but the righteous are bold as a lion.
[454] The wicked flee when no man pursueth: but the righteous are bold as a lion:

28:1 Нечестивый бежит, когда никто не гонится {за ним}; а праведник смел, как лев.
28:1
נָ֣סוּ nˈāsû נוס flee
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
רֹדֵ֣ף rōḏˈēf רדף pursue
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וְ֝ ˈw וְ and
צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just
כִּ ki כְּ as
כְפִ֥יר ḵᵊfˌîr כְּפִיר young lion
יִבְטָֽח׃ yivṭˈāḥ בטח trust
28:1. fugit impius nemine persequente iustus autem quasi leo confidens absque terrore erit
The wicked man fleeth, when no man pursueth: but the just, bold as a lion, shall be without dread.
28:1. The impious flees, though no one pursues. But the just, like a confident lion, shall be without dread.
28:1. The wicked flee when no man pursueth: but the righteous are bold as a lion.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Во главе изображения нечестивого и праведного ставится противоположное душевное состояние того и другого: совесть нечестивого всегда мучит его, преследует при отсутствии всякой внешней опасности (ст. 1а, сн. Лев. XXVI:36; Втор. XXVIII:25). Ст. 2. высказывает опытно оправданную, напр., в истории Израильского и Иудейского царства, истину, что крепость и благосостояние государства возможны лишь при твердой власти одного законного царя (как было в Иудейском царстве), а не при множестве узурпаторов царской власти (в Израильском царстве). В ст. 3: стремление нового народного начальника быстро обогатиться на счет народа приравнивается к гибельному действию проливного дождя, от которого в тропических странах обычно образуются чрезвычайно стремительные потоки, быстро затем исчезающие и оставляющие за собой гибельную засуху. В ст. 4-5: заключается резкое противоположение нарушителей и хранителей закона (ср. Ис. V:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Miscellaneous Maxims.
1 The wicked flee when no man pursueth: but the righteous are bold as a lion.
See here, 1. What continual frights those are subject to that go on in wicked ways. Guilt in the conscience makes men a terror to themselves, so that they are ready to flee when none pursues; like one that absconds for debt, who thinks every one he meets a bailiff. Though they pretend to be easy, there are secret fears which haunt them wherever they go, so that they fear where no present or imminent danger is, Ps. liii. 5. Those that have made God their enemy, and know it, cannot but see the whole creation at war with them, and therefore can have no true enjoyment of themselves, no confidence, no courage, but a fearful looking for of judgment. Sin makes men cowards.
Degeneres animos timor arguit--
Fear argues a degenerate soul. VIRGIL.
Quos diri conscia facti mens habet attonitos--
The consciousness of atrocious crimes astonishes and confounds.
JUVENAL.
If they flee when none pursues, what will they do when they shall see God himself pursuing them with his armies? Job xx. 24; xv. 24. See Deut. xxviii. 25; Lev. xxvi. 36. 2. What a holy security and serenity of mind those enjoy who keep conscience void of offence and so keep themselves in the love of God: The righteous are bold as a lion, as a young lion; in the greatest dangers they have a God of almighty power to trust to. Therefore will not we fear though the earth be removed. Whatever difficulties they meet with in the way of their duty, they are not daunted by them. None of those things move me.
Hic murus aheneus esto, nil conscire sibi--
Be this thy brazen bulwark of defence,
Adam Clarke: Commentary on the Bible - 1831
28:1: The wicked flee - Every wicked man, however bold he may appear, is full of dreary apprehensions relative to both worlds. But the righteous has true courage, being conscious of his own innocence, and the approbation of his God. The unpitious fleeith - Old MS. Bible. This word is often used for impious, wicked, ungodly; hence it appears that our word pity anciently meant piety or godliness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:1: wicked: Lev 26:17, Lev 26:36; Deu 28:7, Deu 28:25; Kg2 7:6, Kg2 7:7, Kg2 7:15; Psa 53:5; Isa 7:2; Jer 20:4
the righteous: Exo 11:8; Psa 27:1, Psa 27:2, Psa 46:2, Psa 46:3, Psa 112:7; Isa 26:3, Isa 26:4; Dan 3:16-18, Dan 6:10, Dan 6:11; Act 4:13, Act 14:3; Th1 2:2
Carl Friedrich Keil and Franz Delitzsch
28:1
1 The godless flee without any one pursuing them;
But the righteous are bold like a lion.
We would misinterpret the sequence of the accents if we supposed that it denoted רשׁע as obj.; it by no means takes ואין־רדף as a parenthesis. רשׁע belongs thus to נסוּ as collective sing. (cf. e.g., Is 16:4);
(Note: The Targum of Prov 28:1 is, in Bereschith rabba, c. 84, ערק רשּׁיעא ולא רריפין להּ; that lying before us is formed after the Peshito.)
in 1b, יבטח, as comprehensive or distributive (individualizing) singular, follows the plur. subject. One cannot, because the word is vocalized כּכפיר and not כּכּפיר, regard יבטח as an attributive clause thereto (Ewald, like Jerome, quasi leo confidens); but the article, denoting the idea of kind, does not certainly always follow כ. We say, indifferently, כּארי or כּארי, כּלּביא or כּלביא, and always כּאריה, not כּאריה. In itself, indeed, יבטח may be used absolutely: he is confident, undismayed, of the lion as well as of the leviathan, Job 40:23. But it is suitable thus without any addition for the righteous, and נסו and יבטח correspond to each other as predicates, in accordance with the parallelism; the accentuation is also here correct. The perf. נסו denotes that which is uncaused, and yet follows: the godless flee, pursued by the terrible images that arise in their own wicked consciences, even when no external danger threatens. The fut. יבטח denotes that which continually happens: the righteous remains, even where external danger really threatens, bold and courageous, after the manner of a young, vigorous lion, because feeling himself strong in God, and assured of his safety through Him.
Geneva 1599
28:1 The wicked (a) flee when no man pursueth: but the righteous are bold as a lion.
(a) Because their own conscience accuses them.
John Gill
28:1 The wicked flee when no man pursueth,.... Through the terrors of a guilty conscience, as in Cain and others; who fear where no immediate cause of fear is, are frightened with their own shadows; and as Gaal was with the shadow of the mountains, he took for an army of men, as his friend told him, Judg 9:36; they are chased with the sound of a shaken leaf, and fancy men are at their heels to destroy them, and therefore with all haste flee to some place of safety; see Lev 26:17;
but the righteous are bold as a lion; which turns not away from any creature it meets with, nor mends its pace when it is pursued, but walks on intrepidly, and oftentimes lies down and sleeps in open places, and as securely as in woods and dens, being devoid of all fear; hence the heart of a valiant man is said to be as the heart of a lion, 2Kings 17:10; see Prov 30:30; so Pindar (z) compares a courageous man to a lion for boldness. Now righteous men are as bold as this creature, or more so; some of them have stopped the mouths of lions, and have dwelt securely in the midst of them, as righteous Daniel: and all righteous men are or may be as fearless as the lion; fear God they do, but have no reason to fear any other; and many of them are fearless of men, of their menaces and reproaches, or of anything they can do to them; since not only angels are their guardians, but God is on their side, and Christ has overcome the world for them: they are fearless of Satan and his principalities; they are delivered out of his hands; they know he is a coward, though a roaring lion, and when resisted will flee from thorn; yea, that he is a chained, conquered, enemy: and, though they are afraid of committing sin, yet are fearless of the damning power of it; Christ having bore their sins, made satisfaction for thong; for whose sake they are pardoned; and whose righteousness justifies and blood cleanses from all sin: they are fearless of death; its sting being removed, itself abolished as a penal evil, and become a blessing, and is the righteous man's, gain: they are fearless of wrath to come; Christ having delivered them from it, and they being justified by his blood: they are courageous as the lion in fighting the Lord's battles with sin, Satan, and the world, and in enduring hardiness as good soldiers of Christ; knowing their cause is good, that Christ is the Captain of their salvation, their spiritual armour is proved, and they are sure of victory and of a crown They are "confident" (a) as the lion, as the word may he rendered; they are confident of the love of God, of their interest in Christ, of the grace of God in their hearts, and that all things work together for their good; and that it is, and always will be, well with them, let things go how they will in the world, and so are secure. They are bold and undaunted, both before God and men; before God in prayer, knowing him to be their covenant God in Christ, having in view the blood and righteousness of Christ, and being assisted by his Spirit: and they are undaunted before men; if the righteous man is a minister of the word, he speaks it boldly, as it ought to be spoken, fearing the faces of none, knowing it to be the Gospel of Christ, the truth, as it is in him, and the power of God to salvation; and if a private Christian, he is a public professor of Christ, this word and ordinances, which he is not ashamed to own before all the world; in short, the righteous are bold in life and in death, and will be so in the day of judgment; and it is their righteousness which makes them so, from which they are denominated righteous, even not their own, but the righteousness of Christ.
(z) Isthm. 4. antistroph. 3. col. 1. v. 5. (a) "confiduat", Mercerus, Gejerus, Trigurine version; "confidet, vel confidere solet", Baynus; "confidit", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
28:1 (Pro. 28:1-28)
A bad conscience makes men timid; the righteous are alone truly bold (Prov 14:26; Ps 27:1).
28:228:2: Վասն մեղաց ամպարշտաց դատաստանք յուզին. եւ այր խորագէտ շիջուցանէ զնա[8376]։ [8376] Ոմանք. Դատաստանք յառնեն... շիջուցանէ զնոսա։
2 Ամբարիշտների յանցանքների մասին վէճերը յուզում են դատական ատեանները, բայց խորագէտ մարդը հանգցնում է դրանք:
2 Երկրին յանցանքովը անոր իշխանները շատ կ’ըլլան, Բայց անոր վիճակը իմաստուն ու գիտուն մարդուն ձեռքով շատ ատեն կը դիմանայ։
Վասն մեղաց [437]ամպարշտաց դատաստանք յուզին, եւ այր խորագէտ շիջուցանէ զնոսա:

28:2: Վասն մեղաց ամպարշտաց դատաստանք յուզին. եւ այր խորագէտ շիջուցանէ զնա[8376]։
[8376] Ոմանք. Դատաստանք յառնեն... շիջուցանէ զնոսա։
2 Ամբարիշտների յանցանքների մասին վէճերը յուզում են դատական ատեանները, բայց խորագէտ մարդը հանգցնում է դրանք:
2 Երկրին յանցանքովը անոր իշխանները շատ կ’ըլլան, Բայց անոր վիճակը իմաստուն ու գիտուն մարդուն ձեռքով շատ ատեն կը դիմանայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:228:2 Когда страна отступит от закона, тогда много в ней начальников; а при разумном и знающем муже она долговечна.
28:2 בְּ bᵊ בְּ in פֶ֣שַֽׁע fˈešˈaʕ פֶּשַׁע rebellion אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth רַבִּ֣ים rabbˈîm רַב much שָׂרֶ֑יהָ śārˈeʸhā שַׂר chief וּ û וְ and בְ vᵊ בְּ in אָדָ֥ם ʔāḏˌām אָדָם human, mankind מֵבִ֥ין mēvˌîn בין understand יֹ֝דֵ֗עַ ˈyōḏˈēₐʕ ידע know כֵּ֣ן kˈēn כֵּן correct יַאֲרִֽיךְ׃ yaʔᵃrˈîḵ ארך be long
28:2. propter peccata terrae multi principes eius et propter hominis sapientiam et horum scientiam quae dicuntur vita ducis longior eritFor the sins of the land many are the princes thereof: and for the wisdom of a man, and the knowledge of those things that are said, the life of the prince shall be prolonged.
2. For the transgression of a land many are the princes thereof: but by men of understanding knowledge the state shall be prolonged.
28:2. Because of the sins of the land, it has many princes. And because of the wisdom of a man, and the knowledge of those things that are said, the life of the leader shall be prolonged.
28:2. For the transgression of a land many [are] the princes thereof: but by a man of understanding [and] knowledge the state [thereof] shall be prolonged.
For the transgression of a land many [are] the princes thereof: but by a man of understanding [and] knowledge the state [thereof] shall be prolonged:

28:2 Когда страна отступит от закона, тогда много в ней начальников; а при разумном и знающем муже она долговечна.
28:2
בְּ bᵊ בְּ in
פֶ֣שַֽׁע fˈešˈaʕ פֶּשַׁע rebellion
אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth
רַבִּ֣ים rabbˈîm רַב much
שָׂרֶ֑יהָ śārˈeʸhā שַׂר chief
וּ û וְ and
בְ vᵊ בְּ in
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
מֵבִ֥ין mēvˌîn בין understand
יֹ֝דֵ֗עַ ˈyōḏˈēₐʕ ידע know
כֵּ֣ן kˈēn כֵּן correct
יַאֲרִֽיךְ׃ yaʔᵃrˈîḵ ארך be long
28:2. propter peccata terrae multi principes eius et propter hominis sapientiam et horum scientiam quae dicuntur vita ducis longior erit
For the sins of the land many are the princes thereof: and for the wisdom of a man, and the knowledge of those things that are said, the life of the prince shall be prolonged.
28:2. Because of the sins of the land, it has many princes. And because of the wisdom of a man, and the knowledge of those things that are said, the life of the leader shall be prolonged.
28:2. For the transgression of a land many [are] the princes thereof: but by a man of understanding [and] knowledge the state [thereof] shall be prolonged.
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
Still to preserve thy conscious innocence. HOR.
2 For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.
Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as 1 Kings xvi. 8, &c., or soon cut off by the hand of God or of a foreign enemy, as 2 Kings xxiv. 5, &c. As the people suffer for the sins of the prince,
Delirant reges, plectuntur Achivi--
Kings play the madmen, and their people suffer for it,
so the government sometimes suffers for the sins of the people. 2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.
Adam Clarke: Commentary on the Bible - 1831
28:2: Many are the princes - Nations, as nations, cannot be judged in a future world; therefore, God judges them here. And where the people are very wicked, and the constitution very bad, the succession of princes is frequent - they are generally taken off by an untimely death. Where the people know that the constitution is in their favor, they seldom disturb the prince, as they consider him the guardian of their privileges.
But by a man of understanding - Whether he be a king, or the king's prime minister, the prosperity of the state is advanced by his counsels.
Albert Barnes: Notes on the Bible - 1834
28:2: Transgression - Better, rebellion. A Rev_olt against a ruler leads to rapid changes of dynasty (the whole history of the kingdom of Israel was a proof of this), but "with men of understanding and knowledge thus shall he (the prince) continue." True wisdom will lead people to maintain an existing order. The King James Version implies that political disorders may come as the punishment of any national sin.
The state - Better, it (the land) shall surely prolong its days in stability.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: the transgression: Kg1 15:25, Kg1 15:28, Kg1 16:8-29; 2Kings 15:8-31; Ch2 36:1-12; Isa 3:1-7; Hos 13:11
but: Gen 45:5-8; Ch2 32:20-26; Job 22:28-30; Ecc 9:15; Isa 58:12; Dan 4:27
by a man: etc. by men of understanding and wisdom shall they likewise be prolonged
Carl Friedrich Keil and Franz Delitzsch
28:2
There now follows a royal proverb, whose key-note is the same as that struck at Prov 25:2, which states how a country falls into the οὐκ ἀγαθόν of the rule of the many:
Through the wickedness of a land the rulers become many;
And through a man of wisdom, of knowledge, authority continues.
If the text presented בּפשׁע as Hitzig corrects, then one might think of a political revolt, according to the usage of the word, 3Kings 12:19, etc.; but the word is בּפּשׁע,
(Note: Thus to be written with Gaja here and at Prov 29:6, after the rule of Metheg-Setzung, 42.)
and פּשׁע (from פּשׁע, dirumpere) is the breaking through of limits fixed by God, apostasy, irreligion, e.g., Mic 1:5. But that many rulers for a land arise from such a cause, shows a glance into the Book of Hosea, e.g., Hos 7:16 : "They return, but not to the Most High (sursum); they are become like a deceitful bow; their princes shall then fall by the sword;" and Hos 8:4 : "They set up kings, but not by me; they have made princes, and I knew it not." The history of the kingdom of Israel shows that a land which apostatizes from revealed religion becomes at once the victim of party spirit, and a subject of contention to many would-be rulers, whether the fate of the king whom it has rejected be merited or not. But what is now the contrast which 2b brings forward? The translation by Bertheau and also by Zckler is impossible: "but through intelligent, prudent men, he (the prince) continueth long." For 2a does not mean a frequent changing of the throne, which in itself may not be a punishment for the sins of the people, but the appearance at the same time of many pretenders to the throne, as was the case in the kingdom of Israel during the interregnum after the death of Jeroboam II, or in Rome at the time of the thirty tyrants; יאריך must thus refer to one of these "many" who usurp for a time the throne. בּאדם may also mean, Prov 23:28, inter homines; but אדם, with the adjective following, e.g., Prov 11:7; Prov 12:23; Prov 17:18; Prov 21:16, always denotes one; and that translation also changes the כּן into a "so," "then" introducing the concluding clause, which it altogether disregards as untranslatable. But equally impossible is Bttcher's: "among intelligent, prudent people, one continues (in the government)," for then the subject-conception on which it depends would be slurred over. Without doubt כּן is here a substantive, and just this subject-conception. That it may be a substantive has been already shown at Prov 11:19. There it denoted integrity (properly that which is right or genuine); and accordingly it means here, not the status quo (Fleischer: idem rerum status), but continuance, and that in a full sense: the jurisdiction (properly that which is upright and right), i.e., this, that right continues and is carried on in the land. Similarly Heidenheim, for he glosses כן by מכון הארץ; and Umbreit, who, however, unwarned by the accent, subordinates this כן [in the sense of "right"] to ידע as its object. Zckler, with Bertheau, finds a difficulty in the asyndeton מבין ידע. But these words also, Neh 10:29, stand together as a formula; and that this formula is in the spirit and style of the Book of Proverbs, passages such as Prov 19:25; Prov 29:7
(Note: The three connected words ובאדם מבין ידע have, in Lwenstein, the accents Mercha, Mercha, Mugrash; but the Venetian, 1515, 20, Athias, v. d. Hooght, and Hahn, have rightly Tarcha, Mercha, Mugrash, - to place two Merchas in Ben-Naphtali's manner.)
show. A practical man, and one who is at the same time furnished with thorough knowledge, is thus spoken of, and prudence and knowledge of religious moral character and worth are meant. What a single man may do under certain circumstances is shown in Prov 21:22; Eccles 9:15. Here one has to think of a man of understanding and spirit at the helm of the State, perhaps as the nearest counsellor of the king. By means of such an one, right continues long (we do not need to supply להיות after "continues long"). If, on the one side, the State falls asunder by the evil conduct of the inhabitants of the land, on the other hand a single man who unites in himself sound understanding and higher knowledge, for a long time holds it together.
Geneva 1599
28:2 For the transgression of a land (b) many [are] its princes: but by a man of understanding [and] knowledge [its] state shall be prolonged.
(b) The state of the commonwealth is often changed.
John Gill
28:2 For the transgression of a land many are the princes thereof,.... Either together; that is, reigning princes, such as lay claim to the crown, and usurp it; otherwise it is a happiness to a nation to have many princes of the blood, to inherit in succession, to support the crown in their family, and defend a nation, and study the good of it; but it is a judgment to a nation when many rise up as competitors for rule, or do rule, as at Athens, where thirty tyrants sprung up at once; by which factions and parties are made, and which issue in oppression, rapine, and murder: or successively, very quickly, one after another, being dethroned the one by the other: or removed by death, as in the land of Israel, in the times of the judges, and of the kings of Israel and Judah, after the revolt of the ten tribes; which frequent changes produce different administrations, new laws, and fresh taxes, disagreeable to the people; and oftentimes children come to be their princes, which is always reckoned an infelicity to a nation; see Eccles 10:16; and all this is usually for some national sin or sins indulged to, which draw upon a people the divine resentment, and provoke God to suffer such changes among there;
but by a man of understanding and knowledge the state thereof shall be prolonged, either by a set of wise and understanding, good and virtuous men, who will oppose the growing vice and immoralities of a people, and form themselves into societies for the reformation of manners; the word "man" being taken collectively for a body of men: or by a wise and prudent minister or ministry, or a set of civil magistrates, who will show themselves to be terrors to evildoers, and a praise to them that do well: or by a wise and prudent prince, who seeks to establish his throne by judgment and mercy; who will take care that justice and judgment be executed in the land, and that vice and profaneness be discouraged; by means of such, the state of a kingdom, which seemed near to ruin, will be prolonged, and the happiness and prosperity of it secured and established; and God, in mercy to it, may long preserve the life of their king, will being a good one, a long reign is always a happiness to a nation. And to this sense is the Vulgate Latin version, "the life of the prince shall be longer"; and the Targum, which is,
"and the sons of men that understand knowledge shall endure;''
see Eccles 9:15.
John Wesley
28:2 But - By a wise and good prince.
Robert Jamieson, A. R. Fausset and David Brown
28:2 Anarchy producing contending rulers shortens the reign of each.
but by a man . . . prolonged--or, "by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.
28:328:3: Հզօրն առ ամպարշտութեան իւրում զրպարտէ զտնանկս։ Որպէս անձրեւ սաստիկ եւ անշահ[8377]. [8377] Ոմանք. Սաստիկ եւ անօգուտ։
3 Հզօրը, որ ամբարտաւանութեամբ ընկճում է տնանկին, նման է սաստիկ անձրեւի, որից օգուտ չկայ.
3 Աղքատները զրկող չքաւոր մարդը Հացի կարօտութիւն բերող յորդահոս անձրեւի պէս է։
Հզօրն առ ամպարշտութեան իւրում զրպարտէ զտնանկս:

28:3: Հզօրն առ ամպարշտութեան իւրում զրպարտէ զտնանկս։ Որպէս անձրեւ սաստիկ եւ անշահ[8377].
[8377] Ոմանք. Սաստիկ եւ անօգուտ։
3 Հզօրը, որ ամբարտաւանութեամբ ընկճում է տնանկին, նման է սաստիկ անձրեւի, որից օգուտ չկայ.
3 Աղքատները զրկող չքաւոր մարդը Հացի կարօտութիւն բերող յորդահոս անձրեւի պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
28:328:3 Человек бедный и притесняющий слабых {то же, что} проливной дождь, смывающий хлеб.
28:3 גֶּ֣בֶר gˈever גֶּבֶר vigorous man רָ֭שׁ ˈroš רושׁ be poor וְ wᵊ וְ and עֹשֵׁ֣ק ʕōšˈēq עשׁק oppress דַּלִּ֑ים dallˈîm דַּל poor מָטָ֥ר māṭˌār מָטָר rain סֹ֝חֵ֗ף ˈsōḥˈēf סחף wash away וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] לָֽחֶם׃ lˈāḥem לֶחֶם bread
28:3. vir pauper calumnians pauperes similis imbri vehementi in quo paratur famesA poor man that oppresseth the poor, is like a violent shower, which bringeth a famine.
3. A needy man that oppresseth the poor is a sweeping rain which leaveth no food.
28:3. A poor man slandering the poor is like a violent rainstorm in advance of a famine.
28:3. A poor man that oppresseth the poor [is like] a sweeping rain which leaveth no food.
A poor man that oppresseth the poor [is like] a sweeping rain which leaveth no food:

28:3 Человек бедный и притесняющий слабых {то же, что} проливной дождь, смывающий хлеб.
28:3
גֶּ֣בֶר gˈever גֶּבֶר vigorous man
רָ֭שׁ ˈroš רושׁ be poor
וְ wᵊ וְ and
עֹשֵׁ֣ק ʕōšˈēq עשׁק oppress
דַּלִּ֑ים dallˈîm דַּל poor
מָטָ֥ר māṭˌār מָטָר rain
סֹ֝חֵ֗ף ˈsōḥˈēf סחף wash away
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
לָֽחֶם׃ lˈāḥem לֶחֶם bread
28:3. vir pauper calumnians pauperes similis imbri vehementi in quo paratur fames
A poor man that oppresseth the poor, is like a violent shower, which bringeth a famine.
28:3. A poor man slandering the poor is like a violent rainstorm in advance of a famine.
28:3. A poor man that oppresseth the poor [is like] a sweeping rain which leaveth no food.
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
3 A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
See here, 1. How hard-hearted poor people frequently are to one another, not only not doing such good offices as they might do one to another, but imposing upon and over-reaching one another. Those who know by experience the miseries of poverty should be compassionate to those who suffer the like, but they are inexcusably barbarous if they be injurious to them. 2. How imperious and griping those commonly are who, being indigent and necessitous, get into power. If a prince prefer a poor man, he forgets that ever he was poor, and none shall be so oppressive to the poor as he, nor squeeze them so cruelly. The hungry leech and the dry sponge suck most. Set a beggar on horseback, and he will ride without mercy. He is like a sweeping rain, which washes away the corn in the ground, and lays and beats out that which has grown, so that it leaves no food. Princes therefore ought not to put those into places of trust who are poor, and in debt, and behind-hand in the world, nor any who make it their main business to enrich themselves.
Adam Clarke: Commentary on the Bible - 1831
28:3: A poor man that oppresseth the poor - Our Lord illustrates this proverb most beautifully, by the parable of the two debtors, Mat 18:23. One owed ten thousand talents, was insolvent, begged for time, was forgiven. A fellow servant owed this one a hundred pence: he was insolvent; but prayed his fellow servant to give him a little time, and he would pay it all. He would not, took him by the throat, and cast him into prison till he should pay that debt. Here the poor oppressed the poor; and what was the consequence? The oppressing poor was delivered to the tormentors; and the forgiven debt charged to his amount, because he showed no mercy. The comparatively poor are often shockingly uncharitable and unfeeling towards the real poor.
Like a sweeping rain - These are frequent in the East; and sometimes carry flocks, crops, and houses, away with them.
Albert Barnes: Notes on the Bible - 1834
28:3: People raise a man of the people, poor like themselves, to power. They find him the worst oppressor of all, plundering them to their last morsels, like the storm-rain which sweeps off the seed-corn instead of bringing fertility.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: poor man: Mat 18:28-30
which leaveth no food: Heb. without food
Carl Friedrich Keil and Franz Delitzsch
28:3
A proverb of a tyrant here connects itself with that of usurpers:
A poor man and an oppressor of the lowly -
A sweeping rain without bringing bread.
Thus it is to be translated according to the accents. Fleischer otherwise, but also in conformity with the accents: Quales sunt vir pauper et oppressor miserorum, tales sunt pluvia omnia secum abripiens et qui panem non habent, i.e., the relation between a poor man and an oppressor of the needy is the same as that between a rain carrying all away with it and a people robbed thereby of their sustenance; in other words: a prince or potentate who robs the poor of their possessions is like a pouring rain which floods the fruitful fields - the separate members of the sentence would then correspond with each other after the scheme of the chiasmus. But the comparison would be faulty, for גּבר רשׁ and אין לחם fall together, and then the explanation would be idem per idem. A "sweeping rain" is one which has only that which is bad, and not that which is good in rain, for it only destroys instead of promoting the growth of the corn; and as the Arab, according to a proverb compared by Hitzig, says of an unjust sultan, that he is a stream without water, so an oppressor of the helpless is appropriately compared to a rain which floods the land and brings no bread. But then the words, "a poor man and an oppressor of the lowly," must designate one person, and in that case the Heb. words must be accentuated, גבר רשׁ ועשׁק דלים (cf. Prov 29:4). For, that the oppressor of the helpless deports himself toward the poor man like a sweeping rain which brings no bread, is a saying not intended to be here used, since this is altogether too obvious, that the poor man has nothing to hope for from such an extortioner. But the comparison would be appropriate if 3a referred to an oppressive master; for one who belongs to a master, or who is in any way subordinated to him, has before all to expect from him that which is good, as a requital for his services, and as a proof of his master's condescending sympathy. It is thus asked whether "a poor man and an oppressor of the lowly" may be two properties united in the person of one master. This is certainly possible, for he may be primarily a poor official or an upstart (Zckler), such as were the Roman proconsuls and procurators, who enriched themselves by impoverishing their provinces (cf. lxx Prov 28:15); or a hereditary proprietor, who seeks to regain what he has lost by extorting it from his relatives and workmen. But רשׁ (poor) is not sufficient to give this definite feature to the figure of the master; and what does this feature in the figure of the master at all mean? What the comparison 3b says is appropriate to any oppressive ruler, and one does not think of an oppressor of the poor as himself poor; he may find himself in the midst of shattered possessions, but he is not poor; much rather the oppressor and the poor are, as e.g., at Prov 29:13, contrasted with each other. Therefore we hold, with Hitzig, that רשׁ of the text is to be read rosh, whether we have to change it into ראשׁ, or to suppose that the Jewish transcriber has here for once slipped into the Phoenician writing of the word;
(Note: The Phoen. writes רש (i.e., רשׁ, rus); vid., Schrder's Phnizische Gram. p. 133; cf. Gesen. Thes. under ראשׁ.)
we do not interpret, with Hitzig, גּבר ראשׁ in the sense of ἄνθρωπος δυνάστης, Sir. 8:1, but explain: a man (or master = גּביר) is the head (cf. e.g., Judg 11:8), and oppresses the helpless. This rendering is probable, because גּבר רשׁ, a poor man, is a combination of words without a parallel; the Book of Proverbs does not once use the expression אישׁ רשׁ, but always simply רשׁ (e.g., Prov 28:6; Prov 29:13); and גּבר is compatible with חכם and the like, but not with רשׁ. If we stumble at the isolated position of ראשׁ, we should consider that it is in a certain measure covered by דלים; for one has to think of the גבר, who is the ראשׁ, also as the ראשׁ of these דלים, as one placed in a high station who numbers poor people among his subordinates. The lxx translates ἀνδρεῖος ἐν ἀσεβείαις as if the words of the text were גּבּור רשׁע (cf. the interchange of גּבר and גּבּור in both texts of Ps 18:26), but what the lxx read must have been גּבּור להרשׁיע (Is 5:22); and what can גּבּור here mean? The statement here made refers to the ruinous conduct of a גּבר, a man of standing, or גּביר, a high lord, a "wicked ruler," Prov 28:15. On the contrary, what kind of rain the rule of an ideal governor is compared to, Ps 72:1-8 tells.
John Gill
28:3 A poor man that oppresseth the poor,.... Either one that is poor at the time he oppresses another like himself, either by secret fraud or open injury; from whom the oppressed can get no redress, as sometimes he may and does from a rich man: or rather one that has been poor, but now become rich, and got into some place of authority and profit, who should remember what he had been; and it might be expected that such an one would put on bowels of compassion towards the poor, as knowing what it was to be in indigent circumstances; but if, instead of this, he exercises his authority over the poor in a severe and rigid manner, and oppresses them, and squeezes that little out of them they have: he
is like a sweeping rain which leaveth no food: like a violent hasty shower of rain; which, instead of watering the seed, herbs, and plants, and causing them to grow, as moderate rain does, it washes away the very seed sown in the earth, or beats out the ripe corn from the ears, or beats it down, so that it riseth not up again; the effect of which is, there is no bread to the eater, nor seed to the sower, and consequently a famine. The design of the proverb is, to show how unnatural as well as intolerable is the oppression of the poor, by one that has been poor himself; even as it is contrary to the nature and use of rain, which is to fructify, and not to sweep away and destroy; and which when it does, there is no standing against it or diverting it.
John Wesley
28:3 It like - Is like a violent rain or flood, which washes away the very seeds in the earth. He is the worst of all oppressors.
Robert Jamieson, A. R. Fausset and David Brown
28:3 A poor man, &c.--Such, in power, exact more severely, and so leave subjects bare.
28:428:4: նո՛յնպէս եւ որ թողուն զօրէնս, եւ գովեն զանօրէնութիւն. իսկ որ սիրեն զօրէնս՝ պատեն զինքեամբ պարիսպ[8378]։ [8378] Ոմանք. Եւ գովեն զամբարշտութիւն։
4 նոյնպէս էլ նրանք, որ մերժում են օրէնքը, գովում են ամբարշտութիւնը. բայց նրանք, ովքեր սիրում են օրէնքը, իրենց շրջապատում են պարսպով:
4 Օրէնքը մերժողները ամբարիշտները կը գովեն, Բայց օրէնքը պահողները անոնց դէմ կը կենան։
Որպէս անձրեւ սաստիկ եւ անշահ, նոյնպէս եւ որ թողուն զօրէնս, եւ գովեն զամպարշտութիւն. իսկ որ սիրեն զօրէնս` պատեն զինքեամբք պարիսպ:

28:4: նո՛յնպէս եւ որ թողուն զօրէնս, եւ գովեն զանօրէնութիւն. իսկ որ սիրեն զօրէնս՝ պատեն զինքեամբ պարիսպ[8378]։
[8378] Ոմանք. Եւ գովեն զամբարշտութիւն։
4 նոյնպէս էլ նրանք, որ մերժում են օրէնքը, գովում են ամբարշտութիւնը. բայց նրանք, ովքեր սիրում են օրէնքը, իրենց շրջապատում են պարսպով:
4 Օրէնքը մերժողները ամբարիշտները կը գովեն, Բայց օրէնքը պահողները անոնց դէմ կը կենան։
zohrab-1805▾ eastern-1994▾ western am▾
28:428:4 Отступники от закона хвалят нечестивых, а соблюдающие закон негодуют на них.
28:4 עֹזְבֵ֣י ʕōzᵊvˈê עזב leave תֹ֭ורָה ˈṯôrā תֹּורָה instruction יְהַֽלְל֣וּ yᵊhˈallˈû הלל praise רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep תֹ֝ורָ֗ה ˈṯôrˈā תֹּורָה instruction יִתְגָּ֥רוּ yiṯgˌārû גרה stir בָֽם׃ פ vˈām . f בְּ in
28:4. qui derelinquunt legem laudant impium qui custodiunt succenduntur contra eumThey that forsake the law, praise the wicked man: they that keep it, are incensed against him.
4. They that forsake the law praise the wicked: but such as keep the law contend with them.
28:4. Those who abandon the law praise the impious. Those who guard it are inflamed against him.
28:4. They that forsake the law praise the wicked: but such as keep the law contend with them.
They that forsake the law praise the wicked: but such as keep the law contend with them:

28:4 Отступники от закона хвалят нечестивых, а соблюдающие закон негодуют на них.
28:4
עֹזְבֵ֣י ʕōzᵊvˈê עזב leave
תֹ֭ורָה ˈṯôrā תֹּורָה instruction
יְהַֽלְל֣וּ yᵊhˈallˈû הלל praise
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וְ wᵊ וְ and
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
תֹ֝ורָ֗ה ˈṯôrˈā תֹּורָה instruction
יִתְגָּ֥רוּ yiṯgˌārû גרה stir
בָֽם׃ פ vˈām . f בְּ in
28:4. qui derelinquunt legem laudant impium qui custodiunt succenduntur contra eum
They that forsake the law, praise the wicked man: they that keep it, are incensed against him.
28:4. Those who abandon the law praise the impious. Those who guard it are inflamed against him.
28:4. They that forsake the law praise the wicked: but such as keep the law contend with them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 They that forsake the law praise the wicked: but such as keep the law contend with them.
Note, 1. Those that praise the wicked make it to appear that they do themselves forsake the law, and go contrary to it, for that curses and condemns the wicked. Wicked people will speak well of one another, and so strengthen one another's hands in their wicked ways, hoping thereby to silence the clamours of their own consciences and to serve the interests of the devil's kingdom, which is not done by any thing so effectually as by keeping vice in reputation. 2. Those that do indeed make conscience of the law of God themselves will, in their places, vigorously oppose sin, and bear their testimony against it, and do what they can to shame and suppress it. They will reprove the works of darkness, and silence the excuses which are made for those works, and do what they can to bring gross offenders to punishment, that others may hear and fear.
Adam Clarke: Commentary on the Bible - 1831
28:4: They that forsake the law - He that transgresses says, in fact, that it is right to transgress; and thus other wicked persons are encouraged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: that: Sa1 23:19-21; Psa 10:3, Psa 49:18; Jer 5:30; Mat 3:15; Act 12:22, Act 24:2-4; Rom 1:32; Jo1 4:5
but: Sa1 15:14-24, Sa1 22:14, Sa1 22:15; Kg1 18:18, Kg1 18:21, Kg1 20:41, Kg1 20:42, Kg1 21:19, Kg1 21:20, Kg1 22:19-28; Kg2 3:13, Kg2 3:14; Neh 5:7-13, Neh 13:8-11, Neh 13:17-20, Neh 13:23-26, Neh 13:28; Mat 3:7, Mat 14:4; Act 15:2, Act 19:9; Gal 2:3-6; Eph 5:11; Th1 2:2; Jde 1:3
Carl Friedrich Keil and Franz Delitzsch
28:4
4 They who forsake the law praise the godless;
But they who keep the law become angry with them,
viz. the godless, for רשׁע is to be thought of collectively, as at Prov 28:1. They who praise the godless turn away from the revealed word of God (Ps 73:11-15); those, on the contrary, who are true to God's word (Prov 28:18) are aroused against them (vid., regarding גרה, Prov 15:18), they are deeply moved by their conduct, they cannot remain silent and let their wickedness go unpunished; התגּרה is zeal (excitement) always expressing itself, passing over into actions (syn. התעורר, Job 17:8).
John Gill
28:4 They that forsake the law praise the wicked,.... Who are like them; who forsake and transgress the law, as they do; every like loves its like; wicked men delight in sin, the transgression of the law, and in those that do it. One covetous man will bless and praise another, whom the Lord abhors, and commend his covetousness as frugality and good husbandry: one proud man will call another happy, and praise him as a man of spirit, that will not debase himself, but keep up his authority, rank, and dignity, and not condescend to men of low estates; the workers of wickedness are set up and extolled, and tempters of God, men of atheistical and deistical principles, are not only delivered from the punishment they deserve, but are commended for their bold spirits; see Ps 10:3. Or, "every wicked man praises those that forsake the law", so Schultens;
but such as keep the law contend with them; that is, with them that forsake it and praise the wicked; they are displeased with them, and show their resentment at them; they tend with them by arguments, and endeavour to convince them of their folly and wickedness; they prove them for it, even though they may be in high places, as John the Baptist reproved Herod. The Targum is,
"they contend with them, that they may return,''
or be converted; they strive and take pains with them, to convince them and bring them to repentance, and to a change of sentiments, life, and manners.
John Wesley
28:4 Contend - Are so far from praising them, that they severely reprove them.
Robert Jamieson, A. R. Fausset and David Brown
28:4 They that forsake . . . wicked--Wrongdoers encourage one another.
28:528:5: Արք չարք ո՛չ առնուն ՚ի միտ զիրաւունս. իսկ որ խնդրեն զՏէր՝ խելամուտ լիցին ամենայնի[8379]։ [8379] Ոմանք. Ոչ իմանան զիրաւունս. իսկ որք խնդրեն զՏէր՝ իմաստունք լինին յամենայնի։
5 Չար մարդիկ չեն հասկանում իրաւունքը, բայց Տիրոջը փնտռողները խելամուտ են ամէն բանի:
5 Չար մարդիկ իրաւունքը չեն հասկնար, Բայց Տէրը փնտռողները ամէն բան կը հասկնան։
Արք չարք ոչ առնուն ի միտ զիրաւունս, իսկ որ խնդրեն զՏէր` խելամուտ լիցին ամենայնի:

28:5: Արք չարք ո՛չ առնուն ՚ի միտ զիրաւունս. իսկ որ խնդրեն զՏէր՝ խելամուտ լիցին ամենայնի[8379]։
[8379] Ոմանք. Ոչ իմանան զիրաւունս. իսկ որք խնդրեն զՏէր՝ իմաստունք լինին յամենայնի։
5 Չար մարդիկ չեն հասկանում իրաւունքը, բայց Տիրոջը փնտռողները խելամուտ են ամէն բանի:
5 Չար մարդիկ իրաւունքը չեն հասկնար, Բայց Տէրը փնտռողները ամէն բան կը հասկնան։
zohrab-1805▾ eastern-1994▾ western am▾
28:528:5 Злые люди не разумеют справедливости, а ищущие Господа разумеют всё.
28:5 אַנְשֵׁי־ ʔanšê- אִישׁ man רָ֭ע ˈrāʕ רַע evil לֹא־ lō- לֹא not יָבִ֣ינוּ yāvˈînû בין understand מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and מְבַקְשֵׁ֥י mᵊvaqšˌê בקשׁ seek יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יָבִ֥ינוּ yāvˌînû בין understand כֹֽל׃ ḵˈōl כֹּל whole
28:5. viri mali non cogitant iudicium qui autem requirunt Dominum animadvertunt omniaEvil men think not on judgment: but they that seek after the Lord, take notice of all things.
5. Evil men understand not judgment: but they that seek the LORD understand all things.
28:5. Evil men do not intend judgment. But those who inquire after the Lord turn their souls toward all things.
28:5. Evil men understand not judgment: but they that seek the LORD understand all [things].
Evil men understand not judgment: but they that seek the LORD understand all:

28:5 Злые люди не разумеют справедливости, а ищущие Господа разумеют всё.
28:5
אַנְשֵׁי־ ʔanšê- אִישׁ man
רָ֭ע ˈrāʕ רַע evil
לֹא־ lō- לֹא not
יָבִ֣ינוּ yāvˈînû בין understand
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
מְבַקְשֵׁ֥י mᵊvaqšˌê בקשׁ seek
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
יָבִ֥ינוּ yāvˌînû בין understand
כֹֽל׃ ḵˈōl כֹּל whole
28:5. viri mali non cogitant iudicium qui autem requirunt Dominum animadvertunt omnia
Evil men think not on judgment: but they that seek after the Lord, take notice of all things.
28:5. Evil men do not intend judgment. But those who inquire after the Lord turn their souls toward all things.
28:5. Evil men understand not judgment: but they that seek the LORD understand all [things].
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
5 Evil men understand not judgment: but they that seek the LORD understand all things.
Note, I. As the prevalency of men's lusts is owing to the darkness of their understandings, so the darkness of their understandings is very much owing to the dominion of their lusts: Men understand not judgment, discern not between truth and falsehood, right and wrong; they understand not the law of God as the rule either of their duty or of their doom; and, 1. Therefore it is that they are evil men; their wickedness is the effect of their ignorance and error, Eph. iv. 18. 2. Therefore they understand not judgment, because they are evil men; their corruptions blind their eyes, and fill them with prejudices, and because they do evil they hate the light. It is just with God also to give them up to strong delusions.
II. As men's seeking the Lord is a good sign that they do understand much, so it is a good means of their understanding more, even of their understanding all things needful for them. Those that set God's glory before them as their end, his favour as their felicity, and his word as their rule, and apply to him upon all occasions by prayer, they seek the Lord, and he will give them the spirit of wisdom. If a man do his will, he shall know his doctrine, John vii. 17. A good understanding those have, and a better they shall have, that do his commandments, Ps. cxi. 10; 1 Cor. ii. 12, 15.
Adam Clarke: Commentary on the Bible - 1831
28:5: They that seek the Lord understand all things - They are wise unto salvation; they "have the unction from the Holy One, and they know all things," Jo1 2:20, every thing that is essentially needful for them to know, in reference to both worlds.
Albert Barnes: Notes on the Bible - 1834
28:5: The deep interdependence of morality and intellect. We have a right judgment in all things in proportion as our hearts seek to know God. Compare Jam 1:23-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: Pro 15:24, Pro 24:7; Psa 25:14, Psa 92:6; Jer 4:22; Mar 4:10-13; Joh 7:17; Co1 2:14, Co1 2:15; Jam 1:5; Jo1 2:20, Jo1 2:27
Carl Friedrich Keil and Franz Delitzsch
28:5
A similar antithetic distich:
Wicked men understand not what is right;
But they who seek Jahve understand all.
Regarding the gen. expression אנשׁי־רע, vid., under Prov 2:14. He who makes wickedness his element, falls into the confusion of the moral conception; but he whose end is the one living God, gains from that, in every situation of life, even amid the greatest difficulties, the knowledge of that which is morally right. Similarly the Apostle John (1Jn 2:20): "ye have an unction from the Holy One, and ye know all things" (οἴδατε πάντα): i.e., ye need to seek that knowledge which ye require, and which ye long after, not without yourselves, but in the new divine foundation of your personal life; from thence all that ye need for the growth of your spiritual life, and for the turning away from you of hostile influences, will come into your consciences. It is a potential knowledge, all-comprehensive in its character, and obviously a human relative knowledge, that is here meant.
John Gill
28:5 Evil men understand not judgment,.... Or, "men of wickedness" (b); that are under the governing power of it; who are given up and give up themselves unto it; who, like Ahab, sell themselves to work wickedness: these know not what is just and right between man and man, at least not to do it; they know it not practically; they are wise to do evil, but to do good have no knowledge, Jer 4:22; they know not the law of God, the rule of judgment, justice, and equity; at least not the extensiveness and spirituality of it, Jer 8:7; and much less the Gospel of Christ, which is sometimes so called, Is 42:1. Nor do they notice, as they should, to the judgments of God in the earth; they do not consider his work, and the operation of his hand; the vengeance he takes on wicked men, so Jarchi interprets it; nor do they take any notice of the judgment to come, at which they must appear, and into which they will be brought, and all things done by them;
but they that seek the Lord understand all things; this character describes all good men that seek the Lord, in private and in public, that seek him by prayer and supplication, that wait upon him in the ordinances of his house; and all sensible sinners, who seek to Christ for righteousness, for rest, for life and salvation, for more grace from him, for more communion with him, for a greater degree of knowledge of him, and for immortality and eternal life, his kingdom and glory. And such "understand all things"; not in the most full and absolute sense; for this is proper and peculiar to God: nor all things natural and civil, which truly righteous persons, generally speaking, have the least share of, as arts, sciences, languages, trade and commerce in all its branches; and indeed universal knowledge of these things does not belong to anyone alan: nor all things in a religious sense; not all the difficult passages of Scripture, in which there are many things hard to be understood; but all things necessary to salvation; all things relating to their fallen, depraved, and miserable state and condition by nature, and to the way and means of their recovery and salvation by Christ; all things relating to a spiritual and saving knowledge of God in Christ; and to the knowledge of the person, offices, and grace of Christ; and to the work of the Spirit of God upon the heart; and of the doctrines of the Gospel, according to the measure of the gift of Christ, and so as to be food for their souls: and which understanding is given them, and they attain unto and increase in, by seeking the Lord, and using the means of knowledge, the word and ordinances; see 1Cor 2:15. The Targum and Syriac version render it,
"that understand all good things;''
and so Aben Ezra interprets it: the Arabic version is, "they understand it in all things"; that is, judgment, justice, and equity, in all its branches, and practise it.
(b) "viri mali, (in genitivo casu)", Mercerus; "vel malitiae", Baynus, Gejerus.
John Wesley
28:5 Judgment - What is just and right. All things - Which are necessary to be known by them.
Robert Jamieson, A. R. Fausset and David Brown
28:5 (Compare Jn 7:17). Ignorance of moral truth is due to unwillingness to know it.
28:628:6: Լա՛ւ է աղքատ՝ որ գնայ ճշմարտութեամբ, քան զմեծատուն սուտ։
6 Ճշմարտութեան հետ գնացող աղքատն աւելի լաւ է ստի հետ ընթացող հարստից:
6 Իր կատարելութեանը մէջ քալող աղքատը՝ Ծուռ ճամբաներու մէջ քալող հարուստ մարդէն աղէկ է։
Լաւ է աղքատ` որ գնայ [438]ճշմարտութեամբ, քան զմեծատուն սուտ:

28:6: Լա՛ւ է աղքատ՝ որ գնայ ճշմարտութեամբ, քան զմեծատուն սուտ։
6 Ճշմարտութեան հետ գնացող աղքատն աւելի լաւ է ստի հետ ընթացող հարստից:
6 Իր կատարելութեանը մէջ քալող աղքատը՝ Ծուռ ճամբաներու մէջ քալող հարուստ մարդէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
28:628:6 Лучше бедный, ходящий в своей непорочности, нежели тот, кто извращает пути свои, хотя он и богат.
28:6 טֹֽוב־ ṭˈôv- טֹוב good רָ֭שׁ ˈroš רושׁ be poor הֹולֵ֣ךְ hôlˈēḵ הלך walk בְּ bᵊ בְּ in תֻמֹּ֑ו ṯummˈô תֹּם completeness מֵ mē מִן from עִקֵּ֥שׁ ʕiqqˌēš עִקֵּשׁ crooked דְּ֝רָכַ֗יִם ˈdᵊrāḵˈayim דֶּרֶךְ way וְ wᵊ וְ and ה֣וּא hˈû הוּא he עָשִֽׁיר׃ ʕāšˈîr עָשִׁיר rich
28:6. melior est pauper ambulans in simplicitate sua quam dives pravis itineribusBetter is the poor man walking in his simplicity, than the rich in crooked ways.
6. Better is the poor that walketh in his integrity, than he that is perverse in ways, though he be rich.
28:6. Better is the pauper walking in his simplicity, than the rich walking in ways of depravity.
28:6. Better [is] the poor that walketh in his uprightness, than [he that is] perverse [in his] ways, though he [be] rich.
Better [is] the poor that walketh in his uprightness, than [he that is] perverse [in his] ways, though he [be] rich:

28:6 Лучше бедный, ходящий в своей непорочности, нежели тот, кто извращает пути свои, хотя он и богат.
28:6
טֹֽוב־ ṭˈôv- טֹוב good
רָ֭שׁ ˈroš רושׁ be poor
הֹולֵ֣ךְ hôlˈēḵ הלך walk
בְּ bᵊ בְּ in
תֻמֹּ֑ו ṯummˈô תֹּם completeness
מֵ מִן from
עִקֵּ֥שׁ ʕiqqˌēš עִקֵּשׁ crooked
דְּ֝רָכַ֗יִם ˈdᵊrāḵˈayim דֶּרֶךְ way
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
עָשִֽׁיר׃ ʕāšˈîr עָשִׁיר rich
28:6. melior est pauper ambulans in simplicitate sua quam dives pravis itineribus
Better is the poor man walking in his simplicity, than the rich in crooked ways.
28:6. Better is the pauper walking in his simplicity, than the rich walking in ways of depravity.
28:6. Better [is] the poor that walketh in his uprightness, than [he that is] perverse [in his] ways, though he [be] rich.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-12: Ст. 6: повторяет мысль XIX:1; ст. 7: сн. XXIII:20; XXIX:3; ст. 8: сн. XIII:22; Иов XXVII:16-17; ст. 9: сн. XV:8; ст. 10: сн. XXVI:27; ст. 11: сн. XXVI:16. Мысль ст. 12: о благотворности возвеличения праведников и гибельности возвышения грешников повторяется и ниже XXIX:2.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Here, 1. It is supposed that a man may walk in his uprightness and yet be poor in this world, which is a temptation to dishonesty, and yet may resist the temptation and continue to walk in his uprightness--also that a man may be perverse in his ways, injurious to God and man, and yet be rich, and prosper in the world, for a while, may be rich, and so lie under great obligations and have great opportunities to do good, and yet be perverse in his ways and do a great deal of hurt. 2. It is maintained as a paradox to a blind world that an honest, godly, poor man, is better than a wicked, ungodly, rich man, has a better character, is in a better condition, has more comfort in himself, is a greater blessing to the world, and is worthy of much more honour and respect. It is not only certain that his case will be better at death, but it is better in life. When Aristides was by a rich man upbraided with his poverty he answered, Thy riches do thee more hurt than my poverty does me.
Albert Barnes: Notes on the Bible - 1834
28:6: Perverse in his ways - literally, "Perverse in his double ways." Compare Ecclesiasticus 2:12 and Jam 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: Pro 28:18, Pro 16:8, Pro 19:1, Pro 19:22; Luk 16:19-23; Act 24:24-27
Carl Friedrich Keil and Franz Delitzsch
28:6
What is stated in this proverb is a conclusion from the preceding, with which it is also externally connected, for רשׁ (= ראשׁ), רשׁע, רע, and now רשׁ, follow each other:
Better a poor man who walketh in his innocence,
Than a double-going deceiver who is rich thereby.
A variation of Prov 19:1. Stainlessness, integritas vitae, as a consequence of unreserved devotion to God, gives to a man with poverty a higher worth and nobility than riches connected with falsehood which "halts between two opinions" (3Kings 18:21), and appears to go one way, while in reality it goes another. The two ways דּדכים (cf. Sir. 2:12, οὐαί ἁμαρτωλῷ ... ἐπιβαίνοντι ἐπὶ δύο τρίβους) are, as Prov 28:18, not ways going aside to the right or to the left of the right way, but the evil way which the deceiver truly walks in, and the good way which he pretends to walk in (Fleischer); the two ways of action placed over against one another, by one of which he masks the other.
John Gill
28:6 Better is the poor that walketh in his uprightness,.... See Gill on Prov 19:1;
than he that is perverse in his ways, though he be rich; or, "in his two ways" (c): that halts between two ways, or makes use of both; sometimes turns to the one, to the right hand, and sometimes to the other, to the left hand; or that pretends to the one, and walks in the other; would be thought to be a virtuous and religious man, and to walk in the paths of righteousness and truth, when he walks in those of sin and wickedness. And now a poor man that walks evenly and uprightly, according to the word of God and truth of the Gospel, in the commandments and ordinances of the Lord, and in the paths of faith and holiness, is better than he; more honourable, more comfortable, and happy in life and in death; he has grace now, and will have glory hereafter.
(c) Heb. "duabus viis", Piscator, Cocceius; "pervertens duas vias", Baynus; "duplici via", Michaelis; "gemina via", Schultens, so Ben Melech.
John Wesley
28:6 Better - In a much happier condition.
Robert Jamieson, A. R. Fausset and David Brown
28:6 (Compare Prov 10:6). Riches cannot compensate for sin, nor the want of them affect integrity.
28:728:7: Պահէ՛ զօրէնս որդի իմաստուն. իսկ որ արածէ զորկորստութիւն՝ անարգէ զհայր իւր։
7 Իմաստուն որդին պահում է օրէնքը, բայց որկրամոլներին ընկերացողը անարգում է իր հօրը:
7 Օրէնքը պահողը իմաստուն տղայ է, Բայց շռայլներուն բարեկամ եղողը իր հայրը կ’ամչցնէ։
Պահէ զօրէնս որդի իմաստուն, իսկ որ արածէ զորկորստութիւն` անարգէ զհայր իւր:

28:7: Պահէ՛ զօրէնս որդի իմաստուն. իսկ որ արածէ զորկորստութիւն՝ անարգէ զհայր իւր։
7 Իմաստուն որդին պահում է օրէնքը, բայց որկրամոլներին ընկերացողը անարգում է իր հօրը:
7 Օրէնքը պահողը իմաստուն տղայ է, Բայց շռայլներուն բարեկամ եղողը իր հայրը կ’ամչցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:728:7 Хранящий закон сын разумный, а знающийся с расточителями срамит отца своего.
28:7 נֹוצֵ֣ר nôṣˈēr נצר watch תֹּ֭ורָה ˈtôrā תֹּורָה instruction בֵּ֣ן bˈēn בֵּן son מֵבִ֑ין mēvˈîn בין understand וְ wᵊ וְ and רֹעֶה rōʕˌeh רעה deal with זֹֽ֝ולְלִ֗ים ˈzˈôlᵊlˈîm זלל be lavish יַכְלִ֥ים yaḵlˌîm כלם humiliate אָבִֽיו׃ ʔāvˈiʸw אָב father
28:7. qui custodit legem filius sapiens est qui pascit comesatores confundit patrem suumHe that keepeth the law, is a wise son: but he that feedeth gluttons, shameth his father.
7. Whoso keepeth the law is a wise son: but he that is a companion of gluttonous men shameth his father.
28:7. Whoever keeps the law is a wise son. But whoever feeds gluttons brings shame to his father.
28:7. Whoso keepeth the law [is] a wise son: but he that is a companion of riotous [men] shameth his father.
Whoso keepeth the law [is] a wise son: but he that is a companion of riotous [men] shameth his father:

28:7 Хранящий закон сын разумный, а знающийся с расточителями срамит отца своего.
28:7
נֹוצֵ֣ר nôṣˈēr נצר watch
תֹּ֭ורָה ˈtôrā תֹּורָה instruction
בֵּ֣ן bˈēn בֵּן son
מֵבִ֑ין mēvˈîn בין understand
וְ wᵊ וְ and
רֹעֶה rōʕˌeh רעה deal with
זֹֽ֝ולְלִ֗ים ˈzˈôlᵊlˈîm זלל be lavish
יַכְלִ֥ים yaḵlˌîm כלם humiliate
אָבִֽיו׃ ʔāvˈiʸw אָב father
28:7. qui custodit legem filius sapiens est qui pascit comesatores confundit patrem suum
He that keepeth the law, is a wise son: but he that feedeth gluttons, shameth his father.
28:7. Whoever keeps the law is a wise son. But whoever feeds gluttons brings shame to his father.
28:7. Whoso keepeth the law [is] a wise son: but he that is a companion of riotous [men] shameth his father.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
Note, 1. Religion is true wisdom, and it makes men wise in every relation. He that conscientiously keeps the law is wise, and he will be particularly a wise son, that is, will act discreetly towards his parents, for the law of God teaches him to do so. 2. Bad company is a great hindrance to religion. Those that are companions of riotous men, that choose such for their companions and delight in their conversation, will certainly be drawn from keeping the law of God and drawn to transgress it, Ps. cxix. 115. 3. Wickedness is not only a reproach to the sinner himself, but to all that are akin to him. He that keeps rakish company, and spends his time and money with them, not only grieves his parents, but shames them; it turns to their disrepute, as if they had not done their duty to him. They are ashamed that a child of theirs should be scandalous and abusive to their neighbours.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: keepeth: Pro 2:1-6, Pro 3:1-35
but: Pro 28:24, Pro 19:26, Pro 23:19-22, Pro 29:3, Pro 29:15; Luk 15:13, Luk 15:30; Pe1 4:3, Pe1 4:4
is a companion of riotous men: or, feedeth gluttons
Carl Friedrich Keil and Franz Delitzsch
28:7
7 He who keepeth instruction is a wise son;
But he that is a companion of profligates bringeth his father into shame.
We have translated תורה at Prov 28:4 by "law;" here it includes the father's instruction regarding the right way of life. נוצר תּורה, according to the nearest lying syntax, has to be taken as pred. זוללים are such as squander their means and destroy their health, vid., under Prov 23:20. רעה signifies, as frequently from the idea of (cf. Prov 29:3) pasturing, or properly of tending, to take care of, and to have fellowship with. יכלים shall put to shame denotes both that he himself does disgrace to him, and that he brings disgrace to him on the part of others.
John Gill
28:7 Whoso keepeth the law is a wise son,.... That observes the law of God; for, though he cannot perfectly keep it, yet he delights in it after the inward man; and with his spirit serves it, from a principle of love, in faith, and with a view to the glory of God, without mercenary and sinister ends. Such a man enjoys peace, and has a reward "in" though not "for" keeping the commands of it; so that it is his wisdom to observe it; and he may be truly called a wise man, Deut 4:6; Or that observes the law or commandments of his parents, which they enjoin him; see Prov 6:20; and particularly the law of God, which requires honour and obedience to be given to parents, and which turns to the account of children; it is well with them, and their days are prolonged on earth, and therefore they are wise that keep it, Eph 6:1; and such a wise son makes a glad father, as the contrary brings shame to him, as in the next clause;
but he that is a companion of riotous men shameth his father: that keeps company with gluttons, and indulges his sensual appetite with them; that "feeds" (d) such persons and himself, as some render the word; that gives up himself to an epicurean life: he brings himself at last to disgrace and poverty, and so causes shame to his father; who will be charged with neglecting his education, and indulging him in such a luxurious way of living; see Prov 10:5.
(d) "qui pascit", V. L. Pagninus, Piscator, Gejerus, Schultens; "pascitar", Michaelis; "pascens", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
28:7 (Compare Prov 17:25).
riotous men--or, "gluttons" (Prov 23:20-21).
28:828:8: Որ լնու զտուն իւր ՚ի տոկոսեաց եւ ՚ի վաշխից, ժողովէ՛ այնմիկ որ ողորմի աղքատաց[8380]։ [8380] Յօրինակին. ՚Ի տոկոսաց եւ ՚ի վաշ՛՛։ Ոմանք. Ժողովէ զնա այնմ որ ողո՛՛։
8 Ով իր տունը լցնում է տոկոսներով ու վաշխով, նա կուտակում է այն մարդու համար, ով ողորմում է աղքատին:
8 Իր ստացուածքը տոկոսով եւ վաշխով աւելցնողը, Զանիկա աղքատին ողորմութիւն ընողին համար կը հաւաքէ։
Որ լնու զտուն իւր ի տոկոսեաց եւ ի վաշխից` ժողովէ այնմիկ որ ողորմի աղքատաց:

28:8: Որ լնու զտուն իւր ՚ի տոկոսեաց եւ ՚ի վաշխից, ժողովէ՛ այնմիկ որ ողորմի աղքատաց[8380]։
[8380] Յօրինակին. ՚Ի տոկոսաց եւ ՚ի վաշ՛՛։ Ոմանք. Ժողովէ զնա այնմ որ ողո՛՛։
8 Ով իր տունը լցնում է տոկոսներով ու վաշխով, նա կուտակում է այն մարդու համար, ով ողորմում է աղքատին:
8 Իր ստացուածքը տոկոսով եւ վաշխով աւելցնողը, Զանիկա աղքատին ողորմութիւն ընողին համար կը հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:828:8 Умножающий имение свое ростом и лихвою соберет его для благотворителя бедных.
28:8 מַרְבֶּ֣ה marbˈeh רבה be many הֹ֖ונֹו hˌônô הֹון abundance בְּ bᵊ בְּ in נֶ֣שֶׁךְ nˈešeḵ נֶשֶׁךְ interest וְו *wᵊ וְ and תַרְבִּ֑יתבתרבית *ṯarbˈîṯ תַּרְבִּית interest לְ lᵊ לְ to חֹונֵ֖ן ḥônˌēn חנן favour דַּלִּ֣ים dallˈîm דַּל poor יִקְבְּצֶֽנּוּ׃ yiqbᵊṣˈennû קבץ collect
28:8. qui coacervat divitias usuris et fenore liberali in pauperes congregat easHe that heapeth together riches by usury and loan, gathereth them for him that will be bountiful to the poor.
8. He that augmenteth his substance by usury and increase, gathereth it for him that hath pity on the poor.
28:8. Whoever piles up riches by usury and profit gathers them for him who will give freely to the poor.
28:8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor:

28:8 Умножающий имение свое ростом и лихвою соберет его для благотворителя бедных.
28:8
מַרְבֶּ֣ה marbˈeh רבה be many
הֹ֖ונֹו hˌônô הֹון abundance
בְּ bᵊ בְּ in
נֶ֣שֶׁךְ nˈešeḵ נֶשֶׁךְ interest
וְו
*wᵊ וְ and
תַרְבִּ֑יתבתרבית
*ṯarbˈîṯ תַּרְבִּית interest
לְ lᵊ לְ to
חֹונֵ֖ן ḥônˌēn חנן favour
דַּלִּ֣ים dallˈîm דַּל poor
יִקְבְּצֶֽנּוּ׃ yiqbᵊṣˈennû קבץ collect
28:8. qui coacervat divitias usuris et fenore liberali in pauperes congregat eas
He that heapeth together riches by usury and loan, gathereth them for him that will be bountiful to the poor.
28:8. Whoever piles up riches by usury and profit gathers them for him who will give freely to the poor.
28:8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
Note, 1. That which is ill-got, though it may increase much, will not last long. A man may perhaps raise a great estate, in a little time, by usury and extortion, fraud, and oppression of the poor, but it will not continue; he gathers it for himself, but it shall prove to have been gathered for somebody else that he has no kindness for. His estate shall go to decay, and another man's shall be raised out of the ruins of it. 2. Sometimes God in his providence so orders it that that which one got unjustly another uses charitably; it is strangely turned into the hands of one that will pity the poor and do good with it, and so cut off the entail of the curse which he brought upon it who got it by deceit and violence. Thus the same Providence that punishes the cruel, and disables them to do any more hurt, rewards the merciful, and enables them to do so much the more good. To him that has the ten pounds give the pound which the wicked servant hid in the napkin; for to him that has, and uses it well, more shall be given, Luke xix. 24. Thus the poor are repaid, the charitable are encouraged, and God is glorified.
Adam Clarke: Commentary on the Bible - 1831
28:8: He that by usury - increaseth his substance - By taking unlawful interest for his money; lending to a man in great distress, money, for the use of which he requires an exorbitant sum. O that the names of all those unfeeling, hard-hearted, consummate villains in the nation, who thus take advantage of their neighbour's necessities to enrich themselves, were published at every market cross; and then the delinquents all sent to their brother savages in New Zealand. It would be a happy riddance to the country.
Albert Barnes: Notes on the Bible - 1834
28:8: Unjust gain - Omit "unjust:" "usury and gain" make up the notion of "gain derived from usury." Ill-gotten gains do not prosper, after a time they pass into hands that know how to use them better.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: that by: Pro 13:22; Job 27:16, Job 27:17; Ecc 2:26
unjust gain: Heb. by increase, Lev 25:36; Eze 18:8, Eze 18:13, Eze 18:17
pity: Pro 19:7; Sa2 12:6
Carl Friedrich Keil and Franz Delitzsch
28:8
This verse continues a series of proverbs (commencing in Prov 28:7) beginning with a participle:
He who increaseth his wealth by interest and usury,
Gathereth it for one who is benevolent toward the lowly.
Wealth increased by covetous plundering of a neighbour does not remain with him who has scraped it together in so relentless a manner, and without considering his own advantage; but it goes finally into the possession of one who is merciful towards the poor, and thus it is bestowed in a manner that is pleasing to God (cf. Prov 13:22; Job 22:16.). The Kerı̂, which drops the second ב, appears to wish to mitigate the sharpness of the distinction of the second idea supposed in its repetition. But Lev 25:35-37, where an Israelite is forbidden to take usury and interest from his brother, the two are distinguished; and Fleischer rightly remarks that there נשׁך means usury or interest taken in money, and תרבית usury or interest taken in kind; i.e., of that which one has received in loan, such as grain, or oil, etc., he gives back more than he has received. In other words: נשׁך is the name of the interest for the capital that is lent, and מרבּית, or, as it is here called תרבית, the more, the addition thereto, the increase (Luther: ubersatz). This meaning of gain by means of lending on interest remains in נשׁך; but תרבית, according to the later usus loq., signifies gain by means of commerce, thus business-profit, vid., Baba Meza, v. 1. Instead of יקבּצנּוּ, more recent texts have the Kal
(Note: If, as Hitzig, after J. H. Michaelis, remarks, the word were Ben-Asher's יקבּצנּוּ, then it would be thus rightly punctuated by Clodius and the moderns. Kimchi, in the Wrterbuch under קבץ, adduces this word as Ben-Asher's. But the Masora knows nothing of it. It marks יקבּצנּוּ, Jer 31:10, with לית as unicum, and thus supposes for the passages before us יקבּצנּוּ, which certainly is found in MSS, and is also marked on the margin with לית as unicum.)
יקבּצנּוּ. לחונן also is, as Prov 14:31; Prov 19:17, part. Kal, not inf. Poel: ad largiendum pauperibus (Merc., Ewald, Bertheau), for there the person of him who presents the gift is undefined; but just this, that it is another and better-disposed, for whom, without having it in view, the collector gathers his stores, is the very point of the thought.
Geneva 1599
28:8 He that by interest and unjust gain increaseth his substance, he shall gather (c) it for him that will pity the poor.
(c) For God will take away the wicked usurer, and give his goods to him that will bestow them well.
John Gill
28:8 He that by usury and unjust gain increaseth his substance,.... By biting and oppressing the poor; letting him have money at an exorbitant interest, and goods at an exorbitant price, and so increases his substance in this scandalous manner; hence usury is in Lev 25:36, called "increase", and by the Greeks a "birth", because money is the birth of money, as Aristotle (e) observes; and so by the Latins "foenus", as if it was "foetus" (f), "a birth". The word for usury here signifies biting; and so usury, with classical writers (g), is said to bite; and while it increases the substance of the usurer, it lessens and devours that of others;
he shall gather it for him that will pity the poor; not for himself, nor for his posterity; but for such, though not intentionally but eventually, as will make a good use of it, and distribute it to the necessities of the poor. The meaning is, that things should be so overruled by the providence of God, that what such an avaricious man gets in his dishonest way should not be enjoyed by him or his; but should be taken out of his hands, and put into the hands of another, that will do good with it, by showing mercy to the poor; see Job 27:16.
(e) Politic. l. 1. c. 10. (f) A. Gell. Noct. Attic. l. 16. c. 12. (g) Plauti Pseudolos, Act. 4. Sc. 7. v. 23, 24. "Habet argentum jam admordere hune mihi lubet", Lucan. l. 1. v. 131. "Vorax usura."
Robert Jamieson, A. R. Fausset and David Brown
28:8 usury . . . unjust gain--(Compare Margin). The two terms, meaning nearly the same, may denote excessive interest. God's providence directs the proper use of wealth.
28:928:9: Որ խոտորեցուցանէ զունկն իւր՝ չլսէ օրինաց. եւ ինքն զի՛ւր ուխտս պղծէ[8381]։ [8381] Ոսկան. Որ խստացուցանէ զունկն իւր։ Ոմանք. Զունկն իւր զի մի՛ լուիցէ օրինաց։ Ուր ոմանք. Չլսել օրինաց։
9 Ով իր ականջը շեղում է, որ չլսի օրէնքը, նա ինքն է պղծում իր ուխտը:
9 Ան որ օրէնքին մտիկ չընելու համար կը գոցէ իր ականջը, Անոր աղօթքն անգամ պիղծ է։
Որ խոտորեցուցանէ զունկն իւր չլսել օրինաց, [439]եւ ինքն զիւր ուխտս պղծէ:

28:9: Որ խոտորեցուցանէ զունկն իւր՝ չլսէ օրինաց. եւ ինքն զի՛ւր ուխտս պղծէ[8381]։
[8381] Ոսկան. Որ խստացուցանէ զունկն իւր։ Ոմանք. Զունկն իւր զի մի՛ լուիցէ օրինաց։ Ուր ոմանք. Չլսել օրինաց։
9 Ով իր ականջը շեղում է, որ չլսի օրէնքը, նա ինքն է պղծում իր ուխտը:
9 Ան որ օրէնքին մտիկ չընելու համար կը գոցէ իր ականջը, Անոր աղօթքն անգամ պիղծ է։
zohrab-1805▾ eastern-1994▾ western am▾
28:928:9 Кто отклоняет ухо свое от слушания закона, того и молитва мерзость.
28:9 מֵסִ֣יר mēsˈîr סור turn aside אָ֭זְנֹו ˈʔoznô אֹזֶן ear מִ mi מִן from שְּׁמֹ֣עַ ššᵊmˈōₐʕ שׁמע hear תֹּורָ֑ה tôrˈā תֹּורָה instruction גַּֽם־ gˈam- גַּם even תְּ֝פִלָּתֹ֗ו ˈtᵊfillāṯˈô תְּפִלָּה prayer תֹּועֵבָֽה׃ tôʕēvˈā תֹּועֵבָה abomination
28:9. qui declinat aurem suam ne audiat legem oratio eius erit execrabilisHe that turneth away his ears from hearing the law, his prayer shall be an abomination.
9. He that turneth away his ear from hearing the law, even his prayer is an abomination.
28:9. Whoever turns away his ears from listening to the law: his prayer will be detestable.
28:9. He that turneth away his ear from hearing the law, even his prayer [shall be] abomination.
He that turneth away his ear from hearing the law, even his prayer [shall be] abomination:

28:9 Кто отклоняет ухо свое от слушания закона, того и молитва мерзость.
28:9
מֵסִ֣יר mēsˈîr סור turn aside
אָ֭זְנֹו ˈʔoznô אֹזֶן ear
מִ mi מִן from
שְּׁמֹ֣עַ ššᵊmˈōₐʕ שׁמע hear
תֹּורָ֑ה tôrˈā תֹּורָה instruction
גַּֽם־ gˈam- גַּם even
תְּ֝פִלָּתֹ֗ו ˈtᵊfillāṯˈô תְּפִלָּה prayer
תֹּועֵבָֽה׃ tôʕēvˈā תֹּועֵבָה abomination
28:9. qui declinat aurem suam ne audiat legem oratio eius erit execrabilis
He that turneth away his ears from hearing the law, his prayer shall be an abomination.
28:9. Whoever turns away his ears from listening to the law: his prayer will be detestable.
28:9. He that turneth away his ear from hearing the law, even his prayer [shall be] abomination.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 He that turneth away his ear from hearing the law, even his prayer shall be abomination.
Note, 1. It is by the word and prayer that our communion with God is kept up. God speaks to us by his law, and expects we should hear him and heed him; we speak to him by prayer, to which we wait for an answer of peace. How reverent and serious should we be, whenever we are hearing from and speaking to the Lord of glory! 2. If God's word be not regarded by us, our prayers shall not only not be accepted of God, but they shall be an abomination to him, not only our sacrifices, which were ceremonial appointments, but even our prayers, which are moral duties, and which, when they are put up by the upright, are so much his delight. See Isa. i. 11, 15. The sinner whose prayers God is thus angry at is one who wilfully and obstinately refuses to obey God's commandments, who will not so much as give them the hearing, but causes his ear to decline the law, and refuses when God calls; God will therefore justly refuse him when he calls. See Prov. i. 24, 28.
Adam Clarke: Commentary on the Bible - 1831
28:9: He that turneth away his ear from hearing the law - Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of Good; and they will not attend Divine ordinances for the same reason. But this pretense will avail them nothing; as he that might have known his master's will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: turneth: Pro 21:13; Isa 1:15, Isa 1:16, Isa 58:7-11; Zac 7:11-13; Ti2 4:3, Ti2 4:4
even: Pro 15:8; Psa 66:18, Psa 109:7; Luk 13:25-27
Proverbs 28:10
Carl Friedrich Keil and Franz Delitzsch
28:9
9 He who turneth away his ear not to hear of the law,
Even his prayer is an abomination.
Cf. Prov 15:8 and the argument 1Kings 15:22. Not only the evil which such an one does, but also the apparent good is an abomination, an abomination to God, and eo ipso also in itself: morally hollow and corrupt; for it is not truth and sincerity, for the whole soul, the whole will of the suppliant, is not present: he is not that for which he gives himself out in his prayer, and does not earnestly seek that which he presents and expresses a wish for in prayer.
Geneva 1599
28:9 He that turneth away his ear from hearing the law, even his prayer [shall be] (d) abomination.
(d) Because it is not of faith which is grounded on God's word or law which the wicked contemn.
John Gill
28:9 He that turneth away his ear from hearing the law,.... Not merely the moral law, but the word of God in general, and any and every doctrine of it; though the law is to be heard and attended to, what it commands and forbids, its precepts, menaces, and curses: indeed the Spirit of God is not received by the hearing of the law, nor does faith come by that; but by hearing the word of God, particularly the Gospel; which yet then turn away their ears from, and are turned to fables, and choose to hearken to anything rather than that; and, like the deaf adder, stop their ears to the voice of the charmer, charming ever so wisely; the folly and sad effects of which will be seen when too late;
even his prayer shall be abomination; that is, to God; not only his ungodly actions, but even his outward exercises of religion, which carry in them some show of goodness and holiness; and particularly his prayer to God, which in upright persons is the delight of the Lord; yet in such an one it will be abhorred by him; when he is in distress, and shall pray to the Lord, he will not only turn a deaf ear to him, as he has to his law or word, but he will despise and abhor him and his prayer; because he has set at nought his counsel, and despised his reproof, Prov 1:24.
Robert Jamieson, A. R. Fausset and David Brown
28:9 (Compare Prov 15:8; Prov 21:27).
hearing--that is, obeying. God requires sincere worshippers (Ps 66:18; Jn 4:24).
28:1028:10: Որ մոլորեցուցանէ զուղիղս չար ճանապարհաւ, ի՛նքն անկցի յապականութիւն։ Անբիծք բաժանեսցեն զբարութիւնս. եւ անօրէնք անցցեն առ բարութեամբք, եւ մի՛ մտցեն ՚ի նոսա[8382]։ [8382] Ոսկան. Զբարութիւնս նորա։ Ոմանք. Անցցեն առ բարեօքն։
10 Ով ուղիղներին մոլորեցնում է չարի ճանապարհով, ինքն է ընկնելու ապականութեան մէջ: Անարատ մարդիկ պիտի բաժանեն բարիքները, բայց անօրէնները պիտի անցնեն բարիքների մօտով եւ չեն մտնելու դրանց մէջ:
10 Ան որ ուղիղները չար ճամբու կ’առաջնորդէ, իր փոսին մէջ ինք պիտի իյնայ. Սակայն արդարները բարիք պիտի ժառանգեն։
Որ մոլորեցուցանէ զուղիղս չար ճանապարհաւ, ինքն անկցի [440]յապականութիւն: Ամբիծք բաժանեսցեն զբարութիւնս, եւ անօրէնք անցցեն առ բարութեամբք` եւ մի՛ մտցեն ի նոսա:

28:10: Որ մոլորեցուցանէ զուղիղս չար ճանապարհաւ, ի՛նքն անկցի յապականութիւն։ Անբիծք բաժանեսցեն զբարութիւնս. եւ անօրէնք անցցեն առ բարութեամբք, եւ մի՛ մտցեն ՚ի նոսա[8382]։
[8382] Ոսկան. Զբարութիւնս նորա։ Ոմանք. Անցցեն առ բարեօքն։
10 Ով ուղիղներին մոլորեցնում է չարի ճանապարհով, ինքն է ընկնելու ապականութեան մէջ: Անարատ մարդիկ պիտի բաժանեն բարիքները, բայց անօրէնները պիտի անցնեն բարիքների մօտով եւ չեն մտնելու դրանց մէջ:
10 Ան որ ուղիղները չար ճամբու կ’առաջնորդէ, իր փոսին մէջ ինք պիտի իյնայ. Սակայն արդարները բարիք պիտի ժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
28:1028:10 Совращающий праведных на путь зла сам упадет в свою яму, а непорочные наследуют добро.
28:10 מַשְׁגֶּ֤ה mašgˈeh שׁגה err יְשָׁרִ֨ים׀ yᵊšārˌîm יָשָׁר right בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way רָ֗ע rˈāʕ רַע evil בִּ bi בְּ in שְׁחוּתֹ֥ו šᵊḥûṯˌô שְׁחוּת pit הֽוּא־ hˈû- הוּא he יִפֹּ֑ול yippˈôl נפל fall וּ֝ ˈû וְ and תְמִימִ֗ים ṯᵊmîmˈîm תָּמִים complete יִנְחֲלוּ־ yinḥᵃlû- נחל take possession טֹֽוב׃ ṭˈôv טֹוב good
28:10. qui decipit iustos in via mala in interitu suo corruet et simplices possidebunt bonaHe that deceiveth the just in a wicked way, shall fall in his own destruction: and the upright shall possess his goods.
10. Whoso causeth the upright to go astray in an evil way, he shall fall himself into his own pit: but the perfect shall inherit good.
28:10. Whoever deceives the just in a malicious way will fall into his own perdition. And the simple shall possess his goods.
28:10. Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.
Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession:

28:10 Совращающий праведных на путь зла сам упадет в свою яму, а непорочные наследуют добро.
28:10
מַשְׁגֶּ֤ה mašgˈeh שׁגה err
יְשָׁרִ֨ים׀ yᵊšārˌîm יָשָׁר right
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
רָ֗ע rˈāʕ רַע evil
בִּ bi בְּ in
שְׁחוּתֹ֥ו šᵊḥûṯˌô שְׁחוּת pit
הֽוּא־ hˈû- הוּא he
יִפֹּ֑ול yippˈôl נפל fall
וּ֝ ˈû וְ and
תְמִימִ֗ים ṯᵊmîmˈîm תָּמִים complete
יִנְחֲלוּ־ yinḥᵃlû- נחל take possession
טֹֽוב׃ ṭˈôv טֹוב good
28:10. qui decipit iustos in via mala in interitu suo corruet et simplices possidebunt bona
He that deceiveth the just in a wicked way, shall fall in his own destruction: and the upright shall possess his goods.
28:10. Whoever deceives the just in a malicious way will fall into his own perdition. And the simple shall possess his goods.
28:10. Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.
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
10 Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Matt. xxiii. 14, 15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God's Spirit, besides what they have in reversion.
Adam Clarke: Commentary on the Bible - 1831
28:10: Whoso causeth the righteous to go astray - He who strives to pervert one really converted to God, in order that he may pour contempt on religion, shall fall into that hell to which he has endeavored to lead the other.
Albert Barnes: Notes on the Bible - 1834
28:10: When the wicked succeed in tempting the righteous, Vice seems to win a triumph. But the triumph is suicidal. The tempter will suffer the punishment he deserves, and the blameless, if true to themselves, will be strengthened and ennobled by the temptation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:10: causeth: Num 31:15, Num 31:16; Sa1 26:19; Act 13:8-10; Rom 16:17, Rom 16:18; Co2 11:3, Co2 11:4, Co2 11:13-15; Gal 1:8, Gal 1:9, Gal 2:4, Gal 3:1-4; Pe2 2:18-20; Rev 2:14
he shall: Pro 26:27; Psa 7:15, Psa 7:16, Psa 9:15; Ecc 10:8
but: Pro 10:3, Pro 15:6, Pro 21:20; Deu 7:12-14; Psa 37:11, Psa 37:25, Psa 37:26; Mat 6:33
Proverbs 28:11
Carl Friedrich Keil and Franz Delitzsch
28:10
A tristich beginning with a participle:
He who misleads the upright into an evil way,
He shall fall into his own pit;
But the innocent shall inherit that which is good.
In the first case, Prov 26:27 is fulfilled: the deceiver who leads astray falls himself into the destruction which he prepared for others, whether he misleads them into sin, and thus mediately prepares destruction for them, or that he does this immediately by enticing them into this or that danger; for בּדרך רע may be understood of the way of wicked conduct, as well as of the experience of evil, of being betrayed, robbed, or even murdered. That those who are misled are called ישׁרים, explains itself in the latter case: that they are such as he ought to show respect towards, and such as deserved better treatment, heightens the measure of his guilt. If we understand being morally led astray, yet may we not with Hitzig here find the "theory" which removes the punishment from the just and lays it on the wicked. The clause Prov 11:8 is not here applicable. The first pages of the Scripture teach that the deceiver does not by any means escape punishment; but certainly the deceiver of the upright does not gain his object, for his diabolical joy at the destruction of such an one is vain, because God again helps him with the right way, but casts the deceiver so much the deeper down. As the idea of דרך רע has a twofold direction, so the connections of the words may be genitival (via mali) as well as adjectival (via mala). בּשׁחוּתו is not incorrectly written for בּשׁוּחתו, for שׁחית occurs (only here) with שׁחוּת as its warrant both from שׁחה, to bend, to sink; cf. לזוּת under Prov 4:24. In line third, opposite to "he who misleads," stand "the innocent" (pious), who, far from seeking to entice others into the evil way and bring them to ruin, are unreservedly and honestly devoted to God and to that which is good; these shall inherit good (cf. Prov 3:35); even the consciousness of having made no man unhappy makes them happy; but even in their external relations there falls to them the possession of all good, which is the divinely ordained reward of the good.
John Gill
28:10 Whoso causeth the righteous to go astray in an evil way,.... That is, who attempts to deceive them, and draw them into errors or immoralities, and so into a snare, into mischief and ruin; first into the evil of sin, in order to bring them into the evil of punishment; I say, who attempts to do it; for it is not possible that God's elect, those who are truly righteous and good, should be totally and finally deceived, Mt 24:24;
he shall fall himself into his own pit; which he had dug and prepared for the righteous, who through the grace and goodness of God is preserved from it; the mischief intended for the good man falls upon himself in righteous, judgment, Ps 7:15;
but the upright shall have, good things in possession; or "shall inherit good things" (h); they are heirs of God, and joint heirs with Christ, and shall inherit all things; they have all good things in Christ, with him and from him now; nor can they be taken from them, or they be caused to lose them by all the policy and craft of men and devils, who seek to draw them into sin and snares with that view; but, notwithstanding all their efforts, they shall keep possession of their good things here, the grace of the spirit, and the blessings of grace, and shall enjoy glory hereafter.
(h) "haereditate accipient bonum", Pagninus, Montanus; "haereditabunt bonum", Michaelis; so Mercerus, Cocceius; "haereditatem cernent ubertatem boni", Schultens.
John Wesley
28:10 Causeth - That by evil counsel, or example, or artifice, draws them into evil.
Robert Jamieson, A. R. Fausset and David Brown
28:10 (Compare Prov 26:27).
28:1128:11: Իմաստո՛ւն թուի անձին իւրում այր մեծատուն. եւ աղքատ հանճարեղ ստգտանէ զնա։
11 Հարուստն իր աչքին իմաստուն է թւում, բայց խելացի աղքատը դատապարտում է նրան:
11 Հարուստ մարդը իր աչքերուն իմաստուն կ’երեւնայ, Բայց հանճարեղ աղքատը անոր անմտութիւնը երեւան կը հանէ։
Իմաստուն թուի անձին իւրում այր մեծատուն, եւ աղքատն հանճարեղ ստգտանէ զնա:

28:11: Իմաստո՛ւն թուի անձին իւրում այր մեծատուն. եւ աղքատ հանճարեղ ստգտանէ զնա։
11 Հարուստն իր աչքին իմաստուն է թւում, բայց խելացի աղքատը դատապարտում է նրան:
11 Հարուստ մարդը իր աչքերուն իմաստուն կ’երեւնայ, Բայց հանճարեղ աղքատը անոր անմտութիւնը երեւան կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1128:11 Человек богатый мудрец в глазах своих, но умный бедняк обличит его.
28:11 חָכָ֣ם ḥāḵˈām חָכָם wise בְּ֭ ˈbᵊ בְּ in עֵינָיו ʕênāʸw עַיִן eye אִ֣ישׁ ʔˈîš אִישׁ man עָשִׁ֑יר ʕāšˈîr עָשִׁיר rich וְ wᵊ וְ and דַ֖ל ḏˌal דַּל poor מֵבִ֣ין mēvˈîn בין understand יַחְקְרֶֽנּוּ׃ yaḥqᵊrˈennû חקר explore
28:11. sapiens sibi videtur vir dives pauper autem prudens scrutabitur eumThe rich man seemeth to himself wise: but the poor man that is prudent shall search him out.
11. The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
28:11. The rich one seems wise to himself. But the poor one, being prudent, shall evaluate him.
28:11. The rich man [is] wise in his own conceit; but the poor that hath understanding searcheth him out.
The rich man [is] wise in his own conceit; but the poor that hath understanding searcheth him out:

28:11 Человек богатый мудрец в глазах своих, но умный бедняк обличит его.
28:11
חָכָ֣ם ḥāḵˈām חָכָם wise
בְּ֭ ˈbᵊ בְּ in
עֵינָיו ʕênāʸw עַיִן eye
אִ֣ישׁ ʔˈîš אִישׁ man
עָשִׁ֑יר ʕāšˈîr עָשִׁיר rich
וְ wᵊ וְ and
דַ֖ל ḏˌal דַּל poor
מֵבִ֣ין mēvˈîn בין understand
יַחְקְרֶֽנּוּ׃ yaḥqᵊrˈennû חקר explore
28:11. sapiens sibi videtur vir dives pauper autem prudens scrutabitur eum
The rich man seemeth to himself wise: but the poor man that is prudent shall search him out.
28:11. The rich one seems wise to himself. But the poor one, being prudent, shall evaluate him.
28:11. The rich man [is] wise in his own conceit; but the poor that hath understanding searcheth him out.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
Note, 1. Those that are rich are apt to think themselves wise, because, whatever else they are ignorant of, they know how to get and save; and those that are purse-proud expect that all they say should be regarded as an oracle and a law, and that none should dare to contradict them, but every sheaf bow to theirs; this humour is fed by flatterers, who, because (like Jezebel's prophets) they are fed at their table, cry up their wisdom. 2. Those that are poor often prove themselves wiser than they: A poor man, who has taken pains to get wisdom, having no other way (as the rich man has) to get a reputation, searches him out, and makes it to appear that he is not such a scholar, nor such a politician, as he is taken to be. See how variously God dispenses his gifts; to some he gives wealth, to others wisdom, and it is easy to say which of these is the better gift, which we should covet more earnestly.
Albert Barnes: Notes on the Bible - 1834
28:11: Wealth blunts, poverty sharpens, the critical power of intellect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:11: rich: Pro 18:11, Pro 23:4; Isa 10:13, Isa 10:14; Eze 28:3-5; Luk 16:13, Luk 16:14; Co1 3:18, Co1 3:19; Ti1 6:17
his own conceit: Heb. his eyes, Pro 26:16; Isa 5:21; Rom 11:25, Rom 12:16
the poor: Pro 18:17, Pro 19:1; Job 32:9; Ecc 9:15-17
Proverbs 28:12
Carl Friedrich Keil and Franz Delitzsch
28:11
11 A rich man deems himself wise;
But a poor man that hath understanding searcheth him out,
or, as we have translated, Prov 18:17, goes to the bottom of him, whereby is probably thought of the case that he seeks to use him as a means to an ignoble end. The rich man appears in his own eyes to be a wise man, i.e., in his self-delusion he thinks that he is so; but if he has anything to do with a poor man who has intelligence, then he is seen through by him. Wisdom is a gift not depending on any earthly possession.
Geneva 1599
28:11 The rich man [is] wise in his own conceit; but the poor man that hath understanding searcheth (e) him out.
(e) And judge that he is not wise.
John Gill
28:11 The rich man is wise in his own conceit,.... Ascribing his getting riches to his great sagacity, wisdom, and prudence; and being flattered with it by dependents on him;
but the poor that hath understanding searcheth him out: a man of good understanding, whether in things natural, civil, moral, or spiritual, though poor, as a man may be poor and yet a wise man; such an one, when he comes into company with a rich man, wise in his own conceit, he soon by conversation with him finds him out to be a very foolish man, and exposes him as one; for riches are not always to men of understanding, or all that have them are not such; and better is a poor wise man than even a foolish king; see Eccles 9:11.
Robert Jamieson, A. R. Fausset and David Brown
28:11 A poor but wise man can discover (and expose) the rich and self-conceited.
28:1228:12: Վասն օգնականութեան արդարոց՝ բազում լինին փառք, եւ ՚ի տեղիս ամպարշտաց՝ սատակի՛ն մարդիկ։
12 Արդարներին օգնական դառնալուց մեծ փառք է ձեռք բերւում, բայց ամբարիշտների շրջանում կոտորւում են մարդիկ:
12 Երբ արդարները ուրախանան, մեծ փառք կ’ըլլայ, Բայց երբ ամբարիշտները բարձրանան, մարդ կը փնտռուի*։
[441]Վասն օգնականութեան`` արդարոց բազում լինին փառք, եւ [442]ի տեղիս ամպարշտաց` սատակին մարդիկ:

28:12: Վասն օգնականութեան արդարոց՝ բազում լինին փառք, եւ ՚ի տեղիս ամպարշտաց՝ սատակի՛ն մարդիկ։
12 Արդարներին օգնական դառնալուց մեծ փառք է ձեռք բերւում, բայց ամբարիշտների շրջանում կոտորւում են մարդիկ:
12 Երբ արդարները ուրախանան, մեծ փառք կ’ըլլայ, Բայց երբ ամբարիշտները բարձրանան, մարդ կը փնտռուի*։
zohrab-1805▾ eastern-1994▾ western am▾
28:1228:12 Когда торжествуют праведники, великая слава, но когда возвышаются нечестивые, люди укрываются.
28:12 בַּ ba בְּ in עֲלֹ֣ץ ʕᵃlˈōṣ עלץ rejoice צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just רַבָּ֣ה rabbˈā רַב much תִפְאָ֑רֶת ṯifʔˈāreṯ תִּפְאֶרֶת splendour וּ û וְ and בְ vᵊ בְּ in ק֥וּם qˌûm קום arise רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty יְחֻפַּ֥שׂ yᵊḥuppˌaś חפשׂ search אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
28:12. in exultatione iustorum multa gloria regnantibus impiis ruinae hominumIn the joy of the just there is great glory: when the wicked reign, men are ruined.
12. When the righteous triumph, there is great glory: but when the wicked rise, men hide themselves.
28:12. In the exultation of the just, there is great glory. When the impious reign, men are brought to ruin.
28:12. When righteous [men] do rejoice, [there is] great glory: but when the wicked rise, a man is hidden.
When righteous [men] do rejoice, [there is] great glory: but when the wicked rise, a man is hidden:

28:12 Когда торжествуют праведники, великая слава, но когда возвышаются нечестивые, люди укрываются.
28:12
בַּ ba בְּ in
עֲלֹ֣ץ ʕᵃlˈōṣ עלץ rejoice
צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just
רַבָּ֣ה rabbˈā רַב much
תִפְאָ֑רֶת ṯifʔˈāreṯ תִּפְאֶרֶת splendour
וּ û וְ and
בְ vᵊ בְּ in
ק֥וּם qˌûm קום arise
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
יְחֻפַּ֥שׂ yᵊḥuppˌaś חפשׂ search
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
28:12. in exultatione iustorum multa gloria regnantibus impiis ruinae hominum
In the joy of the just there is great glory: when the wicked reign, men are ruined.
28:12. In the exultation of the just, there is great glory. When the impious reign, men are brought to ruin.
28:12. When righteous [men] do rejoice, [there is] great glory: but when the wicked rise, a man is hidden.
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
12 When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.
Note, 1. The comfort of the people of God is the honour of the nation in which they live. There is a great glory dwelling in the land when the righteous do rejoice, when they have their liberty, the free exercise of their religion, and are not persecuted, when the government countenances them and speaks comfortably to them, when they prosper and grow rich, and, much more, when they are preferred and employed and have power put into their hands. 2. The advancement of the wicked is the eclipsing of the beauty of a nation: When the wicked rise and get head they make head against all that is sacred, and then a man is hidden, a good man is thrust into obscurity, is necessitated to abscond for his own safety; corruptions prevail so generally that, as in Elijah's time, there seem to be no good men left, the wicked walk so thickly on every side.
Adam Clarke: Commentary on the Bible - 1831
28:12: When righteous men do rejoice - When true religion is no longer persecuted, and the word of God duly esteemed, there is great glory; for the word of the Lord has then free course, runs, and is glorified: but when the wicked rise - when they are elevated to places of trust, and put at the head of civil affairs, then the righteous man is obliged to hide himself; the word of the Lord becomes scarce, and there is no open vision. The first was the case in this country, in the days of Edward VI.; the second in the days of his successor, Mary I: Popery, cruelty, and knavery, under her, nearly destroyed the Church and the State in these islands.
Albert Barnes: Notes on the Bible - 1834
28:12: There is great glory - Men array themselves in festive apparel, and show their joy conspicuously.
A man is hidden - Better, men hide themselves, they shrink and cower for fear, and yet are hunted out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:12: righteous: Pro 28:28, Pro 11:10, Pro 29:2; Ch1 15:25-28, Ch1 16:7-36, Ch1 29:20-22; Ch2 7:10, Ch2 30:22-27; Est 8:15-17; Job 29:11-20; Luk 19:37, Luk 19:38
but: Sa1 24:11; 1Kings 17:3-24, Kg1 18:13, Kg1 19:3; Ecc 10:6, Ecc 10:16; Jer 36:26; Heb 11:37, Heb 11:38
hidden: Heb. sought for, Jer 5:1
Proverbs 28:13
Carl Friedrich Keil and Franz Delitzsch
28:12
We take Prov 28:12-20 together. A proverb regarding riches closes this group, as also the foregoing is closed, and its commencement is related in form and in its contents to Prov 28:2 :
12 When righteous men triumph, the glory is great;
And when the godless rise, the people are searched for.
The first line of this distich is parallel with Prov 29:2; cf. Prov 11:10, Prov 11:11 : when the righteous rejoice, viz., as conquerors (cf. e.g., Ps 60:8), who have the upper hand, then תּפארת, bright prosperity, is increased; or as Fleischer, by comparison of the Arab. yawm alazynt (day of ornament = festival day), explains: so is there much festival adornment, i.e., one puts on festival clothes, signum pro re signata: thus all appears festal and joyous, for prosperity and happiness then show themselves forth. רבּה is adj. and pred. of the substantival clause; Hitzig regards it as the attribute: "then is there great glory;" this supposition is possible (vid., Prov 7:26, and under Ps 89:51), but here it is purely arbitrary. 28a is parallel with 12b: "if the godless arise, attain to power and prominence, these men are spied out, i.e., as we say, after Zeph 1:12, they are searched for as with lamps. יחפּשׂ אדם is to be understood after Obadiah, Obad 1:6, cf. Prov 2:4 : men are searched out, i.e., are plundered (in which sense Heidenheim regards חפשׂ as here a transposition from חשׂף), or, with reference to the secret police of despotism: they are subjected to espionage. But a better gloss is יסּתר אדם 28a: the people let themselves be sought for, they keep themselves concealed in the inside of their houses, they venture not out into the streets and public places (Fleischer), for mistrust and suspicion oppress them all; one regards his person and property nowhere safer than within the four walls of his house; the lively, noisy, variegated life which elsewhere rules without, is as if it were dead.
Geneva 1599
28:12 When righteous [men] rejoice, [there is] great glory: but when the wicked rise, a man (f) is hidden.
(f) He is known by his doings to be wicked.
John Gill
28:12 When righteous men do rejoice, there is great glory,.... When it is well with them; when they are in prosperous circumstances; when they are countenanced and encouraged by the government under which they are; when they have the free exercise of their religion; and especially when they are advanced to places of profit, honour, and trust, which must make them cheerful and joyful; it is a glory to a land, it adds greatly to the glory of it, and a fine prospect there is of the increase and continuance of it;
but when the wicked rise: to honour and dignity, and are set in high places, and are in great power and authority, which they exercise to the distress of the righteous and all good men:
a man is hidden: a good man; he hides himself, as in Prov 28:28; he withdraws himself from court, from city, from company, from commerce, and business, because of the tyranny and persecution of wicked men; and flees to distant places, and wanders in deserts and mountains, in caves and dens of the earth; as some saints, under the Old Testament, did, and as the Church, in Gospel times, fled from the tyranny of antichrist into the wilderness, to hide herself: or, "a man is" or "shall be sought for" (i), and searched out; as wicked persecutors are very diligent to search for and find out such persons that hide themselves, and fetch them out of their hiding places, and cruelly use them.
(i) "investigabitur", Pagninus, Montanus; "exploratur", Tigurine version; "explorabitur", Baynus; "pervestigatur", Junius & Tremellius, Piscator, Michaelis.
John Wesley
28:12 Rejoice - Are promoted. Glory - In that common - wealth. Rise - Are advanced to authority. Hidden - Wise and good men, who only are worthy of the name of men, withdraw themselves into obscure places.
Robert Jamieson, A. R. Fausset and David Brown
28:12 great glory--or, cause for it to a people, for the righteous rejoice in good, and righteousness exalts a nation (Prov 14:34).
a man . . . hidden--that is, the good retire, or all kinds try to escape a wicked rule.
28:1328:13: Որ ծածկէ զամպարշտութիւնն իւր՝ ո՛չ յաջողեսցի. իսկ որ ՚ի վե՛ր հանէ եւ յանդիմանէ՝ սիրելի՛ լիցի[8383]։ [8383] Ոմանք. Զամպարշտութիւնս իւր... իսկ որ պատմէ եւ յանդիմանէ սիրելի լինի. կամ՝ եղիցի։
13 Իր ամբարշտութիւնը ծածկողը յաջողութիւն չի ունենայ, բայց բացայայտողը եւ իրեն պախարակողը կը դառնայ սիրելի:
13 Իր յանցանքները ծածկողը յաջողութիւն չի գտներ, Բայց զանոնք խոստովանողն ու մէկդի ձգողը ողորմութիւն կը գտնէ։
Որ ծածկէ զամպարշտութիւն իւր` ոչ յաջողեսցի, իսկ որ ի վեր հանէ եւ [443]յանդիմանէ` սիրելի լիցի:

28:13: Որ ծածկէ զամպարշտութիւնն իւր՝ ո՛չ յաջողեսցի. իսկ որ ՚ի վե՛ր հանէ եւ յանդիմանէ՝ սիրելի՛ լիցի[8383]։
[8383] Ոմանք. Զամպարշտութիւնս իւր... իսկ որ պատմէ եւ յանդիմանէ սիրելի լինի. կամ՝ եղիցի։
13 Իր ամբարշտութիւնը ծածկողը յաջողութիւն չի ունենայ, բայց բացայայտողը եւ իրեն պախարակողը կը դառնայ սիրելի:
13 Իր յանցանքները ծածկողը յաջողութիւն չի գտներ, Բայց զանոնք խոստովանողն ու մէկդի ձգողը ողորմութիւն կը գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1328:13 Скрывающий свои преступления не будет иметь успеха; а кто сознается и оставляет их, тот будет помилован.
28:13 מְכַסֶּ֣ה mᵊḵassˈeh כסה cover פְ֭שָׁעָיו ˈfšāʕāʸw פֶּשַׁע rebellion לֹ֣א lˈō לֹא not יַצְלִ֑יחַ yaṣlˈîₐḥ צלח be strong וּ û וְ and מֹודֶ֖ה môḏˌeh ידה praise וְ wᵊ וְ and עֹזֵ֣ב ʕōzˈēv עזב leave יְרֻחָֽם׃ yᵊruḥˈām רחם have compassion
28:13. qui abscondit scelera sua non dirigetur qui confessus fuerit et reliquerit ea misericordiam consequeturHe that hideth his sins, shall not prosper: but he that shall confess, and forsake them, shall obtain mercy.
13. He that covereth his transgressions shall not prosper: but whoso confesseth and forsaketh them shall obtain mercy.
28:13. Whoever hides his crimes will not be guided. But whoever will have confessed and abandoned them shall overtake mercy.
28:13. He that covereth his sins shall not prosper: but whoso confesseth and forsaketh [them] shall have mercy.
He that covereth his sins shall not prosper: but whoso confesseth and forsaketh [them] shall have mercy:

28:13 Скрывающий свои преступления не будет иметь успеха; а кто сознается и оставляет их, тот будет помилован.
28:13
מְכַסֶּ֣ה mᵊḵassˈeh כסה cover
פְ֭שָׁעָיו ˈfšāʕāʸw פֶּשַׁע rebellion
לֹ֣א lˈō לֹא not
יַצְלִ֑יחַ yaṣlˈîₐḥ צלח be strong
וּ û וְ and
מֹודֶ֖ה môḏˌeh ידה praise
וְ wᵊ וְ and
עֹזֵ֣ב ʕōzˈēv עזב leave
יְרֻחָֽם׃ yᵊruḥˈām רחם have compassion
28:13. qui abscondit scelera sua non dirigetur qui confessus fuerit et reliquerit ea misericordiam consequetur
He that hideth his sins, shall not prosper: but he that shall confess, and forsake them, shall obtain mercy.
28:13. Whoever hides his crimes will not be guided. But whoever will have confessed and abandoned them shall overtake mercy.
28:13. He that covereth his sins shall not prosper: but whoso confesseth and forsaketh [them] shall have mercy.
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
13-18: В ст. 13: высказывается та, общая Ветхому и Новому Завету (Пс. XXXI:5; I Ин. I:9) истина, что свободное чистосердечное исповедание человеком своих грехов приносит ему прощение грехов от Бога, тогда как упорное сокрытие человеком грехов своих или непризнание их такими ведет лишь к осуждению. Ст. 14: высказывает в качестве побуждения к покаянию и исповеданию грехов пред Богом - страх и благоговение пред Богом, боязнь прогневить Его правосудие нарушением Его воли. Ст. 15-16, как и ст. 2-3, говорит об отрицательном и положительном типах носителей власти; очевидно, что здесь уже не идеальная точка зрения на царскую власть, а заимствованная из наблюдений опыта. Ст. 17-18: говорят о нечистой запятнанной и чистой, непорочной совести, и о различных путях и судьбах той и другой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
Here is, 1. The folly of indulging sin, of palliating and excusing it, denying or extenuating it, diminishing it, dissembling it, or throwing the blame of it upon others: He that thus covers his sins shall not prosper, let him never expect it. He shall not succeed in his endeavour to cover his sin, for it will be discovered, sooner or later. There is nothing hid which shall not be revealed. A bird of the air shall carry the voice. Murder will out, and so will other sins. He shall not prosper, that is, he shall not obtain the pardon of his sin, nor can he have any true peace of conscience. David owns himself to have been in a constant agitation while he covered his sins, Ps. xxxii. 3, 4. While the patient conceals his distemper he cannot expect a cure. 2. The benefit of parting with it, both by a penitent confession and a universal reformation: He that confesses his guilt to God, and is careful not to return to sin again, shall find mercy with God, and shall have the comfort of it in his own bosom. His conscience shall be eased and his ruin prevented. See 1 John i. 9; Jer. iii. 12, 13. When we set sin before our face (as David, My sin is ever before me) God casts it behind his back.
Adam Clarke: Commentary on the Bible - 1831
28:13: He that covereth his sins - Here is a general direction relative to conversion.
1. If the sinner do not acknowledge his sins; if he cover and excuse them, and refuse to come to the light of God's word and Spirit, lest his deeds should be reproved, he shall find no salvation. God will never admit a sinful, unhumbled soul, into his kingdom.
2. But if he confess his sin, with a penitent and broken heart, and, by forsaking every evil way, give this proof that he feels his own sore, and the plague of his heart, then he shall have mercy. Here is a doctrine of vital importance to the salvation of the soul, which the weakest may understand.
Albert Barnes: Notes on the Bible - 1834
28:13: The conditions of freedom are confession and amendment, confession to God of sins against Him, to men of sins against them. The teaching of ethical wisdom on this point is identical with that of psalmist, prophet, apostles, and our Lord Himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:13: that: Pro 10:12, Pro 17:9; Gen 3:12, Gen 3:13, Gen 4:9; Sa1 15:13, Sa1 15:24; Job 31:33; Psa 32:3-5; Jer 2:22, Jer 2:23; Mat 23:25-28
whoso: Lev 26:40-42; Kg1 8:47-49; Job 33:27; Psa 51:1-5, Psa 51:10; Jer 3:12, Jer 3:13; Dan 9:20-23; Luk 15:18-24; Jo1 1:8-10
and forsaketh: Exo 10:16, Exo 10:17; Sa1 15:30; Mat 3:6-10, Mat 27:4, Mat 27:5; Act 26:20
Proverbs 28:14
Carl Friedrich Keil and Franz Delitzsch
28:13
13 He that denieth his sin shall not prosper;
But he that acknowledgeth and forsaketh it shall obtain mercy.
Thus is this proverb translated by Luther, and thus it lives in the mouth of the Christian people. He who falsely disowns, or with self-deception excuses, if he does not altogether justify his sins, which are discernible as פּשׁעים, has no success; he remains, after Ps 32:1-11, in his conscience and life burdened with a secret ban; but he who acknowledges (the lxx has ἐξηγούμενος instead of ἐξομολογούμενος, as it ought to be) and forsakes (for the remissio does not follow the confessio, if there is not the accompaniment of nova obedientia) will find mercy (ירחם, as Hos 14:4). In close connection therewith stands the thought that man has to work out his salvation "with fear and trembling" (Phil 2:12).
John Gill
28:13 He that covereth his sins shall not prosper,.... God may cover a man's sins, and it is an instance of his grace, and it is the glory of it to do it, but a man may not cover his own: it is right in one good man to cover the sins of another, reproving him secretly, and freely forgiving him; but it is wrong in a man to cover his own: not that any man is bound to accuse himself before a court of judicature, or ought to expose his sins to the public, which would be to the hurt of his credit, and to the scandal of religion; but whenever he is charged with sin, and reproved for it by his fellow Christian, be should not cover it, that is, he should own it; for not to own and acknowledge it is to cover it; he should not deny it, which is to cover it with a lie, and is adding sin to sin; nor should he justify it, as if he had done a right thing; nor extenuate or excuse it, or impute it to others that drew him into it, as Adam, which is called a covering transgression, as Adam, Job 31:33; for such a man "shall not prosper"; in soul or body, in things temporal or spiritual; he shall not have peace of mind and conscience; but, sooner or later, shall feel the stings it; he shall not succeed even in those things he has in view by covering his sins; he shall not be able to cover them long, for there is nothing covered but what shall be revealed; if not in this life, which yet often is, however at the day of judgment, when every secret thing shall be made manifest; nor shall he escape the shame and punishment he thought to avoid by covering it, as may be observed in the case of Achan, Josh 7:11; in short, he shall have no mercy shown him by God or man, as appears by the antithesis in the next clause;
but whoso confesseth and forsaketh them shall have mercy; who confesses them to men privately and publicly, according to the nature of the offences, from whom they find mercy; but not to a priest, in order for absolution, which no man can give; sin is only in this sense to be confessed to God, against it is committed, and who only can pardon it; and though it is known unto him, yet he requires an acknowledgment of it, which should be done from the heart, with an abhorrence of the sin, and in the faith of Christ, as a sacrifice for it; and it is not enough to confess, there must be a forsaking likewise, a parting with sin, a denying of sinful self, a leaving the former course of sin, and a quitting the company of wicked men before used to, and an abstaining from all appearance of evil; as is and will be the case, where there is a true sight and sense of sin, and the grace of God takes place: and such find "mercy", pardoning grace and mercy, or pardon in a way of mercy, and not merit; for though the sinner confesses and forsakes it, it is not that which merits pardon and mercy in God, who is rich in it, delights in showing it, and from whom it may be hoped for and expected by all such persons; see Ps 32:5. So the Targum and Syriac version, God will have mercy on him.
Robert Jamieson, A. R. Fausset and David Brown
28:13 (Compare Ps 32:3-5). Concealment of sin delivers none from God's wrath, but He shows mercy to the humble penitent (Ps 51:4).
28:1428:14: Երանի՛ իցէ առն որ արհամարհիցէ զամենայն վասն երկիւղածութեան. իսկ խիստն սրտիւ, անկցի ՚ի չարիս[8384]։ [8384] Ոմանք. Երանելի է այր որ ար՛՛... որ խիստ է սրտիւ։
14 Երանի այն մարդուն, որ Աստծու հանդէպ երկիւղածութեան պատճառով արհամարհում է ամէն բան, բայց խստասիրտը չարիքների մէջ կ’ընկնի:
14 Միշտ վախցող մարդը երանելի է, Բայց իր սիրտը խստացնողը չարիքի մէջ պիտի իյնայ։
Երանի իցէ առն որ [444]արհամարհիցէ զամենայն վասն երկիւղածութեան``, իսկ խիստն սրտիւ` անկցի ի չարիս:

28:14: Երանի՛ իցէ առն որ արհամարհիցէ զամենայն վասն երկիւղածութեան. իսկ խիստն սրտիւ, անկցի ՚ի չարիս[8384]։
[8384] Ոմանք. Երանելի է այր որ ար՛՛... որ խիստ է սրտիւ։
14 Երանի այն մարդուն, որ Աստծու հանդէպ երկիւղածութեան պատճառով արհամարհում է ամէն բան, բայց խստասիրտը չարիքների մէջ կ’ընկնի:
14 Միշտ վախցող մարդը երանելի է, Բայց իր սիրտը խստացնողը չարիքի մէջ պիտի իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1428:14 Блажен человек, который всегда пребывает в благоговении; а кто ожесточает сердце свое, тот попадет в беду.
28:14 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness אָ֭דָם ˈʔāḏām אָדָם human, mankind מְפַחֵ֣ד mᵊfaḥˈēḏ פחד tremble תָּמִ֑יד tāmˈîḏ תָּמִיד continuity וּ û וְ and מַקְשֶׁ֥ה maqšˌeh קשׁה be hard לִ֝בֹּ֗ו ˈlibbˈô לֵב heart יִפֹּ֥ול yippˌôl נפל fall בְּ bᵊ בְּ in רָעָֽה׃ rāʕˈā רָעָה evil
28:14. beatus homo qui semper est pavidus qui vero mentis est durae corruet in malumBlessed is the man that is always fearful: but he that is hardened in mind shall fall into evil.
14. Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
28:14. Blessed is the man who is ever fearful. Yet truly, whoever is hardened in mind will fall into evil.
28:14. Happy [is] the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
Happy [is] the man that feareth alway: but he that hardeneth his heart shall fall into mischief:

28:14 Блажен человек, который всегда пребывает в благоговении; а кто ожесточает сердце свое, тот попадет в беду.
28:14
אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness
אָ֭דָם ˈʔāḏām אָדָם human, mankind
מְפַחֵ֣ד mᵊfaḥˈēḏ פחד tremble
תָּמִ֑יד tāmˈîḏ תָּמִיד continuity
וּ û וְ and
מַקְשֶׁ֥ה maqšˌeh קשׁה be hard
לִ֝בֹּ֗ו ˈlibbˈô לֵב heart
יִפֹּ֥ול yippˌôl נפל fall
בְּ bᵊ בְּ in
רָעָֽה׃ rāʕˈā רָעָה evil
28:14. beatus homo qui semper est pavidus qui vero mentis est durae corruet in malum
Blessed is the man that is always fearful: but he that is hardened in mind shall fall into evil.
28:14. Blessed is the man who is ever fearful. Yet truly, whoever is hardened in mind will fall into evil.
28:14. Happy [is] the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
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
14 Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
Here is, 1. The benefit of a holy caution. It sounds strangely, but it is very true: Happy is the man that feareth always. Most people think that those are happy who never fear; but there is a fear which is so far from having torment in it that it has in it the greatest satisfaction. Happy is the man who always keeps up in his mind a holy awe and reverence of God, his glory, goodness, and government, who is always afraid of offending God and incurring his displeasure, who keeps conscience tender and has a dread of the appearance of evil, who is always jealous of himself, distrustful of his own sufficiency, and lives in expectation of troubles and changes, so that, whenever they come, they are no surprise to him. He who keeps up such a fear as this will live a life of faith and watchfulness, and therefore happy is he, blessed and holy. 2. The danger of a sinful presumption: He that hardens his heart, that mocks at fear, and sets God and his judgments at defiance, and receives not the impressions of his word or rod, shall fall into mischief; his presumption will be his ruin, and whatever sin (which is the greatest mischief) he falls into it is owing to the hardness of his heart.
Adam Clarke: Commentary on the Bible - 1831
28:14: Happy is the man that feareth alway - That ever carries about with him that reverential and filial fear of God, which will lead him to avoid sin, and labor to do that which is lawful and right in the sight of God his Savior.
Albert Barnes: Notes on the Bible - 1834
28:14: The "fear" here is not so much Rev_erential awe, as anxious, or "nervous" sensitiveness of conscience. To most men this temperament seems that of the self-tormentor. To him who looks deeper it is a condition of blessedness, and the callousness which is opposed to it ends in misery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:14: Happy: Pro 23:17; Psa 2:11, Psa 16:8, Psa 112:1; Isa 66:2; Jer 32:40; Rom 11:20; Heb 4:1; Pe1 1:17
but: Pro 29:1; Exo 7:22, Exo 14:23; Job 9:4; Rom 2:4
Proverbs 28:15
Carl Friedrich Keil and Franz Delitzsch
28:14
14 Well is it with the man who feareth always;
But he that is stiff-necked shall fall into mischief.
The Piel פּחד occurs elsewhere only at Is 51:13, where it is used of the fear and dread of men; here it denotes the anxious concern with which one has to guard against the danger of evil coming upon his soul. Aben Ezra makes God the object; but rather we are to regard sin as the object, for while the truly pious is one that "fears God," he is at the same time one that "feareth evil." The antithesis extends beyond the nearest lying contrast of fleshly security; this is at the same time more or less one who hardens or steels his heart (מקשׁה לבּו), viz., against the word of God, against the sons of God in his heart, and against the affectionate concern of others about his soul, and as such rushes on to his own destruction (יפּול בּרעה, as at Prov 17:20).
Geneva 1599
28:14 Happy [is] the man that (g) feareth always: but he that hardeneth his heart shall fall into mischief.
(g) Which stands in awe of God, and is afraid to offend him.
John Gill
28:14 Happy is the man that feareth alway,.... Not men, but the Lord; there is a fear and reverence due to men, according to the stations in which they are; but a slavish fear of man, and which deters from the worship of God and obedience to him, is criminal, and brings a snare; and a man, under the influence of it, cannot be happy: nor is a servile fear of God intended, a fear of wrath and damnation, or a distrust of his grace, a continual calling in question his love, and an awful apprehension of his displeasure and vengeance; for in such fear is torment, and with it a man can never be happy; but it is a reverence and godly fear, a filial one, a fear of God and his goodness, which he puts into the hearts of his people; a fear, indeed, of offending him, of sinning against him, by which a man departs from evil, and forsakes it, as well as confesses it; but is what arises from a sense of his goodness: and it is well when such a fear of God is always before the eyes and on the hearts of men; in their closets and families, in their trade and commerce, in all companies into which they come, as, well as in the house of God and the assembly of his saints, where he is to be feared; as also in prosperity and adversity, even throughout the whole course of life, passing the time of their sojourning here in fear: and such a man is happy; the eye of God is on him, his heart is towards him, and he delights it, him; his secret is with him, he sets a guard of angels about him, has laid up goodness for him, and communicates largely to him;
but he that hardeneth his heart shall fall into mischief; that hardens his heart from the fear of the Lord; neither confesses his sin, nor forsakes it; bids, as it were, defiance to heaven, strengthens and hardens himself in his wickedness, and by his hard and impenitent heart treasures up to himself wrath against the day of wrath; he falls "into evil" (k), as it may be rendered, into the evil of sin yet more and more, which the hardness of his heart brings him into, and so into the evil of punishment here and hereafter.
(k) "in malum", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, Schultens.
John Wesley
28:14 Alway - In all times, companies, and conditions.
Robert Jamieson, A. R. Fausset and David Brown
28:14 feareth--that is, God, and so repents.
hardeneth his heart--makes himself insensible to sin, and so will not repent (Prov 14:16; Prov 29:1).
28:1528:15: Առեւծ քաղցեալ եւ գայլ ծարաւի. որ աղքատ է՝ եւ բուռն լինիցի ազգի տնանկի[8385]։ [8385] Ոմանք. Եւ բուռն լինի ազ՛՛։
15 Նա, ով աղքատ է, քաղցած առիւծի եւ ծարաւած գայլի պէս դաժան կը լինի թշուառ ժողովրդի նկատմամբ:
15 Աղքատ ժողովուրդի վրայ իշխող ամբարիշտը Մռնչող առիւծի ու անյագ արջի կը նմանի։
Առեւծ քաղցեալ եւ [445]գայլ ծարաւի, որ աղքատ է` եւ`` բուռն լինիցի ազգի տնանկի:

28:15: Առեւծ քաղցեալ եւ գայլ ծարաւի. որ աղքատ է՝ եւ բուռն լինիցի ազգի տնանկի[8385]։
[8385] Ոմանք. Եւ բուռն լինի ազ՛՛։
15 Նա, ով աղքատ է, քաղցած առիւծի եւ ծարաւած գայլի պէս դաժան կը լինի թշուառ ժողովրդի նկատմամբ:
15 Աղքատ ժողովուրդի վրայ իշխող ամբարիշտը Մռնչող առիւծի ու անյագ արջի կը նմանի։
zohrab-1805▾ eastern-1994▾ western am▾
28:1528:15 Как рыкающий лев и голодный медведь, так нечестивый властелин над бедным народом.
28:15 אֲרִי־ ʔᵃrî- אֲרִי lion נֹ֭הֵם ˈnōhēm נהם groan וְ wᵊ וְ and דֹ֣ב ḏˈōv דֹּב bear שֹׁוקֵ֑ק šôqˈēq שׁקק rush מֹשֵׁ֥ל mōšˌēl משׁל rule רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty עַ֣ל ʕˈal עַל upon עַם־ ʕam- עַם people דָּֽל׃ dˈāl דַּל poor
28:15. leo rugiens et ursus esuriens princeps impius super populum pauperemAs a roaring lion, and a hungry bear, so is a wicked prince over the poor people.
15. a roaring lion, and a ranging bear; a wicked ruler over a poor people.
28:15. An impious leader over a poor people is like a roaring lion and a hungry bear.
28:15. [As] a roaring lion, and a ranging bear; [so is] a wicked ruler over the poor people.
As a roaring lion, and a ranging bear; [so is] a wicked ruler over the poor people:

28:15 Как рыкающий лев и голодный медведь, так нечестивый властелин над бедным народом.
28:15
אֲרִי־ ʔᵃrî- אֲרִי lion
נֹ֭הֵם ˈnōhēm נהם groan
וְ wᵊ וְ and
דֹ֣ב ḏˈōv דֹּב bear
שֹׁוקֵ֑ק šôqˈēq שׁקק rush
מֹשֵׁ֥ל mōšˌēl משׁל rule
רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty
עַ֣ל ʕˈal עַל upon
עַם־ ʕam- עַם people
דָּֽל׃ dˈāl דַּל poor
28:15. leo rugiens et ursus esuriens princeps impius super populum pauperem
As a roaring lion, and a hungry bear, so is a wicked prince over the poor people.
28:15. An impious leader over a poor people is like a roaring lion and a hungry bear.
28:15. [As] a roaring lion, and a ranging bear; [so is] a wicked ruler over the poor people.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
It is written indeed, Thou shalt not speak evil of the ruler of thy people; but if he be a wicked ruler, that oppresses the people, especially the poor people, robbing them of the little they have and making a prey of them, whatever we may call him, this scripture calls him a roaring lion and a ranging bear. 1. In respect of his character. He is brutish, barbarous, and blood-thirsty; he is rather to be put among the beasts of prey, the wildest and most savage, than to be reckoned of that noble rank of beings whose glory is reason and humanity. 2. In respect of the mischief he does to his subjects. He is dreadful as the roaring lion, who makes the forest tremble; he is devouring as a hungry bear, and the more necessitous he is the more mischief he does and the more greedy of gain he is.
Albert Barnes: Notes on the Bible - 1834
28:15: The form of political wretchedness, when the poverty of the oppressed subjects not only embitters their sufferings, but exasperates the brutal ferocity of the ruler.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:15: a roaring: Pro 20:2; Hos 5:11; Pe1 5:8
a ranging: Pro 17:12; Kg2 2:24; Hos 13:8
so: Exo 1:14-16, Exo 1:22; Sa1 22:17-19; Kg2 15:16, Kg2 21:16; Est 3:6-10; Mat 2:16
Proverbs 28:16
Carl Friedrich Keil and Franz Delitzsch
28:15
This general ethical proverb is now followed by one concerning the king:
15 A roaring lion and a ravening bear
Is a foolish ruler over a poor people,
i.e., a people without riches and possessions, without lasting sources of help - a people brought low by the events of war and by calamities. To such a people a tyrant is a twofold terror, like a ravenous monster. The lxx translate מושׁל רשׁע by ὃς τυραννεῖ πτωχὸς ὤν, as if רשׁ had been transferred to this place from Prov 28:3. But their translation of רשׁע, Prov 29:7, wavers between ἀσεβής and πτωχός, and of the bear they make a wolf זאב, dialectical דּיב. שׁוקק designates a bear as lingering about, running hither and thither, impelled by extreme hunger (Venet. ἐπιοῦσα), from שׁקק = שׁוּק, to drive, which is said of nimble running, as well as of urging impulses (cf. under Gen 3:16), viz., hunger.
Geneva 1599
28:15 [As] a roaring lion, and a ranging bear; [so is] (h) a wicked ruler over the poor people.
(h) For he can never be satisfied but always oppresses and spoils.
John Gill
28:15 As a roaring lion, and a ranging bear,.... Which are both terrible; the lion that roars for want of food, or when it is over its prey; and the hear, when it runs from place to place in quest of provision, being "hungry and very desirous" of food, has a keen appetite, as some think the word (l) signifies. The Targum and Jarchi take it to be expressive of the cry and roaring it makes at such a time, as well as the lion; see Is 59:11; so the Tigurine version. "Roaring" is the proper epithet of a lion, and is frequently given it in Scripture, and in other writers (m); and the bear, it is to have its name, in the Oriental language, from the growling and murmuring noise it makes when hungry; hence that of Horace (n);
so is a wicked ruler over the poor people; one that rules over them in a tyrannical manner, sadly oppresses them, takes away the little from them they have, which is very cruel and barbarous; when he ought to protect and defend them, against whom they cannot stand, and whom they dare not resist; and who therefore must be as terrible to them, being as cruel and voracious as the above animals. Tyrants are frequently compared to lions, Jer 4:7; and the man of sin, the wicked ruler and great oppressor of God's poor people, is compared to both; his feet are as the feet of a bear, and his mouth as the mouth of a lion, Rev_ 13:2.
(l) "avidus", Pagninus, Montanus; "famelicus", Castalio, Schultens; "esuriens", V. L. Vatablus, Mercerus, Gejerus, Bochart; "adpetens", Michaelis. (m) "Leo fremit", Plin. Nat. Hist. l. 8. c. 16. "Spumat aper, fluit unda, fremit leo, sibilat anguis"; Licentius de Protheo. (n) "Nec vespertinus circumgemit ursus ovile", Epod. Ode 16. v. 51.
Robert Jamieson, A. R. Fausset and David Brown
28:15 The rapacity and cruelty of such beasts well represent some wicked men (compare Ps 7:2; Ps 17:12).
28:1628:16: Թագաւոր կարօտ մտօք՝ մե՛ծ զրպարտօղ. իսկ որ ատեայ զանիրաւութիւն՝ երկայնակեաց լիցի[8386]։ [8386] Ոսկան. Երկայնակեաց լինի։
16 Խոհեմութիւնից զուրկ թագաւորը մեծ անիրաւութիւն անող է, բայց անիրաւութիւնն ատողը երկար կեանք կ’ունենայ:
16 Խոհեմութիւն չունեցող իշխանը շատ զրկանքներ կ’ընէ, Բայց ագահութենէ զզուողը իր կեանքը կ’աւելցնէ։
Թագաւոր կարօտ մտօք` մեծ զրպարտօղ, իսկ որ ատեայ զանիրաւութիւն` երկայնակեաց լիցի:

28:16: Թագաւոր կարօտ մտօք՝ մե՛ծ զրպարտօղ. իսկ որ ատեայ զանիրաւութիւն՝ երկայնակեաց լիցի[8386]։
[8386] Ոսկան. Երկայնակեաց լինի։
16 Խոհեմութիւնից զուրկ թագաւորը մեծ անիրաւութիւն անող է, բայց անիրաւութիւնն ատողը երկար կեանք կ’ունենայ:
16 Խոհեմութիւն չունեցող իշխանը շատ զրկանքներ կ’ընէ, Բայց ագահութենէ զզուողը իր կեանքը կ’աւելցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1628:16 Неразумный правитель много делает притеснений, а ненавидящий корысть продолжит дни.
28:16 נָגִ֗יד nāḡˈîḏ נָגִיד chief חֲסַ֣ר ḥᵃsˈar חָסֵר lacking תְּ֭בוּנֹות ˈtᵊvûnôṯ תְּבוּנָה understanding וְ wᵊ וְ and רַ֥ב rˌav רַב much מַעֲשַׁקֹּ֑ות maʕᵃšaqqˈôṯ מַעֲשַׁקֹּות extortions שֹׂ֥נֵאשׂנאי *śˌōnē שׂנא hate בֶ֝֗צַע ˈvˈeṣaʕ בֶּצַע profit יַאֲרִ֥יךְ yaʔᵃrˌîḵ ארך be long יָמִֽים׃ פ yāmˈîm . f יֹום day
28:16. dux indigens prudentia multos opprimet per calumniam qui autem odit avaritiam longi fient dies eiusA prince void of prudence shall oppress many by calumny: but he that hateth covetousness, shall prolong his days.
16. The prince that lacketh understanding is also a great oppressor: he that hateth covetousness shall prolong his days.
28:16. A leader destitute of prudence will oppress many through false accusations. But whoever hates avarice shall prolong his days.
28:16. The prince that wanteth understanding [is] also a great oppressor: [but] he that hateth covetousness shall prolong [his] days.
The prince that wanteth understanding [is] also a great oppressor: [but] he that hateth covetousness shall prolong [his] days:

28:16 Неразумный правитель много делает притеснений, а ненавидящий корысть продолжит дни.
28:16
נָגִ֗יד nāḡˈîḏ נָגִיד chief
חֲסַ֣ר ḥᵃsˈar חָסֵר lacking
תְּ֭בוּנֹות ˈtᵊvûnôṯ תְּבוּנָה understanding
וְ wᵊ וְ and
רַ֥ב rˌav רַב much
מַעֲשַׁקֹּ֑ות maʕᵃšaqqˈôṯ מַעֲשַׁקֹּות extortions
שֹׂ֥נֵאשׂנאי
*śˌōnē שׂנא hate
בֶ֝֗צַע ˈvˈeṣaʕ בֶּצַע profit
יַאֲרִ֥יךְ yaʔᵃrˌîḵ ארך be long
יָמִֽים׃ פ yāmˈîm . f יֹום day
28:16. dux indigens prudentia multos opprimet per calumniam qui autem odit avaritiam longi fient dies eius
A prince void of prudence shall oppress many by calumny: but he that hateth covetousness, shall prolong his days.
28:16. A leader destitute of prudence will oppress many through false accusations. But whoever hates avarice shall prolong his days.
28:16. The prince that wanteth understanding [is] also a great oppressor: [but] he that hateth covetousness shall prolong [his] days.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
Two things are here intimated to be the causes of the mal-administration of princes:-- 1. The love of money, that root of all evil; for hating covetousness here stands opposed to oppression, according to Moses's character of good magistrates, men fearing God and hating covetousness (Exod. xviii. 21), not only not being covetous, but hating it, and shaking the hands from the holding of bribes. A ruler that is covetous will neither do justly nor love mercy, but the people under him shall be bought and sold. 2. Want of consideration: He that hates covetousness shall prolong his government and peace, shall be happy in the affections of his people and the blessing of his God. It is as much the interest as the duty of princes to reign in righteousness. Oppressors therefore and tyrants are the greatest fools in the world; they want understanding; they do not consult their own honour, ease, and safety, but sacrifice all to their ambition of an absolute and arbitrary power. They might be much happier in the hearts of their subjects than in their necks or estates.
Adam Clarke: Commentary on the Bible - 1831
28:16: The prince that wanteth understanding - A weak prince will generally have wicked ministers, for his weakness prevents him from making a proper choice; and he is apt to prefer them who flatter him, and minister most to his pleasures. The quantum of the king's intellect may be always appreciated by the mildness or oppressiveness of his government. He who plunges his people into expensive wars, to support which they are burdened with taxes, is a prince without understanding. He does not know his own interest, and does not regard that of his people. But these things, though general truths, apply more particularly to those despotic governments which prevail in Asiatic countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:16: prince: Kg1 12:10, Kg1 12:14; Neh 5:15; Ecc 4:1; Isa 3:12; Amo 4:1
he that: Exo 18:21; Isa 33:15, Isa 33:16; Jer 22:15-17
Proverbs 28:17
Carl Friedrich Keil and Franz Delitzsch
28:16
Another proverb of the king:
O prince devoid of understanding and rich in oppression!
He that hateth unrighteous gain continueth long.
The old interpreters from the lxx interpret מעשׁקּות רבו as pred. (as also Fleischer: princeps qui intelligentiae habet parum idem oppressionis exercet multum); but why did not the author use the word הוּא or והוּא instead of this ambiguous inconvenient ו? Hitzig regards the first term as a nominative absolute, which does not assume a suffix in the second line. But examples such as 27a, Prov 27:7, are altogether of a different sort; there occurs a reference that is in reality latent, and only finds not expression; the clause following the nominative is related to it as its natural predicate, but here 15b is an independent clause standing outside of any syntactical relation to 15a. Heidenheim has acknowledged that here there lies before us a proverb not in the form of a mere declaration, but of a warning address, and thus also it is understood by Ewald, Bertheau, Elster, and Zckler. The accentuation seems to proceed on the same supposition. It is the only passage in the Book of Proverbs where נגיד, of the supreme ruler of the people, and where the plur. תּבוּנות, occur; it is not therefore at all strange if the proverb also has something strange in its formation. Often enough, proverbs are in the form of an address to a son, and generally to their reader; why not also one at least to the king? It is a proverb as when I say: Oh thou reckless, merry fellow! he who laughs much will sometimes weep long. Thus here the address is directed to the prince who is devoid of all wisdom and intelligence, which are necessary for a prince; but on this account the more earnest in exhortation to say to him that only one who hates defrauding the people attains an old age; thus that a prince who plunders the people wantonly shortens his life as a man, and his position as a ruler (cf. שׁניהם, Prov 24:22). The Kerı̂ שׂנא has the tone thrown back on the penult., as the Chethı̂b שׂנאי would also have it, cf. למצאי, Prov 8:9. The relation of a plur. subj. to a sing. pred. is as at Prov 27:16. Regarding בּצע, vid., under Prov 1:19. A confirmation of this proverb directing itself to princes if found in Jer 22:13-19, the woe pronounced upon Jehoiakim. And a glance at the woe pronounced in Hab 2:12, shows how easily Prov 28:17 presents itself in connection.
John Gill
28:16 The prince that wanteth understanding is also a great oppressor,.... Or, "much in oppressions" (o); he multiplies them, and abounds in them; he distresses his subjects in a variety of ways and methods he uses to extort money from them by which he shows his want of understanding: he is a wise prince that uses gentle methods, and gains the affections of his people, and who cheerfully supports his crown and government with honour and glory; but he is a foolish prince that uses them with rigour. It may be rendered, "and a prince that wanteth understanding, and is much", or "abounds, in oppressions"; in laying heavy burdens and taxes on his people, in an arbitrary manner; "shall shorten, and not prolong his days" (p), as it may be supplied from the next clause; either his subjects will rise up against him, and dethrone him, and destroy him; or God, in mercy to them, and in judgment to him, will remove him by death;
but he that hateth covetousness shall prolong his days; to hate covetousness is a good qualification of a civil magistrate, prince, or ruler, Ex 18:21. This sin is the cause of a wicked prince oppressing his subjects; but where it is hated, which is seen by moderation in government, and easing of the people as much as possible; such a prince, as he has the hearts of his subjects, is well pleasing to God, by whom he reigns; and such an one, through the prayers of the people for him, and the goodness of God unto him, lives long, and reigns prosperously; and dies, as David, in a good old age, full of days, riches, and honour.
(o) "multus oppressionibus", Montanus, Junius & Tremeilius, Piscator, Mercerus, Baynus, Michaelis, Schultens. (p) So Junius & Tremellius, Piscator, Gejerus, and some Jewish writers in Vatablus.
John Wesley
28:16 Oppressor - The tyranny of a prince, is a manifest sign of folly. Prolong - By God's favour, the peace and satisfaction of his own mind, and the hearty love of his people.
Robert Jamieson, A. R. Fausset and David Brown
28:16 The prince . . . understanding--that is, He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast.
28:1728:17: Այր որ զմահապա՛րտ յերաշխի առնու, փախստակա՛ն լինի եւ ո՛չ ՚ի հաստատութեան։ Խրատեա՛ զորդի քո, եւ հանգուսցէ զքեզ. եւ տացէ զարդ անձին քում. եւ ո՛չ հնազանդի ազգի անօրինի[8387]։ [8387] Ոմանք. ՚Ի հաստատութեան կայցէ... եւ ո՛չ հնազանդեսցի ազգի անօ՛՛։
17 Մահապարտի համար երաշխաւոր եղած մարդը փախստական է դառնում եւ չի հաստատւում ոչ մի տեղ: Խրատի՛ր որդուդ, եւ նա հանգստութիւն կը տայ քեզ, զարդ կը լինի քո հոգու համար եւ չի հնազանդուի անօրէն ազգի:
17 Արիւնապարտ* մարդը մինչեւ գուբը կը փախչի։Թող մէ՛կը չպաշտպանէ զանիկա։
[446]Այր որ զմահապարտ յերաշխի առնու, փախստական լինի եւ ոչ ի հաստատութեան: Խրատեա զորդի քո, եւ հանգուսցէ զքեզ, եւ տացէ զարդ անձին քում, եւ ոչ հնազանդեսցի ազգի անօրինի:

28:17: Այր որ զմահապա՛րտ յերաշխի առնու, փախստակա՛ն լինի եւ ո՛չ ՚ի հաստատութեան։ Խրատեա՛ զորդի քո, եւ հանգուսցէ զքեզ. եւ տացէ զարդ անձին քում. եւ ո՛չ հնազանդի ազգի անօրինի[8387]։
[8387] Ոմանք. ՚Ի հաստատութեան կայցէ... եւ ո՛չ հնազանդեսցի ազգի անօ՛՛։
17 Մահապարտի համար երաշխաւոր եղած մարդը փախստական է դառնում եւ չի հաստատւում ոչ մի տեղ: Խրատի՛ր որդուդ, եւ նա հանգստութիւն կը տայ քեզ, զարդ կը լինի քո հոգու համար եւ չի հնազանդուի անօրէն ազգի:
17 Արիւնապարտ* մարդը մինչեւ գուբը կը փախչի։Թող մէ՛կը չպաշտպանէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
28:1728:17 Человек, виновный в пролитии человеческой крови, будет бегать до могилы, чтобы кто не схватил его.
28:17 אָ֭דָם ˈʔāḏām אָדָם human, mankind עָשֻׁ֣ק ʕāšˈuq עשׁק oppress בְּ bᵊ בְּ in דַם־ ḏam- דָּם blood נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul עַד־ ʕaḏ- עַד unto בֹּ֥ור bˌôr בֹּור cistern יָ֝נ֗וּס ˈyānˈûs נוס flee אַל־ ʔal- אַל not יִתְמְכוּ־ yiṯmᵊḵû- תמך grasp בֹֽו׃ vˈô בְּ in
28:17. hominem qui calumniatur animae sanguinem si usque ad lacum fugerit nemo sustentetA man that doth violence to the blood of a person, if he flee even to the pit, no man will stay him.
17. A man that is laden with the blood of any person shall flee unto the pit; let no man stay him.
28:17. A man who slanders the blood of a life, even if he flees to the pit, no one will tolerate him.
28:17. A man that doeth violence to the blood of [any] person shall flee to the pit; let no man stay him.
A man that doeth violence to the blood of [any] person shall flee to the pit; let no man stay him:

28:17 Человек, виновный в пролитии человеческой крови, будет бегать до могилы, чтобы кто не схватил его.
28:17
אָ֭דָם ˈʔāḏām אָדָם human, mankind
עָשֻׁ֣ק ʕāšˈuq עשׁק oppress
בְּ bᵊ בְּ in
דַם־ ḏam- דָּם blood
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
עַד־ ʕaḏ- עַד unto
בֹּ֥ור bˌôr בֹּור cistern
יָ֝נ֗וּס ˈyānˈûs נוס flee
אַל־ ʔal- אַל not
יִתְמְכוּ־ yiṯmᵊḵû- תמך grasp
בֹֽו׃ vˈô בְּ in
28:17. hominem qui calumniatur animae sanguinem si usque ad lacum fugerit nemo sustentet
A man that doth violence to the blood of a person, if he flee even to the pit, no man will stay him.
28:17. A man who slanders the blood of a life, even if he flees to the pit, no one will tolerate him.
28:17. A man that doeth violence to the blood of [any] person shall flee to the pit; let no man stay 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
17 A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.
This agrees with that ancient law, Whoso sheddeth man's blood, by man shall his blood be shed (Gen. ix. 6), and proclaims, 1. The doom of the shedder of blood. He that has committed murder, though he flees for his life, shall be continually haunted with terrors, shall himself flee to the pit, betray himself, and torment himself, like Cain, who, when he had killed his brother, became a fugitive and a vagabond, and trembled continually. 2. The duty of the avenger of blood, whether the magistrate or the next of kin, or whoever are concerned in making inquisition for blood, let them be close and vigorous in the prosecution, and let it not be bought off. Those that acquit the murderer, or do any thing to help him off, come in sharers in the guilt of blood; nor can the land be purged from blood but by the blood of him that shed it, Num. xxxv. 33.
Adam Clarke: Commentary on the Bible - 1831
28:17: That doeth violence to the blood - He who either slays the innocent, or procures his destruction, may flee to hide himself: but let none give him protection. The law demands his life, because he is a murderer; and let none deprive justice of its claim. Murder is the most horrid crime in the sight of God and man; it scarcely ever goes unpunished, and is universally execrated.
Albert Barnes: Notes on the Bible - 1834
28:17: The case of willful murder, not the lesser crime of manslaughter for which the cities of refuge were appointed. One, with that guilt on his soul, is simply hasting on to his own destruction. Those who see him must simply stand aloof, and let God's judgments fulfill themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:17: Gen 9:6; Exo 21:14; Num. 35:14-34; Kg1 21:19, Kg1 21:23; Kg2 9:26; Ch2 24:21-25; Mat 27:4, Mat 27:5; Act 28:4
Proverbs 28:18
Carl Friedrich Keil and Franz Delitzsch
28:17
17 A man burdened with the guilt of blood upon his soul
Fleeth to the pit; let no one detain him.
Luther translates: "A man that doeth violence to the blood of any one," as if he had read the word עשׁק. Lwenstein persuades himself that עשׁק may mean "having oppressed," and for this refers to לבוּשׁ, having clothed, in the Mishna נשׁוּי, רבוּב, Lat. coenatus, juratus; but none of all these cases are of the same nature, for always the conduct designated is interpreted as a suffering of that which is done, e.g., the drawing on, as a being clothed; the riding, as a being ridden, etc. Of עשׁק, in the sense of the oppression of another, there is no such part. pass. as throws the action as a condition back upon the subject. This is valid also against Aben Ezra, who supposes that עשׁק means oppressing after the forms אנוּר, שׁדוּד, שׁכוּן, for of שׁכוּן, settled = dwelling, that which has just been said is true; that אנוּר is equivalent to אגר, cf. regarding it under Prov 30:1, and that שׁדוּד, Ps 137:8, is equivalent to שׁדד, is not true. Kimchi adds, under the name of his father (Joseph Kimchi), also שׁחוּט, Jer 9:7 = שׁוחט; but that "slaughtered" can be equivalent to slaughtering is impossible. Some MSS have the word עשׂק, which is not inadmissible, but not in the sense of "accused" (Lwenstein), but: persecuted, exposed to war; for עשׁק signifies to treat hostilely, and post-bibl. generally to aspire after or pursue anything, e.g., עסוק בּדברי תורה, R. עשׂ (whence Piel contrectare, cf. Is 23:2, according to which עשׁק appears to be an intensifying of this עשׂה). However, there is no ground for regarding עשׁק
(Note: Bttcher supposes much rather עשּׁק = מעשּׁק; also, Prov 25:11, דבּר = מדבּר; but that does not follow from the defectiva scriptio, nor from anything else.)
as not original, nor in the sense of "hard pressed;" for it is not used of avenging persecution, but: inwardly pressed, for Is 38:14 עשׁקה also signifies the anguish of a guilty conscience. Whoever is inwardly bowed down by the blood of a man whom he has murdered, betakes himself to a ceaseless flight to escape the avenger of blood, the punishment of his guilt, and his own inward torment; he flees and finds no rest, till at last the grave (בור according to the Eastern, i.e., the Babylonian, mode of writing בּר) receives him, and death accomplishes the only possible propitiation of the murderer. The exhortation, "let no one detain him," does not mean that one should not lay hold on the fugitive; but, since תּמך בּ does not mean merely to hold fast, but to hold right, that one should not afford him any support, any refuge, any covering or security against the vengeance which pursues him; that one should not rescue him from the arm of justice, and thereby invade and disturb the public administration of justice, which rests on moral foundations; on the other side, the Book of Prov; Prov 24:11., has uttered its exhortation to save a human life whenever it is possible to do so. The proverb lying before us cannot thus mean anything else than that no one should give to the murderer, as such, any assistance; that no one should save him clandestinely, and thereby make himself a partaker of his sin. Grace cannot come into the place of justice till justice has been fully recognised. Human sympathy, human forbearance, under the false title of grace, do not stand in contrast to this justice. We must, however, render אל־יתמכו־בו not directly as an admonition against that which is immoral; it may also be a declaration of that which is impossible: only let no one support him, let no one seek to deliver him from the unrest which drives him from place to place. This is, however, in vain; he is unceasingly driven about to fulfil his lot. But the translation: nemine eum sustinente (Fleischer), is inadmissible; a mere declaration of a fact without any subjective colouring is never אל reven si g seq. fut.
Geneva 1599
28:17 A man that doeth violence to the blood of [any] person shall flee to the pit; let no man (i) sustain him.
(i) No one will be able to deliver him.
John Gill
28:17 A man that doeth violence to the blood of any person,.... That sheds the blood of any in a violent manner; that lays violent hands upon a club, and takes away his life, contrary to the law in Gen 9:6. Or, "that is pressed because of the blood of any person" (q); pressed in his own mind; filled with horror, and tortured in his conscience, for the innocent blood he has shed: the letter "daleth" in the word "Adam" is lesser than usual; and Vitringa, on Is 34:6; observes, that it signifies a man red with blood, oppressed in his conscience, and depressed by God, which this minute letter is a symbol of; and thinks it applicable to Edom or Rome: or it signifies one pressed, pursued, and dose followed by the avenger of blood;
shall flee to the pit; let no man stay him; support or help him. When such a murderer flees, and is pursued, and unawares falls into a pit, or is like to do so, let no man warn him of it, or help him out of it; or if he flees to a pit to hide himself, let no man hold him or detain him there, or suffer him to continue in such a lurking place, but discover him or pluck him out; or, if he is a fugitive and a vagabond all his days, as Cain, the murderer of his brother, was, till he comes to the pit of the grave, let no man yield him any support or sustenance.
(q) "pressus propter sanguinem animae", Amama, Cartwright; so R. Joseph Kimchi in D. Kimchii Sepher Shorash rad.
John Wesley
28:17 Violence - That sheddeth any man's blood. Shall flee - Shall speedily be destroyed. Shall slay - None should desire or endeavour to save him from his deserved punishment.
Robert Jamieson, A. R. Fausset and David Brown
28:17 doeth violence . . . blood, &c.--or, that is oppressed by the blood of life (Gen 9:6), which he has taken.
to the pit--the grave or destruction (Prov 1:12; Job 33:18-24; Ps 143:7).
stay him--sustain or deliver him.
28:1828:18: Որ գնայ արդարութեամբ՝ գտցէ օգնականութիւն. իսկ որ ելանէ ՚ի թեւր ճանապարհ՝ նովին վարակեսցի[8388]։ [8388] Ոմանք. Իսկ որ գնայ ՚ի ճանապարհս թիւրս, նոքիմբք վարա՛՛։
18 Ով գնում է արդարութեան ճանապարհով, օգնութիւն է գտնելու, իսկ ով ծուռ ճանապարհ է ելնում, նրա ոտքը պիտի կապուի:
18 Կատարելութեամբ քալողը փրկութիւն կը գտնէ, Բայց ծուռ մարդը, որ երկու ճամբով կը քալէ, անոնց մէկուն մէջ կ’իյնայ։
Որ գնայ արդարութեամբ` գտցէ օգնականութիւն, իսկ որ [447]ելանէ ի թեւր ճանապարհ` նովին`` վարակեսցի:

28:18: Որ գնայ արդարութեամբ՝ գտցէ օգնականութիւն. իսկ որ ելանէ ՚ի թեւր ճանապարհ՝ նովին վարակեսցի[8388]։
[8388] Ոմանք. Իսկ որ գնայ ՚ի ճանապարհս թիւրս, նոքիմբք վարա՛՛։
18 Ով գնում է արդարութեան ճանապարհով, օգնութիւն է գտնելու, իսկ ով ծուռ ճանապարհ է ելնում, նրա ոտքը պիտի կապուի:
18 Կատարելութեամբ քալողը փրկութիւն կը գտնէ, Բայց ծուռ մարդը, որ երկու ճամբով կը քալէ, անոնց մէկուն մէջ կ’իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1828:18 Кто ходит непорочно, тот будет невредим; а ходящий кривыми путями упадет на одном из них.
28:18 הֹולֵ֣ךְ hôlˈēḵ הלך walk תָּ֭מִים ˈtāmîm תָּמִים complete יִוָּשֵׁ֑עַ yiwwāšˈēₐʕ ישׁע help וְ wᵊ וְ and נֶעְקַ֥שׁ neʕqˌaš עקשׁ crook דְּ֝רָכַ֗יִם ˈdᵊrāḵˈayim דֶּרֶךְ way יִפֹּ֥ול yippˌôl נפל fall בְּ bᵊ בְּ in אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
28:18. qui ambulat simpliciter salvus erit qui perversis ingreditur viis concidet semelHe that walketh uprightly, shall be saved: he that is perverse in his ways, shall fall at once.
18. Whoso walketh uprightly shall be delivered: but he that is perverse in ways shall fall at once.
28:18. Whoever walks simply shall be saved. Whoever is perverse in his steps will fall all at once.
28:18. Whoso walketh uprightly shall be saved: but [he that is] perverse [in his] ways shall fall at once.
Whoso walketh uprightly shall be saved: but [he that is] perverse [in his] ways shall fall at once:

28:18 Кто ходит непорочно, тот будет невредим; а ходящий кривыми путями упадет на одном из них.
28:18
הֹולֵ֣ךְ hôlˈēḵ הלך walk
תָּ֭מִים ˈtāmîm תָּמִים complete
יִוָּשֵׁ֑עַ yiwwāšˈēₐʕ ישׁע help
וְ wᵊ וְ and
נֶעְקַ֥שׁ neʕqˌaš עקשׁ crook
דְּ֝רָכַ֗יִם ˈdᵊrāḵˈayim דֶּרֶךְ way
יִפֹּ֥ול yippˌôl נפל fall
בְּ bᵊ בְּ in
אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
28:18. qui ambulat simpliciter salvus erit qui perversis ingreditur viis concidet semel
He that walketh uprightly, shall be saved: he that is perverse in his ways, shall fall at once.
28:18. Whoever walks simply shall be saved. Whoever is perverse in his steps will fall all at once.
28:18. Whoso walketh uprightly shall be saved: but [he that is] perverse [in his] ways shall fall at once.
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
18 Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.
Note, 1. Those that are honest are always safe. He that acts with sincerity, that speaks as he thinks, has a single eye, in every thing, to the glory of God and the good of his brethren, that would not, for a world, do an unjust thing if he knew it, that in all manner of conversation walks uprightly, he shall be saved hereafter. We find a glorious company of those in whose mouth was found no guile, Rev. xiv. 5. They shall be safe now. Integrity and uprightness will preserve men, will give them a holy security in the worst of times; for it will preserve their comfort, their reputation, and all their interests. They may be injured, but they cannot be hurt. 2. Those that are false and dishonest are never safe: He that is perverse in his ways, that thinks to secure himself by fraudulent practices, by dissimulation and treachery, or by an estate ill-got, he shall fall, nay, he shall fall at once, not gradually, and with warning given, but suddenly, without previous notice, for he is least safe when he is most secure. He falls at once, and so has neither time to guard against his ruin nor to provide for it; and, being a surprise upon him, it will be so much the greater terror to him.
Adam Clarke: Commentary on the Bible - 1831
28:18: Shall fall at once - Shall fall without resource, altogether.
Albert Barnes: Notes on the Bible - 1834
28:18: In his ways - Rather "in his double ways" (as in Pro 28:6). The evil of vacillation rather than that of craft, the want of the one guiding principle of right, is contrasted with the straightforwardness of the man that "walketh uprightly."
Shall fall at once - Better, shall fall in one of them (his ways). The attempt to combine incompatibilities is sure to fail. Men cannot serve God and Mammon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:18: walketh: Pro 10:9, Pro 10:25, Pro 11:3-6; Psa 25:21, Psa 26:11, Psa 84:11; Gal 2:14
but: Pro 28:6; Num 22:32; Psa 73:18-20, Psa 125:5; Th1 5:3; Pe2 2:1-3; Rev 3:3
Proverbs 28:19
Carl Friedrich Keil and Franz Delitzsch
28:18
18 He who walketh blamelessly is helped,
And he who is perverse in a double way suddenly perisheth.
The lxx translate תמים by δικαίως (as the accusative of manner), Aquila and Theodotion by τέλειος; but it may also be translated τέλειον or τελειότητα, as the object accus. of Prov 2:7. Instead of עקּשׁ דּרכים, Prov 28:6, there is here נעקּשׁ דּרכים, obliquely directed in a double way, or reflex bending himself. At Prov 28:6 we have interpreted the dual דּרכים rightly, thus בּאחת cannot refer back to one of these two ways; besides, דּרך as fem. is an anomaly, if not a solecism. בּאחת signifies, like the Aram. כּחרא, either all at once (for which the Mish. כּאחת, Aram. כּחרא), or once (= בּפּעם אחת), and it signifies in the passage before us, not: once, aliquando, as Nolde, with Flacius, explains, but: all at once, i.e., as Geier explains: penitus, sic ut pluribus casibus porro non sit opus. Schultens compares:
"Procubuit moriens et humum semel ore momordit."
(Note: Aeneid, xi. 418.)
Rightly Fleischer: repente totus concidet.
John Gill
28:18 Whoso walketh uprightly shall be saved, Or "be safe" (r) from those that seek his life, plot against him, shoot at him, as the wicked do at the upright in heart, but the Lord protects him; and it is even well with him in times of public calamities; the Lord has his chambers and hiding places for him; and he is safe from falling, as may be gathered from the opposite clause; for he walks surely, and is in the hands of Christ, and is kept by him from a final and total falling away: and he shall be saved also with an everlasting salvation; from sin, and all the effects of it; from the curse of the law, from wrath to come, from hell and damnation. Not that his upright walk is the cause of this; the moving cause of salvation is the grace of God; the procuring cause, our Lord Jesus Christ, the only Author of it: but this is a descriptive character of the persons that are and shall be saved; it is a clear case that such have the grace of God, and therefore shall have glory; See Gill on Prov 10:9;
but he that is perverse in his ways; "in his two ways", as in Prov 27:6; or many ways, and all perverse and wicked:
shall fall at once; his destruction shall come suddenly upon him, when he is not aware of it, and when he cries, Peace, peace, to himself: or in one of them; in one or other of his perverse ways.
(r) "erit salvus", Pagninus, Montanus, V. L. Mercerus, Cocceius, Gejerus.
John Wesley
28:18 At once - Once for all; so he shall never rise more.
Robert Jamieson, A. R. Fausset and David Brown
28:18 (Compare Prov 10:9; Prov 17:20). Double dealing is eventually fatal.
28:1928:19: Որ գործէ զերկիր իւր՝ լցցի հացիւ, եւ որ զհետ երթայ դատարկութեան՝ լցցի տնանկութեամբ[8389]։ [8389] Ոմանք. Զերկիր, լցցի հա՛՛... լցցի աղքատութեամբ։
19 Ով մշակում է իր հողը, կը կշտանայ հացով, իսկ ով հետեւում է դատարկ բաների, տնանկ կը մնայ:
19 Երկրագործը հացով պիտի կշտանայ, Բայց դատարկ մարդոց հետեւողը աղքատութեամբ պիտի լեցուի։
Որ գործէ զերկիր իւր` լցցի հացիւ, եւ որ զհետ երթայ դատարկութեան` լցցի տնանկութեամբ:

28:19: Որ գործէ զերկիր իւր՝ լցցի հացիւ, եւ որ զհետ երթայ դատարկութեան՝ լցցի տնանկութեամբ[8389]։
[8389] Ոմանք. Զերկիր, լցցի հա՛՛... լցցի աղքատութեամբ։
19 Ով մշակում է իր հողը, կը կշտանայ հացով, իսկ ով հետեւում է դատարկ բաների, տնանկ կը մնայ:
19 Երկրագործը հացով պիտի կշտանայ, Բայց դատարկ մարդոց հետեւողը աղքատութեամբ պիտի լեցուի։
zohrab-1805▾ eastern-1994▾ western am▾
28:1928:19 Кто возделывает землю свою, тот будет насыщаться хлебом, а кто подражает праздным, тот насытится нищетою.
28:19 עֹבֵ֣ד ʕōvˈēḏ עבד work, serve אַ֭דְמָתֹו ˈʔaḏmāṯô אֲדָמָה soil יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated לָ֑חֶם lˈāḥem לֶחֶם bread וּ û וְ and מְרַדֵּ֥ף mᵊraddˌēf רדף pursue רֵ֝קִ֗ים ˈrēqˈîm רֵיק empty יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated רִֽישׁ׃ rˈîš רֵישׁ poverty
28:19. qui operatur terram suam saturabitur panibus qui sectatur otium replebitur egestateHe that tilleth his ground, shall be filled with bread: but he that followeth idleness, shall be filled with poverty.
19. He that tilleth his land shall have plenty of bread: but he that followeth after vain shall have poverty enough.
28:19. Whoever works his land shall be satisfied with bread. But whoever pursues leisure will be filled with need.
28:19. He that tilleth his land shall have plenty of bread: but he that followeth after vain [persons] shall have poverty enough.
He that tilleth his land shall have plenty of bread: but he that followeth after vain [persons] shall have poverty enough:

28:19 Кто возделывает землю свою, тот будет насыщаться хлебом, а кто подражает праздным, тот насытится нищетою.
28:19
עֹבֵ֣ד ʕōvˈēḏ עבד work, serve
אַ֭דְמָתֹו ˈʔaḏmāṯô אֲדָמָה soil
יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated
לָ֑חֶם lˈāḥem לֶחֶם bread
וּ û וְ and
מְרַדֵּ֥ף mᵊraddˌēf רדף pursue
רֵ֝קִ֗ים ˈrēqˈîm רֵיק empty
יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated
רִֽישׁ׃ rˈîš רֵישׁ poverty
28:19. qui operatur terram suam saturabitur panibus qui sectatur otium replebitur egestate
He that tilleth his ground, shall be filled with bread: but he that followeth idleness, shall be filled with poverty.
28:19. Whoever works his land shall be satisfied with bread. But whoever pursues leisure will be filled with need.
28:19. He that tilleth his land shall have plenty of bread: but he that followeth after vain [persons] shall have poverty enough.
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
19-28: Предлагаемые в ст. 19: похвала труду и порицание праздности высказывались уже в XI:11. В ст. 20: восхваляется истинность и справедливость человека и, по контрасту с тем, осуждается излишнее стремление человека к быстрому обогащению, как само по себе, так и потому, что такое стремление обычно соединяется с нравственно не безупречными средствами приобретения (ср. XX:21; XXI:5). Лицеприятие на суде осуждалось не раз и прежде: XVIII:5; XXIV:23, осуждается и здесь - ст. 21. Ст. 22: восполняет сказанное в ст. 21, указывая на последствия неумеренной страсти к приобретению. Указываемое в ст. 24: преступление заклеймено, как позорнейшее, еще в Притч. XIX:26, а особенно в словах Спасителя (Мф. XV:5; Мк. VII:11). Высокомерие и самонадеянность ст. 25: - осуждались еще в XXI:4; сн. XIII:10; XV:18; XXIV:22. Ст. 26: в противоположность тому указывает мудрость в отсутствие самонадеянности и в надежде на Бога. Ст. 27: осуждает немилосердие к бедным (ср. Втор. XV:7; 2: Кор. IX:9). Ст. 28: повторяет мысль ст. 12.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
Note, 1. Those that are diligent in their callings take the way to live comfortably: He that tills his land, and tends his shop, and minds his business, whatever it is, he shall have plenty of bread, of that which is necessary for himself and his family and with which he may be charitable to the poor; he shall eat the labour of his hands. 2. Those that are idle, and careless, and company-keepers, though they indulge themselves in living (as they think) easily and pleasantly, they take the way to live miserably. He that has land and values himself upon that, but does not till it, but follows after vain persons, drinks with them, joins with them in their frolics and vain sports, and idles away his time with him, he shall have poverty enough, shall be satiated or replenished with poverty (so the word is); he takes those courses which lead so directly to it that he seems to court it, and he shall have his fill of it.
Adam Clarke: Commentary on the Bible - 1831
28:19: He that tilleth his land - See Pro 12:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:19: that tilleth: Pro 12:11, Pro 14:4, Pro 27:23-27
but: Pro 13:20, Pro 23:20, Pro 23:21; Jdg 9:4; Luk 15:12-17
Proverbs 28:20
Carl Friedrich Keil and Franz Delitzsch
28:19
19 He who cultivateth his land is satisfied with bread,
And he that graspeth after vanities is satisfied with poverty.
A variation of Prov 12:11. The pred. here corresponds to its contrast. On רישׁ (here and at Prov 31:7), instead of the more frequent ראשׁ, cf. Prov 10:4.
John Gill
28:19 He that tilleth his land shall have plenty of bread,.... Or, "shall he filled" or "satisfied with bread" (s): shall have bread enough, and to spare; provisions of all sorts, and in great plenty; See Gill on Prov 12:11;
but he that followeth, after vain persons; empty idle persons; keeps company and spends his time with them, when he should be about the business of his calling:
shall have poverty enough; or be "filled with it" (t); he shall be exceeding poor, reduced to the utmost distress, be clothed in rags and destitute of daily food.
(s) "saturabitur pane", Pagninus, Montanus, Mercerus, Gejerus, Schultens. (t) "satiabitur", Tigurine version, Mercerus, Cocceius, Michaelis; "saturabitur", Pagninus, Montanus, Gejerus, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
28:19 (Compare Prov 10:4; Prov 20:4).
vain persons--idle, useless drones, implying that they are also wicked (Prov 12:11; Ps 26:4).
28:2028:20: Այր հաւատարիմ օրհնեսցի՛ յոյժ. եւ չարագործն ՚ի պատուհասէ մի՛ ապրեսցի։ Որ ո՛չ պատկառէ յերեսաց արդարոց՝ չէ՛ գովելի[8390]։ [8390] Ոմանք. Արդարոց, ո՛չ է բարւոք։
20 Հաւատարիմ մարդը շատ օրհնութիւն պիտի գտնի, բայց չարագործը չի փրկուելու պատուհասից: Գովասանքի արժանի չէ այն անձը, ով չի պատկառում արդարներից:
20 Հաւատարիմ մարդը շատ օրհնութիւններ կ’առնէ, Բայց հարուստ ըլլալու արտորացողը անպատիժ պիտի չմնայ։
Այր հաւատարիմ օրհնեսցի յոյժ, եւ [448]չարագործն ի պատուհասէ մի՛ ապրեսցի: [449]Որ ոչ պատկառէ յերեսաց արդարոց` չէ գովելի:

28:20: Այր հաւատարիմ օրհնեսցի՛ յոյժ. եւ չարագործն ՚ի պատուհասէ մի՛ ապրեսցի։ Որ ո՛չ պատկառէ յերեսաց արդարոց՝ չէ՛ գովելի[8390]։
[8390] Ոմանք. Արդարոց, ո՛չ է բարւոք։
20 Հաւատարիմ մարդը շատ օրհնութիւն պիտի գտնի, բայց չարագործը չի փրկուելու պատուհասից: Գովասանքի արժանի չէ այն անձը, ով չի պատկառում արդարներից:
20 Հաւատարիմ մարդը շատ օրհնութիւններ կ’առնէ, Բայց հարուստ ըլլալու արտորացողը անպատիժ պիտի չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2028:20 Верный человек богат благословениями, а кто спешит разбогатеть, тот не останется ненаказанным.
28:20 אִ֣ישׁ ʔˈîš אִישׁ man אֱ֭מוּנֹות ˈʔᵉmûnôṯ אֱמוּנָה steadiness רַב־ rav- רַב much בְּרָכֹ֑ות bᵊrāḵˈôṯ בְּרָכָה blessing וְ wᵊ וְ and אָ֥ץ ʔˌāṣ אוץ urge לְ֝ ˈl לְ to הַעֲשִׁ֗יר haʕᵃšˈîr עשׁר become rich לֹ֣א lˈō לֹא not יִנָּקֶֽה׃ yinnāqˈeh נקה be clean
28:20. vir fidelis multum laudabitur qui autem festinat ditari non erit innocensA faithful man shall be much praised: but he that maketh haste to be rich, shall not be innocent.
20. A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be unpunished.
28:20. A faithful man shall be greatly praised. But whoever rushes to become rich will not be innocent.
28:20. A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent:

28:20 Верный человек богат благословениями, а кто спешит разбогатеть, тот не останется ненаказанным.
28:20
אִ֣ישׁ ʔˈîš אִישׁ man
אֱ֭מוּנֹות ˈʔᵉmûnôṯ אֱמוּנָה steadiness
רַב־ rav- רַב much
בְּרָכֹ֑ות bᵊrāḵˈôṯ בְּרָכָה blessing
וְ wᵊ וְ and
אָ֥ץ ʔˌāṣ אוץ urge
לְ֝ ˈl לְ to
הַעֲשִׁ֗יר haʕᵃšˈîr עשׁר become rich
לֹ֣א lˈō לֹא not
יִנָּקֶֽה׃ yinnāqˈeh נקה be clean
28:20. vir fidelis multum laudabitur qui autem festinat ditari non erit innocens
A faithful man shall be much praised: but he that maketh haste to be rich, shall not be innocent.
28:20. A faithful man shall be greatly praised. But whoever rushes to become rich will not be innocent.
28:20. A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
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
20 A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
Here, 1. We are directed in the true way to be happy, and that is to be holy and honest. He that is faithful to God and man shall be blessed of the Lord, and he shall abound with blessings of the upper and nether springs. Men shall praise him, and pray for him, and be ready to do him any kindness. He shall abound in doing good, and shall himself be a blessing to the place where he lives. Usefulness shall be the reward of faithfulness, and it is a good reward. 2. We are cautioned against a false and deceitful way to happiness, and that is, right or wrong, raising an estate suddenly. Say not, This is the way to abound with blessings, for he that makes haste to be rich, more haste than good speed, shall not be innocent; and, if he be not, he shall not be blessed of God, but rather bring a curse upon what he has; nor, if he be not innocent, can he long be easy to himself; he shall not be accounted innocent by his neighbours, but shall have their ill will and ill word. He does not say that he cannot be innocent, but there is all the probability in the world that he will not prove so: He that hasteth with his feet sinneth, stumbleth, falleth. Sed quæ reverentia legum, quis metus, aut pudor, est unquam properantis avari?--What reverence for law, what fear, what shame, was ever indicated by an avaricious man hasting to be rich?
Adam Clarke: Commentary on the Bible - 1831
28:20: He that maketh haste to be rich - See Pro 13:11; Pro 20:21.
Albert Barnes: Notes on the Bible - 1834
28:20: Not the possession of wealth, nor even the acquisition of it, is evil, but the eager haste of covetousness.
Shall not be innocent - Better, as in the margin, in contrast with the many "blessings" of the "faithful."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:20: faithful: Pro 20:6; Sa1 22:14; Neh 7:2; Psa 101:6, Psa 112:4-9; Luk 12:42, Luk 16:1, Luk 16:10-12; Co1 4:2-5; Rev 2:10, Rev 2:13
but: Pro 28:22, Pro 13:11, Pro 20:21, Pro 23:4; Kg2 5:20-27; Ti1 6:9, Ti1 6:10
innocent: or, unpunished, Pro 17:5 *marg.
Proverbs 28:21
Carl Friedrich Keil and Franz Delitzsch
28:20
To this proverb of the cultivation of the land as the sure source of support, the next following stands related, its contents being cognate:
20 A strong, upright man is enriched with blessings;
But he that hastens to become rich remains not unpunished.
אישׁ אמוּנים, Prov 20:6, as well as אמוּנות 'א, denotes a man bonae fidei; but the former expression refers the description to a constancy and certainty in the relations of favour and of friendship, here to rectitude or integrity in walk and conduct; the plur. refers to the all-sidedness and the ceaselessness of the activity. בּרכות is related, as at Prov 10:6 : the idea comprehends blessings on the side of God and of man, thus benedictio rei and benedictio voti. On the contrary, he who, without being careful as to the means, is in haste to become rich, remains not only unblessed, but also is not guiltless, and thus not without punishment; also this לא ינּקה (e.g., Prov 6:29), frequently met in the Mishle, is, like ברכות, the union of two ideas, for generally the bibl. mode of conception and language comprehends in one, sin, guilt, and punishment.
John Gill
28:20 A faithful man shall abound with blessings,.... Or, "a man of faithfulness" (u). A very faithful man, that is truly so; that is so in a moral sense; true to his work, makes good his promises, fulfils his contracts, abides by the obligations he lays himself under; is faithful in every trust reposed in him, be it greater or lesser matters, in every station in which it is, and throughout the whole course of his life. Such a man abounds with the blessings and praises of men; all value him, and speak well of him: and with the blessings of divine Providence; he is "much in blessings" (w), as it may be rendered; as in receiving blessings from God, so in giving them to men; such a man is usually charitable and beneficent. And it may be understood of one that is faithful, in a spiritual and evangelic sense; for of such characters are the followers of the Lamb, Rev_ 17:14. It is in the original, "a man of truths" (x); one that has the truth of grace in him; that knows the grace of God in truth; with whom the truth of the Gospel is; who has learnt it, known it, embraced it, values it, and abides by it; and who has a concern with Christ, who is the truth, who is formed, lives, and dwells in his heart; of whom he has made a good profession, and holds it fast, and whom he cleaves unto. The character of "faithful" belongs both to the true ministers of Christ, who preach the pure Gospel, and the whole of it; who seek not to please men, but God; and not themselves, and their own glory, but the things of Christ, and his glory; and continue to do so in the face of all opposition: and to private Christians, the faithful in Christ Jesus; who truly believe in him, stand by his truths, abide by his ordinances, and are faithful to one another, and continue so till death: these abound with the blessings of the covenant of grace, with all spiritual blessings in Christ, with the fulness of the blessing of the Gospel of Christ; they have an abundance of grace in them, given them in conversion, faith, hope, love, humility, and many other graces, in the exercise of which they are made to abound; and they have an abundance of blessings of grace bestowed on them, pardon of sin, a justifying righteousness, adoption, meetness for and right unto eternal life; they have Christ, and all things along with him; so that they may be truly said to have all things, and abound;
but he that maketh haste to be rich shall not be innocent; he that is over anxious, and immoderately desirous of being rich, and pursues every method of obtaining his desires, with all his might and main; that labours night and day for it; though he takes no criminal nor unlawful methods, properly so called, nor does he do anything injurious to others, yet he is not innocent; that too much anxiety in him is criminal; nor is he free from covetousness; see Prov 23:4; and if he uses any unjust and unlawful means to acquire wealth, and resolves to be rich, right or wrong, "per fas, per nefas", he shall not be innocent, neither before God nor men: so the Targum renders it,
"he that runs into iniquity, that he may be rich;''
and indeed when a man hastily, or in a short time, becomes rich, though he cannot be directly charged with fraud and injustice, yet he is not innocent in the minds of men, or free from their suspicious and jealousies of him. A man that makes haste to be rich is opposed to him that is faithful and true to his word and contracts, and is the same that Juvenal (y) calls "avarus properans"; see Ti1 6:9.
(u) "vir fidelitatum", Vatablus, Merceras, Piscator, Gejerus, Michaelis. (w) "multus benedictionibus", Montanus, Vatablus, Baynus, Michaeiis. (x) "Vir veritatum", Montanus. (y) Satyr. 14. v. 178.
John Wesley
28:20 Faithful - Who deals truly and justly in all his transactions.
Robert Jamieson, A. R. Fausset and David Brown
28:20 maketh haste . . . rich--implying deceit or fraud (Prov 20:21), and so opposed to "faithful" or reliable.
28:2128:21: Որ ակն ածէ զերեսս անօրինաց յանդիմանել՝ չէ՛ բարւոք. այնպիսին պատառո՛յ հացի վաճառէ զմարդ[8391]։ [8391] Ոմանք. Յանդիմանել, չէ գովելի։
21 Բարի չէ նա, ով երեսպաշտօրէն խուսափում է անօրէններին յանդիմանելուց. նա պատրաստ է մարդ վաճառել մի կտոր հացով:
21 Աչառութիւն ընելը աղէկ չէ, Վասն զի պատառ մը հացի համար մարդ կրնայ յանցանք գործել։
Որ ակն ածէ զերեսս անօրինաց յանդիմանել` չէ բարւոք. այնպիսին պատառոյ հացի վաճառէ զմարդ:

28:21: Որ ակն ածէ զերեսս անօրինաց յանդիմանել՝ չէ՛ բարւոք. այնպիսին պատառո՛յ հացի վաճառէ զմարդ[8391]։
[8391] Ոմանք. Յանդիմանել, չէ գովելի։
21 Բարի չէ նա, ով երեսպաշտօրէն խուսափում է անօրէններին յանդիմանելուց. նա պատրաստ է մարդ վաճառել մի կտոր հացով:
21 Աչառութիւն ընելը աղէկ չէ, Վասն զի պատառ մը հացի համար մարդ կրնայ յանցանք գործել։
zohrab-1805▾ eastern-1994▾ western am▾
28:2128:21 Быть лицеприятным нехорошо: такой человек и за кусок хлеба сделает неправду.
28:21 הַֽכֵּר־ hˈakkēr- נכר recognise פָּנִ֥ים pānˌîm פָּנֶה face לֹא־ lō- לֹא not טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and עַל־ ʕal- עַל upon פַּת־ paṯ- פַּת bit לֶ֝֗חֶם ˈlˈeḥem לֶחֶם bread יִפְשַׁע־ yifšaʕ- פשׁע rebel גָּֽבֶר׃ gˈāver גֶּבֶר vigorous man
28:21. qui cognoscit in iudicio faciem non facit bene iste et pro buccella panis deserit veritatemHe that hath respect to a person in judgment, doth not well: such a man even for a morsel of bread forsaketh the truth.
21. To have respect of persons is not good: neither that a man should transgress for a piece of bread.
28:21. Whoever shows favoritism in judgment does not do well; even if it is for a morsel of bread, he forsakes the truth.
28:21. To have respect of persons [is] not good: for for a piece of bread [that] man will transgress.
To have respect of persons [is] not good: for for a piece of bread [that] man will transgress:

28:21 Быть лицеприятным нехорошо: такой человек и за кусок хлеба сделает неправду.
28:21
הַֽכֵּר־ hˈakkēr- נכר recognise
פָּנִ֥ים pānˌîm פָּנֶה face
לֹא־ lō- לֹא not
טֹ֑וב ṭˈôv טֹוב good
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פַּת־ paṯ- פַּת bit
לֶ֝֗חֶם ˈlˈeḥem לֶחֶם bread
יִפְשַׁע־ yifšaʕ- פשׁע rebel
גָּֽבֶר׃ gˈāver גֶּבֶר vigorous man
28:21. qui cognoscit in iudicio faciem non facit bene iste et pro buccella panis deserit veritatem
He that hath respect to a person in judgment, doth not well: such a man even for a morsel of bread forsaketh the truth.
28:21. Whoever shows favoritism in judgment does not do well; even if it is for a morsel of bread, he forsakes the truth.
28:21. To have respect of persons [is] not good: for for a piece of bread [that] man will transgress.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 To have respect of persons is not good: for for a piece of bread that man will transgress.
Note, 1. It is a fundamental error in the administration of justice, and that which cannot but lead men to abundance of transgression, to consider the parties concerned more than the merits of the cause, so as to favour one because he is a gentleman, a scholar, my countryman, my old acquaintance, has formerly done me a kindness, or may do me one, or is of my party and persuasion, and to bear hard on the other party because he is a stranger, a poor man, has done me an ill turn, is or has been my rival, or is not of my mind, or has voted against me. Judgment is perverted when any consideration of this kind is admitted into the scale, any thing but pure right. 2. Those that are partial will be paltry. Those that have once broken through the bonds of equity, though, at first, it must be some great bribe, some noble present, that would bias them, yet, when they have debauched their consciences, they will, at length, be so sordid that for a piece of bread they will give judgment against their consciences; they will rather play at small game than sit out.
Albert Barnes: Notes on the Bible - 1834
28:21: Dishonest partiality leads men who have enslaved themselves to it to transgress, even when the inducement is altogether disproportionate. A "piece of bread" was proverbial at all times as the most extreme point of poverty (compare the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:21: respect: Pro 18:5, Pro 24:23; Exo 23:2, Exo 23:8
for: Erasmus observes that this expression probably originated from the circumstance of holding out a piece of bread to a dog, in order to soothe him. Eze 13:19; Hos 4:18; Mic 3:5, Mic 7:3; Rom 16:18; Pe2 2:3
Proverbs 28:22
Carl Friedrich Keil and Franz Delitzsch
28:21
With a proverb, in the first half of which is repeated the beginning of the second appendix, Prov 24:23, a new group commences:
21 Respect of persons is not good;
And for a morsel of bread a man may become a transgressor.
Line first refers to the administration of justice, and line second - the special generalized - to social life generally. The "morsel of bread," as example of a bribe by means of which the favour of the judge is purchased, is too low a conception. Hitzig well: "even a trifle, a morsel of bread (1Kings 2:36), may, as it awakens favour and dislike within us, thus in general call forth in the will an inclination tending to draw one aside from the line of strict rectitude." Geier compares A Gellius' Noct. Att. i. 15, where Cato says of the Tribune Coelius: Frusto panis conduci potest vel ut taceat vel ut loquatur.
Geneva 1599
28:21 To have respect of persons [is] not good: for for a piece of (k) bread [that] man will transgress.
(k) He will be abused for nothing.
John Gill
28:21 To have respect of persons is not good, &c. In courts of judicature, to give a cause or pass sentence in favour of a person, because he is rich, or is a relation, a friend, an acquaintance, or has done a kindness; and against another, because of the reverse, Lev 19:15; nor in religious assemblies, making a difference between the rich and the poor, Jas 2:1; this is not good in itself, nor productive of good effects, and cannot be well pleasing to God, who himself is no respecter of persons;
for for a piece of bread that man will transgress; the laws of God and men; having used himself to such unrighteous methods of proceeding, he will do any base action for a small gain, he will stick at nothing, and do it for anything; as Cato used to say of M. Coelius the tribune,
"that he might be hired, for a morsel of bread, to speak or hold his peace;''
see Ezek 13:19.
John Wesley
28:21 For - When a man hath once accustomed himself to take bribes, a very small advantage will make him sell justice.
Robert Jamieson, A. R. Fausset and David Brown
28:21 respect of persons-- (Prov 24:23). Such are led to evil by the slightest motive.
28:2228:22: Փութայ մեծանալ այր չարակն, եւ ո՛չ գիտէ՝ թէ ողորմածն յաղթէ նմա[8392]։ [8392] Ոմանք. Թէ այր ողորմած զօրանայ քան զնա։
22 Չարաչք մարդը շտապում է հարստանալ, բայց չգիտի, որ ողորմած մարդը պիտի յաղթի իրեն:
22 Չար աչք ունեցող մարդը հարուստ ըլլալու կ’արտորայ, Ու չի գիտեր թէ իր վրայ աղքատութիւն պիտի գայ։
Փութայ մեծանալ այր չարակն, եւ ոչ գիտէ թէ [450]ողորմածն յաղթէ նմա:

28:22: Փութայ մեծանալ այր չարակն, եւ ո՛չ գիտէ՝ թէ ողորմածն յաղթէ նմա[8392]։
[8392] Ոմանք. Թէ այր ողորմած զօրանայ քան զնա։
22 Չարաչք մարդը շտապում է հարստանալ, բայց չգիտի, որ ողորմած մարդը պիտի յաղթի իրեն:
22 Չար աչք ունեցող մարդը հարուստ ըլլալու կ’արտորայ, Ու չի գիտեր թէ իր վրայ աղքատութիւն պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2228:22 Спешит к богатству завистливый человек, и не думает, что нищета постигнет его.
28:22 נִֽבֳהָ֥ל nˈivᵒhˌāl בהל disturb לַ la לְ to † הַ the הֹ֗ון hˈôn הֹון abundance אִ֭ישׁ ˈʔîš אִישׁ man רַ֣ע rˈaʕ רַע evil עָ֑יִן ʕˈāyin עַיִן eye וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵ֝דַע ˈyēḏaʕ ידע know כִּי־ kî- כִּי that חֶ֥סֶר ḥˌeser חֶסֶר lack יְבֹאֶֽנּוּ׃ yᵊvōʔˈennû בוא come
28:22. vir qui festinat ditari et aliis invidet ignorat quod egestas superveniat eiA man that maketh haste to be rich, and envieth others, is ignorant that poverty shall come upon him.
22. He that hath an evil eye hasteth after riches, and knoweth not that want shall come upon him.
28:22. A man who hurries to become rich, and who envies others, does not know that destitution will overwhelm him.
28:22. He that hasteth to be rich [hath] an evil eye, and considereth not that poverty shall come upon him.
He that hasteth to be rich [hath] an evil eye, and considereth not that poverty shall come upon him:

28:22 Спешит к богатству завистливый человек, и не думает, что нищета постигнет его.
28:22
נִֽבֳהָ֥ל nˈivᵒhˌāl בהל disturb
לַ la לְ to
הַ the
הֹ֗ון hˈôn הֹון abundance
אִ֭ישׁ ˈʔîš אִישׁ man
רַ֣ע rˈaʕ רַע evil
עָ֑יִן ʕˈāyin עַיִן eye
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֵ֝דַע ˈyēḏaʕ ידע know
כִּי־ kî- כִּי that
חֶ֥סֶר ḥˌeser חֶסֶר lack
יְבֹאֶֽנּוּ׃ yᵊvōʔˈennû בוא come
28:22. vir qui festinat ditari et aliis invidet ignorat quod egestas superveniat ei
A man that maketh haste to be rich, and envieth others, is ignorant that poverty shall come upon him.
28:22. A man who hurries to become rich, and who envies others, does not know that destitution will overwhelm him.
28:22. He that hasteth to be rich [hath] an evil eye, and considereth not that poverty shall come upon him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.
Here again Solomon shows the sin and folly of those that will be rich; they are resolved that they will be so, per fas, per nefas--right or wrong; they will be so with all speed; they are getting hastily an estate. 1. They have no comfort in it: They have an evil eye, that is, they are always grieving at those that have more than they, and always grudging their necessary expenses, because they think the former keep them from seeming rich, the latter from being so, and between both they must needs be perpetually uneasy. 2. They have no assurance of the continuance of it, and yet take no thought to provide against the loss of it: Poverty shall come upon them, and the riches which they made wings for, that they might fly to them, will make themselves wings to fly from them; but they are secure and improvident, and do not consider this, that while they are making haste to be rich they are really making haste to be poor, else they would not trust to uncertain riches.
Albert Barnes: Notes on the Bible - 1834
28:22: The covetous temper leads not only to dishonesty, but to the "evil eye" of envy; and the temper of grudging, carking care, leads him to poverty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:22: that hasteth: etc. Heb. that hath an evil eye
hasteth to be rich: Pro 28:20; Ti1 6:9
an evil: Pro 23:6; Mat 20:15; Mar 7:22
and: Gen 13:10-13, Gen 19:17; Job 20:18-22, Job 27:16, Job 27:17
Proverbs 28:23
Carl Friedrich Keil and Franz Delitzsch
28:22
22 The man of an evil eye hasteneth after riches,
And knoweth not that want shall come upon him.
Hitzig renders 'אישׁ וגו the man of an evil eye as apos. of the subject; but in that case the phrase would have been אישׁ רע עין נבהל להון (cf. e.g., Prov 29:1). רע עין (Prov 23:6) is the jealous, envious, grudging, and at the same time covetous man. It is certainly possible that an envious man consumes himself in ill-humour without quietness, as Hitzig objects; but as a rule there is connected with envy a passionate endeavour to raise oneself to an equal height of prosperity with the one who is the object of envy; and this zeal, proceeding from an impure motive, makes men blind to the fact that thereby they do not advance, but rather degrade themselves, for no blessing can rest on it; discontentedness loses, with that which God has assigned to us, deservedly also that which it has. The pret. נבחל, the expression of a fact; the part. נבהל, the expression of an habitual characteristic action; the word signifies praeceps (qui praeceps fertur), with the root-idea of one who is unbridled, who is not master of himself (vid., under Ps 2:5, and above at Prov 20:21). The phrase wavers between נבהל (Kimchi, under בהל; and Norzi, after Codd. and old editions) and נבהל (thus, e.g., Cod. Jaman); only at Ps 30:8 נבהל stands unquestioned. חסר [want] is recognised by Symmachus, Syr., and Jerome. To this, as the authentic reading, cf. its ingenious rendering of Bereschith Rabba, c. 58, to Gen 23:14. The lxx reads, from 22b, that a חסיד, ἐλεήμων, will finally seize the same riches, according to which Hitzig reads חסד, disgrace, shame (cf. Prov 25:10).
Geneva 1599
28:22 He that hasteneth to be rich [hath] an evil (l) eye, and considereth not that poverty shall come upon him.
(l) Meaning, he that is covetous.
John Gill
28:22 He that hasteth to be rich,.... As every man that is eagerly desirous of riches is; he would be rich at once (z), and cannot wait with any patience in the ordinary course of means:
hath an evil eye; on the substance of others, to get it, right or wrong; is an evil man, and takes evil methods to be rich (a); see Ti1 6:9; or an envious one; is an envious man; as the Septuagint and Arabic versions; he envies others, as the Vulgate Latin version, the riches of other men; he grudges everything that goes beside himself; and that makes him in haste to be rich, that he may be equal to or superior to others: or he is a sordid, avaricious, illiberal man, that will not part with anything for the relief, for others, and is greedy of everything to amass wealth to himself; an evil eye is opposed to a good or bountiful one, that is, to a man that is liberal and generous, Prov 22:9;
and considereth not that poverty shall come upon him; for wealth gotten hastily, and especially wrongfully, diminishes, wastes, and comes to nothing in the end; it sometimes flies away as fast as it comes; it has wings to do the one, as well as the other: this the man in haste to be rich does not consider, or he would have taken another method; since this is not the true way of getting and keeping riches, but of losing them, and coming to want; see Prov 13:11.
(z) "Nam dives qui fieri vult, et cito vult fieri", Juvenal. Satyr. 14. v. 176. (a) "Sed quae reverentia legum? quis metus, ant pudor est unquam properantis avari?" Juvenal, ib.
John Wesley
28:22 Evil eye - Is uncharitable to persons in want, and envious to those who get any thing besides him. Poverty - And consequently that he shall need the pity and help of others.
Robert Jamieson, A. R. Fausset and David Brown
28:22 (Compare Prov 28:20).
evil eye--in the general sense of Prov 23:6, here more specific for covetousness (compare Prov 22:9; Mt 20:15).
poverty . . . him--by God's providence.
28:2328:23: Որ յանդիմանէ զայր ՚ի ճանապարհս իւր, շնորհակալութիւն գտանէ քան զսուտակասպասն լեզուաւ[8393]։ [8393] Ոմանք. Զմարդ ՚ի ճանապարհս իւր... շնորհակալութիւն ընկալցի առաւել քան զսու՛՛։
23 Մարդուն՝ նրա ճանապարհի համար յանդիմանողը աւելի շնորհ պիտի գտնի, քան նրան լեզուով շողոքորթողը:
23 Մարդ յանդիմանողը վերջապէս շնորհք կը գտնէ Լեզուով շողոքորթութիւն ընողէն աւելի։
Որ յանդիմանէ զայր ի ճանապարհս իւր`` շնորհակալութիւն գտանէ քան զսուտակասպասն լեզուաւ:

28:23: Որ յանդիմանէ զայր ՚ի ճանապարհս իւր, շնորհակալութիւն գտանէ քան զսուտակասպասն լեզուաւ[8393]։
[8393] Ոմանք. Զմարդ ՚ի ճանապարհս իւր... շնորհակալութիւն ընկալցի առաւել քան զսու՛՛։
23 Մարդուն՝ նրա ճանապարհի համար յանդիմանողը աւելի շնորհ պիտի գտնի, քան նրան լեզուով շողոքորթողը:
23 Մարդ յանդիմանողը վերջապէս շնորհք կը գտնէ Լեզուով շողոքորթութիւն ընողէն աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
28:2328:23 Обличающий человека найдет после б{о}льшую приязнь, нежели тот, кто льстит языком.
28:23 מֹ֘וכִ֤יחַ mˈôḵˈîₐḥ יכח reprove אָדָ֣ם ʔāḏˈām אָדָם human, mankind אַ֭חֲרַי ˈʔaḥᵃray אַחַר after חֵ֣ן ḥˈēn חֵן grace יִמְצָ֑א yimṣˈā מצא find מִֽ mˈi מִן from מַּחֲלִ֥יק mmaḥᵃlˌîq חלק be smooth לָשֹֽׁון׃ lāšˈôn לָשֹׁון tongue
28:23. qui corripit hominem gratiam postea inveniet apud eum magis quam ille qui per linguae blandimenta decipitHe that rebuketh a man, shall afterward find favour with him, more than he that by a flattering tongue deceiveth him.
23. He that rebuketh a man shall afterward find more favour than he that flattereth with the tongue.
28:23. Whoever corrects a man, afterward he shall find favor with him, more so than he who deceives him with a flattering tongue.
28:23. He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue:

28:23 Обличающий человека найдет после б{о}льшую приязнь, нежели тот, кто льстит языком.
28:23
מֹ֘וכִ֤יחַ mˈôḵˈîₐḥ יכח reprove
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
אַ֭חֲרַי ˈʔaḥᵃray אַחַר after
חֵ֣ן ḥˈēn חֵן grace
יִמְצָ֑א yimṣˈā מצא find
מִֽ mˈi מִן from
מַּחֲלִ֥יק mmaḥᵃlˌîq חלק be smooth
לָשֹֽׁון׃ lāšˈôn לָשֹׁון tongue
28:23. qui corripit hominem gratiam postea inveniet apud eum magis quam ille qui per linguae blandimenta decipit
He that rebuketh a man, shall afterward find favour with him, more than he that by a flattering tongue deceiveth him.
28:23. Whoever corrects a man, afterward he shall find favor with him, more so than he who deceives him with a flattering tongue.
28:23. He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:23: Pro 27:5, Pro 27:6; Sa2 12:7; Kg1 1:23, Kg1 1:32-40; Psa 141:5; Mat 18:15; Gal 2:11; Pe2 3:15, Pe2 3:16
Proverbs 28:24
Carl Friedrich Keil and Franz Delitzsch
28:23
23 He that reproveth a man who is going backwards,
Findeth more thanks than the flatterer.
Tit is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit, for they partly purpose to read אחרי־כן, partly to give to 'אח the meaning of postea. אחרי, Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Josh 2:7, where אחרי is to be erased; and at Deut 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי; but if it had existed, it would not be a ἅπαξ λεγ. The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar, and Immanuel
(Note: Abulwald (Rikma, p. 69) also rightly explains אחרי, as a characterizing epithet, by אחרני (turned backwards).)
have recognised it, to be a noun terminating in aj. It is a formation, like לפני, 3Kings 6:10 (cf. Olshausen's Lehrb. p. 428f.), of the same termination as שׁדּי, חגּי, and in the later Aram.-Heb. זכּי, and the like. The variant אחרי, noticed by Heidenheim, confirms it; and the distinction between different classes of men (vid., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים, forwards. Not the renegade - for מוכיח, opp. מחליק לשׁון, does not lead to so strong a conception - but the retrograder is thus called in German: Rcklufige one who runs backwards or Rckwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks
(Note: Lwenstein writes מוכיח, after Metheg-Setzung, 43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.)
so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jas 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator. The second half of the verse consists, as often (Ps 73:8; Job 33:1; cf. Thorath Emeth, p. 51), of only two words, with Mercha Silluk.
John Gill
28:23 He that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate. The word rendered "afterwards", which begins the next clause, according to the accents belongs to this, and is by some rendered, "he that rebuketh a man after me" (b); after my directions, according to the rules I have given; that is, after God, and by his order; or Solomon, after his example, who delivered out these sentences and instructions. The Targum so connects the word, and renders the clause,
"he that rebukes a man before him;''
openly, to his thee: but rather it may be rendered "behind"; that is, as Cocceius interprets it, apart, alone, privately, and secretly, when they are by themselves; which agrees with Christ's instructions, Mt 18:15;
afterwards shall find more favour than he that flattereth with the tongue; for though the reproofs given him may uneasy upon his mind at first, and may be cutting and wounding, and give him some pain, and so some dislike to the reprover; yet when he coolly considers the nature and tendency of the reproof, the manner in which it was given, and the design of it, he will love, value, and esteem his faithful friend and rebuker, more than the man that fawned upon him, and flattered him with having done that which was right and well; or, as the Targum, than he that divideth the tongue, or is doubletongued; and so the Syriac version; see Prov 27:5.
(b) "post me", Montanus, Tigurine version, Baynus; so some in Vatablus and Michaelis, R. Saadiah Gaon; "ut sequatur me", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
28:23 (Compare Prov 9:8-9; Prov 27:5). Those benefited by reproof will love their monitors.
28:2428:24: Որ մերժէ զհայր կամ զմայր՝ եւ համարիցի չմեղանչել, կցո՛րդ է նա արանց ամպարշտաց[8394]։ [8394] Ոմանք. Զհայր իւր կամ զմայր, եւ համարի չմե՛՛։
24 Ով մերժում է իր հօրը կամ մօրը եւ դա մեղք չի համարում, նա համախոհ է ամբարիշտ մարդկանց:
24 Ան որ իր հայրը կամ մայրը կը կողոպտէ եւ կ’ըսէ՝ «Յանցանք չէ»,Անիկա ապականող մարդուն ընկերն է։
Որ [451]մերժէ զհայր իւր կամ զմայր` եւ համարիցի չմեղանչել, կցորդ է նա արանց ամպարշտաց:

28:24: Որ մերժէ զհայր կամ զմայր՝ եւ համարիցի չմեղանչել, կցո՛րդ է նա արանց ամպարշտաց[8394]։
[8394] Ոմանք. Զհայր իւր կամ զմայր, եւ համարի չմե՛՛։
24 Ով մերժում է իր հօրը կամ մօրը եւ դա մեղք չի համարում, նա համախոհ է ամբարիշտ մարդկանց:
24 Ան որ իր հայրը կամ մայրը կը կողոպտէ եւ կ’ըսէ՝ «Յանցանք չէ»,Անիկա ապականող մարդուն ընկերն է։
zohrab-1805▾ eastern-1994▾ western am▾
28:2428:24 Кто обкрадывает отца своего и мать свою и говорит: >, тот сообщник грабителям.
28:24 גֹּוזֵ֤ל׀ gôzˈēl גזל tear away אָ֘בִ֤יו ʔˈāvˈiʸw אָב father וְ wᵊ וְ and אִמֹּ֗ו ʔimmˈô אֵם mother וְ wᵊ וְ and אֹמֵ֥ר ʔōmˌēr אמר say אֵֽין־ ʔˈên- אַיִן [NEG] פָּ֑שַׁע pˈāšaʕ פֶּשַׁע rebellion חָבֵ֥ר ḥāvˌēr חָבֵר companion ה֝֗וּא ˈhˈû הוּא he לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man מַשְׁחִֽית׃ mašḥˈîṯ שׁחת destroy
28:24. qui subtrahit aliquid a patre suo et matre et dicit hoc non est peccatum particeps homicidae estHe that stealeth any thing from his father, or from his mother: and saith, This is no sin, is the partner of a murderer.
24. Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
28:24. Whoever takes away anything from his father or mother, and who says, “This is not a sin,” is the associate of a murderer.
28:24. Whoso robbeth his father or his mother, and saith, [It is] no transgression; the same [is] the companion of a destroyer.
Whoso robbeth his father or his mother, and saith, [It is] no transgression; the same [is] the companion of a destroyer:

28:24 Кто обкрадывает отца своего и мать свою и говорит: <<это не грех>>, тот сообщник грабителям.
28:24
גֹּוזֵ֤ל׀ gôzˈēl גזל tear away
אָ֘בִ֤יו ʔˈāvˈiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֗ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
אֹמֵ֥ר ʔōmˌēr אמר say
אֵֽין־ ʔˈên- אַיִן [NEG]
פָּ֑שַׁע pˈāšaʕ פֶּשַׁע rebellion
חָבֵ֥ר ḥāvˌēr חָבֵר companion
ה֝֗וּא ˈhˈû הוּא he
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
מַשְׁחִֽית׃ mašḥˈîṯ שׁחת destroy
28:24. qui subtrahit aliquid a patre suo et matre et dicit hoc non est peccatum particeps homicidae est
He that stealeth any thing from his father, or from his mother: and saith, This is no sin, is the partner of a murderer.
28:24. Whoever takes away anything from his father or mother, and who says, “This is not a sin,” is the associate of a murderer.
28:24. Whoso robbeth his father or his mother, and saith, [It is] no transgression; the same [is] the companion of a destroyer.
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
24 Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
As Christ shows the absurdity and wickedness of those children who think it is no duty, in some cases, to maintain their parents (Matt. xv. 5), so Solomon here shows the absurdity and wickedness of those who think it is no sin to rob their parents, either by force or secretly, by wheedling them or threatening them, or by wasting what they have, and (which is no better than robbing them) running into debt and leaving them to pay it. Now, 1. This is commonly made light of by untoward children; they say, "It is no transgression, for it will be our own shortly, our parents can well enough spare it, we have occasion for it, we cannot live as gentlemen upon the allowance our parents give us, it is too strait for us." With such excuses as these they endeavour to shift off the conviction. But, 2. How lightly soever an ungoverned youth makes of it, it is really a very great sin; he that does it is the companion of a destroyer, no better than a robber on the highway. What wickedness will he scruple to commit who will rob his own parents?
Adam Clarke: Commentary on the Bible - 1831
28:24: Whoso robbeth his father - The father's property is as much his own, in reference to the child, as that of the merest stronger. He who robs his parents is worse than a common robber; to the act of dishonesty and rapine he adds ingratitude, cruelty, and disobedience. Such a person is the compatriot of a destroyer; he may be considered as a murderer.
Albert Barnes: Notes on the Bible - 1834
28:24: Is the companion of a destroyer - i. e., he stands on the same footing as the open, lawless robber. Compare this with our Lord's teaching as to Corban Mar 7:10-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:24: robbeth: Pro 19:26; Jdg 17:2; Mat 15:4-6
the same: Pro 28:7, Pro 13:20, Pro 18:9
a destroyer: Heb. a man destroying
Proverbs 28:25
Carl Friedrich Keil and Franz Delitzsch
28:24
24 He who robbeth his father and mother, and saith:
It is no wrong, Is a companion of the destroyer.
The second line is related to Prov 18:9. Instead of dominus perditionis there found, there is here אישׁ משׁחית, vir perdens (perditor); the word thus denotes a man who destroys, not from revenge, but from lust, and for the sake of the life of men, and that which is valuable for men; thus the spoiler, the incendiary, etc. Instead of אח there, here we have חבר in the same sense. He who robs his parents, i.e., takes to himself what belongs to them, and regards his doing so as no particular sin,
(Note: Accentuate ואמר אין פשׁע without Makkeph, as in Codd. 1294 and old editions.)
because he will at last come to inherit it all (cf. Prov 20:21 with Prov 19:26), to to be likened to a man who allows himself in all offences against the life and property of his neighbour; for what the deed of such a son wants in external violence, it makes up in its wickedness, because it is a rude violation of the tenderest and holiest demands of duty.
John Gill
28:24 Whoso robbeth his father or his mother,.... As Micah did of eleven hundred shekels of silver, Judg 17:2;
and saith, it is no transgression; what is his father's or his mother's is his own, or as good as his own, it will come to him at their death; and if he wants it before, he thinks he ought to have it; and if they are not willing to give it him, it is with him no sin to rob them of it; and this he says within himself, to quiet his conscience when he has done it; or to others who may charge him with it: but, whatever such a man thinks, sins against parents are greater than against others; as parricide is a greater sin than any other kind of murder, so robbing of parents is greater than any other kind of theft; it is more aggravated, especially when parents are aged, and cannot work for themselves, but depend on what they have for their livelihood; whereas a young man can, and ought, and should rather give to his parents than rob them of what they have;
the same is the companion of a destroyer; of a murderer; either he has got into such company which have put him upon such wicked practices; or he will soon get into such a society, and, from a robber of his father and mother, become a robber on the highway, and a murderer; and he has wickedness enough to be a destroyer of the lives of his parents, as well as of their substance; and sometimes the one sin leads to the other.
John Wesley
28:24 The same - Is a thief and robber.
Robert Jamieson, A. R. Fausset and David Brown
28:24 (Compare Mt 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen.
28:2528:25: Այր ագահ գրգռէ՛ զհակառակութիւն. իսկ որ յուսացեալ է ՚ի Տէր՝ ընդ խնամո՛վ կեցցէ[8395]։ [8395] Ոմանք. ՚Ի Տէր, ՚ի խնամակալութեան եղիցի։
25 Ագահ մարդը հակառակութիւն է գրգռում, բայց յոյսը Տիրոջ վրայ դնողը հոգածութիւն կը գտնի:
25 Հպարտ սիրտ ունեցող մարդը կռիւ կը հանէ, Բայց Տէրոջը ապաւինողը պիտի գիրնայ։
Այր ագահ գրգռէ զհակառակութիւն, իսկ որ յուսացեալ է ի Տէր` [452]ընդ խնամով կեցցէ:

28:25: Այր ագահ գրգռէ՛ զհակառակութիւն. իսկ որ յուսացեալ է ՚ի Տէր՝ ընդ խնամո՛վ կեցցէ[8395]։
[8395] Ոմանք. ՚Ի Տէր, ՚ի խնամակալութեան եղիցի։
25 Ագահ մարդը հակառակութիւն է գրգռում, բայց յոյսը Տիրոջ վրայ դնողը հոգածութիւն կը գտնի:
25 Հպարտ սիրտ ունեցող մարդը կռիւ կը հանէ, Բայց Տէրոջը ապաւինողը պիտի գիրնայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2528:25 Надменный разжигает ссору, а надеющийся на Господа будет благоденствовать.
28:25 רְחַב־ rᵊḥav- רָחָב wide נֶ֭פֶשׁ ˈnefeš נֶפֶשׁ soul יְגָרֶ֣ה yᵊḡārˈeh גרה stir מָדֹ֑ון māḏˈôn מָדֹון contention וּ û וְ and בֹוטֵ֖חַ vôṭˌēₐḥ בטח trust עַל־ ʕal- עַל upon יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יְדֻשָּֽׁן׃ yᵊḏuššˈān דשׁן grow fat
28:25. qui se iactat et dilatat iurgia concitat qui sperat in Domino saginabiturHe that boasteth and puffeth up himself, stirreth up quarrels: but he that trusteth in the Lord, shall be healed.
25. He that is of a greedy spirit stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
28:25. Whoever boasts and enlarges himself stirs up conflicts. Yet truly, whoever trusts in the Lord will be healed.
28:25. He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat:

28:25 Надменный разжигает ссору, а надеющийся на Господа будет благоденствовать.
28:25
רְחַב־ rᵊḥav- רָחָב wide
נֶ֭פֶשׁ ˈnefeš נֶפֶשׁ soul
יְגָרֶ֣ה yᵊḡārˈeh גרה stir
מָדֹ֑ון māḏˈôn מָדֹון contention
וּ û וְ and
בֹוטֵ֖חַ vôṭˌēₐḥ בטח trust
עַל־ ʕal- עַל upon
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
יְדֻשָּֽׁן׃ yᵊḏuššˈān דשׁן grow fat
28:25. qui se iactat et dilatat iurgia concitat qui sperat in Domino saginabitur
He that boasteth and puffeth up himself, stirreth up quarrels: but he that trusteth in the Lord, shall be healed.
28:25. Whoever boasts and enlarges himself stirs up conflicts. Yet truly, whoever trusts in the Lord will be healed.
28:25. He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
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
25 He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
Note, 1. Those make themselves lean, and continually unquiet, that are haughty and quarrelsome, for they are opposed to those that shall be made fat: He that is of a proud heart, that is conceited of himself and looks with a contempt upon all about him, that cannot bear either competition or contradiction, he stirs up strife, makes mischief, and creates disturbance to himself and every body else. 2. Those make themselves fat, and always easy, that live in a continual dependence upon God and his grace: He who puts his trust in the Lord, who, instead of struggling for himself, commits his cause to God, shall be made fat. He saves the money which others spend upon their pride and contentiousness; he enjoys himself, and has abundant satisfaction in his God; and thus his soul dwells at ease, and he is most likely to have plenty of outward good things. None live so easily, so pleasantly, as those who live by faith.
Adam Clarke: Commentary on the Bible - 1831
28:25: Shall be made fat - Shall be prosperous.
Albert Barnes: Notes on the Bible - 1834
28:25: Shall be made fat - He shall enjoy the two-fold blessing of abundance and tranquility (compare Pro 11:25).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:25: that is: Pro 10:12, Pro 13:10, Pro 15:18, Pro 21:24, Pro 22:10, Pro 29:22
he that putteth: Psa 84:12; Jer 17:7, Jer 17:8; Ti1 6:6
made: Pro 11:25, Pro 13:4, Pro 15:30; Isa 58:11
Proverbs 28:26
Carl Friedrich Keil and Franz Delitzsch
28:25
25 The covetous stirreth up strife;
But he that trusteth in Jahve is richly comforted.
Line first is a variation of Prov 15:18; רחב־נפשׁ is not to be interchanged with רחב־לב, Prov 21:4. He is of a wide heart who haughtily puffs himself up, of a wide soul (cf. with Schultens הרחיב נפשׁו, of the opening up of the throat, or of revenge, Is 5:14; Hab 2:5) who is insatiably covetous; for לב is the spiritual, and נפשׁ the natural, heart of man, according to which the widening of the heart is the overstraining of self-consciousness, and the widening of the soul the overstraining of passion. Rightly the lxx, according to its original text: ἄπληστος ἀνὴρ κινεῖ (thus with Hitzig for κρινεῖ) νείκη. Line second is a variation of Prov 16:20; Prov 29:25. Over against the insatiable is he who trusts in God (וּב טח, with Gaja to the vocal, concluding the word, for it follows a word accented on the first syllable, and beginning with a guttural; cf. יא, Prov 29:2; יףּ, Prov 29:18), that He will bestow upon him what is necessary and good for him. One thus contented is easily satisfied (compare with the word Prov 11:25; Prov 13:4, and with the matter, Prov 10:3; Prov 13:24), is externally as well as internally appeased; while that other, never contented, has no peace, and creates dispeace around him.
Geneva 1599
28:25 He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made (m) fat.
(m) Will have all things in abundance.
John Gill
28:25 He that is of a proud heart stirreth up strife,.... Or, of a "large heart" (c), or has an enlarged one; not with useful knowledge and understanding, as Solomon had; nor a heart enlarged with love and affection to the souls of men, as the Apostle Paul had; but either has a covetous one, who enlarges its desire as hell, and is never satisfied with what he has, and so is continually contending with his neighbours, engaging in lawsuits for their property, or unwilling to pay his lawful debts; or of a proud spirit, and despises all around him, and cannot bear opposition and contradiction; and is of a wrathful and revengeful spirit, and always at variance with his neighbours and quarrelling with them; see Prov 18:15;
but he that putteth his trust in the Lord shall be made fat; that trusts in the Lord, both for things temporal and spiritual; does not covet his neighbour's goods, nor disturbs his peace, nor injures his person or property to increase his own, but depends upon the Lord for a supply of necessary good things; such an one shall be fat and flourishing, both in his temporal and spiritual estate; all he does shall prosper; he shall want no good thing, Ps 84:11.
(c) "latus animo", Pagninus, Montanus, Tigurine version; "amplus animo suo": Junius & Tremellius, Piscator; "latus anima", Mercerus, Cocceius.
John Wesley
28:25 Fat - Shall live happily and comfortably.
Robert Jamieson, A. R. Fausset and David Brown
28:25 of a proud heart--literally, "puffed up of soul"--that is, self-confident, and hence overbearing and litigious.
made fat--or, "prosperous" (Prov 11:25; Prov 16:20).
28:2628:26: Որ յուսացեալ է ՚ի յանդգնութիւն սրտի՝ նա անզգա՛մ է. իսկ որ գնայ իմաստութեամբ՝ ապրեսցի[8396]։ [8396] Ոմանք. Որ յուսայ յանդգ՛՛... այնպիսին անզգամ է։
26 Ով յոյսը դնում է իր սրտի յանդգնութեան վրայ, նա անզգամ է, բայց իմաստութեամբ վարուողը կը փրկուի:
26 Իր սրտին ապաւինողը անմիտ է, Բայց իմաստութեամբ քալողը պիտի ազատի։
Որ յուսացեալ է ի յանդգնութիւն սրտի`` նա անզգամ է, իսկ որ գնայ իմաստութեամբ` ապրեսցի:

28:26: Որ յուսացեալ է ՚ի յանդգնութիւն սրտի՝ նա անզգա՛մ է. իսկ որ գնայ իմաստութեամբ՝ ապրեսցի[8396]։
[8396] Ոմանք. Որ յուսայ յանդգ՛՛... այնպիսին անզգամ է։
26 Ով յոյսը դնում է իր սրտի յանդգնութեան վրայ, նա անզգամ է, բայց իմաստութեամբ վարուողը կը փրկուի:
26 Իր սրտին ապաւինողը անմիտ է, Բայց իմաստութեամբ քալողը պիտի ազատի։
zohrab-1805▾ eastern-1994▾ western am▾
28:2628:26 Кто надеется на себя, тот глуп; а кто ходит в мудрости, тот будет цел.
28:26 בֹּוטֵ֣חַ bôṭˈēₐḥ בטח trust בְּ֭ ˈbᵊ בְּ in לִבֹּו libbˌô לֵב heart ה֣וּא hˈû הוּא he כְסִ֑יל ḵᵊsˈîl כְּסִיל insolent וְ wᵊ וְ and הֹולֵ֥ךְ hôlˌēḵ הלך walk בְּ֝ ˈbᵊ בְּ in חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom ה֣וּא hˈû הוּא he יִמָּלֵֽט׃ yimmālˈēṭ מלט escape
28:26. qui confidit in corde suo stultus est qui autem graditur sapienter iste salvabiturHe that trusteth in his own heart, is a fool: but he that walketh wisely, he shall be saved.
26. He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
28:26. Whoever trusts in his own heart is a fool. But whoever treads wisely, the same shall be saved.
28:26. He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered:

28:26 Кто надеется на себя, тот глуп; а кто ходит в мудрости, тот будет цел.
28:26
בֹּוטֵ֣חַ bôṭˈēₐḥ בטח trust
בְּ֭ ˈbᵊ בְּ in
לִבֹּו libbˌô לֵב heart
ה֣וּא hˈû הוּא he
כְסִ֑יל ḵᵊsˈîl כְּסִיל insolent
וְ wᵊ וְ and
הֹולֵ֥ךְ hôlˌēḵ הלך walk
בְּ֝ ˈbᵊ בְּ in
חָכְמָ֗ה ḥoḵmˈā חָכְמָה wisdom
ה֣וּא hˈû הוּא he
יִמָּלֵֽט׃ yimmālˈēṭ מלט escape
28:26. qui confidit in corde suo stultus est qui autem graditur sapienter iste salvabitur
He that trusteth in his own heart, is a fool: but he that walketh wisely, he shall be saved.
28:26. Whoever trusts in his own heart is a fool. But whoever treads wisely, the same shall be saved.
28:26. He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
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
26 He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Here is, 1. The character of a fool: He trusts to his own heart, to his own wisdom and counsels, his own strength and sufficiency, his own merit and righteousness, and the good opinion he has of himself; he that does so is a fool, for he trusts to that, not only which is deceitful above all things (Jer. xvii. 9), but which has often deceived him. This implies that it is the character of a wise man (as before, v. 25) to put his trust in the Lord, and in his power and promise, and to follow his guidance, Prov. iii. 5, 6. 2. The comfort of a wise man: He that walks wisely, that trusts not to his own heart, but is humble and self-diffident, and goes on in the strength of the Lord God, he shall be delivered; when the fool, that trusts in his own heart, shall be destroyed.
Adam Clarke: Commentary on the Bible - 1831
28:26: He that trusteth in his own heart is a fool - For his heart, which is deceitful and desperately wicked, will infallibly deceive him.
Albert Barnes: Notes on the Bible - 1834
28:26: The contrast between the wisdom of him who trusts in the Lord, and the folly of self-trust.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:26: that: Pro 3:5; Kg2 8:13; Jer 17:9; Mar 7:21-23, Mar 14:27-31; Rom 8:7
but: Job 28:28; Ti2 3:15; Jam 1:5, Jam 3:13-18
Proverbs 28:27
Carl Friedrich Keil and Franz Delitzsch
28:26
The following proverb assumes the בטח of the foregoing:
(Note: We take the opportunity of remarking that the tendency to form together certain proverbs after one catchword is found also in German books of proverbs; vid., Paul, Ueber die urspr. Anord. von Friedanks Bescheidenheit (1870), p. 12.)
26 He that trusteth in his own heart is a fool;
But he that walketh in wisdom shall escape.
From the promise in the second line, Hitzig concludes that a courageous heart is meant, but when by itself לב never bears this meaning. He who trusteth in his own heart is not merely one who is guided solely "by his own inconsiderate, defiant impulse to act" (Zckler). The proverb is directed against a false subjectivity. The heart is that fabricator of thoughts, of which, as of man by nature, nothing good can be said, Gen 6:5; Gen 8:21. But wisdom is a gift from above, and consists in the knowledge of that which is objectively true, that which is normatively godlike. הלך בּחכמה is he who so walks that he has in wisdom a secure authority, and has not then for the first time, when he requires to walk, need to consider, to reckon, to experiment. Thus walking in the way of wisdom, he escapes dangers to which one is exposed who walks in foolish confidence in his own heart and its changeful feelings, thoughts, imaginations, delusions. One who thoughtlessly boasts, who vainly dreams of victory before the time, is such a person; but confidence in one's own heart takes also a hundred other forms. Essentially similar to this proverb are the words of Jer 9:22., for the wisdom meant in 26b is there defined at Jer 9:23.
John Gill
28:26 He that trusteth in his own heart is a fool,.... Since the thoughts and imaginations of the thoughts of the heart are only evil, and that continually; they are vain and vague, sinful and corrupt; the affections are inordinate, the conscience defiled, the understanding darkened, and the will perverse; there is no good thing in it, nor any that comes out of it, but all the reverse; it is deceitful and desperately wicked: he must be a fool, and not know the plague of his heart, that trusts in it; and even for a good man to be self-confident, and trust to the sincerity of his heart, as Peter did, or to the good frame of the heart, as many do, is acting a foolish part; and especially such are fools as the Scribes and Pharisees, who trusted in themselves that they were righteous, and despised others, when a man's best righteousness is impure and imperfect, and cannot justify him in the sight of God; it is moreover a weak and foolish part in men to trust to the wisdom and counsel of their heart, to lean to their own understanding, even it, things natural and civil, and not to ask wisdom of God, or take the advice of men, and especially it, things religious and sacred; see Prov 3:5;
but whoso walketh wisely; as he does who walks according to the rule of the divine word; who makes the testimonies of the Lord his counsellors; who consults with his sacred writings, and follows the directions of them; who walks as he has Christ for his pattern and example, and makes the Spirit of God his guide, and walks after him, and not after the flesh; who walks with wise men, and takes their advice in all matters of moment, not trusting to his own wisdom and knowledge; who walks as becomes the Gospel of Christ, and in all the ordinances of it; who walks inoffensively to all men, and so in wisdom towards them that are without, and in love to them who are within; who walks circumspectly, not as fools, but as wise, redeeming the time;
he shall be delivered; he shall be delivered from the snares of his own deceitful heart, which he will not trust; and from the temptations of Satan; and from all afflictions and troubles he meets with in the way; and from a final and total falling away; and from eternal death and destruction: "he shall be saved", as some versions render it, even with an everlasting salvation. The Targum is,
"he shall be protected from evil.''
John Wesley
28:26 Wisely - Distrusting his own judgment, and seeking the advice of others, and especially of God.
Robert Jamieson, A. R. Fausset and David Brown
28:26 (Compare Prov 3:6-8).
walketh wisely--that is, trusting in God (Prov 22:17-19).
28:2728:27: Որ տայ աղքատաց՝ ո՛չ կարօտասցի. իսկ որ դարձուցանէ զակն իւր ՚ի նոցանէ՝ ՚ի բազում կարօտութեան եղիցի[8397]։ [8397] Ոմանք. Եւ որ տայ աղ՛՛։
27 Աղքատներին բաժին տուողը չի աղքատանայ, բայց ով իր աչքը թեքում է նրանցից, նա շատ բանի կարօտ կը մնայ:
27 Աղքատին տուողը կարօտ չ’ըլլար, Բայց անկէ երես դարձնողը շատ անէծքներ պիտի առնէ։
Որ տայ աղքատաց` ոչ կարօտասցի, իսկ որ դարձուցանէ զակն իւր ի նոցանէ` ի բազում [453]կարօտութեան եղիցի:

28:27: Որ տայ աղքատաց՝ ո՛չ կարօտասցի. իսկ որ դարձուցանէ զակն իւր ՚ի նոցանէ՝ ՚ի բազում կարօտութեան եղիցի[8397]։
[8397] Ոմանք. Եւ որ տայ աղ՛՛։
27 Աղքատներին բաժին տուողը չի աղքատանայ, բայց ով իր աչքը թեքում է նրանցից, նա շատ բանի կարօտ կը մնայ:
27 Աղքատին տուողը կարօտ չ’ըլլար, Բայց անկէ երես դարձնողը շատ անէծքներ պիտի առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2728:27 Дающий нищему не обеднеет; а кто закрывает глаза свои от него, на том много проклятий.
28:27 נֹותֵ֣ן nôṯˈēn נתן give לָ֭ ˈlā לְ to † הַ the רָשׁ rˌāš רושׁ be poor אֵ֣ין ʔˈên אַיִן [NEG] מַחְסֹ֑ור maḥsˈôr מַחְסֹור need וּ û וְ and מַעְלִ֥ים maʕlˌîm עלם hide עֵ֝ינָ֗יו ˈʕênˈāʸw עַיִן eye רַב־ rav- רַב much מְאֵרֹֽות׃ mᵊʔērˈôṯ מְאֵרָה curse
28:27. qui dat pauperi non indigebit qui despicit deprecantem sustinebit penuriamHe that giveth to the poor shall not want: he that despiseth his intreaty, shall suffer indigence.
27. He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
28:27. Whoever gives to the poor shall not be in need. Whoever despises his petition will suffer scarcity.
28:27. He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse:

28:27 Дающий нищему не обеднеет; а кто закрывает глаза свои от него, на том много проклятий.
28:27
נֹותֵ֣ן nôṯˈēn נתן give
לָ֭ ˈlā לְ to
הַ the
רָשׁ rˌāš רושׁ be poor
אֵ֣ין ʔˈên אַיִן [NEG]
מַחְסֹ֑ור maḥsˈôr מַחְסֹור need
וּ û וְ and
מַעְלִ֥ים maʕlˌîm עלם hide
עֵ֝ינָ֗יו ˈʕênˈāʸw עַיִן eye
רַב־ rav- רַב much
מְאֵרֹֽות׃ mᵊʔērˈôṯ מְאֵרָה curse
28:27. qui dat pauperi non indigebit qui despicit deprecantem sustinebit penuriam
He that giveth to the poor shall not want: he that despiseth his intreaty, shall suffer indigence.
28:27. Whoever gives to the poor shall not be in need. Whoever despises his petition will suffer scarcity.
28:27. He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
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
27 He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
Here is, 1. A promise to the charitable: He that gives to the poor shall himself be never the poorer for so doing; he shall not lack. If he have but little, and so be in danger of lacking, let him give out of his little, and that will prevent it from coming to nothing; as the bounty of the widow of Sarepta to Elijah (for whom she made a little cake first) saved what she had, when it was reduced to a handful of meal. If he have much, let him give much out of it, and that will prevent its growing less; he and his shall not want what is given in pious charity. What we gave we have. 2. A threatening to the uncharitable: He that hides his eyes, that he may not see the miseries of the poor nor read their petitions, lest his eye should affect his heart and extort some relief from him, he shall have many a curse, both from God and man, and neither causeless, and therefore they shall come. Woeful is the condition of that man who has the word of God and the prayers of the poor against him.
Adam Clarke: Commentary on the Bible - 1831
28:27: Be that giveth unto the poor - See the notes on Deu 15:7 (note), Detueronomy Deu 19:17 (note), Deu 22:9 (note).
Albert Barnes: Notes on the Bible - 1834
28:27: Hideth his eyes - i. e., Turns away from, disregards, the poor. Compare Isa 1:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:27: that giveth: Pro 19:17, Pro 22:9; Deu 15:7, Deu 15:10; Psa 41:1-3, Psa 112:5-9; Co2 9:6-11; Heb 13:16
hideth: Isa 1:15
shall: Pro 11:26, Pro 24:24
Proverbs 28:28
Carl Friedrich Keil and Franz Delitzsch
28:27
27 He that giveth to the poor suffereth no want;
But he that covereth his eyes meeteth many curses.
In the first line the pronoun לּו, referring back to the subject noun, is to be supplied, as at Prov 27:7 להּ. He who gives to the poor has no want (מחסּור), for God's blessing reimburses him richly for what he bestows. He, on the other hand, who veils (מעלּים( sl, cf. the Hithpa., Is 58:7) his eyes so as not to see the misery which calls forth compassion, or as if he did not see the misery which has a claim on his compassion; he is (becomes) rich in curses, i.e., is laden with the curses of those whose wants he cared not for; curses which, because they are deserved, change by virtue of a divine requital (vid., Sir. 4:5f.; Tob. 4:7) into all kinds of misfortunes (opp. רב־בּרכות, 20a). מארה is constructed after the form מגרה, מקרה from ארר.
John Gill
28:27 He that giveth unto the poor shall not lack,.... That gives alms unto them, relieves them in their distress, supplies them with money, food, or clothes, and does it cheerfully, largely, and liberally, as the case requires; such an one shall not want any good thing; he shall not be the poorer for what he gives; he shall not miss it, nor his substance be diminished; he shall not come to poverty and want, yea, he shall be enriched, and his substance increased, for more is intended than is expressed. Jarchi interprets this of a wise man not restraining doctrine from a disciple, but giving it to him liberally;
but he that hideth his eyes; that is, from the poor, as the Targum and Syriac version add; that does not care to see his person, to behold his miseries, or know his case, lest his heart should be moved with compassion, and should draw out anything from him; see Is 58:7. Such an one
shall have many a curse; not only from the poor he hardens himself against, but from other persons, who observe his miserable and covetous disposition; and from the Lord himself, who abhors such persons, and curses their very blessings now, and will bid them depart from him as accursed persons hereafter.
Robert Jamieson, A. R. Fausset and David Brown
28:27 (Compare Prov 11:24-26).
hideth his eyes--as the face (Ps 27:9; Ps 69:17), denotes inattention.
28:2828:28: ՚Ի տեղիս ամպարշտաց հեծե՛ն արդարք. բայց ՚ի նոցա կորստեան բազմանան արդարք[8398]։[8398] Ոմանք. Եւ ՚ի նոցա կո՛՛։
28 Ամբարիշտների շատանալուց հեծում են արդարները, բայց նրանց կորստեամբ բազմանում են արդարները:
28 Եթէ ամբարիշտները բարձրանան, մարդիկ կը պահուին, Բայց եթէ անոնք կորսուին, արդարները կը շատնան։
Ի տեղիս ամպարշտաց հեծեն արդարք``, բայց ի նոցա կորստեան բազմանան արդարք:

28:28: ՚Ի տեղիս ամպարշտաց հեծե՛ն արդարք. բայց ՚ի նոցա կորստեան բազմանան արդարք[8398]։
[8398] Ոմանք. Եւ ՚ի նոցա կո՛՛։
28 Ամբարիշտների շատանալուց հեծում են արդարները, բայց նրանց կորստեամբ բազմանում են արդարները:
28 Եթէ ամբարիշտները բարձրանան, մարդիկ կը պահուին, Բայց եթէ անոնք կորսուին, արդարները կը շատնան։
zohrab-1805▾ eastern-1994▾ western am▾
28:2828:28 Когда возвышаются нечестивые, люди укрываются, а когда они падают, умножаются праведники.
28:28 בְּ bᵊ בְּ in ק֣וּם qˈûm קום arise רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty יִסָּתֵ֣ר yissāṯˈēr סתר hide אָדָ֑ם ʔāḏˈām אָדָם human, mankind וּ֝ ˈû וְ and בְ vᵊ בְּ in אָבְדָ֗ם ʔāvᵊḏˈām אבד perish יִרְבּ֥וּ yirbˌû רבה be many צַדִּיקִֽים׃ ṣaddîqˈîm צַדִּיק just
28:28. cum surrexerint impii abscondentur homines cum illi perierint multiplicabuntur iustiWhen the wicked rise up, men shall hide themselves: when they perish, the just shall be multiplied.
28. When the wicked rise, men hide themselves: but when they perish, the righteous increase.
28:28. When the impious rise up, men will hide themselves. When they perish, the just shall be multiplied.
28:28. When the wicked rise, men hide themselves: but when they perish, the righteous increase.
When the wicked rise, men hide themselves: but when they perish, the righteous increase:

28:28 Когда возвышаются нечестивые, люди укрываются, а когда они падают, умножаются праведники.
28:28
בְּ bᵊ בְּ in
ק֣וּם qˈûm קום arise
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
יִסָּתֵ֣ר yissāṯˈēr סתר hide
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
אָבְדָ֗ם ʔāvᵊḏˈām אבד perish
יִרְבּ֥וּ yirbˌû רבה be many
צַדִּיקִֽים׃ ṣaddîqˈîm צַדִּיק just
28:28. cum surrexerint impii abscondentur homines cum illi perierint multiplicabuntur iusti
When the wicked rise up, men shall hide themselves: when they perish, the just shall be multiplied.
28:28. When the impious rise up, men will hide themselves. When they perish, the just shall be multiplied.
28:28. When the wicked rise, men hide themselves: but when they perish, the righteous increase.
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
28 When the wicked rise, men hide themselves: but when they perish, the righteous increase.
This is to the same purport with what we had, v. 12. 1. When bad men are preferred, that which is good is clouded and run down. When power is put into the hands of the wicked, men hide themselves; wise men retire into privacy, and decline public business, not caring to be employed under them; rich men get out of the way, for fear of being squeezed for what they have; and, which is worst of all, good men abscond, despairing to do good and fearing to be persecuted and ill-treated. 2. When bad men are disgraced, degraded, and their power taken from them, then that which is good revives again, then the righteous increase; for, when they perish, good men will be put in their room, who will, by their example and interest, countenance religion and righteousness. It is well with a land when the number of good people increases in it; and it is therefore the policy of all princes, states, and potentates, to encourage them and to take special care of the good education of youth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:28: the wicked: Pro 28:12, Pro 29:2
hide: Job 24:4
they perish: Est 8:17; Act 12:23, Act 12:24
Carl Friedrich Keil and Franz Delitzsch
28:28
The following proverb resembles the beginnings Prov 28:2, Prov 28:12. The proverbs Prov 28:28; Prov 29:1-3, form a beautiful square grasp, in which the first and third, and the second and fourth, correspond to one another.
28 When the godless rise up, men hide themselves;
And when they perish, the righteous increase.
Line first is a variation of 12b. Since they who hide themselves are merely called men, people, the meaning of ירבּוּ is probably not this, that the righteous then from all sides come out into the foreground (Hitzig), but that they prosper, multiply, and increase as do plants, when the worms, caterpillars, and the like are destroyed (Fleischer); Lwenstein glosses ירבּוּ by יגדלו, they become great = powerful, but that would be Elihu's style, Job 33:12, which is not in common use; the names of masters and of those in authority, רב, רבּי, רבּן, רבּנוּת, are all derived from רבב, not from רבה. The increase is to be understood of the prosperous growth (to become great = to increase, as perhaps also Gen 21:10) of the congregation of the righteous, which gains in the overthrow of the godless an accession to its numbers; cf. Prov 29:2, and especially Prov 29:16.
John Gill
28:28 When the wicked rise, men hide themselves,.... When wicked men are raised to places of power and authority, rich men hide themselves, lest they should become a prey to them; and good men hide themselves, that they may not be put to death by them; or as ashamed to behold their evil actions; See Gill on Prov 28:12;
but when they perish; wicked men, either by a natural or violent death; or perish as to their authority and power, being turned out of their places:
the righteous increase; such who before hid themselves appear, and, being put into the places of the wicked, encourage truth and righteousness, by which means the number of good men is multiplied; and which is a great happiness to a nation, and shows the usefulness and advantage that good magistrates are of unto it.
John Wesley
28:28 Men - Righteous men are afraid to appear publickly.
Robert Jamieson, A. R. Fausset and David Brown
28:28 The elevation of the wicked to power drives men to seek refuge from tyranny (compare Prov 28:12; Prov 11:10; Ps 12:8).