Առակներ / Proverbs - 29 |

Text:
< PreviousԱռակներ - 29 Proverbs - 29Next >


tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-7. Против разных видов нравственной нечувствительности и ожесточенности. 8-11. Против страсти к раздорам, кровожадности и гневливости. 12-17. Увещание правителям к справедливому и милостивому правлению, а воспитателям - к серьезному и строгому воспитанию детей. 18-23. Против беззакония, необузданности, гневливости и высокомерия. 24-27. Против общения с нечестивыми в их преступлениях, против человекоугодничества: поучение страху Божию и благочестию
Adam Clarke: Commentary on the Bible - 1831
We must not despise correction. The prudent king. The flatterer. The just judge. Contend not with a fool. The prince who opens his ears to reports. The poor and the deceitful. The pious king. The insolent servant. The humiliation of the proud. Of the partner of a thief. The fear of man. The Lord the righteous Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 29:1, Observations of public government, Pro 29:15, and of private; Pro 29:22, Of anger, pride, thievery, cowardice, and corruption.
29:129:1: Լա՛ւ է այր յանդիմանիչ՝ քան զայր խստապարանոց. զի յանկարծակի հուր հարեալ զնովաւ՝ չլինիցի բժշկութիւն[8399]։ [8399] Ոմանք. Քան զխստապարանոց. քանզի յանկար՛՛. հուր հարեալ զնմանէն՝ ո՛չ լինի բժշ՛՛։
1 Լաւ է յանդիմանող, քան յամառ մարդը, որովհետեւ եթէ սրան կրակը յանկարծակի հարուածի, փրկութիւն չի լինի:
29 *Շատ անգամ յանդիմանուած մարդը, երբ իր պարանոցը խստացնէ, Յանկարծ պիտի կոտրուի ու բժշկութիւն պիտի չգտնէ։
Լաւ է այր յանդիմանիչ` քան զայր խստապարանոց. զի յանկարծակի հուր հարեալ զնովաւ` չլինիցի բժշկութիւն:

29:1: Լա՛ւ է այր յանդիմանիչ՝ քան զայր խստապարանոց. զի յանկարծակի հուր հարեալ զնովաւ՝ չլինիցի բժշկութիւն[8399]։
[8399] Ոմանք. Քան զխստապարանոց. քանզի յանկար՛՛. հուր հարեալ զնմանէն՝ ո՛չ լինի բժշ՛՛։
1 Լաւ է յանդիմանող, քան յամառ մարդը, որովհետեւ եթէ սրան կրակը յանկարծակի հարուածի, փրկութիւն չի լինի:
29 *Շատ անգամ յանդիմանուած մարդը, երբ իր պարանոցը խստացնէ, Յանկարծ պիտի կոտրուի ու բժշկութիւն պիտի չգտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:129:1 Человек, который, будучи обличаем, ожесточает выю свою, внезапно сокрушится, и не будет {ему} исцеления.
29:1 אִ֣ישׁ ʔˈîš אִישׁ man תֹּ֭וכָחֹות ˈtôḵāḥôṯ תֹּוכַחַת rebuke מַקְשֶׁה־ maqšeh- קשׁה be hard עֹ֑רֶף ʕˈōref עֹרֶף neck פֶּ֥תַע pˌeṯaʕ פֶּתַע instant יִ֝שָּׁבֵ֗ר ˈyiššāvˈēr שׁבר break וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַרְפֵּֽא׃ marpˈē מַרְפֵּא healing
29:1. viro qui corripientem dura cervice contemnit repentinus superveniet interitus et eum sanitas non sequiturThe man that with a stiff neck despiseth him that reproveth him, shall suddenly be destroyed: and health shall not follow him.
1. He that being often reproved hardeneth his neck shall suddenly be broken, and that without remedy.
29:1. The man who, with a stiff neck, treats the one who corrects him with contempt will be suddenly overwhelmed to his own destruction, and reason shall not follow him.
29:1. He, that being often reproved hardeneth [his] neck, shall suddenly be destroyed, and that without remedy.
[470] He, that being often reproved hardeneth [his] neck, shall suddenly be destroyed, and that without remedy:

29:1 Человек, который, будучи обличаем, ожесточает выю свою, внезапно сокрушится, и не будет {ему} исцеления.
29:1
אִ֣ישׁ ʔˈîš אִישׁ man
תֹּ֭וכָחֹות ˈtôḵāḥôṯ תֹּוכַחַת rebuke
מַקְשֶׁה־ maqšeh- קשׁה be hard
עֹ֑רֶף ʕˈōref עֹרֶף neck
פֶּ֥תַע pˌeṯaʕ פֶּתַע instant
יִ֝שָּׁבֵ֗ר ˈyiššāvˈēr שׁבר break
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַרְפֵּֽא׃ marpˈē מַרְפֵּא healing
29:1. viro qui corripientem dura cervice contemnit repentinus superveniet interitus et eum sanitas non sequitur
The man that with a stiff neck despiseth him that reproveth him, shall suddenly be destroyed: and health shall not follow him.
29:1. The man who, with a stiff neck, treats the one who corrects him with contempt will be suddenly overwhelmed to his own destruction, and reason shall not follow him.
29:1. He, that being often reproved hardeneth [his] neck, shall suddenly be destroyed, and that without remedy.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: В ст. 1: осуждается глубокая нераскаянность человека, не внимающего никаким вразумлениям откуда бы ни исходили призывы к исправлению: это так часто обличаемая в Пятикнижии, "жестоковыйность" (Исх. XXXII:9; XXXIII:3; XXXIV:9; Втор. IX:6; XXXI:27: и др.), ср. XXVIII:14. Ст. 2: сн. XXVIII:12, 28. Ст. 3: сн. VI:26; XXVIII:7. В ст. 4-7: проявлением нравственного огрубения представляется в особенности неправосудие (ст. 4, 7) и лесть (ст. 5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Miscellaneous Maxims.
1 He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
Here, 1. The obstinacy of many wicked people in a wicked way is to be greatly lamented. They are often reproved by parents and friends, by magistrates and ministers, by the providence of God and by their own consciences, have had their sins set in order before them and fair warning given them of the consequences of them, but all in vain; they harden their necks. Perhaps they fling away, and will not so much as give the reproof a patient hearing; or, if they do, yet they go on in the sins for which they are reproved; they will not bow their necks to the yoke, but are children of Belial; they refuse reproof (ch. x. 17), despise it (ch. v. 12), hate it, ch. xii. 1. 2. The issue of this obstinacy is to be greatly dreaded: Those that go on in sin, in spite of admonition, shall be destroyed; those that will not be reformed must expect to be ruined; if the rods answer not the end, expect the axes. They shall be suddenly destroyed, in the midst of their security, and without remedy; they have sinned against the preventing remedy, and therefore let them not expect any recovering remedy. Hell is remediless destruction. They shall be destroyed, and no healing, so the word is. If God wounds, who can heal?
Adam Clarke: Commentary on the Bible - 1831
29:1: Hardeneth his neck - Becomes stubborn and obstinate.
Albert Barnes: Notes on the Bible - 1834
29:1: Shall be destroyed - literally, "shall be broken" Pro 6:15. Stress is laid on the suddenness in such a case of the long-delayed retribution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:1: He, that being often reproved: Heb. a man of reproofs, Pro 1:24-31; Sa1 2:25, Sa1 2:34; Kg1 17:1, Kg1 18:18, Kg1 20:42, Kg1 21:20-23; Kg1 22:20-23, Kg1 22:28, Kg1 22:34-37; Ch2 25:16, Ch2 33:10, Ch2 36:15-17; Jer 25:3-5; Jer 26:3-5, Jer 35:13-16; Zac 1:3-6; Mat 26:21-25; Joh 6:70, Joh 6:71; Joh 13:10, Joh 13:11, Joh 13:18, Joh 13:26; Act 1:18, Act 1:25
hardeneth: Ch2 36:13; Neh 9:29; Isa 48:4; Jer 17:23
shall: Pro 6:15, Pro 28:18; Isa 30:13, Isa 30:14; Zac 7:11-14; Th1 5:3
Carl Friedrich Keil and Franz Delitzsch
29:1
A general ethical proverb here follows:
A man often corrected who hardeneth his neck,
Shall suddenly go to ruin without remedy.
Line second = Prov 6:15. The connection אישׁ תּוכחות must make the nearest impression on a reader of the Book of Proverbs that they mean a censurer (reprehender), but which is set aside by what follows, for the genit. after אישׁ is, Prov 16:29; Prov 26:21; Prov 29:10; Prov 13:20, the designation of that which proceeds from the subject treated. And since תּוכחות, Ps 37:15; Job 23:4, denotes counter evidence, and generally rejoinders, thus in the first line a reasoner is designated who lets nothing be said to him, and nothing be shown to him, but contradicts all and every one. Thus e.g., Fleischer: vir qui correptus contradicit et cervicem obdurat. But this interpolated correptus gives involuntary testimony of this, that the nearest lying impression of the 'אישׁ תו suffers a change by מקשׁה ערף: if we read הקשׁה (לב) ערף with 'תו, the latter then designates the correptio, over against which is placed obstinate boldness (Syr., Targ., Jerome, Luther), and 'תו shows itself thus to be gen. objecti, and we have to compare the gen. connection of אישׁ, as at Prov 18:23; Prov 21:17, or rather at 3Kings 20:42 and Jer 15:10. But it is unnecessary, with Hitzig, to limit 'תו to divine infliction of punishment, and after Hos 5:9; Is 37:3, to read תוכחות [punishment], which occurs, Ps 149:7, in the sense of punishment inflicted by man.
(Note: Vid., Zunz, "Regarding the Idea and the Use of Tokhecha," in Steinschneider's Heb. Bibliographia, entitled המחכיר, 1871, p. 70f.)
Besides, we must think first not of actual punishment, but of chastening, reproving words; and the man to whom are spoken the reproving words is one whose conduct merits more and more severe censure, and continually receives correction from those who are concerned for his welfare. Hitzig regards the first line as a conditional clause: "Is a man of punishment stiff-necked?".... This is syntactically impossible. Only מקשׁה ערף could have such force: a man of punishment, if he.... But why then did not the author rather write the words והוא מקשׁה ערף? Why then could not מקשׁה ערף be a co-ordinated further description of the man? Cf. e.g., Ex. 17:21. The door of penitence, to which earnest, well-meant admonition calls a man, does not always remain open. He who with stiff-necked persistence in sin and in self-delusion sets himself in opposition to all endeavours to save his soul, shall one day suddenly, and without the prospect and possibility of restoration (cf. Jer 19:11), become a wreck. Audi doctrinam si vis vitare ruinam.
John Gill
29:1 He that being often reported hardeneth his neck,.... Or "a man of reproofs" (d); either a man that takes upon him to be a censurer and reprover of others, and is often at that work, and yet does those things himself which he censures and reproves in others; and therefore must have an impudent face and a hard heart a seared conscience and a stiff neck; his neck must be an iron sinew and his brow brass: or rather a man that is often reproved by others by parents by ministers of the Gospel, by the Lord himself, by the admonitions of his word and Spirit and by the correcting dispensations of his providence; and yet despises and rejects all counsel and admonition, instruction and reproofs of every kind, and hardens himself against them and shows no manner of regard unto them. The metaphor is taken from oxen, which kick and toss about and will not suffer the yoke to be put upon their necks. Such an one
shall suddenly be destroyed; or "broken" (e); as a potter's vessel is broken to pieces with an iron rod, and can never he put together again; so such persons shall be punished with everlasting destruction, which shall come upon them suddenly, when they are crying Peace to themselves notwithstanding the reproofs of God and men;
and that without remedy; or, "and there is no healing" (f); no cure of their disease, which is obstinate; no pardon of their sins; no recovery of them out of their miserable and undone state and condition; they are irretrievably lost; there is no help for them, having despised advice and instruction; see Prov 5:12.
(d) "vir increpationum", Vatablus, Montanus, Mercerus, Gejerus; "vir correptionum", Piscator, Michaelis; "vir redargutionum", Schultens. (e) "conteretur", Pagninus, Montanus, Tigurine version, &c. "confringetur", Schultens; so Baynus, Junius & Tremellius, Piscator, Cocceius. (f) "et non (erit) sanitas", Pagninus, Montanus, Baynus; "non sit curatio", Junius & Tremellius; "medicina", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
29:1 (Pro. 29:1-27)
hardeneth . . . neck--obstinately refuses counsel (4Kings 17:14; Neh 9:16).
destroyed--literally, "shivered" or "utterly broken to pieces."
without remedy--literally, "without healing" or repairing.
29:229:2: ՚Ի գովութեան արդարոց՝ ուրա՛խ եղիցին ժողովուրդք. ընդ իշխանութիւնս ամպարշտաց՝ հեծեն արդարք։
2 Երբ արդարները գովասանքի են արժանանում, ուրախանում են ժողովուրդները. արդարները հեծում են ամբարիշտների իշխանութեան տակ:
2 Եթէ արդարները զօրանան, ժողովուրդը կ’ուրախանայ, Բայց երբ ամբարիշտը իշխանութիւն ունենայ, ժողովուրդը կը հեծէ։
Ի գովութեան`` արդարոց` ուրախ եղիցին ժողովուրդք. ընդ իշխանութիւնս ամպարշտաց` [455]հեծեն արդարք:

29:2: ՚Ի գովութեան արդարոց՝ ուրա՛խ եղիցին ժողովուրդք. ընդ իշխանութիւնս ամպարշտաց՝ հեծեն արդարք։
2 Երբ արդարները գովասանքի են արժանանում, ուրախանում են ժողովուրդները. արդարները հեծում են ամբարիշտների իշխանութեան տակ:
2 Եթէ արդարները զօրանան, ժողովուրդը կ’ուրախանայ, Բայց երբ ամբարիշտը իշխանութիւն ունենայ, ժողովուրդը կը հեծէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:229:2 Когда умножаются праведники, веселится народ, а когда господствует нечестивый, народ стенает.
29:2 בִּ bi בְּ in רְבֹ֣ות rᵊvˈôṯ רבה be many צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice הָ hā הַ the עָ֑ם ʕˈām עַם people וּ û וְ and בִ vi בְּ in מְשֹׁ֥ל mᵊšˌōl משׁל rule רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty יֵאָ֥נַֽח yēʔˌānˈaḥ אנח gasp עָֽם׃ ʕˈām עַם people
29:2. in multiplicatione iustorum laetabitur vulgus cum impii sumpserint principatum gemet populusWhen just men increase, the people shall rejoice: when the wicked shall bear rule, the people shall mourn.
2. When the righteous are increased, the people rejoice: but when a wicked man beareth rule, the people sigh.
29:2. When just men are multiplied, the common people shall rejoice. When the impious take up the leadership, the people shall mourn.
29:2. When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.
When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn:

29:2 Когда умножаются праведники, веселится народ, а когда господствует нечестивый, народ стенает.
29:2
בִּ bi בְּ in
רְבֹ֣ות rᵊvˈôṯ רבה be many
צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just
יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice
הָ הַ the
עָ֑ם ʕˈām עַם people
וּ û וְ and
בִ vi בְּ in
מְשֹׁ֥ל mᵊšˌōl משׁל rule
רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty
יֵאָ֥נַֽח yēʔˌānˈaḥ אנח gasp
עָֽם׃ ʕˈām עַם people
29:2. in multiplicatione iustorum laetabitur vulgus cum impii sumpserint principatum gemet populus
When just men increase, the people shall rejoice: when the wicked shall bear rule, the people shall mourn.
29:2. When just men are multiplied, the common people shall rejoice. When the impious take up the leadership, the people shall mourn.
29:2. When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.
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
2 When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.
This is what was said before, ch. xxviii. 12, 28. 1. The people will have cause to rejoice or mourn according as their rulers are righteous or wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and virtue will be supported and kept in reputation; but, if the wicked get power in their hands, wickedness will abound, religion and religious people will be persecuted, and so the ends of government will be perverted. 2. The people will actually rejoice or mourn according as their rulers are righteous or wicked. Such a conviction are even the common people under of the excellency of virtue and religion that they will rejoice when they see them preferred and countenanced; and, on the contrary, let men have ever so much honour or power, if they be wicked and vicious, and use it ill, they make themselves contemptible and base before all the people (as those priests, Mal. ii. 9) and subjects will think themselves miserable under such a government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:2: the righteous: Pro 11:10, Pro 28:12, Pro 28:28; Est 8:15; Psa 72:1-7; Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6; Rev 11:15
in authority: or, increased
when the wicked: Est 3:15; Ecc 10:5; Mat 2:3, Mat 2:16
Carl Friedrich Keil and Franz Delitzsch
29:2
The general ethical proverb is here followed by one that is political:
2 When the righteous increase, the people rejoice;
And when a godless man ruleth, the people mourn.
Regarding 'בּרבות צדּ (Aquila rightly, ἐν τῷ πληθῦναι δικαίους), vid., at Prov 28:28. If the righteous form the majority, or are in such numbers that they are the party that give the tone, that form the predominant power among the people (Fleischer, cum incrementa capiunt justi), then the condition of the people is a happy one, and their voice joyful (Prov 11:10); if, on the contrary, a godless man or (after Prov 28:1) godless men rule, the people are made to sigh (יאנח עם, with the Gaja, according to rule). "There is reason," as Hitzig remarks, "why עם should be placed first with, and then without, the article." In the first case it denotes the people as those among whom there is such an increase of the righteous; in the second case, the article is wanting, because it is not generally used in poetry; and, besides, its absence makes the second line consist of nine syllables, like the first.
John Gill
29:2 When the righteous are in authority,.... Or "are increased" (g); either in number or in riches, or in power and dominion; are set in high places, and have the exercise of civil government and the execution of the laws in their hands; for the protection of good men in their civil and religious privileges, and for the punishment of evil men; for the encouraging of all that is good, and for the discouraging of everything that is bad;
the people rejoice; the whole body of the people, because of the public good; a state is happy under such an administration; everyone feels and enjoys the advantage of it; see 3Kings 4:20;
but when the wicked beareth rule, the people mourn; or "groan" (h), or "will groan", under their tyranny and oppression, and because of the sad state of things; the number of good men is lessened, being cut off, or obliged to flee; wicked men and wickedness are encouraged and promoted; heavy taxes are laid upon them, and exorbitant demands made and cruelty, injustice, and arbitrary power exercised; and no man's person and property safe; see Prov 10:11.
(g) "cum augentur", Junius & Tremellius; "cum multiplicati fuerit, vel multiplicantur", Vatablus, Baynus, Cocceius, Michaelis; "in multiplicari justos", Montanus. (h) "gemet", Pagninus, Montanus, V. L. "gemit", Michaelis; "ingemiscit", Schultens; so the Tugurine version, Mercerus; "suspirat", Junius & Tremellius, Piscator, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
29:2 (Compare Prov 11:10; Prov 28:28).
in authority--(Compare Margin), increased in power.
29:329:3: Առն իմաստասիրի՝ ուրա՛խ առնի հայր իւր. իսկ որ զբոզս արածէ, կորուսանէ զմեծութիւն[8400]։ [8400] Ոմանք. Այր որ սիրէ զիմաստութիւն բերկրեսցի հայր նորա, եւ որ արա՛՛։
3 Իմաստութիւն սիրողը ուրախացնում է իր հօրը, մինչդեռ բոզարածը վատնում է նրա հարստութիւնը:
3 Իմաստութիւն սիրող մարդը իր հայրը կ’ուրախացնէ, Բայց պոռնիկներուն ընկեր եղողը ստացուածքը կը ցրուէ։
Այր որ սիրէ զիմաստութիւն` բերկրեսցի հայր նորա, իսկ որ զբոզս արածէ` կորուսանէ զմեծութիւն:

29:3: Առն իմաստասիրի՝ ուրա՛խ առնի հայր իւր. իսկ որ զբոզս արածէ, կորուսանէ զմեծութիւն[8400]։
[8400] Ոմանք. Այր որ սիրէ զիմաստութիւն բերկրեսցի հայր նորա, եւ որ արա՛՛։
3 Իմաստութիւն սիրողը ուրախացնում է իր հօրը, մինչդեռ բոզարածը վատնում է նրա հարստութիւնը:
3 Իմաստութիւն սիրող մարդը իր հայրը կ’ուրախացնէ, Բայց պոռնիկներուն ընկեր եղողը ստացուածքը կը ցրուէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:329:3 Человек, любящий мудрость, радует отца своего; а кто знается с блудницами, тот расточает имение.
29:3 אִֽישׁ־ ʔˈîš- אִישׁ man אֹהֵ֣ב ʔōhˈēv אהב love חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom יְשַׂמַּ֣ח yᵊśammˈaḥ שׂמח rejoice אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and רֹעֶ֥ה rōʕˌeh רעה deal with זֹ֝ונֹ֗ות ˈzônˈôṯ זנה fornicate יְאַבֶּד־ yᵊʔabbeḏ- אבד perish הֹֽון׃ hˈôn הֹון abundance
29:3. vir qui amat sapientiam laetificat patrem suum qui autem nutrit scorta perdet substantiamA man that loveth wisdom, rejoiceth his father: but he that maintaineth harlots, shall squander away his substance.
3. Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots wasteth substance.
29:3. The man who loves wisdom rejoices his father. But whoever nurtures promiscuous women will lose his substance.
29:3. Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth [his] substance.
Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth [his] substance:

29:3 Человек, любящий мудрость, радует отца своего; а кто знается с блудницами, тот расточает имение.
29:3
אִֽישׁ־ ʔˈîš- אִישׁ man
אֹהֵ֣ב ʔōhˈēv אהב love
חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom
יְשַׂמַּ֣ח yᵊśammˈaḥ שׂמח rejoice
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
רֹעֶ֥ה rōʕˌeh רעה deal with
זֹ֝ונֹ֗ות ˈzônˈôṯ זנה fornicate
יְאַבֶּד־ yᵊʔabbeḏ- אבד perish
הֹֽון׃ hˈôn הֹון abundance
29:3. vir qui amat sapientiam laetificat patrem suum qui autem nutrit scorta perdet substantiam
A man that loveth wisdom, rejoiceth his father: but he that maintaineth harlots, shall squander away his substance.
29:3. The man who loves wisdom rejoices his father. But whoever nurtures promiscuous women will lose his substance.
29:3. Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth [his] substance.
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
3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
Both the parts of this verse repeat what has been often said, but, on comparing them together, the sense of them will be enlarged from each other. 1. Be it observed, to the honour of a virtuous young man, that he loves wisdom, he is a philosopher (for that signifies a lover of wisdom), for religion is the best philosophy; he avoids bad company, and especially the company of lewd women. Hereby he rejoices his parents, and has the satisfaction of being a comfort to them, and increases his estate, and is likely to live comfortably. 2. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots. Nothing will beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous lusts is wisdom.
Adam Clarke: Commentary on the Bible - 1831
29:3: But he that keepeth company - רעה roeh, he that feedeth harlots, יאבד yeabed, shall utterly destroy his substance. Has there ever been a single case to the contrary?
Albert Barnes: Notes on the Bible - 1834
29:3: Spendeth ... - The laws of parallelism would lead us to expect "troubleth his father," but that is passed over as a thing about which the profligate would not care, and he is reminded of what comes home to him, that he is on the road to ruin.
The king - The ruler, as the supreme fountain of all justice, and as the ideal judge, is contrasted with the taker of bribers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:3: loveth: Pro 10:1, Pro 15:20, Pro 23:15, Pro 23:24, Pro 23:25, Pro 27:11; Luk 1:13-17
he: Pro 5:8-10, Pro 6:26, Pro 21:17, Pro 21:20, Pro 28:7, Pro 28:19; Luk 15:13, Luk 15:30
Carl Friedrich Keil and Franz Delitzsch
29:3
This political proverb is now followed by one of general ethics:
3 A man who loveth wisdom delighteth his father;
And he who keepeth company with harlots spendeth his substance.
Line first is a variation of Prov 10:1. אישׁ־אהב has, according to rule, the Metheg, cf. 9a. אישׁ is man, without distinction of age, from childhood (Gen 4:1) up to ripe old age (Is 66:13); love and dutiful relation towards father and mother never cease. Line second reminds of Prov 28:7 (cf. Prov 13:20).
John Gill
29:3 Whoso loveth wisdom rejoiceth his father,.... He that is a philosopher, especially a religious one, that not only loves and seeks after natural wisdom, but moral wisdom and knowledge; and more particularly evangelical wisdom, Christ the Wisdom of God, who is to be valued and loved above all things; the Gospel of Christ, which is the wisdom of God in a mystery; and the knowledge of it which is the wisdom which comes from above and is pure and peaceable; and which lies much in the fear of God, and in the faith of Jesus Christ, attended with all the fruits of righteousness: such a son makes glad his father, both because of his temporal good, since he does not waste but improve the substance he has given him; and because of his spiritual and eternal welfare; and since instead of being a reproach he is an honour to him; see Prov 10:1;
but he that keepeth company with harlots spendeth his substance: his father has given him, and comes to want and beggary; all which is a grief to his parents: or, "that feeds harlots" (i); who live in a riotous and voluptuous manner, and soon drain a man of his substance, and bring him to a morsel of bread; see Lk 15:13; and such a son grieves his father, seeing he spends his substance and damns his soul.
(i) "nutrit", V. L. "pascit", Pagninus, Piscator, Gejerus, Schultens; "pascitur", Michaelis; "pascens", Montanus, Mercerus.
Robert Jamieson, A. R. Fausset and David Brown
29:3 (Compare Prov 4:6-7; Prov 10:1, &c.).
29:429:4: Թագաւոր արդար՝ կանգնէ զաշխարհ. եւ այր անօրէն կործանէ՛։
4 Արդար թագաւորը բարձրացնում է իր երկիրը, իսկ անօրէնը կործանում է այն:
4 Արդարութեա՛մբ թագաւորը կը հաստատէ իր երկիրը, Բայց կաշառք առնողը զանիկա կը կործանէ։
Թագաւոր արդար` կանգնէ զաշխարհ, եւ այր [456]անօրէն կործանէ:

29:4: Թագաւոր արդար՝ կանգնէ զաշխարհ. եւ այր անօրէն կործանէ՛։
4 Արդար թագաւորը բարձրացնում է իր երկիրը, իսկ անօրէնը կործանում է այն:
4 Արդարութեա՛մբ թագաւորը կը հաստատէ իր երկիրը, Բայց կաշառք առնողը զանիկա կը կործանէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:429:4 Царь правосудием утверждает землю, а любящий подарки разоряет ее.
29:4 מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king בְּ֭ ˈbᵊ בְּ in מִשְׁפָּט mišpˌāṭ מִשְׁפָּט justice יַעֲמִ֣יד yaʕᵃmˈîḏ עמד stand אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man תְּרוּמֹ֣ות tᵊrûmˈôṯ תְּרוּמָה contribution יֶֽהֶרְסֶֽנָּה׃ yˈehersˈennā הרס tear down
29:4. rex iustus erigit terram vir avarus destruet eamA just king setteth up the land: a covetous man shall destroy it.
4. The king by judgment establisheth the land: but he that exacteth gifts overthroweth it.
29:4. A just king guides the land. A man of avarice will destroy it.
29:4. The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.
The king by judgment establisheth the land: but he that receiveth gifts overthroweth it:

29:4 Царь правосудием утверждает землю, а любящий подарки разоряет ее.
29:4
מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king
בְּ֭ ˈbᵊ בְּ in
מִשְׁפָּט mišpˌāṭ מִשְׁפָּט justice
יַעֲמִ֣יד yaʕᵃmˈîḏ עמד stand
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
תְּרוּמֹ֣ות tᵊrûmˈôṯ תְּרוּמָה contribution
יֶֽהֶרְסֶֽנָּה׃ yˈehersˈennā הרס tear down
29:4. rex iustus erigit terram vir avarus destruet eam
A just king setteth up the land: a covetous man shall destroy it.
29:4. A just king guides the land. A man of avarice will destroy it.
29:4. The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.
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 The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.
Here is, 1. The happiness of a people under a good government. The care and business of a prince should be to establish the land, to maintain its fundamental laws, to settle the minds of his subjects and make them easy, to secure their liberties and properties from hostilities and for posterity, and to set in order the things that are wanting; this he must do by judgment, by wise counsels, and by the steady administration of justice, without respect of persons, which will have these good effects. 2. The misery of a people under a bad government: A man of oblations (so it is in the margin) overthrows the land; a man that is either sacrilegious or superstitious, or that invades the priest's office, as Saul and Uzziah--or a man that aims at nothing but getting money, and will, for a good bribe, connive at the most guilty, and, in hope of one, persecute the innocent--such governors as these will ruin a country.
Adam Clarke: Commentary on the Bible - 1831
29:4: He that receiveth gifts - This was notoriously the case in this kingdom, before the passing of the Magna Charta, or great charter of liberties. Hence that article in it, Nulli vendemus justitiam; "We will not sell justice to any." I have met with cases in our ancient records where, in order to get his right, a man was obliged almost to ruin himself in presents to the king, queen, and their favourites, to get the case decided in his favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:4: king: Pro 29:14, Pro 16:12, Pro 20:8; Sa1 13:13; Sa2 8:15; Kg1 2:12; Psa 89:14, Psa 99:4; Isa 9:7, Isa 49:8
he that receiveth gifts: Heb. a man of oblations, Kg2 15:18-20; Jer 22:13-17; Dan 11:20; Mic 7:3
Carl Friedrich Keil and Franz Delitzsch
29:4
A series of six proverb follows, beginning with a proverb of the king:
4 A king by righteousness bringeth the land to a good condition;
But a man of taxes bringeth it down.
The Hiph. חעמיד signifies to make it so that a person or matter comes to stand erect and stand fast (e.g., 3Kings 15:4); הרס, to tear down, is the contrary of building up and extending (Ps 28:5), cf. נהרס, opp. רוּם, of the state, Prov 11:11. By 'אישׁ תּר is meant the king, or a man of this kind; but it is questionable whether as a man of gifts, i.e., one who lets gifts be made to him (Grotius, Fleischer, Ewald, Bertheau, Zckler), or as a man of taxes, i.e., who imposes them (Midrash, Aben Ezra, Ralbag, Rosenmller, Hitzig). Both interpretations are possible, for 'תר means tax (lifting, raising = dedicating), free-will offerings, as well as gifts that are obligatory and required by the laws of nature. Since the word, in the only other place where it occurs, Ezek 45:13-16, is used of the relation of the people to the prince, and denotes a legally-imposed tax, so it appears also here, in passing over from the religious sphere to the secular, to be meant of taxes, and that according to its fundamental conception of gifts, i.e., such taxes as are given on account of anything, such as the produce of the soil, manufactures, heritages. Thus also is to be understood Aquila's and Theodotion's ἀνὴρ ἀφαιρεμάτων, and the rendering also of the Venet. ἐράνων. A man on the throne, covetous of such gifts, brings the land to ruin by exacting contributions; on the contrary, a king helps the land to a good position, and an enduring prosperity, by the exercise of right, and that in appointing a well-proportioned and fit measure of taxation.
John Gill
29:4 The king by judgment establisheth the land,.... By executing, judgment and justice among his subjects, he establishes the laws of the land, and the government of it; he secures its peace and prosperity, and preserves his people in the possession at their properties and privileges; and makes them rich and powerful, and the state stable and flourishing, so that it continues firm to posterity; such a king was Solomon, 2Chron 9:8;
but he that receiveth gifts overthroweth it; that, is, a king that does so; Gersom observes that he is not called a king, because such a man is not worthy of the name, who takes gifts and is bribed by them to pervert judgment and justice; whereby the laws of the nation are violated, and the persons and properties of his subjects become the prey of wicked men; and so the state is subverted and falls to ruin: it is in the original text, "a man of oblations" (k); the word is generally used of the sacred oblations or offerings under the law; hence some understand it of a sacrilegious prince who of his own arbitrary power converts sacred things to civil uses. The Targum, Septuagint, Syriac and Arabic versions render it, a wicked and ungodly man; and the Vulgate Latin version, a covetous man; as such a prince must be in whatsoever light he is seen, whether as a perverter of justice through bribes, or as a sacrilegious man; though it may be rendered, "a man of exactions" (l), for it is used of the oblation of a prince which he receives from his people, Ezek 45:9; as Aben Ezra observes; and so it may be interpreted of a king that lays heavy taxes upon his people, and thereby brings them to distress and poverty, and the state to ruin.
(k) "vir oblationam", Montanus, Baynus, Grotius, Gejerus, Schultens. (l) "Vir exactionum", Mercerus; "qui levat exactiones", Munster; "qui tributa imponit", so some in Vatablus; "qui tribbuta extorquet", Tigurine version.
John Wesley
29:4 Judgment - By the free and impartial exercise of justice. Gifts - Bribes.
Robert Jamieson, A. R. Fausset and David Brown
29:4 by judgment--that is, righteous decisions, opposed to those procured by gifts (compare Prov 28:21), by which good government is perverted.
land--for nation.
29:529:5: Որ կազմէ կռիւս յերեսս բարեկամի իւրոյ, պատահեսցէ հաղբս զոտիւք իւրովք[8401]։ [8401] Ոմանք. Որ պատրաստէ յերեսս բարեկամի իւրոյ որոգայթ, շուրջ արկանէ զայն զոտիւք իւրովք։
5 Ով կռիւ է փնտռում բարեկամի դէմ, նա թակարդ է լարում իր ոտքերի համար:
5 Իր ընկերին շողոքորթութիւն ընող մարդը, Անոր քայլերուն որոգայթ կը լարէ։
Որ կազմէ կռիւս յերեսս բարեկամի իւրոյ``, պատեսցէ հաղբս զոտիւք [457]իւրովք:

29:5: Որ կազմէ կռիւս յերեսս բարեկամի իւրոյ, պատահեսցէ հաղբս զոտիւք իւրովք[8401]։
[8401] Ոմանք. Որ պատրաստէ յերեսս բարեկամի իւրոյ որոգայթ, շուրջ արկանէ զայն զոտիւք իւրովք։
5 Ով կռիւ է փնտռում բարեկամի դէմ, նա թակարդ է լարում իր ոտքերի համար:
5 Իր ընկերին շողոքորթութիւն ընող մարդը, Անոր քայլերուն որոգայթ կը լարէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:529:5 Человек, льстящий другу своему, расстилает сеть ногам его.
29:5 גֶּ֭בֶר ˈgever גֶּבֶר vigorous man מַחֲלִ֣יק maḥᵃlˈîq חלק be smooth עַל־ ʕal- עַל upon רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow רֶ֝֗שֶׁת ˈrˈešeṯ רֶשֶׁת net פֹּורֵ֥שׂ pôrˌēś פרשׂ spread out עַל־ ʕal- עַל upon פְּעָמָֽיו׃ pᵊʕāmˈāʸw פַּעַם foot
29:5. homo qui blandis fictisque sermonibus loquitur amico suo rete expandit gressibus eiusA man that speaketh to his friend with flattering and dissembling words, spreadeth a net for his feet.
5. A man that flattereth his neighbour spreadeth a net for his steps.
29:5. A man who speaks to his friend with flattering and feigned words spreads a net for his own feet.
29:5. A man that flattereth his neighbour spreadeth a net for his feet.
A man that flattereth his neighbour spreadeth a net for his feet:

29:5 Человек, льстящий другу своему, расстилает сеть ногам его.
29:5
גֶּ֭בֶר ˈgever גֶּבֶר vigorous man
מַחֲלִ֣יק maḥᵃlˈîq חלק be smooth
עַל־ ʕal- עַל upon
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
רֶ֝֗שֶׁת ˈrˈešeṯ רֶשֶׁת net
פֹּורֵ֥שׂ pôrˌēś פרשׂ spread out
עַל־ ʕal- עַל upon
פְּעָמָֽיו׃ pᵊʕāmˈāʸw פַּעַם foot
29:5. homo qui blandis fictisque sermonibus loquitur amico suo rete expandit gressibus eius
A man that speaketh to his friend with flattering and dissembling words, spreadeth a net for his feet.
29:5. A man who speaks to his friend with flattering and feigned words spreads a net for his own feet.
29:5. A man that flattereth his neighbour spreadeth a net for his feet.
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
5 A man that flattereth his neighbour spreadeth a net for his feet.
Those may be said to flatter their neighbours who commend and applaud that good in them (the good they do or the good they have) which really either is not or is not such as they represent it, and who profess that esteem and that affection for them which really they have not; these spread a net for their feet. 1. For their neighbours' feet, whom they flatter. They have an ill design in it; they would not praise them as they do but that they hope to make an advantage of them; and it is therefore wisdom to suspect those who flatter us, that they are secretly laying a snare for us, and to stand on our guard accordingly. Or it has an ill effect on those who are flattered; it puffs them up with pride, and makes them conceited and confident of themselves, and so proves a net that entangles them in sin. 2. For their own feet; so some understand it. He that flatters others, in expectation that they will return his compliments and flatter him, does but make himself ridiculous and odious even to those he flatters.
Adam Clarke: Commentary on the Bible - 1831
29:5: Spreadeth a net for his feet - Beware of a flatterer; he does not flatter merely to please you, but to deceive you and profit himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:5: that: Pro 7:5, Pro 7:21, Pro 20:19, Pro 26:24, Pro 26:25, Pro 26:28; Sa2 14:17-24; Job 17:5; Psa 5:9, Psa 12:2; Th1 2:5
spreadeth: Pro 1:17; Lam 1:13; Hos 5:1; Luk 20:20, Luk 20:21; Rom 16:18
Carl Friedrich Keil and Franz Delitzsch
29:5
5 A man who flattereth his neighbour
Spreadeth a net for his steps.
Fleischer, as Bertheau: vir qui alterum blanditiis circumvenit; but in the על there does not lie in itself a hostile tendency, an intention to do injury; it interchanges with אל, Ps 36:3, and what is expressed in line second happens also, without any intention on the part of the flatterer: the web of the flatterer before the eyes of a neighbour becomes, if he is caught thereby, a net for him in which he is entangled to his own destruction (Hitzig). החליק signifies also, without any external object, Prov 28:23; Prov 2:16, as internally transitive: to utter that which is smooth, i.e., flattering. פּעמיו is, as Ps 57:7 = רגליו, for which it is the usual Phoenician word.
Geneva 1599
29:5 A man that flattereth his neighbour (a) spreadeth a net for his feet.
(a) He who gives ear to the flatterer is in danger as the bird is before the fowler.
John Gill
29:5 A man that flattereth his neighbour,.... That speaks smooth things to him gives him flattering titles, speaks fair to his face, highly commends him on one account or another:
spreadeth a net for his feet; has an idle design upon him, and therefore should be guarded against; his view is to draw him into a snare and make a prey of him; he attacks him on his weak side, and hopes to make some advantage of it to himself; wherefore flatterers should be avoided as pernicious persons; or he spreads a net for his own feet, and is taken in the snare which he had laid for his neighbour; or falls into the pit he dug for him, as Gersom observes; see Ps 140:5.
Robert Jamieson, A. R. Fausset and David Brown
29:5 (Compare Prov 26:28).
spreadeth . . . feet--By misleading him as to his real character, the flatterer brings him to evil, prepared by himself or others.
29:629:6: Առն մեղաւորի որոգայթ սաստիկ դիցի. իսկ արդարն՝ յուրախութեան եւ ՚ի խնդութեան եղիցի[8402]։ [8402] Ոմանք. Մեղաւորի մեծ է որոգայթ. բայց արդարն ՚ի խնդութեան եւ յուրա՛՛։
6 Մեղաւոր մարդու համար խիստ որոգայթ կը լարուի, բայց արդարը պիտի լինի ուրախութեան եւ խնդութեան մէջ:
6 Չար մարդուն ամբարշտութեանը մէջ որոգայթ կայ, Բայց արդարը ցնծութեան եւ ուրախութեան մէջ պիտի ըլլայ։
Առն մեղաւորի որոգայթ սաստիկ դիցի``, իսկ արդարն` յուրախութեան եւ ի խնդութեան եղիցի:

29:6: Առն մեղաւորի որոգայթ սաստիկ դիցի. իսկ արդարն՝ յուրախութեան եւ ՚ի խնդութեան եղիցի[8402]։
[8402] Ոմանք. Մեղաւորի մեծ է որոգայթ. բայց արդարն ՚ի խնդութեան եւ յուրա՛՛։
6 Մեղաւոր մարդու համար խիստ որոգայթ կը լարուի, բայց արդարը պիտի լինի ուրախութեան եւ խնդութեան մէջ:
6 Չար մարդուն ամբարշտութեանը մէջ որոգայթ կայ, Բայց արդարը ցնծութեան եւ ուրախութեան մէջ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:629:6 В грехе злого человека сеть {для него}, а праведник веселится и радуется.
29:6 בְּ bᵊ בְּ in פֶ֤שַֽׁע fˈešˈaʕ פֶּשַׁע rebellion אִ֣ישׁ ʔˈîš אִישׁ man רָ֣ע rˈāʕ רַע evil מֹוקֵ֑שׁ môqˈēš מֹוקֵשׁ bait וְ֝ ˈw וְ and צַדִּ֗יק ṣaddˈîq צַדִּיק just יָר֥וּן yārˌûn רנן cry of joy וְ wᵊ וְ and שָׂמֵֽחַ׃ śāmˈēₐḥ שָׂמֵחַ joyful
29:6. peccantem virum iniquum involvet laqueus et iustus laudabit atque gaudebitA snare shall entangle the wicked man when he sinneth: and the just shall praise and rejoice.
6. In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
29:6. A snare will entangle the iniquitous when he sins. And the just shall praise and be glad.
29:6. In the transgression of an evil man [there is] a snare: but the righteous doth sing and rejoice.
In the transgression of an evil man [there is] a snare: but the righteous doth sing and rejoice:

29:6 В грехе злого человека сеть {для него}, а праведник веселится и радуется.
29:6
בְּ bᵊ בְּ in
פֶ֤שַֽׁע fˈešˈaʕ פֶּשַׁע rebellion
אִ֣ישׁ ʔˈîš אִישׁ man
רָ֣ע rˈāʕ רַע evil
מֹוקֵ֑שׁ môqˈēš מֹוקֵשׁ bait
וְ֝ ˈw וְ and
צַדִּ֗יק ṣaddˈîq צַדִּיק just
יָר֥וּן yārˌûn רנן cry of joy
וְ wᵊ וְ and
שָׂמֵֽחַ׃ śāmˈēₐḥ שָׂמֵחַ joyful
29:6. peccantem virum iniquum involvet laqueus et iustus laudabit atque gaudebit
A snare shall entangle the wicked man when he sinneth: and the just shall praise and rejoice.
29:6. A snare will entangle the iniquitous when he sins. And the just shall praise and be glad.
29:6. In the transgression of an evil man [there is] a snare: but the righteous doth sing and rejoice.
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
6 In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
Here is, 1. The peril of a sinful way. There is not only a punishment at the end of it, but a snare in it. One sin is a temptation to another, and there are troubles which, as a snare, come suddenly upon evil men in the midst of their transgressions; nay, their transgression itself often involves them in vexations; their sin is their punishment, and they are holden in the cords of their own iniquity, ch. v. 22. 2. The pleasantness of the way of holiness. The snare that is in the transgression of evil men spoils all their mirth, but righteous men are kept from those snares, or delivered out of them; they walk at liberty, walk in safety, and therefore they sing and rejoice. Those that make God their chief joy have him for their exceeding joy, and it is their own fault if they do not rejoice evermore. If there be any true joy on this side heaven, doubtless those have it whose conversation is in heaven.
Albert Barnes: Notes on the Bible - 1834
29:6: While the offence of the wicked, rising out of a confirmed habit of evil, becomes snare for his destruction; the righteous, even if he offend, is forgiven and can still rejoice in his freedom from condemnation. The second clause is taken by some as entirely contrasted with the first; it expresses the joy of one whose conscience is void of offence, and who is in no danger of falling into the snare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:6: the transgression: Pro 5:22, Pro 11:5, Pro 11:6, Pro 12:13; Job 18:7-10; Psa 11:6; Isa 8:14, Isa 8:15; Ti2 2:26
but: Psa 97:11, Psa 118:15, Psa 132:16; Rom 5:2, Rom 5:3; Jam 1:2; Pe1 1:8; Jo1 1:4
Carl Friedrich Keil and Franz Delitzsch
29:6
6 In the transgression of the wicked man lies a snare;
But the righteous rejoiceth jubelt and is glad.
Thus the first line is to be translated according to the sequence of the accents, Mahpach, Munach, Munach, Athnach, for the second Munach is the transformation of Dechi; אישׁ רע thus, like אנשׁי־רע, Prov 28:5, go together, although the connection is not, like this, genitival, but adjectival. But there is also this sequence of the accents, Munach, Dechi, Munach, Athnach, which separates רע and אישׁ. According to this, Ewald translates: "in the transgression of one lies an evil snare;" but in that case the word ought to have been מוקשׁ רע, as at Prov 12:13; for although the numeral רבים sometimes precedes its substantive, yet no other adjective ever does; passages such as Is 28:21 and Is 10:30 do not show the possibility of this position of the words. In this sequence of accents the explanation must be: in the wickedness of a man is the evil of a snare, i.e., evil is the snare laid therein (Bttcher); but a reason why the author did not write מוקשׁ רע would also not be seen there, and thus we must abide by the accentuation אישׁ רע. The righteous also may fall, yet he is again raised by means of repentance and pardon; but in the wickedness of a bad man lies a snare into which having once fallen, he cannot again release himself from it, Prov 24:16. In the second line, the form ירוּן, for ירן, is defended by the same metaplastic forms as ישׁוּד, Ps 91:6; ירוּץ, Is 42:4; and also that the order of the words is not ישׂמח ורנּן (lxx ἐν χαρᾷ καὶ ἐν εὐθροσύνῃ; Luther: frewet sich und hat wonne [rejoices and has pleasure]), is supported by the same sequence of ideas, Zech 2:1-13 :14, cf. Jer 31:7 : the Jubeln is the momentary outburst of gladness; the Freude gladness, however, is a continuous feeling of happiness. To the question as to what the righteous rejoiceth over [jubelt] and is glad [greuet] because of, the answer is not: because of his happy release from danger (Zckler), but: because of the prosperity which his virtue procures for him (Fleischer). But the contrast between the first and second lines is not clear and strong. One misses the expression of the object or ground of the joy. Cocceius introduces into the second line a si lapsus fuerit. Schultens translates, justus vel succumbens triumphabit, after the Arab. rân f. o., which, however, does not mean succumbere, but subigere (vid., under Ps 78:65). Hitzig compares Arab. raym f. i., discedere, relinquere, and translates: "but the righteous passeth through and rejoiceth." Bttcher is inclined to read יראה ושׂמח, he sees it (what?) and rejoiceth. All these devices, however, stand in the background compared with Pinsker's proposal (Babylon.-Heb. Punktationssystem, p. 156):
"On the footsteps of the wicked man lie snares,
But the righteous runneth and is glad,"
i.e., he runneth joyfully (like the sun, Ps 19:6) on the divinely-appointed way (Ps 119:132), on which he knows himself threatened by no danger. The change of בפשׁע into בפשׂע has Prov 12:13 against it; but ירוץ may be regarded, after Prov 4:12, cf. Prov 18:10, as the original from which ירון is corrupted.
Geneva 1599
29:6 In the transgression of an evil man [there is] a (b) snare: but the righteous doth sing and rejoice.
(b) He is always ready to fall into the snare that he lays for others.
John Gill
29:6 In the transgression of an evil man there is a snare,.... Or, according to the accents in some copies, "in the transgression of a man is an evil snare", as Aben Ezra observes the words may be read; there is a snare in sin to man himself; one sin leads on to another, and a man is snared by the works of his own hands, and is implicated and held in the cords of his own iniquity, and falls into the snare of the devil, out of which he is not easily recovered; and the transgression of one man is a snare to another; he is drawn into sin by ill examples; and, by indulging himself in sin, the evil day comes upon him unawares as a snare; and sooner or later he is filled with horrors of conscience, anguish, and distress;
but the righteous doth sing and rejoice; not at the snares of others, their sin or punishment; for such a man rejoices not in iniquity, though he sometimes does at the punishment of sinners, because of the glory of the divine justice; and Gersom thinks this is here meant; see Ps 58:10; but rather, as he also observes, the righteous man rejoices at his deliverance from the snares of sin and Satan, and of the world; he rejoices in the righteousness by which he is denominated righteous; not his own, but the righteousness of Christ, it being so rich and glorious, so perfect and complete; he rejoices in salvation by him it being so suitable, so, real, so full, so free, and so much for the glory of God; he rejoices in the pardon of his sins through the blood of Christ, and in the expiation of them by his sacrifice; he rejoices in his person, in the greatness, fitness, fulness, and beauty of it; he rejoices in all his offices he bears and executes, and in all the relations he stands in to him; he rejoices in his word and ordinances, in the prosperity of his cause and interest, in the good of his people, and in hope of the glory of God; and even sings for joy in the view of electing, redeeming, and calling grace, and eternal life and happiness; he has peace of conscience now, fears no enemy, nor any danger, and expects a life of glory in the world to come; and oftentimes sings on the brink of the grave, in the view of death and eternity.
Robert Jamieson, A. R. Fausset and David Brown
29:6 In--or, "By"
the transgression--he is brought into difficulty (Prov 12:13), but the righteous go on prospering, and so sing or rejoice.
29:729:7: Գիտէ՛ արդար դատել զտնանկս. իսկ ամպարիշտն գիտութեան ո՛չ խելամտէ. եւ աղքատի՝ ո՛չ գտանին միտք իրաւախոհք[8403]։ [8403] Ոմանք. Դատել զաղքատս. իսկ ամբարիշտն ո՛չ իմանայ դատել։
7 Արդարը գիտէ տնանկներին իրաւունքով դատել, բայց ամբարիշտը խելամուտ չի լինում այն գիտենալու մէջ, իսկ աղքատն էլ իրաւախոհ միտք չունի:
7 Արդարը աղքատներուն իրաւունքը կը ճանչնայ, Բայց չար մարդը տեղեակ չ’ըլլար։
Գիտէ արդար դատել զտնանկս, իսկ ամպարիշտն [458]գիտութեան ոչ խելամտէ. եւ աղքատի` ոչ գտանին միտք իրաւախոհք:

29:7: Գիտէ՛ արդար դատել զտնանկս. իսկ ամպարիշտն գիտութեան ո՛չ խելամտէ. եւ աղքատի՝ ո՛չ գտանին միտք իրաւախոհք[8403]։
[8403] Ոմանք. Դատել զաղքատս. իսկ ամբարիշտն ո՛չ իմանայ դատել։
7 Արդարը գիտէ տնանկներին իրաւունքով դատել, բայց ամբարիշտը խելամուտ չի լինում այն գիտենալու մէջ, իսկ աղքատն էլ իրաւախոհ միտք չունի:
7 Արդարը աղքատներուն իրաւունքը կը ճանչնայ, Բայց չար մարդը տեղեակ չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
29:729:7 Праведник тщательно вникает в тяжбу бедных, а нечестивый не разбирает дела.
29:7 יֹדֵ֣עַ yōḏˈēₐʕ ידע know צַ֭דִּיק ˈṣaddîq צַדִּיק just דִּ֣ין dˈîn דִּין claim דַּלִּ֑ים dallˈîm דַּל poor רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty לֹא־ lō- לֹא not יָבִ֥ין yāvˌîn בין understand דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
29:7. novit iustus causam pauperum impius ignorat scientiamThe just taketh notice of the cause of the poor: the wicked is void of knowledge.
7. The righteous taketh knowledge of the cause of the poor: the wicked hath not understanding to know .
29:7. The just knows the case of the poor. The impious is ignorant of knowledge.
29:7. The righteous considereth the cause of the poor: [but] the wicked regardeth not to know [it].
The righteous considereth the cause of the poor: [but] the wicked regardeth not to know:

29:7 Праведник тщательно вникает в тяжбу бедных, а нечестивый не разбирает дела.
29:7
יֹדֵ֣עַ yōḏˈēₐʕ ידע know
צַ֭דִּיק ˈṣaddîq צַדִּיק just
דִּ֣ין dˈîn דִּין claim
דַּלִּ֑ים dallˈîm דַּל poor
רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty
לֹא־ lō- לֹא not
יָבִ֥ין yāvˌîn בין understand
דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
29:7. novit iustus causam pauperum impius ignorat scientiam
The just taketh notice of the cause of the poor: the wicked is void of knowledge.
29:7. The just knows the case of the poor. The impious is ignorant of knowledge.
29:7. The righteous considereth the cause of the poor: [but] the wicked regardeth not to know [it].
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 The righteous considereth the cause of the poor: but the wicked regardeth not to know it.
It is a pity but that every one who sues sub formâ pauperis--as a pauper, should have an honest cause (they are of all others inexcusable if they have not), because the scripture has so well provided that it should have a fair hearing, and that the judge himself should be of counsel, as for the prisoner, so for the pauper. 1. It is here made the character of a righteous judge that he considers the cause of the poor. It is every man's duty to consider the poor (Ps. xli. 1), but the judgment of the poor is to be considered by those that sit in judgment; they must take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of justice must make both judge and advocate as solicitous and industrious in the poor man's cause as if they hoped for the greatest advantage. 2. It is made the character of a wicked man that because it is a poor man's cause, which there is nothing to be got by, he regards not to know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job xxix. 16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:7: considereth: Job 29:16, Job 31:13, Job 31:21; Psa 31:7, Psa 41:1; Gal 6:1
but: Pro 21:13; Sa1 25:9-11; Jer 5:28, Jer 22:15-17; Eze 22:7, Eze 22:29-31; Mic 3:1-4
Carl Friedrich Keil and Franz Delitzsch
29:7
7 The righteous knoweth the cause of the poor,
But the godless understandeth no knowledge.
The righteous knoweth and recogniseth the righteous claims of people of low estate, i.e., what is due to them as men, and in particular cases; but the godless has no knowledge from which such recognition may go forth (cf. as to the expression, Prov 19:25). The proverb begins like Prov 12:10, which commends the just man's compassion to his cattle; this commends his sympathy with those who are often treated as cattle, and worse even than cattle. The lxx translates 7b twice: the second time reading רשׁ instead of רשׁע, it makes nonsense of it.
John Gill
29:7 The righteous considereth the cause of the poor,.... Not his poverty and distress, so as to relieve him, which yet he does, Ps 41:1; nor the person of the poor in judgment, and which he ought not to do; for as he should not regard a rich man's person, and favour him, because he is rich; so neither a poor man, because he is poor, through an affectation of mercy, Lev 19:15; but the cause of the poor, and the justice of that, and do him justice, though a poor man. This is to be understood chiefly of a civil magistrate, a judge righteous; who will take notice of and regard a poor man's cause, and take a good deal of pains and care that he is not injured. Or, "knoweth the judgment of the poor" (m) he acquaints himself with his case, makes himself thoroughly master of it, searches out his cause as Job did, Prov 29:16;
but the wicked regardeth not to know it; or, "does not understand knowledge" (n) of the poor man's cause and case; and there being no money to be had, he does not care to consider it, and look into it, and get knowledge of it, and do him justice; he will not take his cause in hand, or plead it.
(m) "novit justus causan pauperum", V. L. "cognoscit", Pagninus, Tigurine version, Junius & Tremellius, Piscator, &c. "novit et curat justus judicum pauperum", Michaelis; "cognoscit justus litem tenuiem", Schultens. (n) "non intellilget scientiam", Paguinus, Montanus; "intelligit", Mercerus, Piscator, Gejerus, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
29:7 considereth--literally, "knows," as Ps 1:6.
the cause--that is, in courts of justice (compare Prov 29:14). The voluntary neglect of it by the wicked (Prov 28:27) occasions oppression.
29:829:8: Արք անօրէնք հո՛ւր հարին զքաղաքէ. եւ իմաստունք դարձուցին զբարկութիւն։
8 Անօրէն մարդիկ քաղաքը մատնում են կրակի, բայց իմաստունները վանում են բարկութիւնը:
8 Ծաղրող մարդիկ քաղաքը կը բռնկեցնեն, Բայց իմաստունները բարկութիւնը կը դադրեցնեն։
Արք անօրէնք`` հուր հարին զքաղաքէ, եւ իմաստունք դարձուցին զբարկութիւն:

29:8: Արք անօրէնք հո՛ւր հարին զքաղաքէ. եւ իմաստունք դարձուցին զբարկութիւն։
8 Անօրէն մարդիկ քաղաքը մատնում են կրակի, բայց իմաստունները վանում են բարկութիւնը:
8 Ծաղրող մարդիկ քաղաքը կը բռնկեցնեն, Բայց իմաստունները բարկութիւնը կը դադրեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
29:829:8 Люди развратные возмущают город, а мудрые утишают мятеж.
29:8 אַנְשֵׁ֣י ʔanšˈê אִישׁ man לָ֭צֹון ˈlāṣôn לָצֹון boasting יָפִ֣יחוּ yāfˈîḥû פוח wheeze קִרְיָ֑ה qiryˈā קִרְיָה town וַ֝ ˈwa וְ and חֲכָמִ֗ים ḥᵃḵāmˈîm חָכָם wise יָשִׁ֥יבוּ yāšˌîvû שׁוב return אָֽף׃ ʔˈāf אַף nose
29:8. homines pestilentes dissipant civitatem sapientes avertunt furoremCorrupt men bring a city to ruin: but wise men turn away wrath.
8. Scornful men set a city in a flame: but wise men turn away wrath.
29:8. Pestilent men squander a city. Yet truly, the wise avert fury.
29:8. Scornful men bring a city into a snare: but wise [men] turn away wrath.
Scornful men bring a city into a snare: but wise [men] turn away wrath:

29:8 Люди развратные возмущают город, а мудрые утишают мятеж.
29:8
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
לָ֭צֹון ˈlāṣôn לָצֹון boasting
יָפִ֣יחוּ yāfˈîḥû פוח wheeze
קִרְיָ֑ה qiryˈā קִרְיָה town
וַ֝ ˈwa וְ and
חֲכָמִ֗ים ḥᵃḵāmˈîm חָכָם wise
יָשִׁ֥יבוּ yāšˌîvû שׁוב return
אָֽף׃ ʔˈāf אַף nose
29:8. homines pestilentes dissipant civitatem sapientes avertunt furorem
Corrupt men bring a city to ruin: but wise men turn away wrath.
29:8. Pestilent men squander a city. Yet truly, the wise avert fury.
29:8. Scornful men bring a city into a snare: but wise [men] turn away wrath.
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
8-11: Здесь идет речь об обнаружениях греховности и злобы человеческой в жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Scornful men bring a city into a snare: but wise men turn away wrath.
See here, 1. Who are the men that are dangerous to the public--scornful men. When such are employed in the business of the state they do things with precipitation, because they scorn to deliberate, and will not take time for consideration and consultation; they do things illegal and unjustifiable, because they scorn to be hampered by laws and constitutions; they break their faith, because they scorn to be bound by their word, and provoke the people, because they scorn to please them. Thus they bring a city into a snare by their ill conduct, or (as the margin reads it) they set a city on fire; they sow discord among the citizens and run them into confusion. Those are scornful men that mock at religion, the obligations of conscience, the fears of another world, and every thing that is sacred and serious. Such men are the plagues of their generation; they bring God's judgments upon a land, set men together by the ears, and so bring all to confusion. 2. Who are the men that are the blessings of a land--the wise men who by promoting religion, which is true wisdom, turn away the wrath of God, and who, by prudent counsels, reconcile contending parties and prevent the mischievous consequences of divisions. Proud and foolish men kindle the fires which wise and good men must extinguish.
Albert Barnes: Notes on the Bible - 1834
29:8: Scornful men - The men who head political or religious Rev_olutions, who inflame (literally as in the margin) the minds of the people against the powers that be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:8: Scornful: Pro 11:11; Isa 28:14-22; Mat 27:39-43; Joh 9:40, Joh 9:41, Joh 11:47-50; Th1 2:15, Th1 2:16
bring a city into a snare: or, set a city on fire, Jam 3:5, Jam 3:6
wise: Exo 32:10-14; Num 16:48, Num 25:11; Deu 9:18-20; Sa2 24:16, Sa2 24:17; Jer 15:1; Eze 22:30; Amo 7:2-6; Jam 5:15-18
Carl Friedrich Keil and Franz Delitzsch
29:8
8 Men of derision set the city in an uproar,
But wise men allay anger.
Isa. 28 shows what we are to understand by אנשׁי לצון: men to whom nothing is holy, and who despise all authority. The Hiphil יפיחוּ does not signify irretiunt, from פּחח (Venet. παγιδιοῦσι, after Kimchi, Aben Ezra, and others), but sufflant, from פוח (Rashi: ילהיבו): they stir up or excite the city, i.e., its inhabitants, so that they begin to burn as with flames, i.e., by the dissolution of the bonds of mutual respect and of piety, by the letting loose of passion, they disturb the peace and excite the classes of the community and individuals against each other; but the wise bring it about that the breathings of anger that has broken forth, or is in the act of breaking forth, are allayed. The anger is not that of God, as it is rendered by Jerome and Luther, and as יפיחו freely translated might mean. The Aram. err in regard to יפיחו in passages such as Prov 6:19.
John Gill
29:8 Scornful men bring a city into a snare,.... Such as despise dominion, speak evil of dignities; proud and haughty men, that speak Loftily, and with a contempt of their superiors; or who make a mock at religion, and scoff at all that is good and serious; these bring the inhabitants of a city into a snare, to rebel against their governors, and so into mischief and ruin: or, they "burn a city", as the Septuagint and Syriac versions (o); they inflame it, or blow it up into a flame; raise a combustion in it, and fill it with strifes and contentions; and bring down the wrath of God upon it, like fire: or, they "blow upon a city" (p); raise storms and tempests in it; turn all things upside down, and throw it into the utmost confusion, or blow it up;
but wise men turn away wrath; the wrath of men, by their wise counsels and advice, and appease tumults and seditions, and restore things to a quiet and settled state; or the wrath of God, by interposing with their prayers between him and a sinful people, as Moses did, Ps 106:23.
(o) "Inflammant urbem", Junius & Tremellius, Piscator. (p) "suffiant, vel periflant civitatem", Gejerus; "diffiant civitatem", Gussetius, p. 667. "exsuffiant civitatem", Cocceius, Schultens.
John Wesley
29:8 Wrath - The wrath of God or of men, who were enraged against it.
Robert Jamieson, A. R. Fausset and David Brown
29:8 Scornful men--those who contemptuously disregard God's law.
bring--(Compare Margin), kindle strife.
turn away wrath--that is, "abate wrath."
29:929:9: Այր իմաստուն դատի զազգս. եւ այր անզգամ ՚ի բարկանալ իւրում ծա՛ղր լինի՝ եւ ո՛չ ակնածէ[8404]։ [8404] Ոմանք. Ծաղր լինի եւ ո՛չ ամաչէ։
9 Իմաստուն մարդը դատում է ազգերին, բայց անզգամ մարդն իր բարկութեան մէջ ծաղրելի է դառնում եւ չի պատկառում:
9 Իմաստուն մարդը, երբ յիմարին հետ վիճաբանութիւն ընէ, Թէ՛ սրդողի եւ թէ՛ ծիծաղի՝ հանգիստ չ’ըլլար։
[459]Այր իմաստուն դատի զազգս, եւ այր անզգամ ի բարկանալ իւրում ծաղր լինի` եւ ոչ ակնածէ:

29:9: Այր իմաստուն դատի զազգս. եւ այր անզգամ ՚ի բարկանալ իւրում ծա՛ղր լինի՝ եւ ո՛չ ակնածէ[8404]։
[8404] Ոմանք. Ծաղր լինի եւ ո՛չ ամաչէ։
9 Իմաստուն մարդը դատում է ազգերին, բայց անզգամ մարդն իր բարկութեան մէջ ծաղրելի է դառնում եւ չի պատկառում:
9 Իմաստուն մարդը, երբ յիմարին հետ վիճաբանութիւն ընէ, Թէ՛ սրդողի եւ թէ՛ ծիծաղի՝ հանգիստ չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
29:929:9 Умный человек, судясь с человеком глупым, сердится ли, смеется ли, не имеет покоя.
29:9 אִֽישׁ־ ʔˈîš- אִישׁ man חָכָ֗ם ḥāḵˈām חָכָם wise נִ֭שְׁפָּט ˈnišpoṭ שׁפט judge אֶת־ ʔeṯ- אֵת together with אִ֣ישׁ ʔˈîš אִישׁ man אֱוִ֑יל ʔᵉwˈîl אֱוִיל foolish וְ wᵊ וְ and רָגַ֥ז rāḡˌaz רגז quake וְ֝ ˈw וְ and שָׂחַ֗ק śāḥˈaq שׂחק laugh וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] נָֽחַת׃ nˈāḥaṯ נַחַת rest
29:9. vir sapiens si cum stulto contenderit sive irascatur sive rideat non inveniet requiemIf a wise man contend with a fool, whether he be angry, or laugh, he shall find no rest.
9. If a wise man hath a controversy with a foolish man, whether he be angry or laugh, there will be no rest.
29:9. A wise man, if he were to contend with the foolish, whether in anger or in laughter, would find no rest.
29:9. [If] a wise man contendeth with a foolish man, whether he rage or laugh, [there is] no rest.
If a wise man contendeth with a foolish man, whether he rage or laugh, [there is] no rest:

29:9 Умный человек, судясь с человеком глупым, сердится ли, смеется ли, не имеет покоя.
29:9
אִֽישׁ־ ʔˈîš- אִישׁ man
חָכָ֗ם ḥāḵˈām חָכָם wise
נִ֭שְׁפָּט ˈnišpoṭ שׁפט judge
אֶת־ ʔeṯ- אֵת together with
אִ֣ישׁ ʔˈîš אִישׁ man
אֱוִ֑יל ʔᵉwˈîl אֱוִיל foolish
וְ wᵊ וְ and
רָגַ֥ז rāḡˌaz רגז quake
וְ֝ ˈw וְ and
שָׂחַ֗ק śāḥˈaq שׂחק laugh
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
נָֽחַת׃ nˈāḥaṯ נַחַת rest
29:9. vir sapiens si cum stulto contenderit sive irascatur sive rideat non inveniet requiem
If a wise man contend with a fool, whether he be angry, or laugh, he shall find no rest.
9. If a wise man hath a controversy with a foolish man, whether he be angry or laugh, there will be no rest.
29:9. A wise man, if he were to contend with the foolish, whether in anger or in laughter, would find no rest.
29:9. [If] a wise man contendeth with a foolish man, whether he rage or laugh, [there is] no rest.
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
9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.
A wise man is here advised not to set his wit to a fool's, not to dispute with him, or by contending with him to think either of fastening reason upon him or gaining right from him: If a wise man contend with a wise man, he may hope to be understood, and, as far as he has reason and equity on his side, to carry his point, at least to bring the controversy to a head and make it issue amicably; but, if he contend with a foolish man, there is no rest; he will see no end of it, nor will he have any satisfaction in it, but must expect to be always uneasy. 1. Whether the foolish man he contends with rage or laugh, whether he take angrily or scornfully what is said to him, whether he rail at it or mock at it, one of the two he will do, and so there will be no rest. However it is given, it will be ill-taken, and the wisest man must expect to be either scolded or ridiculed if he contend with a fool. He that fights with a dunghill, whether he be conqueror or conquered, is sure to be defiled. 2. Whether the wise man himself rage or laugh, whether he take the serious or the jocular way of dealing with the fool, whether he be severe or pleasant with him, whether he come with a rod or with the spirit of meekness (1 Cor. iv. 21), it is all alike, no good is done. We have piped unto you, and you have not danced, mourned unto you, and you have not lamented.
Adam Clarke: Commentary on the Bible - 1831
29:9: Whether he rage or laugh - Coverdale translates, "Yf a wyse man go to lawe with a foole, whether he deale with him frendly or roughly he geteth no rest."
Albert Barnes: Notes on the Bible - 1834
29:9: All modes of teaching - the stern rebuke or the smiling speech - are alike useless with the "foolish" man; there is "no rest." The ceaseless cavilling goes on still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:9: Pro 26:4; Ecc 10:13; Mat 7:6, Mat 11:17-19
Proverbs 29:10
Carl Friedrich Keil and Franz Delitzsch
29:9
9 If a wise man has to contend with a fool,
He the fool rageth and laugheth, and hath no rest.
Among the old translators, Jerome and Luther take the "wise man" as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem. Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: "The doubled Vav is correlative, as at Ex 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e., he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife." But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Eccles 9:17, the words of the wise are heard בּנחח, the ואין נחת [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx ἀνὴρ σοφὸς κρινεῖ ἔθνη (after the expression עם, i.e., עם, instead of את), ἀνὴρ δὲ φαῦλος (which אישׁ אויל does not mean) ὀργιζόμενος καταγελᾶται καὶ οὐ καταπτήσσει (as if the words were ולא יחת).
(Note: According to this the Targum ולא מתתּבר (he remains obstinate), according to which the ולא מתתפיר (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.)
The syntactical relation would be simpler if נשׁפּט in 9a were vocalized as a hypothetical perfect. But we read for it the past נשׁפּט. Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like 1Kings 2:13; Job 1:16, the situation from which there is a departure then with perf. consec.: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply לּו as at Prov 28:27), or (without לו): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.
Geneva 1599
29:9 [If] a wise man contendeth with (c) a foolish man, whether he rageth or laugheth, [there is] no rest.
(c) He can hear no admonition no matter how it is spoken.
John Gill
29:9 If a wise man contendeth with a foolish man,.... Enters into a controversy with him, either by word or writing, in order to convince him of his folly and wickedness, of his errors and mistakes;
whether he rage or laugh, there is no rest; that is, either whether the fool is angry with the wise man, and rages at him and abuses him, and calls him names, or laughs at him, and scoffs at all his arguments, reasons, and advice; yet the wise man does not cease from proceeding in the contest with him; or he is not dejected and cast down, and discouraged; or, as the Targum is,
"he is not broken;''
but patiently bears his wrath fury, his scoffs and jeers: or else whether the wise man deals roughly or gently with the feel, in a morose or in a mere jocose way: it has no upon him; he is never the better for it; he does not acquiesce or rest in what he says like the Pharisees in Christ's time, who are compared to surly children: who, when "piped to, danced not"; and, when "mourned to, lamented not"; see Gill on Mt 11:16, and See Gill on Mt 11:17. The design of the proverb is to show, that all labour to reclaim a fool from his folly is lost, let a man take what methods he will, Prov 27:22.
John Wesley
29:9 Whether - Whether he, the wise man, deal sharply with him, or mildly, there is no rest, no end or fruit of the debate.
Robert Jamieson, A. R. Fausset and David Brown
29:9 contendeth--that is, in law.
whether . . . laugh--The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.
29:1029:10: Արք արեանց՝ ատեան զարդար. իսկ ուղիղք փափաքեսցեն յանձն նորա։
10 Արիւնարբու մարդիկ ատում են արդարին, իսկ ուղղամիտները համակրանք են տածում նրա անձի նկատմամբ:
10 Արիւնահեղ մարդիկ արդարը կ’ատեն, Բայց ուղիղները անոր որպիսութիւնը կը հարցնեն։
Արք արեանց` ատեան զարդար, իսկ ուղիղք փափաքեսցեն յանձն նորա:

29:10: Արք արեանց՝ ատեան զարդար. իսկ ուղիղք փափաքեսցեն յանձն նորա։
10 Արիւնարբու մարդիկ ատում են արդարին, իսկ ուղղամիտները համակրանք են տածում նրա անձի նկատմամբ:
10 Արիւնահեղ մարդիկ արդարը կ’ատեն, Բայց ուղիղները անոր որպիսութիւնը կը հարցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
29:1029:10 Кровожадные люди ненавидят непорочного, а праведные заботятся о его жизни.
29:10 אַנְשֵׁ֣י ʔanšˈê אִישׁ man דָ֭מִים ˈḏāmîm דָּם blood יִשְׂנְאוּ־ yiśnᵊʔû- שׂנא hate תָ֑ם ṯˈām תָּם complete וִֽ֝ ˈwˈi וְ and ישָׁרִ֗ים yšārˈîm יָשָׁר right יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
29:10. viri sanguinum oderunt simplicem iusti quaerunt animam eiusBloodthirsty men hate the upright: but just men seek his soul.
10. The bloodthirsty hate him that is perfect: and as for the upright, they seek his life.
29:10. Bloodthirsty men hate the simple one; but the just seek out his soul.
29:10. The bloodthirsty hate the upright: but the just seek his soul.
The bloodthirsty hate the upright: but the just seek his soul:

29:10 Кровожадные люди ненавидят непорочного, а праведные заботятся о его жизни.
29:10
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
דָ֭מִים ˈḏāmîm דָּם blood
יִשְׂנְאוּ־ yiśnᵊʔû- שׂנא hate
תָ֑ם ṯˈām תָּם complete
וִֽ֝ ˈwˈi וְ and
ישָׁרִ֗ים yšārˈîm יָשָׁר right
יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
29:10. viri sanguinum oderunt simplicem iusti quaerunt animam eius
Bloodthirsty men hate the upright: but just men seek his soul.
29:10. Bloodthirsty men hate the simple one; but the just seek out his soul.
29:10. The bloodthirsty hate the upright: but the just seek his soul.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 The bloodthirsty hate the upright: but the just seek his soul.
Note, 1. Bad men hate their best friends: The blood-thirsty, all the seed of the old serpent, who was a murderer from the beginning, all that inherit his enmity against the seed of the woman, hate the upright; they seek the ruin of good men because they condemn the wicked world and witness against it. Christ told his disciples that they should be hated of all men. Bloody men do especially hate upright magistrates, who would restrain and reform them, and put the laws in execution against them, and so really do them a kindness. 2. Good men love their worst enemies: The just, whom the bloody men hate, seek their soul, pray for their conversion, and would gladly do any thing for their salvation. This Christ taught us. Father, forgive them. The just seek his soul, that is, the soul of the upright, whom the bloody hate (so it is commonly understood), seek to protect it from violence, and save it from, or avenge it at, the hands of the blood-thirsty.
Albert Barnes: Notes on the Bible - 1834
29:10: Seek his soul - i. e., "Care for, watch over, his life" (compare Psa 142:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:10: The bloodthirsty: Heb. Men of bloods, Gen 4:5-8; Sa1 20:31-33, Sa1 22:11-23; Kg1 21:20, Kg1 22:8; Ch2 18:7; Mar 6:18, Mar 6:19, Mar 6:24-27; Joh 15:18, Joh 15:19; Jo1 3:12, Jo1 3:13
but: Sa1 15:11; Jer 13:15-17, Jer 18:20, Jer 40:14-16; Luk 23:34; Joh 5:34; Act 7:60; Rom 10:1
Proverbs 29:11
Carl Friedrich Keil and Franz Delitzsch
29:10
We now group together Prov 29:10-14. Of these, Prov 29:10 and Prov 29:11 are alike in respect of the tense used; Prov 29:12-14 have in common the pronoun pointing back to the first member.
10 Men of blood hate the guiltless
And the upright; they attempt the life of such
The nearest lying translation of the second line would certainly be: the upright seek his soul (that of the guiltless). In accordance with the contrasted ישׂנאו, the Aram. understand the seeking of earnest benevolent seeking, but disregarding the נפשׁ in לנפשׁו;
(Note: The Targum translates תם, guiltlessness, and the Venet. (μισοῦσι) γνῶσιν, turning to Prov 1:22.)
Symmachus (ἐπιζητήσουσι), Jerome (quaerunt), and Luther thus also understand the sentence; and Rashi remarks that the phrase is here לשׁון חבּה, for he rests; but mistrusting himself, refers to 1Kings 21:1-15 :23. Ahron b. Josef glosses: to enter into friendship with him. Thus, on account of the contrast, most moderns, interpreting the phrase sensu bono, also Fleischer: probi autem vitam ejus conservare student. The thought is, as Prov 12:6 shows, correct; but the usus loq. protests against this rendering, which can rest only on Ps 142:5, where, however, the poet does not say אין דּורשׁ נפשׁי, but, as here also the usus loq. requires, לנפשׁי. There are only three possible explanations which Aben Ezra enumerates: (1) they seek his, the bloody man's, soul, i.e., they attempt his life, to take vengeance against him, according to the meaning of the expressions as generally elsewhere, used, e.g., at Ps 63:10; (2) they revenge his, the guiltless man's, life (lxx ἐκζητήσουσιν), which has fallen a victim, after the meaning in which elsewhere only בּקּשׁ דּם and דּרשׁ נפשׁ, Gen 9:5, occur. This second meaning also is thus not in accordance with the usage of the words, and against both meanings it is to be said that it is not in the spirit of the Book of Proverbs to think of the ישׁרים [the upright, righteous] as executors of the sentences of the penal judicature. There thus remains
(Note: For εὐθεῖς δὲ συνάξουσιν (will bring away?) τὴν ψυχὴν αὐτῶν, understood after Jer 45:5, lies linguistically yet further off.)
the interpretation (3): the upright - they (the bloody men) seek the soul of such an one. The transition from the plur. to the sing. is individualizing, and thus the arrangement of the words is like Gen 47:21 : "And the people (as regards them), he removed them to the cities," Gesen. 145. 2. This last explanation recommends itself by the consideration that תם and ישׁרים are cognate as to the ideas they represents-let one call to mind the common expression תּם וישׁר [perfect and upright, e.g., Job 1:1; Job 2:3], - that the same persons are meant thereby, and it is rendered necessary by this, that the thought, "bloody men hate the guiltless," is incomplete; for the same thing may also be said of the godless in general. One expects to hear that just against the guiltless, i.e., men walking in their innocence, the bloody-mindedness of such men is specially directed, and 10b says the same thing; this second clause first brings the contrast to the point aimed at. Lutz is right in seeking to confute Hitzig, but he does so on striking grounds.
John Gill
29:10 The bloodthirsty hate the upright,.... Cain did Abel; and as the wicked world hate all good men, and persecute them, even unto death;
but the just must seek his soul; either the soul of the bloodthirsty, and that either the good of their souls; seek their spiritual welfare, and pray for it, even though they are so cruel and inhuman: or just magistrates will seek after such persons, to punish them for shedding the blood of the upright. Or else the meaning is, that just persons seek the soul of the upright, and make inquisition for the blood of such, to punish for it; which comes to the same sense, as Aben Ezra observes: or rather, such seek to defend and preserve the soul or life of upright men from those that hate and persecute them. Jarchi illustrates it by 1Kings 22:23; the Targum is,
"men that shed blood hate integrity; but the upright seek it.''
John Wesley
29:10 Seek - To preserve it.
Robert Jamieson, A. R. Fausset and David Brown
29:10 bloodthirsty--(Compare Margin), murderers (Ps 5:6; Ps 26:9).
hate, &c.-- (Prov 1:11; Gen 3:4).
seek . . . soul--that is, to preserve it.
29:1129:11: Զամենայն բարկութիւն իւր միանգամայն թափէ անզգամ. իսկ իմաստունն մեղմով համբերէ[8405]։ [8405] Ոմանք. Բովանդակ զսրտմտութիւն իւր արտաքս բերէ անզգամն։
11 Անզգամն իր ողջ բարկութիւնը թափում է միանգամից, բայց իմաստունը համբերում է մեղմութեամբ:
11 Յիմարը իր միտքը բոլորովին կը յայտնէ, Բայց իմաստունը զանիկա ուրիշ ատենի կը պահէ։
զամենայն [460]բարկութիւն իւր միանգամայն թափէ անզգամ, իսկ իմաստունն մեղմով համբերէ:

29:11: Զամենայն բարկութիւն իւր միանգամայն թափէ անզգամ. իսկ իմաստունն մեղմով համբերէ[8405]։
[8405] Ոմանք. Բովանդակ զսրտմտութիւն իւր արտաքս բերէ անզգամն։
11 Անզգամն իր ողջ բարկութիւնը թափում է միանգամից, բայց իմաստունը համբերում է մեղմութեամբ:
11 Յիմարը իր միտքը բոլորովին կը յայտնէ, Բայց իմաստունը զանիկա ուրիշ ատենի կը պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1129:11 Глупый весь гнев свой изливает, а мудрый сдерживает его.
29:11 כָּל־ kol- כֹּל whole ר֭וּחֹו ˈrûḥô רוּחַ wind יֹוצִ֣יא yôṣˈî יצא go out כְסִ֑יל ḵᵊsˈîl כְּסִיל insolent וְ֝ ˈw וְ and חָכָ֗ם ḥāḵˈām חָכָם wise בְּ bᵊ בְּ in אָחֹ֥ור ʔāḥˌôr אָחֹור back(wards) יְשַׁבְּחֶֽנָּה׃ yᵊšabbᵊḥˈennā שׁבח be calm
29:11. totum spiritum suum profert stultus sapiens differt et reservat in posterumA fool uttereth all his mind: a wise man deferreth, and keepeth it till afterwards.
11. A fool uttereth all his anger: but a wise man keepeth it back and stilleth it.
29:11. A foolish one offers everything on his mind. A wise one reserves and defers until later.
29:11. A fool uttereth all his mind: but a wise [man] keepeth it in till afterwards.
A fool uttereth all his mind: but a wise [man] keepeth it in till afterwards:

29:11 Глупый весь гнев свой изливает, а мудрый сдерживает его.
29:11
כָּל־ kol- כֹּל whole
ר֭וּחֹו ˈrûḥô רוּחַ wind
יֹוצִ֣יא yôṣˈî יצא go out
כְסִ֑יל ḵᵊsˈîl כְּסִיל insolent
וְ֝ ˈw וְ and
חָכָ֗ם ḥāḵˈām חָכָם wise
בְּ bᵊ בְּ in
אָחֹ֥ור ʔāḥˌôr אָחֹור back(wards)
יְשַׁבְּחֶֽנָּה׃ yᵊšabbᵊḥˈennā שׁבח be calm
29:11. totum spiritum suum profert stultus sapiens differt et reservat in posterum
A fool uttereth all his mind: a wise man deferreth, and keepeth it till afterwards.
29:11. A foolish one offers everything on his mind. A wise one reserves and defers until later.
29:11. A fool uttereth all his mind: but a wise [man] keepeth it in till afterwards.
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
11 A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind,--who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel,--who, whatever is started in discourse, quickly shoots his bolt,--who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it,--who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere--True oratory requires an occasional pause. Plin. Ep. 7.6.
Adam Clarke: Commentary on the Bible - 1831
29:11: A fool uttereth all his mind - A man should be careful to keep his own secret, and never tell his whole mind upon any subject, while there are other opinions yet to be delivered; else, if he speak again, he must go over his old ground; and as he brings out nothing new, he injures his former argument.
Albert Barnes: Notes on the Bible - 1834
29:11: Mind - The Hebrew word is used sometimes for "mind" or "reason," sometimes for "passion," or "wrath." The reticence commended would include both; but the verb "keepeth it in" (rendered "stilleth," in Psa 65:7) is slightly in favor of the second of the two senses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:11: Pro 12:16, Pro 12:23, Pro 14:33; Jdg 16:17; Amo 5:13; Mic 7:5
Proverbs 29:12
Carl Friedrich Keil and Franz Delitzsch
29:11
11 All his wrath the fool poureth out;
But the wise man husheth it up in the background.
That רוּחו is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g., Fleischer) the contrast shows, for ישׁבּחנּה does not signify cohibet, for which יחשׁכנּה (lxx ταμιεύεται) would be the proper word: רוּח thus is not here used of passionate emotion, such as at Prov 16:31; Is 25:4; Is 33:11. שׁבּח is not here equivalent to Arab. sabbah, αἰνεῖν (Imman., Venet., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh, to quiet (Ahron b. Josef: קטפיאון = καταπαύειν), the former going back to the root-idea of extending (amplificare), the latter to that of going to a distance, putting away: sabbakh, procul recessit, distitit, hence שׁבּח, Ps 89:10, and here properly to drive off into the background, synon. השׁיב (Fleischer). But בּאחור (only here with ב) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, ἐπ ̓ ἐσχάτων; Venet. κατόπιν = κατόπισθε), appeaseth the anger which the fool lets loose; i.e., if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. בּאחרנה, לאחור, Is 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading בּרעינא, the former, besides יחשּׁבנּה (reputat eam), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum, e.g., Nolde, but to which compescit would be more appropriate than sedat. Hitzig's objection, that in other cases the expression would be בּקרבּו, is answered by this, that with באחור the idea of pressing back (of אחוּר) is connected. The order of the words also is in favour of the meaning in recessu (cordis). Irae dilatio mentis pacatio (according to an old proverb).
John Gill
29:11 A fool uttereth all his mind,.... At once; tells all he knows, all that is in his breast; whatever he thinks, and all that he intends to do; what or whom he loves or hates. Or, "a fool brings out all his wrath"; so the Targum, Septuagint, Syriac, and Arabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all of it, and is soon known, as in Prov 12:16;
but a wise man keepeth it in till afterwards; reserves his mind, and thoughts, and designs, to himself; and does not discover them until a proper opportunity offers, when to disclose them is most to advantage; or he restrains his wrath and anger, defers showing it to a proper time, when it may answer a better purpose, and he may do it without sin.
Robert Jamieson, A. R. Fausset and David Brown
29:11 (Compare Prov 12:16; Prov 16:32).
mind--or, "spirit," for anger or any ill passion which the righteous restrain.
29:1229:12: Թագաւոր՝ որ ունկնդի՛ր է բանից անիրաւութեան, ամենեքեան որ ընդ նովաւ են՝ անօրէ՛նք են[8406]։ [8406] Ոմանք. Թագաւոր որ հաւանի բանից ա՛՛։
12 Այն թագաւորը եւ նրա հետ բոլոր նրանք, որ ականջ են դնում անիրաւութեան խօսքերին, անօրէններ են:
12 Սուտ խօսքերու ականջ դնող իշխանին Բոլոր ծառաները չար կ’ըլլան։
Թագաւոր` որ ունկնդիր է բանից անիրաւութեան, ամենեքեան որ ընդ նովաւ են` անօրէնք են:

29:12: Թագաւոր՝ որ ունկնդի՛ր է բանից անիրաւութեան, ամենեքեան որ ընդ նովաւ են՝ անօրէ՛նք են[8406]։
[8406] Ոմանք. Թագաւոր որ հաւանի բանից ա՛՛։
12 Այն թագաւորը եւ նրա հետ բոլոր նրանք, որ ականջ են դնում անիրաւութեան խօսքերին, անօրէններ են:
12 Սուտ խօսքերու ականջ դնող իշխանին Բոլոր ծառաները չար կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
29:1229:12 Если правитель слушает ложные речи, то и все служащие у него нечестивы.
29:12 מֹ֭שֵׁל ˈmōšēl משׁל rule מַקְשִׁ֣יב maqšˈîv קשׁב give attention עַל־ ʕal- עַל upon דְּבַר־ dᵊvar- דָּבָר word שָׁ֑קֶר šˈāqer שֶׁקֶר lie כָּֽל־ kˈol- כֹּל whole מְשָׁרְתָ֥יו mᵊšārᵊṯˌāʸw שׁרת serve רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
29:12. princeps qui libenter audit verba mendacii omnes ministros habebit impiosA prince that gladly heareth lying words, hath all his servants wicked.
12. If a ruler hearkeneth to falsehood, all his servants are wicked.
29:12. A leader who freely listens to lying words has only impious servants.
29:12. If a ruler hearken to lies, all his servants [are] wicked.
If a ruler hearken to lies, all his servants [are] wicked:

29:12 Если правитель слушает ложные речи, то и все служащие у него нечестивы.
29:12
מֹ֭שֵׁל ˈmōšēl משׁל rule
מַקְשִׁ֣יב maqšˈîv קשׁב give attention
עַל־ ʕal- עַל upon
דְּבַר־ dᵊvar- דָּבָר word
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
כָּֽל־ kˈol- כֹּל whole
מְשָׁרְתָ֥יו mᵊšārᵊṯˌāʸw שׁרת serve
רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
29:12. princeps qui libenter audit verba mendacii omnes ministros habebit impios
A prince that gladly heareth lying words, hath all his servants wicked.
29:12. A leader who freely listens to lying words has only impious servants.
29:12. If a ruler hearken to lies, all his servants [are] wicked.
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
12-17: В ст. 12-14: продолжается изображение явлений социальной и, отчасти, политической жизни, а в ст. 15: и 17: говорится о необходимости здравого охранения и надлежащей постановки и самого основания общественной жизни - воспитания детей (ср. XXIII:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 If a ruler hearken to lies, all his servants are wicked.
Note, 1. It is a great sin in any, especially in rulers, to hearken to lies; for thereby they not only give a wrong judgment themselves of persons and things, according to the lies they give credit to, but they encourage others to give wrong informations. Lies will be told to those that will hearken to them; but the receiver, in this case, is as bad as the thief. 2. Those that do so will have all their servants wicked. All their servants will appear wicked, for they will have lies told of them; and they will be wicked, for they will tell lies to them. All that have their ear will fill their ear with slanders and false characters and representations; and so if princes, as well as people, will be deceived, they shall be deceived, and, instead of devolving the guilt of their own false judgments upon their servants that misinformed them, they must share in their servants' guilt, and on them will much of the blame lie for encouraging such misinformations and giving countenance and ear to them.
Adam Clarke: Commentary on the Bible - 1831
29:12: If a ruler hearken to lies - Wherever the system of espionage is permitted to prevail, there the system of falsity is established; for he who is capable of being a spy and informer, is not only capable of telling and swearing lies, but also of cutting his king's or even his father's throat. I have seen cases, where the same spy received pay from both parties, and deceived both.
Albert Barnes: Notes on the Bible - 1834
29:12: All his servants are wicked - They know what will please, and they become informers and backbiters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:12: Pro 20:8, Pro 25:23; 1Sam. 22:8-23, Sa1 23:19-23; Sa2 3:7-11, Sa2 4:5-12; Kg1 21:11-13; Kg2 10:6, Kg2 10:7; Psa 52:2-4, Psa 101:5-7
Proverbs 29:13
Carl Friedrich Keil and Franz Delitzsch
29:12
12 A ruler who listens to deceitful words,
All his servants are godless.
They are so because they deceive him, and they become so; for instead of saying the truth which the ruler does not wish to hear, they seek to gain his favour by deceitful flatteries, misrepresentations, exaggerations, falsehoods. Audita rex quae praecipit lex. He does not do this, as the saying is, sicut rex ita grex (Sir. 10:2), in the sense of this proverb of Solomon.
John Gill
29:12 If a ruler hearken to lies,.... To men that tell them in order to soothe and flatter him, or to hurt the character and reputation of others, that they may raise their own: rulers should not listen to and encourage such sort of persons; for, as lying lips do not become a prince, so it is not right to have liars about him; David would not suffer such to dwell in his court, Ps 101:7;
all his servants are wicked; or the greatest part of them: for a ruler of such a disposition will take none but such into his service, that flatter him, and calumniate others; and such a conduct, being pleasing and agreeable to him, is a temptation to his ministers to act the same wicked part; as is a prince, such are his courtiers; his example has a great influence upon them.
Robert Jamieson, A. R. Fausset and David Brown
29:12 His servants imitate him.
29:1329:13: Փոխատուի եւ փոխառուի ՚ի մի վայր հասելոց, երկոցունց հանդէս առնէ Տէր[8407]։ [8407] Ոմանք. ՚Ի մի վայր եկելոց, այցելութիւն առնէ երկոցունց Տէր։
13 Փոխ տուողը եւ փոխ առնողը հասնելու են նոյն տեղը, եւ երկուսին էլ առերեսելու է Տէրը:
13 Աղքատն ու բռնաւորը իրարու հանդիպեցան. Երկուքին ալ աչքերուն լոյս տուողը Տէրն է։
[461]Փոխատուի եւ փոխառուի ի մի վայր հասելոց, երկոցունց հանդէս առնէ Տէր:

29:13: Փոխատուի եւ փոխառուի ՚ի մի վայր հասելոց, երկոցունց հանդէս առնէ Տէր[8407]։
[8407] Ոմանք. ՚Ի մի վայր եկելոց, այցելութիւն առնէ երկոցունց Տէր։
13 Փոխ տուողը եւ փոխ առնողը հասնելու են նոյն տեղը, եւ երկուսին էլ առերեսելու է Տէրը:
13 Աղքատն ու բռնաւորը իրարու հանդիպեցան. Երկուքին ալ աչքերուն լոյս տուողը Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
29:1329:13 Бедный и лихоимец встречаются друг с другом; но свет глазам того и другого дает Господь.
29:13 רָ֤שׁ rˈāš רושׁ be poor וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man תְּכָכִ֣ים tᵊḵāḵˈîm תֹּךְ oppression נִפְגָּ֑שׁוּ nifgˈāšû פגשׁ meet מֵ֤אִיר־ mˈēʔîr- אור be light עֵינֵ֖י ʕênˌê עַיִן eye שְׁנֵיהֶ֣ם šᵊnêhˈem שְׁנַיִם two יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
29:13. pauper et creditor obviam fuerunt sibi utriusque inluminator est DominusThe poor man and the creditor have met one another: the Lord is the enlightener of them both.
13. The poor man and the oppressor meet together: the LORD lighteneth the eyes of them both.
29:13. The pauper and the creditor have met one another. The Lord is the illuminator of them both.
29:13. The poor and the deceitful man meet together: the LORD lighteneth both their eyes.
The poor and the deceitful man meet together: the LORD lighteneth both their eyes:

29:13 Бедный и лихоимец встречаются друг с другом; но свет глазам того и другого дает Господь.
29:13
רָ֤שׁ rˈāš רושׁ be poor
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
תְּכָכִ֣ים tᵊḵāḵˈîm תֹּךְ oppression
נִפְגָּ֑שׁוּ nifgˈāšû פגשׁ meet
מֵ֤אִיר־ mˈēʔîr- אור be light
עֵינֵ֖י ʕênˌê עַיִן eye
שְׁנֵיהֶ֣ם šᵊnêhˈem שְׁנַיִם two
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
29:13. pauper et creditor obviam fuerunt sibi utriusque inluminator est Dominus
The poor man and the creditor have met one another: the Lord is the enlightener of them both.
29:13. The pauper and the creditor have met one another. The Lord is the illuminator of them both.
29:13. The poor and the deceitful man meet together: the LORD lighteneth both their eyes.
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
13 The poor and the deceitful man meet together: the LORD lighteneth both their eyes.
This shows how wisely the great God serves the designs of his providence by persons of very different tempers, capacities, and conditions in the world, even, 1. By those that are contrary the one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the mammon of unrighteousness (deceitful riches they are called), and they are creditors, or usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich, slothful, and deceitful. They meet together in the business of this world, and have dealings with one another, and the Lord enlightens both their eyes; he causes his sun to shine upon both and gives them both the comforts of this life. To some of both sorts he gives his grace. He enlightens the eyes of the poor by giving them patience, and of the deceitful by giving them repentance, as Zaccheus. 2. By those that we think could best be spared. The poor and the deceitful we are ready to look upon as blemishes of Providence, but God makes even them to display the beauty of Providence; he has wise ends not only in leaving the poor always with us, but in permitting the deceived and the deceiver, for both are his (Job xii. 16) and turn to his praise.
Adam Clarke: Commentary on the Bible - 1831
29:13: The poor and the deceitful man - It is difficult to fix the meaning of תככים techachim, which we here render the deceitful man. The Targum has, "The poor and the man of Little Wealth." The Septuagint, "The usurer and the Debtor." The Vulgate, "The poor and Creditor." Coverdale, "The poor and the Lender." Others, "The poor and the Rich;" "The poor and the Oppressors." I suppose the meaning may be the same as in Pro 22:2 (note): "The rich and the poor meet together; the Lord is the Maker of them all." Where see the note.
Albert Barnes: Notes on the Bible - 1834
29:13: Better, The poor and the oppressor. "Usurer," as in the margin expresses the special form of oppression from which the poor suffer most at the hands of the rich. God has made them both and bestows His light equally on both.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:13: the deceitful man: or, the usurer, Mat 9:9; Co1 6:10
meet: Pro 22:2; Exo 22:25, Exo 22:26; Lev 25:35-37; Neh 5:5-7
Lord: Psa 13:3; Mat 5:45; Eph 2:1
Proverbs 29:14
Carl Friedrich Keil and Franz Delitzsch
29:13
13 The poor man and the usurer meet together -
Jahve lighteneth the eyes of both.
A variation of Prov 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא, after Buxtorf, homo mediocris fortunae), err by connecting the word with תּוך. The lxx δανειστοῦ καὶ χρεωφειλέτου (ἀλλήλοις συνελθόντων), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab, the solid = the middle point of the heart). תּך, with the plur. תככים, scarcely in itself denotes interest, τόκος; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?" Therefore Lwenstein understands the second line after 1Kings 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Prov 22:2, only means that the poor as well as the rich owe the light of life (Ps 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mt 5:45) - an all-embracing love full of typical moral motive.
(Note: מאיר has, by Lwenstein, Mehuppach Legarmeh, but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid., Thorath Emeth, p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult., and Zinnorith on the preceding open syllable.)
John Gill
29:13 The poor and the deceitful man meet together,.... Or "the usurer" (q); who by usury, by fraud and deception, is possessed of the mammon of unrighteousness, and is become rich; he and the poor man meet together; and so the sense is the same as in Prov 22:2; See Gill on Prov 22:2;
the Lord lighteneth both their eyes; with the light of natural life, and with the light of natural reason, Jn 1:4; and so is the same as being "the Maker of them all", in the above place; or he bestows his providential favours on both; causes his sun to shine upon the rich and poor, the wicked and the righteous, Mt 5:45. Or it may be understood of the light of grace; for though, for the most part, God chooses and calls the poor of the world, and lightens their eyes with the light of his grace, when not many wise and noble are called and enlightened; yet this is not restrained wholly to men of one and the same condition of life; yea, God sometimes calls and enlightens publicans, tax gatherers, and extortioners, as Matthew and Zacchaeus.
(q) "vir usurarum", Mercerus; "foenerator", Piscator, Tigurine version; "usurarius", Munster.
Robert Jamieson, A. R. Fausset and David Brown
29:13 (Compare Prov 22:2).
deceitful man--literally, "man of vexations," an exactor.
the Lord . . . their eyes--sustains their lives (1Kings 14:27; Ps 13:3); that is, both depend on Him, and He will do justice.
29:1429:14: Թագաւոր յորժամ ճշմարտութեամբ դատիցի զտնանկս, աթոռ նորա ՚ի վկայութիւն հաստատեսցի[8408]։ [8408] Ոմանք. Թագաւոր որ ճշմարտութեամբ դատի զաղքատս, աթոռ։
14 Տնանկներին արդարութեամբ դատող թագաւորի աթոռը միշտ հաստատուն պիտի մնայ:
14 Աղքատները ճշմարտութեամբ դատող թագաւորին աթոռը Յաւիտեան հաստատ պիտի ըլլայ։
Թագաւոր որ ճշմարտութեամբ դատիցի զտնանկս, աթոռ նորա [462]ի վկայութիւն հաստատեսցի:

29:14: Թագաւոր յորժամ ճշմարտութեամբ դատիցի զտնանկս, աթոռ նորա ՚ի վկայութիւն հաստատեսցի[8408]։
[8408] Ոմանք. Թագաւոր որ ճշմարտութեամբ դատի զաղքատս, աթոռ։
14 Տնանկներին արդարութեամբ դատող թագաւորի աթոռը միշտ հաստատուն պիտի մնայ:
14 Աղքատները ճշմարտութեամբ դատող թագաւորին աթոռը Յաւիտեան հաստատ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1429:14 Если царь судит бедных по правде, то престол его навсегда утвердится.
29:14 מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king שֹׁופֵ֣ט šôfˈēṭ שׁפט judge בֶּֽ bˈe בְּ in אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness דַּלִּ֑ים dallˈîm דַּל poor כִּ֝סְאֹ֗ו ˈkisʔˈô כִּסֵּא seat לָ lā לְ to עַ֥ד ʕˌaḏ עַד future יִכֹּֽון׃ yikkˈôn כון be firm
29:14. rex qui iudicat in veritate pauperes thronus eius in aeternum firmabiturThe king that judgeth the poor in truth, his throne shall be established for ever.
14. The king that faithfully judgeth the poor, his throne shall be established for ever.
29:14. The king who judges the poor in truth, his throne shall be secured in eternity.
29:14. The king that faithfully judgeth the poor, his throne shall be established for ever.
The king that faithfully judgeth the poor, his throne shall be established for ever:

29:14 Если царь судит бедных по правде, то престол его навсегда утвердится.
29:14
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
שֹׁופֵ֣ט šôfˈēṭ שׁפט judge
בֶּֽ bˈe בְּ in
אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness
דַּלִּ֑ים dallˈîm דַּל poor
כִּ֝סְאֹ֗ו ˈkisʔˈô כִּסֵּא seat
לָ לְ to
עַ֥ד ʕˌaḏ עַד future
יִכֹּֽון׃ yikkˈôn כון be firm
29:14. rex qui iudicat in veritate pauperes thronus eius in aeternum firmabitur
The king that judgeth the poor in truth, his throne shall be established for ever.
29:14. The king who judges the poor in truth, his throne shall be secured in eternity.
29:14. The king that faithfully judgeth the poor, his throne shall be established for ever.
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
14 The king that faithfully judgeth the poor, his throne shall be established for ever.
Here is, 1. The duty of magistrates, and that is, to judge faithfully between man and man, and to determine all causes brought before them, according to truth and equity, particularly to take care of the poor, not to countenance them in an unjust cause for the sake of their poverty (Exod. xxiii. 3), but to see that their poverty do not turn to their prejudice if they have a just cause. The rich will look to themselves, but the poor and needy the prince must defend (Ps. lxxxii. 3) and plead for, Prov. xxxi. 9. 2. The happiness of those magistrates that do their duty. Their throne of honour, their tribunal of judgment, shall be established for ever. This will secure to them the favour of God and strengthen their interest in the affections of their people, both which will be the establishment of their power, and help to transmit it to posterity and perpetuate it in the family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:14: king: Pro 29:4, Pro 16:12, Pro 20:28, Pro 25:5, Pro 28:16; Job 29:11-18; Psa 72:2-4, Psa 72:12-14, Psa 82:2, Psa 82:3; Psa 89:2; Isa 1:17, Isa 11:4; Jer 5:28, Jer 22:16; Dan 4:27
his throne: Isa 9:6, Isa 9:7; Luk 1:32, Luk 1:33; Heb 1:8, Heb 1:9
Proverbs 29:15
Carl Friedrich Keil and Franz Delitzsch
29:14
14 A king who judgeth the poor with truth,
His throne shall stand for ever.
בּאמת, as at Is 16:5 (synon. באמונה, במישׁרים, במישׁור), is equivalent to fidelity to duty, or a complete, full accomplishment of his duty as a ruler with reference to the dispensing of justice; in other words: after the norm of actual fact, and of the law, and of his duty proceeding from both together. מלך has in Codd., e.g., Jaman., and in the Venetian 1517, 21, rightly Rebia. In that which follows, שׁופט באמת are more closely related than באמת דלים, for of two conjunctives standing together the first always connects more than the second. מלך שׁופט באמת דלים is the truest representation of the logical grammatical relation. To 14b compare the proverb of the king, Prov 16:12; Prov 25:5.
John Gill
29:14 The king that faithfully judgeth the poor,.... That truly executes justice and judgment among all his subjects, particularly the poor, who are too often neglected, because they cannot afford persons to plead their cause: such a king was Solomon; and especially the Messiah, of whom he was a type, Ps 72:1;
his throne shall be established for ever; be secure to him as long as he lives, and to his posterity after; justice to all men, and mercy to the poor, are the support of a prince's throne; see Prov 20:28.
Robert Jamieson, A. R. Fausset and David Brown
29:14 (Compare Prov 20:28; Prov 25:5). Such is the character of the King of kings (Ps 72:4, Ps 72:12).
29:1529:15: Գա՛նք եւ կշտամբանք տան զիմաստութիւն. մանուկ մոլորեալ՝ յամօ՛թ առնէ զծնօղս իւր։
15 Ծեծն ու կշտամբանքն իմաստութիւն են տալիս. ճամփից շեղուած երեխան ամօթահար է անելու իր ծնողներին:
15 Գաւազանն ու յանդիմանութիւնը իմաստութիւն կու տան, Բայց իր կամքին ձգուած տղան իր մայրը կ’ամչցնէ։
Գանք եւ կշտամբանք տան զիմաստութիւն. մանուկ մոլորեալ` յամօթ առնէ [463]զծնողս իւր:

29:15: Գա՛նք եւ կշտամբանք տան զիմաստութիւն. մանուկ մոլորեալ՝ յամօ՛թ առնէ զծնօղս իւր։
15 Ծեծն ու կշտամբանքն իմաստութիւն են տալիս. ճամփից շեղուած երեխան ամօթահար է անելու իր ծնողներին:
15 Գաւազանն ու յանդիմանութիւնը իմաստութիւն կու տան, Բայց իր կամքին ձգուած տղան իր մայրը կ’ամչցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1529:15 Розга и обличение дают мудрость; но отрок, оставленный в небрежении, делает стыд своей матери.
29:15 שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod וְ֭ ˈw וְ and תֹוכַחַת ṯôḵaḥˌaṯ תֹּוכַחַת rebuke יִתֵּ֣ן yittˈēn נתן give חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and נַ֥עַר nˌaʕar נַעַר boy מְ֝שֻׁלָּ֗ח ˈmšullˈāḥ שׁלח send מֵבִ֥ישׁ mēvˌîš בושׁ be ashamed אִמֹּֽו׃ ʔimmˈô אֵם mother
29:15. virga atque correptio tribuet sapientiam puer autem qui dimittitur voluntati suae confundet matrem suamThe rod and reproof give wisdom: but the child that is left to his own will, bringeth his mother to shame.
15. The rod and reproof give wisdom: but a child left to himself causeth shame to his mother.
29:15. The rod and its correction distribute wisdom. But the child who is left to his own will brings shame to his mother.
29:15. The rod and reproof give wisdom: but a child left [to himself] bringeth his mother to shame.
The rod and reproof give wisdom: but a child left [to himself] bringeth his mother to shame:

29:15 Розга и обличение дают мудрость; но отрок, оставленный в небрежении, делает стыд своей матери.
29:15
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
וְ֭ ˈw וְ and
תֹוכַחַת ṯôḵaḥˌaṯ תֹּוכַחַת rebuke
יִתֵּ֣ן yittˈēn נתן give
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
נַ֥עַר nˌaʕar נַעַר boy
מְ֝שֻׁלָּ֗ח ˈmšullˈāḥ שׁלח send
מֵבִ֥ישׁ mēvˌîš בושׁ be ashamed
אִמֹּֽו׃ ʔimmˈô אֵם mother
29:15. virga atque correptio tribuet sapientiam puer autem qui dimittitur voluntati suae confundet matrem suam
The rod and reproof give wisdom: but the child that is left to his own will, bringeth his mother to shame.
29:15. The rod and its correction distribute wisdom. But the child who is left to his own will brings shame to his mother.
29:15. The rod and reproof give wisdom: but a child left [to himself] bringeth his mother to shame.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Parental Discipline.
15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.
Parents, in educating their children, must consider, 1. The benefit of due correction. They must not only tell their children what is good and evil, but they must chide them, and correct them too, if need be, when they either neglect that which is good or do that which is evil. If a reproof will serve without the rod, it is well, but the rod must never be used without a rational and grave reproof; and then, though it may be a present uneasiness both to the father and to the child, yet it will give wisdom. Vexatio dat intellectum--Vexation sharpens the intellect. The child will take warning, and so will get wisdom. 2. The mischief of undue indulgence: A child that is not restrained or reproved, but is left to himself, as Adonijah was, to follow his own inclinations, may do well if he will, but, if he take to ill courses, nobody will hinder him; it is a thousand to one but he proves a disgrace to his family, and brings his mother, who fondled him and humoured him in his licentiousness, to shame, to poverty, to reproach, and perhaps will himself be abusive to her and give her ill language.
Albert Barnes: Notes on the Bible - 1834
29:15: Left to himself - The condition of one who has been pampered and indulged. The mother who yields weakly is as guilty of abandoning the child she spoils, as if she cast him forth; and for her evil neglect, there shall fall upon her the righteous punishment of shame and ignominy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:15: a rod, Pro 29:17, Pro 29:21, Pro 22:6, Pro 22:15, Pro 23:13, Pro 23:14; Heb 12:10, Heb 12:11
a child: Pro 10:1, Pro 10:5, Pro 17:21, Pro 17:25; Kg1 1:6
Proverbs 29:16
Carl Friedrich Keil and Franz Delitzsch
29:15
A proverb with שׁבט, Prov 29:15, is placed next to one with שׁופט, but it begins a group of proverbs regarding discipline in the house and among the people:
15 The rod and reproof give wisdom;
But an undisciplined son is a shame to his mother.
With שׁבט [a rod], which Prov 22:15 also commends as salutary, תּוכחת refers to discipline by means of words, which must accompany bodily discipline, and without them is also necessary; the construction of the first line follows in number and gender the scheme Prov 27:9, Zech 7:7; Ewald, 339c. In the second line the mother is named, whose tender love often degenerates into a fond indulgence; such a darling, such a mother's son, becomes a disgrace to his mother. Our "ausgelassen," by which Hitzig translates משׁלּח, is used of joyfulness unbridled and without self-restraint, and is in the passage before us too feeble a word; שׁלּח is used of animals pasturing at liberty, wandering in freedom (Job 39:5; Is 16:2); נער משׁלח is accordingly a child who is kept in by no restraint and no punishment, one left to himself, and thus undisciplined (Luther, Gesenius, Fleischer, and others).
John Gill
29:15 The rod and reproof give wisdom,.... Are the means of giving wisdom to a child, reproved by its parent with the rod; and of driving out foolishness from him, and of making him wiser for the time to come; he shunning those evils for which he was before corrected, Prov 22:15; So the children of God grow wiser by the corrections and chastisements of their heavenly Father, which are always for their good; and he is a man of wisdom that hearkens to the rod, and to him that has appointed it, and learns the proper instructions from it, Mic 6:9;
but a child left to himself bringeth his mother to shame; a child that has the reins thrown upon his neck, is under no restraint of parents, but suffered to take his own way, is left to do his own will and pleasure; he does those things which his parents are ashamed of, one as well as another; though the mother is only mentioned, being generally most fond and indulgent, and most criminal in suffering children to have their own wills and ways; and so has the greater share in the shame that follows on such indulgences.
John Wesley
29:15 Left - Suffered to follow his own will without restraint and chastening.
Robert Jamieson, A. R. Fausset and David Brown
29:15 (Compare Prov 13:24; Prov 23:13).
29:1629:16: ՚Ի բազմանալ ամպարշտաց՝ յաճախեն մեղք. իսկ արդարք ՚ի նոցա կործանելն՝ զահի՛ հարկանին[8409]։ [8409] Ոմանք. Յաճախեն մեղք, եւ ՚ի նոցա կործանմանն արդարք յերկիւղի լինին։
16 Ամբարիշտների բազմանալու դէպքում բազմապատկւում են յանցանքները, բայց արդարները ահով պիտի համակուեն նրանց կործանման ժամանակ:
16 Երբ ամբարիշտները շատնան, յանցանքը կը շատնայ, Բայց արդարները անոնց իյնալը պիտի տեսնեն։
Ի բազմանալ ամպարշտաց` յաճախեն մեղք, իսկ արդարք ի նոցա [464]կործանելն` զահի հարկանին:

29:16: ՚Ի բազմանալ ամպարշտաց՝ յաճախեն մեղք. իսկ արդարք ՚ի նոցա կործանելն՝ զահի՛ հարկանին[8409]։
[8409] Ոմանք. Յաճախեն մեղք, եւ ՚ի նոցա կործանմանն արդարք յերկիւղի լինին։
16 Ամբարիշտների բազմանալու դէպքում բազմապատկւում են յանցանքները, բայց արդարները ահով պիտի համակուեն նրանց կործանման ժամանակ:
16 Երբ ամբարիշտները շատնան, յանցանքը կը շատնայ, Բայց արդարները անոնց իյնալը պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
29:1629:16 При умножении нечестивых умножается беззаконие; но праведники увидят падение их.
29:16 בִּ bi בְּ in רְבֹ֣ות rᵊvˈôṯ רבה be many רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty יִרְבֶּה־ yirbeh- רבה be many פָּ֑שַׁע pˈāšaʕ פֶּשַׁע rebellion וְ֝ ˈw וְ and צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just בְּֽ bᵊˈ בְּ in מַפַּלְתָּ֥ם mappaltˌām מַפֶּלֶת carcass יִרְאֽוּ׃ yirʔˈû ראה see
29:16. in multiplicatione impiorum multiplicabuntur scelera et iusti ruinas eorum videbuntWhen the wicked are multiplied, crimes shall be multiplied: but the just shall see their downfall.
16. When the wicked are increased, transgression increaseth: but the righteous shall look upon their fall.
29:16. When the impious are multiplied, crimes will be multiplied. But the just shall see their ruin.
29:16. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.
When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall:

29:16 При умножении нечестивых умножается беззаконие; но праведники увидят падение их.
29:16
בִּ bi בְּ in
רְבֹ֣ות rᵊvˈôṯ רבה be many
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
יִרְבֶּה־ yirbeh- רבה be many
פָּ֑שַׁע pˈāšaʕ פֶּשַׁע rebellion
וְ֝ ˈw וְ and
צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just
בְּֽ bᵊˈ בְּ in
מַפַּלְתָּ֥ם mappaltˌām מַפֶּלֶת carcass
יִרְאֽוּ׃ yirʔˈû ראה see
29:16. in multiplicatione impiorum multiplicabuntur scelera et iusti ruinas eorum videbunt
When the wicked are multiplied, crimes shall be multiplied: but the just shall see their downfall.
29:16. When the impious are multiplied, crimes will be multiplied. But the just shall see their ruin.
29:16. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.
Note, 1. The more sinners there are the more sin there is: When the wicked, being countenanced by authority, grow numerous, and walk on every side, no marvel if transgression increases, as a plague in the country is said to increase when still more and more are infected with it. Transgression grows more impudent and bold, more imperious and threatening, when there are many to keep it in countenance. In the old world, when men began to multiply, they began to degenerate and corrupt themselves and one another. 2. The more sin there is the nearer is the ruin threatened. Let not the righteous have their faith and hope shocked by the increase of sin and sinners. Let them not say that they have cleansed their hands in vain, or that God has forsaken the earth, but wait with patience; the transgressors shall fall, the measure of their iniquity will be full, and then they shall fall from their dignity and power, and fall into disgrace and destruction, and the righteous shall have the satisfaction of seeing their fall (Ps. xxxvii. 34), perhaps in this world, certainly in the judgment of the great day, when the fall of God's implacable enemies will be the joy and triumph of glorified saints. See Isa. lxvi. 24; Gen. xix. 28.
Adam Clarke: Commentary on the Bible - 1831
29:16: When the wicked are multiplied - That, in the multiplication of the wicked transgression is increased, requires no proof; but an important doctrine attaches to this. On this account wicked nations and wicked families are cut off and rooted out. Were it not so righteousness would in process of time be banished from the earth. This will account for many of the numerous instances in which whole families fail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:16: the wicked: Pro 29:2 *marg.
but: Psa 37:34, Psa 37:36, Psa 58:10, Psa 91:8, Psa 92:9, Psa 92:11, Psa 112:8; Rev 15:4, Rev 18:20
Proverbs 29:17
Carl Friedrich Keil and Franz Delitzsch
29:16
16 When the godless increase, wickedness increaseth;
But the righteous shall see their fall.
The lxx translation is not bad: πολλῶν ὄντων ἀσεβῶν πολλαὶ γίνονται ἁμαρτίαι (vid., regarding רבה, Prov 29:2, Prov 28:28); but in the main it is only a Binsenwahrheit, as they say in Swabia, i.e., a trivial saying. The proverb means, that if among a people the party of the godless increases in number, and at the same time in power, wickedness, i.e., a falling away into sins of thought and conduct, and therewith wickedness, prevails. When irreligion and the destruction of morals thus increase, the righteous are troubled; but the conduct of the godless carries the judgment in itself, and the righteous shall with joy perceive, in the righteous retribution of God, that the godless man will be cast down from his power and influence. This proverb is like a motto to Ps 12:1-8.
John Gill
29:16 When the wicked are multiplied,.... Or "are in authority" (r); as the word is rendered, Prov 29:2;
transgression increaseth; among the common people, being encouraged by their wicked rulers, whose examples they follow; or as the wicked themselves increase, in numbers, in age, in power, and riches, their sins increase too;
but the righteous shall see their fall, from their places of authority and power, of honour, riches, and grandeur, into a low and despicable condition, into ruin and destruction; and that with pleasure, because of the glory of God, his wisdom, justice, truth, and faithfulness, displayed therein; see Ps 58:10.
(r) "dominantibus impiis"; some in Mercerus; "quum praesunt impii", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
29:16 (Compare Prov 29:2, Prov 29:12; Ps 12:1-8).
shall see . . . fall--and triumph in it (Ps 37:34-38; Ps 58:10-11).
29:1729:17: Խրատեա՛ զորդի քո՝ եւ հանգուսցէ զքեզ, եւ տացէ զա՛րդ անձին քում։
17 Խրատի՛ր որդուդ, եւ նա քեզ հանգիստ պիտի պարգեւի եւ զարդ պիտի լինի հոգուդ համար:
17 Խրատէ՛ քու որդիդ, որպէս զի քեզ հանգստացնէ Եւ քու հոգիդ զուարճացնէ։
Խրատեա զորդի քո եւ հանգուսցէ զքեզ, եւ տացէ [465]զարդ անձին քում:

29:17: Խրատեա՛ զորդի քո՝ եւ հանգուսցէ զքեզ, եւ տացէ զա՛րդ անձին քում։
17 Խրատի՛ր որդուդ, եւ նա քեզ հանգիստ պիտի պարգեւի եւ զարդ պիտի լինի հոգուդ համար:
17 Խրատէ՛ քու որդիդ, որպէս զի քեզ հանգստացնէ Եւ քու հոգիդ զուարճացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1729:17 Наказывай сына твоего, и он даст тебе покой, и доставит радость душе твоей.
29:17 יַסֵּ֣ר yassˈēr יסר admonish בִּ֭נְךָ ˈbinᵊḵā בֵּן son וִֽ wˈi וְ and ינִיחֶ֑ךָ ynîḥˈeḵā נוח settle וְ wᵊ וְ and יִתֵּ֖ן yittˌēn נתן give מַעֲדַנִּ֣ים maʕᵃḏannˈîm מַעֲדָן dainty לְ lᵊ לְ to נַפְשֶֽׁךָ׃ פ nafšˈeḵā . f נֶפֶשׁ soul
29:17. erudi filium tuum et refrigerabit te et dabit delicias animae tuaeInstruct thy son and he shall refresh thee, and shall give delight to thy soul.
17. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.
29:17. Teach your son, and he will refresh you, and he will give delight to your soul.
29:17. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.
Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul:

29:17 Наказывай сына твоего, и он даст тебе покой, и доставит радость душе твоей.
29:17
יַסֵּ֣ר yassˈēr יסר admonish
בִּ֭נְךָ ˈbinᵊḵā בֵּן son
וִֽ wˈi וְ and
ינִיחֶ֑ךָ ynîḥˈeḵā נוח settle
וְ wᵊ וְ and
יִתֵּ֖ן yittˌēn נתן give
מַעֲדַנִּ֣ים maʕᵃḏannˈîm מַעֲדָן dainty
לְ lᵊ לְ to
נַפְשֶֽׁךָ׃ פ nafšˈeḵā . f נֶפֶשׁ soul
29:17. erudi filium tuum et refrigerabit te et dabit delicias animae tuae
Instruct thy son and he shall refresh thee, and shall give delight to thy soul.
29:17. Teach your son, and he will refresh you, and he will give delight to your soul.
29:17. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.
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
17 Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.
Note, 1. It is a very happy thing when children prove the comfort of their parents. Good children are so; they give them rest, make them easy, and free from the many cares they have had concerning them; yea, they give delight unto their souls. It is a pleasure to parents, which none know but those that are blessed with it, to see the happy fruit of the good education they have given their children, and to have a prospect of their well-doing for both worlds; it gives delight proportionable to the many thoughts of heart that have been concerning them. 2. In order to this, children must be trained up under a strict discipline, and not suffered to do what they will and to go without rebuke when they do amiss. The foolishness bound up in their hearts must by correction be driven out when they are young, or it will break out, to their own and their parents' shame, when they are grown up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:17: Pro 29:15, Pro 13:24, Pro 19:18, Pro 22:15, Pro 23:13, Pro 23:14
Proverbs 29:18
Carl Friedrich Keil and Franz Delitzsch
29:17
17 Correct thy son, and he will give thee delight,
And afford pleasure to thy soul.
The lxx well translates ויניחך by καὶ ἀναπαύσει σε;
(Note: Their translation of Prov 29:17 and Prov 29:18 here is found, in a marred and mutilated form, after Prov 28:17. At that place the words are καὶ ἀγαπήσει σε.)
הניח denotes rest properly, a breathing again, ἀνάψυξις; and then, with an obliteration of the idea of restraint so far, generally (like the Arab. araḥ, compared by Fleischer) to afford pleasure or delight. The post.-bibl. language uses for this the words נחת רוּח, and says of the pious that he makes נחת רוח to his Creator, Berachoth 17a; and of God, that He grants the same to them that fear Him, Berach. 29b; in the morning prayer of the heavenly spirits, that they hallow their Creator בנחת רוח (with inward delight). Write with Codd. (also Jaman.) and older editions ויניחך, not ויניחךּ; for, except in verbs 'ה'ל, the suffix of this Hiphil form is not dageshed, e.g., אמיתך, 3Kings 2:26; cf. also 3Kings 22:16 and Ps 50:8. מעדנּים the lxx understands, after 2Kings 1:24 (עם־עדנים, μετὰ κόσμου), also here, of ornament; but the word signifies dainty dishes - here, high spiritual enjoyment. As in Prov 29:15 and Prov 29:16 a transition was made from the house to the people, so there now follows the proverb of the discipline of children, a proverb of the education of the people:
John Gill
29:17 Correct thy son, and he shall give thee rest,.... Ease of mind, satisfaction and contentment, freedom from all anxious thoughts and cares; the correction being taken in good part, and succeeding according to wish and design;
yea, he shall give delight unto thy soul; by his tenderness to his parents, obedience to them, and respect for them; by his prudent behaviour among men; by his sobriety, diligence, and industry in his calling; by his fear of God, and walking in his ways; than which nothing can give a greater delight and pleasure to religious parents.
Robert Jamieson, A. R. Fausset and David Brown
29:17 (Compare Prov 29:3, Prov 29:15; Prov 19:18).
give thee rest--peace and quiet (compare Prov 29:9).
29:1829:18: Ո՛չ գտցի առաջնորդ ազգի անօրինի. իսկ որ պահէ զօրէնս՝ երանելի՛ է[8410]։ [8410] Ոմանք. Եւ ո՛չ գտցի առաջ՛՛։
18 Անօրէն ազգն առաջնորդ չի գտնի, իսկ ով պահում է օրէնքը, նա երանելի է:
18 Առանց մարգարէութեան՝ ժողովուրդը կը խոտորի, Բայց օրէնքը պահողը երջանիկ կ’ըլլայ։
Ոչ գտցի առաջնորդ ազգի անօրինի``, իսկ որ պահէ զօրէնս` երանելի է:

29:18: Ո՛չ գտցի առաջնորդ ազգի անօրինի. իսկ որ պահէ զօրէնս՝ երանելի՛ է[8410]։
[8410] Ոմանք. Եւ ո՛չ գտցի առաջ՛՛։
18 Անօրէն ազգն առաջնորդ չի գտնի, իսկ ով պահում է օրէնքը, նա երանելի է:
18 Առանց մարգարէութեան՝ ժողովուրդը կը խոտորի, Բայց օրէնքը պահողը երջանիկ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1829:18 Без откровения свыше народ необуздан, а соблюдающий закон блажен.
29:18 בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] חָ֭זֹון ˈḥāzôn חָזֹון vision יִפָּ֣רַֽע yippˈārˈaʕ פרע let loose עָ֑ם ʕˈām עַם people וְ wᵊ וְ and שֹׁמֵ֖ר šōmˌēr שׁמר keep תֹּורָ֣ה tôrˈā תֹּורָה instruction אַשְׁרֵֽהוּ׃ ʔašrˈēhû אֶשֶׁר happiness
29:18. cum prophetia defecerit dissipabitur populus qui custodit legem beatus estWhen prophecy shall fail, the people shall be scattered abroad: but he that keepeth the law, is blessed.
18. Where there is no vision, the people cast off restraint: but he that keepeth the law, happy is he.
29:18. When prophecy fails, the people will be scattered. Yet truly, whoever guards the law is blessed.
29:18. Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he.
Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he:

29:18 Без откровения свыше народ необуздан, а соблюдающий закон блажен.
29:18
בְּ bᵊ בְּ in
אֵ֣ין ʔˈên אַיִן [NEG]
חָ֭זֹון ˈḥāzôn חָזֹון vision
יִפָּ֣רַֽע yippˈārˈaʕ פרע let loose
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
שֹׁמֵ֖ר šōmˌēr שׁמר keep
תֹּורָ֣ה tôrˈā תֹּורָה instruction
אַשְׁרֵֽהוּ׃ ʔašrˈēhû אֶשֶׁר happiness
29:18. cum prophetia defecerit dissipabitur populus qui custodit legem beatus est
When prophecy shall fail, the people shall be scattered abroad: but he that keepeth the law, is blessed.
29:18. When prophecy fails, the people will be scattered. Yet truly, whoever guards the law is blessed.
29:18. Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-23: Ст. 18: утверждает необходимость живого пророческого слова в разъяснении и охранении закона; бедность такого слова, а тем, более полное отсутствие его в известные времена (ср. 1: Цар. III:1; Ос III:4; Ам VIII:12; Пс. LXXIII:9) сопровождается упадком истинной религии и нравственности в народе (ср. Исх. XXXII:25). Ст. 19: заключает приложение ветхозаветной педагогики с ее физическими мерами воздействия к системе отношений господ к рабам. Ст. 20, сн. XXVI:12. Ст. 21: дополняет мысль ст. 19, ср. Сир XXXIII:21. Ст. 22: сн. XV:18. Ст. 23: сн. XV:33; XVI:18.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Miscellaneous Maxims.
18 Where there is no vision, the people perish: but he that keepeth the law, happy is he.
See here, I. The misery of the people that want a settled ministry: Where there is no vision, no prophet to expound the law, no priest or Levite to teach the good knowledge of the Lord, no means of grace, the word of the Lord is scarce, there is no open vision (1 Sam. iii. 1), where it is so the people perish; the word has many significations, any of which will apply here. 1. The people are made naked, stripped of their ornaments and so exposed to shame, stripped of their armour and so exposed to danger. How bare does a place look without Bibles and ministers, and what an easy prey is it to the enemy of souls! 2. The people rebel, not only against God, but against their prince; good preaching would make people good subjects, but, for want of it, they are turbulent and factious, and despise dominions, because they know no better. 3. The people are idle, or they play, as the scholars are apt to do when the master is absent; they do nothing to any good purpose, but stand all the day idle, and sporting in the market-place, for want of instruction what to do and how to do it. 4. They are scattered as sheep having no shepherd, for want of the masters of assemblies to call them and keep them together, Mark vi. 34. They are scattered from God and their duty by apostasies, from one another by divisions; God is provoked to scatter them by his judgments, 2 Chron. xv. 3, 5. 5. They perish; they are destroyed for lack of knowledge, Hos. iv. 6. See what reason we have to be thankful to God for the plenty of open vision which we enjoy.
II. The felicity of a people that have not only a settled, but a successful ministry among them, the people that hear and keep the law, among whom religion is uppermost; happy are such a people and every particular person among them. It is not having the law, but obeying it, and living up to it, that will entitle us to blessedness.
Adam Clarke: Commentary on the Bible - 1831
29:18: Where there is no vision - My old MS. Bible, following the Vulgate, translates: Whan prophecye schal failen, the peple schal ben to scatered. Where Divine revelation, and the faithful preaching of the sacred testimonies, are neither reverenced nor attended, the ruin of that land is at no great distance.
But he that keepeth the law, happy is he - Go how it may with others, he shall be safe. So our Lord: "Blessed are they who hear the word of God, and keep it."
Albert Barnes: Notes on the Bible - 1834
29:18: Vision - The word commonly used of the Rev_elation of God's will made to prophets. Compare Isa 1:1; Nah 1:1.
When prophetic vision fails, obedience to the Law is the best or only substitute for it, both being forms through which divine wisdom is Rev_ealed. Very striking in the midst of ethical precepts is this recognition of the need of a yet higher teaching, without which morality passes into worldly prudence or degenerates into casuistry. The "wise man," the son of David, has seen in the prophets and in their work the condition of true national blessedness. The darkest time in the history of Israel had been when there "was no open vision Sa1 3:1; at such a time the people "perish," are let loose, "are left to run wild."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:18: there: Sa1 3:1; Hos 4:6; Amo 8:11, Amo 8:12; Mat 9:36; Rom 10:13-15
perish: or, is made naked, Ch2 28:19
but: Pro 19:16; Psa 19:11, Psa 119:2; Luk 11:28; Joh 13:17, Joh 14:21-23; Jam 1:25; Rev 22:14
Proverbs 29:19
Carl Friedrich Keil and Franz Delitzsch
29:18
18 Without a revelation a people becomes ungovernable;
But he that keepeth the law, happy is he.
Regarding the importance of this proverb for estimating the relation of the Chokma to prophecy, vid., vol. i. p. 41. חזון is, according to the sense, equivalent to נבוּאה, the prophetic revelation in itself, and as the contents of that which is proclaimed. Without spiritual preaching, proceeding from spiritual experience, a people is unrestrained (יפּרע, vid., regarding the punctuation at Prov 28:25, and regarding the fundamental meaning, at Prov 1:25); it becomes פּרע, disorderly, Ex 32:25; wild und wst, as Luther translates. But in the second line, according to the unity of the antithesis, the words are spoken of the people, not of individuals. It is therefore not to be explained, with Hitzig: but whoever, in such a time, nevertheless holds to the law, it is well with him! Without doubt this proverb was coined at a time when the preaching of the prophets was in vogue; and therefore this, "but whoever, notwithstanding," is untenable; such a thought at that time could not at all arise; and besides this, תורה is in the Book of Proverbs a moveable conception, which is covered at least by the law in contradistinction to prophecy. Tôra denotes divine teaching, the word of God; whether that of the Sinaitic or that of the prophetic law (2Chron 15:3, cf. e.g., Is 1:10). While, on the one hand, a people is in a dissolute condition when the voice of the preacher, speaking from divine revelation, and enlightening their actions and sufferings by God's word, is silent amongst them (Ps 74:9, cf. Amos 8:12); on the other hand, that same people are to be praised as happy when they show due reverence and fidelity to the word of God, both as written and as preached. That the word of God is preached among a people belongs to their condition of life; and they are only truly happy when they earnestly and willingly subordinate themselves to the word of God which they possess and have the opportunity of hearing. אשׁרהוּ (defective for אשׁריהוּ) is the older, and here the poetic kindred form to אשׁריו, Prov 14:21; Prov 16:20.
Geneva 1599
29:18 (d) Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he.
(d) Where there are not faithful ministers of the word of God.
John Gill
29:18 Where there is no vision, the people perish,.... That is, "no prophecy", as the Vulgate Latin version renders it; and which is often the sense of the word, as the vision of Isaiah is the prophecy of Isaiah; and, in the New Testament, prophesying is often put for preaching; and here vision, or prophecy, signifies the public ministering of the word and ordinances, and want of persons to administer them; no expounder, as the Septuagint version; or interpreter, as the Arabic. This was the case in the latter end of Eli's life, 1Kings 3:1; in Asa's times, and before, 2Chron 15:3; in the Babylonish captivity, Ezek 7:26; in the times of Antiochus, Ps 74:9; when John the Baptist and Christ first came preaching the word, Mt 9:36; and now is the case of the Jews, and will be till the time of their conversion. So it was in the Gentile world, before the Gospel was brought into it, Acts 17:30; and so it now is in those places where the seven churches of Asia were; and in all Asia, which once heard the word of the Lord, even all that large country; and now it is not heard at all in it, but covered with Mahometan darkness. And this is the case in all Popish countries, subject to the see of Rome, where the word of God is not preached to the people, nor suffered so much as to be read by them; and even in reformed churches, for the most part, only a little morality is preached, and not the Gospel of Christ; so that here the people are perishing for lack of knowledge, Hos 4:6; and when the witnesses will be slain, who now prophesy in sackcloth, there will he an entire stop put to prophesying or preaching for a while; but, when they shall rise, the earth will be filled with the knowledge of God, through the ministry of the word. Now, where there is no preaching, men perish in their sins; the word being the ordinary means of grace, of regeneration, conversion, faith, and salvation; without which, men know nothing of Christ, of peace, pardon, righteousness, and eternal life by him: and where there is preaching, yet it not being of the right kind, there is no spiritual knowledge spread by it, no food for souls under it; they perish with hunger, as the prodigal did, or are in starving and famishing circumstances; no comfort for the people of God, who perish in their comforts under such a ministry, 1Cor 8:11; and poison is spread among others; false doctrine eats as a canker, and destroys souls. Again, where there is right vision and prophecy, or true preaching of the word, and that is despised and neglected, men perish notwithstanding; as the Jews of old, and all deniers and contemners of the word now, Acts 13:41; and this seems to be intended here, as appears by the following clause. The word translated "perish" has various senses, which agree with the text. It may be rendered, "the people become idle", or "cease" (s); from the performance of good works, grow dissolute in their manners, and licentious in their practices: or "they become refractory" (t); fierce, obstinate, and ungovernable, and rebel against their superiors: or they are "made naked" (u); stripped of their ornaments; of their privileges, civil as well as religious, which is often the case where no vision is; as well as of all virtue and morality, and of the blessing and protection of God;
but he that keepeth the law, happy is he: not the moral law, which no man can keep perfectly, but the law of faith. It may be rendered, "happy is he that observes doctrine" (w); the doctrine of the Gospel, where it is preached; that attends to it, values and esteems it, receives it by faith, and with meekness; blessed is he, blessed are his eyes and ears; he sees wondrous things out of this law or doctrine, and he hears and knows the joyful sound, which brings salvation and eternal life unto him!
(s) "feriabitur", Montanus. (t) "Rebellis erit", Pagninus; "retroagitur", Mercerus; "defecit, recedit", Vatablus; "refractarius", Gejerus. (u) "Nadatur", Junius & Tremellius, Piscator, Michaelis; "denudatur", Cocceius; "cessabit et otiosus erit, deficiet et retrocedit atque denudatur", Baynus. (w) "qui observat legem", i. e. "verbum Dei", Cocceius; "doctrinam", Amama.
John Wesley
29:18 No vision - No prophecy; no publick preaching of God's word.
Robert Jamieson, A. R. Fausset and David Brown
29:18 no vision--instruction in God's truth, which was by prophets, through visions (1Kings 3:1).
people perish--(Compare Margin), are deprived of moral restraints.
keepeth the law--has, and observes, instruction (Prov 14:11, Prov 14:34; Ps 19:11).
29:1929:19: Բանիւք ո՛չ խրատի ծառայ խիստ. թէպէտ եւ իմանայցէ չդնէ յունկան[8411]։ [8411] Ոմանք. Ոչ խրատեսցի ծառայ խիստ. զի թէպէտ եւ իմանայ, ո՛չ հնազանդի։
19 Խօսքով չի խրատւում կամակոր ծառան, որ թէեւ հասկանում, բայց բանի տեղ չի դնում այն:
19 Հասկցող ու պատասխան տուող ծառան Խօսքերով չի խրատուիր։
Բանիւք ոչ խրատի ծառայ խիստ, թէպէտ եւ իմանայցէ` չդնէ յունկան:

29:19: Բանիւք ո՛չ խրատի ծառայ խիստ. թէպէտ եւ իմանայցէ չդնէ յունկան[8411]։
[8411] Ոմանք. Ոչ խրատեսցի ծառայ խիստ. զի թէպէտ եւ իմանայ, ո՛չ հնազանդի։
19 Խօսքով չի խրատւում կամակոր ծառան, որ թէեւ հասկանում, բայց բանի տեղ չի դնում այն:
19 Հասկցող ու պատասխան տուող ծառան Խօսքերով չի խրատուիր։
zohrab-1805▾ eastern-1994▾ western am▾
29:1929:19 Словами не научится раб, потому что, хотя он понимает {их}, но не слушается.
29:19 בִּ֭ ˈbi בְּ in דְבָרִים ḏᵊvārîm דָּבָר word לֹא־ lō- לֹא not יִוָּ֣סֶר yiwwˈāser יסר admonish עָ֑בֶד ʕˈāveḏ עֶבֶד servant כִּֽי־ kˈî- כִּי that יָ֝בִ֗ין ˈyāvˈîn בין understand וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַעֲנֶֽה׃ maʕᵃnˈeh ענה answer
29:19. servus verbis non potest erudiri quia quod dicis intellegit et respondere contemnitA slave will not be corrected by words: because he understandeth what thou sayest, and will not answer.
19. A servant will not be corrected by words: for though he understand he will not give heed.
29:19. A servant cannot be taught by words, because he understands what you say, but he disdains to respond.
29:19. A servant will not be corrected by words: for though he understand he will not answer.
A servant will not be corrected by words: for though he understand he will not answer:

29:19 Словами не научится раб, потому что, хотя он понимает {их}, но не слушается.
29:19
בִּ֭ ˈbi בְּ in
דְבָרִים ḏᵊvārîm דָּבָר word
לֹא־ lō- לֹא not
יִוָּ֣סֶר yiwwˈāser יסר admonish
עָ֑בֶד ʕˈāveḏ עֶבֶד servant
כִּֽי־ kˈî- כִּי that
יָ֝בִ֗ין ˈyāvˈîn בין understand
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַעֲנֶֽה׃ maʕᵃnˈeh ענה answer
29:19. servus verbis non potest erudiri quia quod dicis intellegit et respondere contemnit
A slave will not be corrected by words: because he understandeth what thou sayest, and will not answer.
29:19. A servant cannot be taught by words, because he understands what you say, but he disdains to respond.
29:19. A servant will not be corrected by words: for though he understand he will not answer.
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
19 A servant will not be corrected by words: for though he understand he will not answer.
Here is the description of an unprofitable, slothful, wicked servant, a slave that serves not from conscience, or love, but purely from fear. Let those that have such servants put on patience to bear the vexation and not disturb themselves at it. See their character. 1. No rational words will work upon them; they will not be corrected and reformed, not brought to their business, nor cured of their idleness and laziness, by fair means, no, nor by foul words; even the most gentle master will be forced to use severity with them; no reason will serve their turn, for they are unreasonable. 2. No rational words will be got from them. They are dogged and sullen; and, though they understand the questions you ask them, they will not give you an answer; though you make it ever so plain to them what you expect from them, they will not promise you to mend what is amiss nor to mind their business. See the folly of those servants whose mouth by their silence calls for strokes; they might be corrected by words and save blows, but they will not.
Albert Barnes: Notes on the Bible - 1834
29:19: Servant - i. e., A slave, whose obedience is reluctant. He may "understand" the words, but they produce no good effect. There is still lacking the true "answer" of obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:19: servant: Pro 26:3, Pro 30:22
though: Job 19:16
Proverbs 29:20
Carl Friedrich Keil and Franz Delitzsch
29:19
From the discipline of the people this series of proverbs again returns to the discipline of home:
19 With words a servant will not let himself be bettered;
For he understandeth them, but conformeth not thereto.
The Niph. נוסר becomes a so-called tolerative, for it connects with the idea of happening that of reaching its object: to become truly bettered (taught in wisdom, corrected), and thus to let himself be bettered. With mere words this is not reached; the unreasonable servant needs, in order to be set right, a more radical means of deliverance. This assertion demands confirmation; therefore is the view of von Hofmann (Schriftbew. ii. 2. 404) improbable, that 19b has in view a better-disposed servant: supposing that he is intelligent, in which case he is admonished without cause, then the words are also lost: he will let them pass over him in silence without any reply. This attempted explanation is occasioned by this, that מענה can signify nothing else than a response in words. If this were correct, then without doubt its fundamental meaning would correspond with כּי; for one explains, with Lwenstein, "for he perceives it, and may not answer," i.e., this, that a reply cut off frustrates the moral impression. Or also: for he understands it, but is silent - in praefractum se silentium configit (Schultens); and thus it is with the ancients (Rashi). But why should not ואין מענה itself be the expression of this want of any consequences? מענה cannot certainly mean humiliation
(Note: The Syr. and Targ. also think on ענה, for they translate: "for he knows that he receives no strokes.")
(Meri, after Ex 10:3, הכנעה), but why as an answer in words and not also a response by act (Stuart: a practical answer)? Thus the lxx ἐὰν γὰρ καὶ νοήσῃ, ἀλλ ̓ οὐχ ὑπακούσεται, according to which Luther: for although he at once understands it, he does not yet take it to himself. That מענה tahT . may mean obedience, the Aram. so understood, also at Prov 16:4. It denoted a reply in the most comprehensive meaning of the word, vid., at Prov 16:1. The thought, besides, is the same as if one were to explain: for he understands it, and is silent, i.e., lets thee speak; or: he understands it, but that which he perceives finds no practical echo.
Geneva 1599
29:19 A (e) servant will not be corrected by words: for though he understandeth he will not answer.
(e) He who is of a servile and rebellious nature.
John Gill
29:19 A servant will not be corrected by words,.... Not by them only, especially one that is of a servile, surly, and untractable disposition; otherwise a good servant, and well disposed to his master, and willing to serve him, and promote his interest, a word is sufficient for such an one; when he is bid to go, he goes; or to come, he comes, Mt 8:9; or if he has done wrong, and his fault is told him, he will amend another time; whereas a rough ill natured servant will not regard words, but must have blows to correct him;
for though he understand; what his master says, and what is his will, and knows he has done wrong, and ought to do otherwise, which is an aggravation of sin:
he will not answer; own his fault and promise to do better for the future; through the surliness of his nature, and contempt of his master, whom he does not think worthy of an answer: so the Vulgate Latin version renders it, "he despises to answer"; thus Job was used by his servants, Job 19:16; There is an answering which is forbidden servants, Tit 2:9; but this what becomes them, and is expressive of their respect and reverence to their masters, and their ready, hearty, and cheerful obedience to them; and which especially should be in Christian servants to Christian masters, Ti1 6:1.
John Wesley
29:19 A servant - Who is so not only in condition, but also in the temper of his mind, disingenuous, and stubborn. Words - By mere words. Tho' - Though he know thy mind, and his own duty.
Robert Jamieson, A. R. Fausset and David Brown
29:19 A servant--who lacks good principle.
corrected--or discovered.
will not answer--that is, will not obey.
29:2029:20: Յորժամ տեսանիցես զայր յանդուգն բանիւք, գիտասջի՛ր զի յո՛յս գոյ յանզգամին քան ՚ի նմա[8412]։ [8412] Ոմանք. Գիտացիր, զի յոյս գոյ։
20 Երբ յանդգնութեամբ խօսող մարդ տեսնես, իմացի՛ր, որ աւելի յոյս կայ անզգամի, քան նրա համար:
20 Իր խօսքերուն մէջ արտորացող մարդ մը տեսա՞ր. Աւելի յոյս կայ յիմարէն, քան թէ՝ անկէ։
Յորժամ տեսանիցես զայր յանդուգն բանիւք, գիտասջիր զի յոյս գոյ յանզգամին քան ի նմա:

29:20: Յորժամ տեսանիցես զայր յանդուգն բանիւք, գիտասջի՛ր զի յո՛յս գոյ յանզգամին քան ՚ի նմա[8412]։
[8412] Ոմանք. Գիտացիր, զի յոյս գոյ։
20 Երբ յանդգնութեամբ խօսող մարդ տեսնես, իմացի՛ր, որ աւելի յոյս կայ անզգամի, քան նրա համար:
20 Իր խօսքերուն մէջ արտորացող մարդ մը տեսա՞ր. Աւելի յոյս կայ յիմարէն, քան թէ՝ անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2029:20 Видал ли ты человека опрометчивого в словах своих? на глупого больше надежды, нежели на него.
29:20 חָזִ֗יתָ ḥāzˈîṯā חזה see אִ֭ישׁ ˈʔîš אִישׁ man אָ֣ץ ʔˈāṣ אוץ urge בִּ bi בְּ in דְבָרָ֑יו ḏᵊvārˈāʸw דָּבָר word תִּקְוָ֖ה tiqwˌā תִּקְוָה hope לִ li לְ to כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent מִמֶּֽנּוּ׃ mimmˈennû מִן from
29:20. vidisti hominem velocem ad loquendum stulti magis speranda est quam illius correptioHast thou seen a man hasty to speak? folly is rather to be looked for, than his amendment.
20. Seest thou a man that is hasty in his words? there is more hope of a fool than of him.
29:20. Have you seen a man rushing to speak? Foolishness has more hope than his correction.
29:20. Seest thou a man [that is] hasty in his words? [there is] more hope of a fool than of him.
Seest thou a man [that is] hasty in his words? [there is] more hope of a fool than of him:

29:20 Видал ли ты человека опрометчивого в словах своих? на глупого больше надежды, нежели на него.
29:20
חָזִ֗יתָ ḥāzˈîṯā חזה see
אִ֭ישׁ ˈʔîš אִישׁ man
אָ֣ץ ʔˈāṣ אוץ urge
בִּ bi בְּ in
דְבָרָ֑יו ḏᵊvārˈāʸw דָּבָר word
תִּקְוָ֖ה tiqwˌā תִּקְוָה hope
לִ li לְ to
כְסִ֣יל ḵᵊsˈîl כְּסִיל insolent
מִמֶּֽנּוּ׃ mimmˈennû מִן from
29:20. vidisti hominem velocem ad loquendum stulti magis speranda est quam illius correptio
Hast thou seen a man hasty to speak? folly is rather to be looked for, than his amendment.
29:20. Have you seen a man rushing to speak? Foolishness has more hope than his correction.
29:20. Seest thou a man [that is] hasty in his words? [there is] more hope of a fool than of him.
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
20 Seest thou a man that is hasty in his words? there is more hope of a fool than of him.
Solomon here shows that there is little hope of bringing a man to wisdom that is hasty either, 1. Through rashness and inconsideration: Seest thou a man that is hasty in his matters, that is of a light desultory wit, that seems to take a thing quickly, but takes it by the halves, gallops over a book or science, but takes no time to digest it, no time to pause or muse upon a business? There is more hope of making a scholar and a wise man of one that is dull and heavy, and slow in his studies, than of one that has such a mercurial genius and cannot fix. 2. Through pride and conceitedness: Seest thou a man that is forward to speak to every matter that is started, and affects to speak first to it, to open it, and speak last to it, to give judgment upon it, as if he were an oracle? There is more hope of a modest fool, who is sensible of his folly, than of such a self-conceited one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:20: Seest: Pro 29:11; Ecc 5:2; Jam 1:19
words: or, matters, Pro 14:29, Pro 21:5
more: Pro 26:12
Proverbs 29:22
Carl Friedrich Keil and Franz Delitzsch
29:20
20 Seest thou a man hasty in his words?
The fool hath more hope than he.
Cf. Prov 26:12. Such an one has blocked up against himself the path to wisdom, which to the fool, i.e., to the ingenuous, stands open; the former is perfect, of the latter something may yet be made. In this passage the contrast is yet more precise, for the fool is thought of as the dull, which is the proper meaning of כּסיל, vid., under Prov 17:24. There is more hope for the fool than for him, although he may be no fool in himself, who overthrows himself by his words. "The προπετὴς ἐν λόγῳ αὐτοῦ (Sir. 9:18) has, in the existing case, already overleaped the thought; the כסיל has it still before him, and comes at length, perhaps with his slow conception, to it" (Hitzig); for the ass, according to the fable, comes at last farther than the greyhound. Hence, in words as well as in acts, the proverb holds good, "Eile mit Weile" [= festina lente]. Every word, as well as act, can only be matured by being thought out, and thought over. From this proverb, which finds its practical application to the affairs of a house, and particularly also to the relation to domestics, the group returns to the subject of instruction, which is its ground-tone.
John Gill
29:20 Seest thou a man that is hasty in his words,.... Swift to speak either before God or men; that takes upon him to speak upon a subject, or return an answer to a question, before he has thoroughly thought of it, and well considered it, and digested what he should say; see Eccles 5:2; or "hasty in matters" (x); in his business; runs rashly and precipitately into things, without duly considering within himself what is right and proper to be done, and without taking the advice of others;
there is more hope of a fool than of him; of one that has not the gift of elocution, or not so much sagacity in business, and yet takes time to think, and advises with others.
(x) "praecipitem in negotiis suis", Vatablus, Piscator; "in rebus suis", Mercerus.
John Wesley
29:20 Hasty - Who is rash and heady in the management of his affairs.
Robert Jamieson, A. R. Fausset and David Brown
29:20 (Compare Prov 21:5).
hasty in . . . words?--implying self-conceit (Prov 26:12).
29:2129:21: Որ փափկասուն լինի ՚ի մանկութենէ, ՚ի ծառայութիւն մատնեսցի. եւ յետոյ մորմոքեսցի յանձն իւր[8413]։ [8413] Ոմանք. Որ փափկանայ ՚ի մանկութեան ծառայ լիցի, եւ յետոյ վտանկեսցի յանձն իւր։
21 Ով փափկասուն է լինում մանկուց, պիտի ծառայ դառնայ եւ յետոյ մորմոքի ինքն իր մէջ:
21 Եթէ մէկը իր ծառան տղայութենէն փափկութեամբ մեծցնէ, Վերջապէս անիկա իր տղան կ’ըլլայ։
[466]Որ փափկասուն լինի ի մանկութենէ, ի ծառայութիւն մատնեսցի, եւ յետոյ մորմոքեսցի յանձն իւր:

29:21: Որ փափկասուն լինի ՚ի մանկութենէ, ՚ի ծառայութիւն մատնեսցի. եւ յետոյ մորմոքեսցի յանձն իւր[8413]։
[8413] Ոմանք. Որ փափկանայ ՚ի մանկութեան ծառայ լիցի, եւ յետոյ վտանկեսցի յանձն իւր։
21 Ով փափկասուն է լինում մանկուց, պիտի ծառայ դառնայ եւ յետոյ մորմոքի ինքն իր մէջ:
21 Եթէ մէկը իր ծառան տղայութենէն փափկութեամբ մեծցնէ, Վերջապէս անիկա իր տղան կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2129:21 Если с детства воспитывать раба в неге, то впоследствии он захочет быть сыном.
29:21 מְפַנֵּ֣ק mᵊfannˈēq פנק pamper מִ mi מִן from נֹּ֣עַר nnˈōʕar נֹעַר youth עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant וְ֝ ˈw וְ and אַחֲרִיתֹ֗ו ʔaḥᵃrîṯˈô אַחֲרִית end יִהְיֶ֥ה yihyˌeh היה be מָנֹֽון׃ mānˈôn מָנֹון [uncertain]
29:21. qui delicate a pueritia nutrit servum suum postea illum sentiet contumacemHe that nourisheth his servant delicately from his childhood, afterwards shall find him stubborn.
21. He that delicately bringeth up his servant from a child shall have him become a son at the last.
29:21. Whoever nurtures his servant delicately from childhood, afterwards will find him defiant.
29:21. He that delicately bringeth up his servant from a child shall have him become [his] son at the length.
He that delicately bringeth up his servant from a child shall have him become [his] son at the length:

29:21 Если с детства воспитывать раба в неге, то впоследствии он захочет быть сыном.
29:21
מְפַנֵּ֣ק mᵊfannˈēq פנק pamper
מִ mi מִן from
נֹּ֣עַר nnˈōʕar נֹעַר youth
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
וְ֝ ˈw וְ and
אַחֲרִיתֹ֗ו ʔaḥᵃrîṯˈô אַחֲרִית end
יִהְיֶ֥ה yihyˌeh היה be
מָנֹֽון׃ mānˈôn מָנֹון [uncertain]
29:21. qui delicate a pueritia nutrit servum suum postea illum sentiet contumacem
He that nourisheth his servant delicately from his childhood, afterwards shall find him stubborn.
29:21. Whoever nurtures his servant delicately from childhood, afterwards will find him defiant.
29:21. He that delicately bringeth up his servant from a child shall have him become [his] son at the length.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 He that delicately bringeth up his servant from a child shall have him become his son at the length.
Note, 1. It is an imprudent thing in a master to be too fond of a servant, to advance him too fast, and admit him to be too familiar with him, to suffer him to be over-nice and curious in his diet, and clothing, and lodging, and so to bring him up delicately, because he is a favourite, and an agreeable servant; it should be remembered that he is a servant, and, by being thus indulged, will be spoiled for any other place. Servants must endure hardness. 2. It is an ungrateful thing in a servant, but what is very common, to behave insolently because he has been used tenderly. The humble prodigal thinks himself unworthy to be called a son, and is content to be a servant; the pampered slave thinks himself too good to be called a servant, and will be a son at the length, will take his ease and liberty, will be on a par with his master, and perhaps pretend to the inheritance. Let masters give their servants that which is equal and fit for them, and neither more nor less. This is very applicable to the body, which is a servant to the soul; those that delicately bring up the body, that humour it, and are over-tender of it, will find that at length it will forget its place, and become a son, a master, a perfect tyrant.
Adam Clarke: Commentary on the Bible - 1831
29:21: He that delicately bringeth up his servant - Such persons are generally forgetful of their obligations, assume the rights and privileges of children, and are seldom good for any thing.
Albert Barnes: Notes on the Bible - 1834
29:21: Son - The Hebrew word occurs here only and is therefore of doubtful meaning. The favored slave, petted and pampered from boyhood, will claim at last the privilege, perhaps the inheritance, of sonship.
Carl Friedrich Keil and Franz Delitzsch
29:21
21 If one pampers his servant from youth up,
He will finally reach the place of a child.
The lxx had no answer to the question as to the meaning of מנון. On the other hand, for פּנּק, the meaning to fondle; delicatius enutrire, is perfectly warranted by the Aram. and Arab. The Talmud, Succa 52b, resorts to the alphabet בח''אט in order to reach a meaning for מנון. How the Targ. comes to translate the word by מנסּח (outrooted) is not clear; the rendering of Jerome: postea sentiet eum contumacem, is perhaps mediated by the ἔσται γογγυσμός of Symmachus, who combines נון with לון, Niph. γογγύζειν. The ὀθυνηθήσεται of the lxx, with the Syr., von Hofmann has sought to justify (Schriftbew. ii. 2. 404), for he derives מנון = מנהון from נהה. We must then punctuate מנּון; but perhaps the lxx derived the word from אנן = מאנון, whether they pronounced it מנון (cf. מסרת = מאסרת) or מנּון. To follow them is not wise, for the formation of the word is precarious; one does not see with the speaker of this proverb, to whom the language presented a fulness of synonyms for the idea of complaint, meant by using this peculiar word. Linguistically these meanings are impossible: of Jerome, dominus = ממנּה (Ahron b. Josef, Meri, and others); or: the oppressed = מוּנה, from ינה (Johlson); or: one who is sick = מונה (Euchel). and Ewald's "undankbar" [unthankful], derived from the Arabic, is a mere fancy, since (Arab.) manuwan does not mean one who is unthankful, but, on the contrary, one who upbraids good deeds shown.
(Note: In Jahrb. xi. p. 10f. Ewald compares, in an expressive way, the Ethiopic mannána (Piel) to scorn; menûn, a reprobate; and mannânı̂, one who is despised; according to which מנון hcih could certainly designate "a man despising scornfully his own benefactors, or an unthankful man." But this verbal stem is peculiarly Ethiop., and is certainly not once found in Arab. For minnat (which Ewald compares) denotes benefaction, and the duty laid on one thereby, the dependence thereby produced. The verb (Arab.) minn (= מנן) signifies to divide; and particularly, partly to confer benefaction, partly to attribute benefaction, reckon to, enumerate, and thereby to bring out the sense of obligation. Thus nothing is to be derived from this verbal stem for מנון.)
The ancients are in the right track, who explain מנון after the verb נוּן, Ps 72:17 = נין = בּן; the Venet., herein following Kimchi, also adopts the nominal form, for it translates (but without perceptible meaning) γόνωσις. Luther's translation is fortunate:
"If a servant is tenderly treated from youth up,
He will accordingly become a Junker [squire]."
The ideas represented in modern Jewish translations: that of a son (e.g., Solomon: he will at last be the son) and that of a master (Zunz), are here united. But how the idea of a son (from the verb נון), at the same time that of a master, may arise, is not to be perceived in the same way as with Junker and the Spanish infante and hidalgo; rather with מנון, as the ironical naming of the son (little son), the idea of a weakling (de Wette) may be connected. The state of the matter appears as follows: - the Verb נוּן has the meanings of luxuriant growth, numerous propagation; the fish has from this the Aram. name of נוּן, like the Heb. דּג, from דּגה, which also means luxuriant, exuberant increase (vid., at Ps 72:17). From this is derived נין, which designates the offspring as a component part of a kindred, as well as מנון, which, according as the מ is interpreted infin. or local, means either this, that it sprouts up luxuriantly, the abundant growth, or also the place of luxuriant sprouting, wanton growing, abundant and quick multiplication: thus the place of hatching, spawning. The subject in יהיה might be the fondled one; but it lies nearer, however, to take him who fondles as the subject, as in 21a. אחריתו is either adv. accus. for באחריתו, or, as we preferred at Prov 23:32, it is the subj. introducing, after the manner of a substantival clause, the following sentence as its virtual predicate: "one has fondled his servant from his youth up, and his (that of the one who fondles) end is: he will become a place of increase." The master of the house is thought of along with his house; and the servant as one who, having become a man, presents his master with ילידי בּית, who are spoilt scapegraces, as he himself has become by the pampering of his master. There was used in the language of the people, נין for בּן, in the sense on which we name a degenerate son a "Schnes Frchtchen" [pretty little fruit]; and מנון is a place (house) where many נינים are; and a man (master of a house) who has many of them is one whose family has increased over his head. One reaches the same meaning if מנון is rendered more immediately as the place or state of growing, increasing, luxuriating. The sense is in any case: he will not be able, in the end, any more to defend himself against the crowd which grows up to him from this his darling, but will be merely a passive part of it.
John Gill
29:21 He that delicately bringeth up his servant from a child,.... In a very tender and affluent way uses him with great familiarity; makes him sit at table, with him, feeds him with dainties, and clothes him in the most handsome manner, as if he was one of his own children:
shall have him become his son at the length: he will expect to be used as a son; he will not care to do any servile work, or anything, especially that is hard and laborious; he will be for supplanting the son and heir, and think to inherit all himself; or, however, become proud, haughty, and saucy. Jarchi interprets this of the evil imagination, or the corruption of nature, which is in a man from a child; which, if cherished and not subdued, wilt in the issue rule over a man: and some apply it to the body; which, if delicately pampered, and not kept under, will be master of the soul, instead of servant to it, and its members be instruments of unrighteousness.
John Wesley
29:21 Delicately - Allowing him too much freedom, and familiarity. A son - Will find him at last grow insolent, and forgetful of his servile condition.
Robert Jamieson, A. R. Fausset and David Brown
29:21 become his son--assume the place and privileges of one.
29:2229:22: Այր անզգամ փորէ զհակառակութիւն. այր հեզ՝ դարձոյց զմեղս. եւ այր բարկացօղ փորեաց զմեղս[8414]։ [8414] Ոմանք. Այր բարկացող՝ յարուցանէ զհակառակութիւն. եւ այր հեզ դադարեցոյց զմեղս. եւ այր սրտմտող փոր՛՛։
22 Անզգամ մարդը հակառակութիւն է գրգռում, հեզաբարոյ մարդը դադարեցնում է մեղքերը, իսկ բարկասիրտ մարդը խորացնում է դրանք:
22 Բարկասիրտ մարդը կռիւ կը հանէ Եւ ցասկոտ մարդը շատ յանցանքներ կը գործէ։
Այր բարկացող յարուցանէ զհակառակութիւն, եւ այր [467]հեզ` դադարեցոյց զմեղս, եւ այր սրտմտող փորեաց զմեղս:

29:22: Այր անզգամ փորէ զհակառակութիւն. այր հեզ՝ դարձոյց զմեղս. եւ այր բարկացօղ փորեաց զմեղս[8414]։
[8414] Ոմանք. Այր բարկացող՝ յարուցանէ զհակառակութիւն. եւ այր հեզ դադարեցոյց զմեղս. եւ այր սրտմտող փոր՛՛։
22 Անզգամ մարդը հակառակութիւն է գրգռում, հեզաբարոյ մարդը դադարեցնում է մեղքերը, իսկ բարկասիրտ մարդը խորացնում է դրանք:
22 Բարկասիրտ մարդը կռիւ կը հանէ Եւ ցասկոտ մարդը շատ յանցանքներ կը գործէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2229:22 Человек гневливый заводит ссору, и вспыльчивый много грешит.
29:22 אִֽישׁ־ ʔˈîš- אִישׁ man אַ֭ף ˈʔaf אַף nose יְגָרֶ֣ה yᵊḡārˈeh גרה stir מָדֹ֑ון māḏˈôn מָדֹון contention וּ û וְ and בַ֖עַל vˌaʕal בַּעַל lord, baal חֵמָ֣ה ḥēmˈā חֵמָה heat רַב־ rav- רַב much פָּֽשַׁע׃ pˈāšaʕ פֶּשַׁע rebellion
29:22. vir iracundus provocat rixas et qui ad indignandum facilis est erit ad peccata procliviorA passionate man provoketh quarrels: and he that is easily stirred up to wrath, shall be more prone to sin.
22. An angry man stirreth up strife, and a wrathful man aboundeth in transgression.
29:22. A short-tempered man provokes quarrels. And whoever is easily angered is more likely to sin.
29:22. An angry man stirreth up strife, and a furious man aboundeth in transgression.
An angry man stirreth up strife, and a furious man aboundeth in transgression:

29:22 Человек гневливый заводит ссору, и вспыльчивый много грешит.
29:22
אִֽישׁ־ ʔˈîš- אִישׁ man
אַ֭ף ˈʔaf אַף nose
יְגָרֶ֣ה yᵊḡārˈeh גרה stir
מָדֹ֑ון māḏˈôn מָדֹון contention
וּ û וְ and
בַ֖עַל vˌaʕal בַּעַל lord, baal
חֵמָ֣ה ḥēmˈā חֵמָה heat
רַב־ rav- רַב much
פָּֽשַׁע׃ pˈāšaʕ פֶּשַׁע rebellion
29:22. vir iracundus provocat rixas et qui ad indignandum facilis est erit ad peccata proclivior
A passionate man provoketh quarrels: and he that is easily stirred up to wrath, shall be more prone to sin.
29:22. A short-tempered man provokes quarrels. And whoever is easily angered is more likely to sin.
29:22. An angry man stirreth up strife, and a furious man aboundeth in transgression.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 An angry man stirreth up strife, and a furious man aboundeth in transgression.
See here the mischief that flows from an angry, passionate, furious disposition. 1. It makes men provoking to one another: An angry man stirs up strife, is troublesome and quarrelsome in the family and in the neighbourhood, blows the coals, and even forces those to fall out with him that would live peaceable and quietly by him. 2. It makes men provoking to God: A furious man, who is wedded to his humours and passions, cannot but abound in transgressions. Undue anger is a sin which is the cause of many sins; it not only hinders men from calling upon God's name, but it occasions their swearing, and cursing, and profaning God's name.
Adam Clarke: Commentary on the Bible - 1831
29:22: An angry man stirreth up strife - His spirit begets its like wherever he goes.
And a furious man aboundeth in transgression - His furious spirit is always carrying him into extremes, and each of these is a transgression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:22: angry: Pro 10:12, Pro 15:18, Pro 17:19, Pro 26:21, Pro 30:33
a furious: Pro 17:19, Pro 22:24; Jam 3:16
Proverbs 29:23
Carl Friedrich Keil and Franz Delitzsch
29:22
The following group begins with a proverb which rhymes by מדון, with מנון of the foregoing, and extends on to the end of this Hezekiah collection:
22 A man of anger stirreth up strife;
And a passionate man aboundeth in transgression.
Line first is a variation of Prov 15:18 and Prov 28:25. אישׁ and בּעל as here, but in the reverse order at Prov 22:24.
(Note: For אישׁ־אף (Lwenstein after Norzi) is to be written, with Baer (Thorath Emeth, p. 19), אישׁ אף ,)91. Thus also in Cod. Jaman.)
אף here means anger, not the nose, viz., the expanded nostrils (Schultens). In רב־פּשׁע the פשׁע is, after Prov 14:29; Prov 28:16; Prov 20:27, the governed genitive; Hitzig construes it in the sense of פשׁע רב, Ps 19:2, with יגרה, but one does not say גּרה פשׁע; and that which is true of רבּים, that, after the manner of a numeral, it can precede its substantive (vid., under Ps. 7:26; Ps 89:51), cannot be said of רב. Much (great) in wickedness denotes one who heaps up many wicked actions, and burdens himself with greater guilt (cf. פשׁע, Prov 29:16). The wrathful man stirreth up (vid., under Prov 15:18) strife, for he breaks through the mutual relations of men, which rest on mutual esteem and love, and by means of his passionate conduct he makes enemies of those against whom he thinks that he has reason for being angry; that on account of which he is angry can be settled without producing such hostility, but passion impels him on, and misrepresents the matter; it embitters hearts, and tears them asunder. The lxx has, instead of רב, ἐξώρυξεν, of dreaming, כרה (Prov 16:27).
John Gill
29:22 An angry man stirreth up strife,.... In families, neighbourhoods, communities, churches, and commonwealths; that is, one that is given to anger, and gives way to it, in whom it prevails and rules;
and a furious man aboundeth in transgression; or, "a master of wrath or fury" (y); one much addicted to it: or, "the husband of wrath": wedded to it, as a man to his wife: or, as the Vulgate Latin version renders it, "who is easy to be angry"; is easily provoked, wrath rises up in him at once; this leads him on to many sins, as cursing, swearing, murder,
(y) "dominus furoris", so Vatablus, Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
29:22 (Compare Prov 15:18). Such are delighted by discord and violence.
29:2329:23: Ամբարտաւանութիւն զայր նկո՛ւն առնէ. իսկ զխոնարհս փառաւոր առնէ Տէր[8415]։ [8415] Ոմանք. Իսկ զխոնարհս կանգնէ փառօք Տէր։
23 Ամբարտաւանութիւնը պիտի նուաստացնի մարդուն, բայց Տէրը խոնարհներին պիտի արժանացնի փառքի:
23 Մարդուն հպարտութիւնը զինք կը կործանէ, Բայց հեզահոգի մարդը փառք կը վաստկի։
Ամբարտաւանութիւն զայր նկուն առնէ, իսկ [468]զխոնարհս փառաւոր առնէ Տէր:

29:23: Ամբարտաւանութիւն զայր նկո՛ւն առնէ. իսկ զխոնարհս փառաւոր առնէ Տէր[8415]։
[8415] Ոմանք. Իսկ զխոնարհս կանգնէ փառօք Տէր։
23 Ամբարտաւանութիւնը պիտի նուաստացնի մարդուն, բայց Տէրը խոնարհներին պիտի արժանացնի փառքի:
23 Մարդուն հպարտութիւնը զինք կը կործանէ, Բայց հեզահոգի մարդը փառք կը վաստկի։
zohrab-1805▾ eastern-1994▾ western am▾
29:2329:23 Гордость человека унижает его, а смиренный духом приобретает честь.
29:23 גַּאֲוַ֣ת gaʔᵃwˈaṯ גַּאֲוָה uproar אָ֭דָם ˈʔāḏām אָדָם human, mankind תַּשְׁפִּילֶ֑נּוּ tašpîlˈennû שׁפל be low וּ û וְ and שְׁפַל־ šᵊfal- שָׁפָל low ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind יִתְמֹ֥ךְ yiṯmˌōḵ תמך grasp כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight
29:23. superbum sequitur humilitas et humilem spiritu suscipiet gloriaHumiliation followeth the proud: and glory shall uphold the humble of spirit.
23. A man’s pride shall bring him low: but he that is of a lowly spirit shall obtain honour.
29:23. Humiliation follows the arrogant. And glory shall uphold the humble in spirit.
29:23. A man’s pride shall bring him low: but honour shall uphold the humble in spirit.
A man' s pride shall bring him low: but honour shall uphold the humble in spirit:

29:23 Гордость человека унижает его, а смиренный духом приобретает честь.
29:23
גַּאֲוַ֣ת gaʔᵃwˈaṯ גַּאֲוָה uproar
אָ֭דָם ˈʔāḏām אָדָם human, mankind
תַּשְׁפִּילֶ֑נּוּ tašpîlˈennû שׁפל be low
וּ û וְ and
שְׁפַל־ šᵊfal- שָׁפָל low
ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind
יִתְמֹ֥ךְ yiṯmˌōḵ תמך grasp
כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight
29:23. superbum sequitur humilitas et humilem spiritu suscipiet gloria
Humiliation followeth the proud: and glory shall uphold the humble of spirit.
29:23. Humiliation follows the arrogant. And glory shall uphold the humble in spirit.
29:23. A man’s pride shall bring him low: but honour shall uphold the humble in spirit.
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
23 A man's pride shall bring him low: but honour shall uphold the humble in spirit.
This agrees with what Christ said more than once, 1. That those who exalt themselves shall be abased. Those that think to gain respect by lifting up themselves above their rank, by looking high, talking big, appearing fine, and applauding themselves, will on the contrary expose themselves to contempt, lose their reputation, and provoke God by humbling providences to bring them down and lay them low. 2. That those who humble themselves shall be exalted, and shall be established in their dignity: Honour shall uphold the humble in spirit; their humility is their honour, and that shall make them truly and safely great, and recommend them to the esteem of all that are wise and good.
Adam Clarke: Commentary on the Bible - 1831
29:23: A man's pride shall bring him low - A proud man is universally despised, and such are often exposed to great mortifications.
Albert Barnes: Notes on the Bible - 1834
29:23: Honour shall uphold the humble in spirit - Better: The lowly in spirit shall lay hold on honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:23: man's: Pro 18:12; Ch2 32:25, Ch2 32:26, Ch2 33:10-12, Ch2 33:23, Ch2 33:24; Job 22:29, Job 40:12; Isa 2:11, Isa 2:12; Dan 4:30-37, Dan 5:20, Dan 5:21; Luk 14:11, Luk 18:14; Act 12:23; Jam 4:6-10; Pe1 5:5
honour: Pro 15:33; Deu 8:2, Deu 8:3, Deu 8:16; Isa 57:15, Isa 66:2; Mat 5:3, Mat 18:4, Mat 23:12
Proverbs 29:24
Carl Friedrich Keil and Franz Delitzsch
29:23
Prov 29:23 passes from anger to haughtiness:
A man's pride will bring him low;
But the lowly attaineth to honour.
Thus we translate תּתמך כּבוד (Lat. honorem obtinet) in accord with Prov 11:16, and שׁפל־רוּח with Prov 16:19, where, however, שׁפל is not adj. as here, but inf. The haughty man obscures the honour which he has by this, that he boasts immeasurably of it, and aspires yet more after it; the lowly man, on the other hand, obtains honour without his seeking it, honour before God and before men, which would be of no worth were it not connected with the honour before God. The lxx: τοὺς δὲ ταπεινόφρονας ἐπείδει δόξῃ κύριους. This κύριους is indeed not contrary to the sense, but it is opposed to the style. Why the 24th verse should now follow is, as regards the contents and the expression, hard to say; but one observes that Prov 29:22-27 follow each other, beginning with the successive letters of the alphabet א (ב), ג, ח, ח, ר, ת (ת).
John Gill
29:23 A man's pride shall bring him low,.... As the pride of Adam, in affecting to be as gods, knowing good and evil; he lost the image of God; was brought into a state of darkness and ignorance, into debt and to a dunghill, to beggary and rags; filled with loathsome diseases, and left in thraldom and bondage to sin and Satan; and so all his posterity were brought into the same low estate. This might be exemplified in particular persons, in Pharaoh, Nebuchadnezzar, Herod, and others; and, as will be in that monster of pride, the man of sin and antichrist; who will be humbled and brought low in the midst of his pride and boasting, Rev_ 18:7;
but honour shall uphold the humble in spirit; not who are humble in appearance only, or merely in words, having a show of humility, a voluntary and affected one; but really in their hearts; whose spirits are humble and contrite; who are so in spiritual things, and are made so by the Spirit of God: they are such who are truly sensible of sin; of their folly, and want of spiritual knowledge; of their impotence, and weakness to do anything that is spiritually good; of their spiritual poverty, and want of righteousness; who see that salvation is all of grace; and that whatever they have is owing to the grace of God; that they are deficient in all their duties, and these insufficient to justify them before God; who submit to the righteousness of Christ, and give all the glory of salvation to the grace of God. These, as they are honourable, being clothed with humility, which is itself an ornament of great price; so they are honoured with more grace from the Lord; they are beautified with the garments of salvation; they have the honour to have the spiritual and gracious presence of God, and fellowship with him, who dwells with such as are of an humble spirit: these are the meek and lowly, that shall inherit the new earth, and reign as kings with Christ in it; and the poor in spirit, to whom the kingdom of heaven belongs: and this honour is durable, they shall always abide in it; the grace they have, which makes them glorious, springs up unto eternal life; and the glory they shall have is an eternal weight of glory, a crown of glory that fadeth not away: for so the words may be rendered, "the humble in spirit shall lay hold on glory" (z) or "honour"; possess it and enjoy it: or rather "shall retain" (a) it; shall hold it fast, as the word is translated in Prov 3:18; The sum of the proverb, in both parts, is the same with the words of Christ, often used by him, Mt 23:12.
(z) "assequetur gloriam", Montanus; "potietur gloria", Vatablus. (a) "Tenebit honorem", Piscator; "tenebit gloriam", Mercerus, Cocceius, Michaelis; "apprehendit gloriam", Shultens.
Robert Jamieson, A. R. Fausset and David Brown
29:23 (Compare Prov 16:18; Prov 18:12).
honour . . . spirit--or, "such shall lay hold on honor" (Prov 11:16).
29:2429:24: Որ բաժանակի՛ց լինի գողոց՝ ատեայ զանձն, որք յորժամ երդումն առաջի դիցի՝ լուեալ եւ ո՛չ պատմիցեն[8416], [8416] Ոմանք. Ատեայ զանձն իւր, եւ եթէ երդումն առաջի դնիցի, զարհուրեալ ո՛չ եւս պատմեսցեն։
24 Ով բաժնեկից է դառնում գողերին, նա ատում է իր հոգին. նրանք երդում են տալիս, որ իմացածի մասին չպատմեն,
24 Գողին ընկեր եղողը իր հոգին կ’ատէ, Անիկա կ’երդնու, բայց իր գիտցածը չի յայտներ։
Որ բաժանակից լինի գողոց` ատեայ զանձն իւր, [469]որք յորժամ երդումն առաջի դնիցի` լուեալ եւ ոչ պատմիցեն:

29:24: Որ բաժանակի՛ց լինի գողոց՝ ատեայ զանձն, որք յորժամ երդումն առաջի դիցի՝ լուեալ եւ ո՛չ պատմիցեն[8416],
[8416] Ոմանք. Ատեայ զանձն իւր, եւ եթէ երդումն առաջի դնիցի, զարհուրեալ ո՛չ եւս պատմեսցեն։
24 Ով բաժնեկից է դառնում գողերին, նա ատում է իր հոգին. նրանք երդում են տալիս, որ իմացածի մասին չպատմեն,
24 Գողին ընկեր եղողը իր հոգին կ’ատէ, Անիկա կ’երդնու, բայց իր գիտցածը չի յայտներ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2429:24 Кто делится с вором, тот ненавидит душу свою; слышит он проклятие, но не объявляет о том.
29:24 חֹולֵ֣ק ḥôlˈēq חלק divide עִם־ ʕim- עִם with גַּ֭נָּב ˈgannāv גַּנָּב thief שֹׂונֵ֣א śônˈē שׂנא hate נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul אָלָ֥ה ʔālˌā אָלָה curse יִ֝שְׁמַ֗ע ˈyišmˈaʕ שׁמע hear וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַגִּֽיד׃ yaggˈîḏ נגד report
29:24. qui cum fure partitur odit animam suam adiurantem audit et non indicatHe that is partaker with a thief, hateth his own soul: he heareth one putting him to his oath, and discovereth not.
24. Whoso is partner with a thief hateth his own soul: he heareth the adjuration and uttereth nothing.
29:24. Whoever participates with a thief hates his own soul; for he listens to his oath and does not denounce him.
29:24. Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth [it] not.
Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth [it] not:

29:24 Кто делится с вором, тот ненавидит душу свою; слышит он проклятие, но не объявляет о том.
29:24
חֹולֵ֣ק ḥôlˈēq חלק divide
עִם־ ʕim- עִם with
גַּ֭נָּב ˈgannāv גַּנָּב thief
שֹׂונֵ֣א śônˈē שׂנא hate
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
אָלָ֥ה ʔālˌā אָלָה curse
יִ֝שְׁמַ֗ע ˈyišmˈaʕ שׁמע hear
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַגִּֽיד׃ yaggˈîḏ נגד report
29:24. qui cum fure partitur odit animam suam adiurantem audit et non indicat
He that is partaker with a thief, hateth his own soul: he heareth one putting him to his oath, and discovereth not.
29:24. Whoever participates with a thief hates his own soul; for he listens to his oath and does not denounce him.
29:24. Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth [it] not.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-27: Воспроизводя и углубляя требования закона, Премудрый внушает (ст. 24) слушателям своим всячески избегать какого-либо сообщества с нечестивыми в их преступлениях, даже простым сокрытием последних (ср. Лев. V:1). К такому сокрытию может побуждать человека человекоугодничество и страх перед людьми (ст. 25); но для человека верующего и благочестивого, по учению Премудрого, выше всего должно стоять чувство страха Божия (ст. 25а), и лишь у Бога, как всеправедного Судьи, человек должен искать истины и правды (ст. 26). Заканчивается Глава (XXIX), а вместе и вся группа Притчей в гл. XXV-XXIX, мыслью о глубокой нравственной противоположности и полной разъединенности и отчуждении праведников и нечестивых (ст. 27, сн. XI:20; XXVIII:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.
See here what sin and ruin those involve themselves in who are drawn away by the enticement of sinners. 1. They incur a great deal of guilt: He does so that goes partner with such as rob and defraud, and casts in his lot among them, ch. i. 11, &c. The receiver is as bad as the thief; and, being drawn in to join with him in the commission of the sin, he cannot escape joining with him in the concealment of it, though it be with the most horrid perjuries and execrations. They hear cursing when they are sworn to tell the whole truth, but they will not confess. 2. They hasten to utter ruin: They even hate their own souls, for they wilfully do that which will be the inevitable destruction of them. See the absurdities sinners are guilty of; they love death, than which nothing is more dreadful, and hate their own souls, than which nothing is more dear.
Adam Clarke: Commentary on the Bible - 1831
29:24: Hateth his own soul - נפשו naphsho, his life, as the outraged law may at any time seize on and put him to death.
He heareth cursing - אלה alah, the execration or adjuration, (for all culprits were charged, as before God, to tell the truth), ולא יגד velo yagpid, but He will not tell It. He has no fear of God, nor reverence for an oath, because his heart is hardened through the deceitfulness of sin.
Albert Barnes: Notes on the Bible - 1834
29:24: On the first discovery of the theft, the person wronged Jdg 17:2, or the judge of the city (marginal reference), pronounced a solemn curse on the thief and on all who, knowing the offender, were unwilling to give evidence against him. The accomplice of the thief hears that curse, and yet is silent, and so falls under it, and "destroys his own soul."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:24: partner: Pro 1:11-19; Psa 50:18-22; Isa 1:23; Mar 11:17
hateth: Pro 6:32, Pro 8:36, Pro 15:32, Pro 20:2
he: Lev 5:1; Jdg 17:2
Proverbs 29:25
Carl Friedrich Keil and Franz Delitzsch
29:24
24 He that taketh part with a thief hateth himself;
He heareth the oath and confesseth not.
Hitzig renders the first member as the pred. of the second: "he who does not bring to light such sins as require an atonement (Lev 5:1.), but shares the secret of them with the sinner, is not better than one who is a partner with a thief, who hateth himself." The construction of the verse, he remarks, is not understood by any interpreter. It is not, however, so cross, - for, understood as Hitzig thinks it ought to be, the author should have expressed the subject by שׁמע אלה ולא יגיד, - but is simple as the order of the words and the verbal form require it. The oath is, after Lev 5:1, that of the judge who adjures the partner of the thief by God to tell the truth; but he conceals it, and burdens his soul with a crime worthy of death, for from a concealer he becomes in addition a perjured man.
John Gill
29:24 Whoso is partner with a thief,.... That robs and steals, and raises away another man's property; which to do is sinful and contrary to the law of God, and punishable by it; and so it is to join with him in the theft, or to devise, or consent unto it; or to receive the stolen goods, or to hide and conceal them; or to hide the thief, or the theft, and not declare them; see Ps 50:18. Such an one
hateth his own soul; that is, he is not careful of it, he is not concerned for its welfare as he should be; for otherwise no man, properly speaking, hates his own flesh or body, and much less his soul; but he is negligent of the good of it, and, for the sake of the mammon of unrighteousness, runs the risk of the ruin of it; by which he shows that he loves the world more than his own soul; when the profit of the whole world is nothing to the soul of man, Mt 16:26; see Prov 8:36;
he heareth cursing, and bewrayeth it not; or "does not declare it" (b); he heareth the cursing of those that have lost their goods, and yet he does not declare where they are, and who is the author of the theft, though he knows; or, being suspected of being concerned in it, or, at least, of knowing who did it, be is had before a civil magistrate, and an oath is given him, which he takes, and yet he conceals the matter: which is an aggravation of his sin, and brings ruin to his soul. So the Targum,
"an oath is determined (or brought to him) and he confesseth not.''
Some understand this of a distinct evil, of hearing cursing and swearing, and taking the name of God in vain, and blasphemy against him; yet, through fear of incurring the displeasure of men, and being reckoned a busy body, or through indifference and want of zeal for the glory of God, do not discover it, or inform of it, to a proper person, for the punishment of such; see Lev 5:1; and render the words (c), as "he that is partner with a thief hateth his own soul; so he that heareth cursing, and betrayeth it not."
(b) "et non indicat", Junius & Tremellius, Mercerus, Cocceius, Schultens, Michaelis. (c) So Gejerus.
John Wesley
29:24 Bewrayeth it not - Which he is bound to do for the publick good.
Robert Jamieson, A. R. Fausset and David Brown
29:24 hateth . . . soul--(Compare Prov 8:36).
heareth cursing-- (Lev 5:1), risks the punishment, rather than reveal truth.
29:2529:25: եւ առ երկիւղի եւ ամօթոյ մարդկան յայտնիցեն եւ կործանեսցին. իսկ որ յուսացեալ է ՚ի Տէր ուրա՛խ լիցի։ Ամպարշտութիւն առն ածէ գայթագղութիւն, եւ որ յուսայ ՚ի Տէր՝ ապրեսցի՛[8417]։ [8417] Ոմանք. Որք երկնչին եւ ամաչեն ՚ի մարդկանէ ընկճեսցին. իսկ որ յուսացեալն են ՚ի Տէր ուրախ լիցին։
25 բայց մարդկանցից ունեցած վախի եւ ամօթի պատճառով պիտի յայտնեն եւ կործանուեն. իսկ ով յոյսը դրել է Տիրոջ վրայ, պիտի ուրախ լինի: Ամբարշտութիւնը մարդուն գցում է գայթակղութեան մէջ, բայց ով ապաւինում է Տիրոջը, պիտի փրկուի:
25 Վախը մարդը որոգայթի մէջ կը ձգէ, Բայց Տէրոջը ապաւինողը ամուր ապաստանարան կ’ունենայ։
եւ առ երկիւղի եւ ամօթոյ մարդկան յայտնիցեն եւ կործանեսցին. իսկ որ յուսացեալ է ի Տէր` ուրախ լիցի: Ամպարշտութիւն առն` ածէ գայթակղութիւն, եւ որ յուսա ի Տէր` ապրեսցի:

29:25: եւ առ երկիւղի եւ ամօթոյ մարդկան յայտնիցեն եւ կործանեսցին. իսկ որ յուսացեալ է ՚ի Տէր ուրա՛խ լիցի։ Ամպարշտութիւն առն ածէ գայթագղութիւն, եւ որ յուսայ ՚ի Տէր՝ ապրեսցի՛[8417]։
[8417] Ոմանք. Որք երկնչին եւ ամաչեն ՚ի մարդկանէ ընկճեսցին. իսկ որ յուսացեալն են ՚ի Տէր ուրախ լիցին։
25 բայց մարդկանցից ունեցած վախի եւ ամօթի պատճառով պիտի յայտնեն եւ կործանուեն. իսկ ով յոյսը դրել է Տիրոջ վրայ, պիտի ուրախ լինի: Ամբարշտութիւնը մարդուն գցում է գայթակղութեան մէջ, բայց ով ապաւինում է Տիրոջը, պիտի փրկուի:
25 Վախը մարդը որոգայթի մէջ կը ձգէ, Բայց Տէրոջը ապաւինողը ամուր ապաստանարան կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2529:25 Боязнь пред людьми ставит сеть; а надеющийся на Господа будет безопасен.
29:25 חֶרְדַּ֣ת ḥerdˈaṯ חֲרָדָה trembling אָ֭דָם ˈʔāḏām אָדָם human, mankind יִתֵּ֣ן yittˈēn נתן give מֹוקֵ֑שׁ môqˈēš מֹוקֵשׁ bait וּ û וְ and בֹוטֵ֖חַ vôṭˌēₐḥ בטח trust בַּ ba בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH יְשֻׂגָּֽב׃ yᵊśuggˈāv שׂגב be high
29:25. qui timet hominem cito corruet qui sperat in Domino sublevabiturHe that feareth man shall quickly fall: he that trusteth in the Lord, shall be set on high.
25. The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
29:25. Whoever fears man will quickly fall. Whoever hopes in the Lord shall be lifted up.
29:25. The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe:

29:25 Боязнь пред людьми ставит сеть; а надеющийся на Господа будет безопасен.
29:25
חֶרְדַּ֣ת ḥerdˈaṯ חֲרָדָה trembling
אָ֭דָם ˈʔāḏām אָדָם human, mankind
יִתֵּ֣ן yittˈēn נתן give
מֹוקֵ֑שׁ môqˈēš מֹוקֵשׁ bait
וּ û וְ and
בֹוטֵ֖חַ vôṭˌēₐḥ בטח trust
בַּ ba בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
יְשֻׂגָּֽב׃ yᵊśuggˈāv שׂגב be high
29:25. qui timet hominem cito corruet qui sperat in Domino sublevabitur
He that feareth man shall quickly fall: he that trusteth in the Lord, shall be set on high.
29:25. Whoever fears man will quickly fall. Whoever hopes in the Lord shall be lifted up.
29:25. The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
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 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.
Here, 1. We are cautioned not to dread the power of man, neither the power of a prince nor the power of the multitude; both are formidable enough, but the slavish fear of either brings a snare, that is, exposes men to many insults (some take a pride in terrifying the timorous), or rather exposes men to many temptations. Abraham, for fear of man, denied his wife, and Peter his Master, and many a one his God and religion. We must not shrink from duty, nor commit sin, to avoid the wrath of man, nor, though we see it coming upon us, be disquieted with fear, Dan. iii. 16; Ps. cxviii. 6. He must himself die (Isa. li. 12) and can but kill our body, Luke xii. 5. 2. We are encouraged to depend upon the power of God, which would keep us from all that fear of man which has either torment or temptation in it. Whoso puts his trust in the Lord, for protection and supply in the way of duty, shall be set on high, above the power of man and above the fear of that power. A holy confidence in God makes a man both great and easy, and enables him to look with a gracious contempt upon the most formidable designs of hell and earth against him. If God be my salvation, I will trust and not be afraid.
Adam Clarke: Commentary on the Bible - 1831
29:25: The fear of man bringeth a snare - How often has this led weak men, though sincere in their general character, to deny their God, and abjure his people! See the case of Peter; and learn from this, O reader, that where the mighty have been slain, thou wilt fall, unless thou call on the Strong for strength, and for courage to use it. Be not ashamed of Jesus nor of his people, nor of his cross. Glory in this, that thou knowest him, art joined to them, and art counted worthy to bear it.
Albert Barnes: Notes on the Bible - 1834
29:25: The confusion and wretchedness in which the fear of what men can do entangles us, is contrasted with the security of one, who not only "fears" the Lord, so as to avoid offending Him, but trusts in Him as his protector and guide.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:25: fear: Gen 12:11-13, Gen 20:2, Gen 20:11, Gen 26:7; Exo 32:22-24; Sa1 15:24, Sa1 27:1, Sa1 27:11; Kg1 19:3; Isa 57:11; Mat 10:28, Mat 15:12, Mat 26:69-74; Joh 3:2, Joh 9:22, Joh 12:42; Joh 19:12, Joh 19:13; Gal 2:11-13; Ti2 4:16, Ti2 4:17
whoso: Pro 16:20, Pro 18:10, Pro 30:5; Ch1 5:20; Psa 118:8, Psa 125:1; Ecc 7:18; Dan 3:28, Dan 6:23; Pe1 1:21
safe: Heb. set on high, Psa 69:29, Psa 91:14
Proverbs 29:26
Carl Friedrich Keil and Franz Delitzsch
29:25
25 Fear of man bringeth a snare with it;
But he that trusteth in Jahve is advanced.
Tit sounds strange, Hitzig remarks, that here in the Book of an Oriental author one should be warned against the fear of man. It is enough, in reply to this, to point to Is 51:12. One of the two translations in the lxx (cf. Jerome and Luther) has found this "strange" thought not so strange as not to render it, and that in the gnomic aorist: φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑπεσκελίσθησαν. And why should not חרדּת אדם be able to mean the fear of man (cowardice)? Perhaps not so that אדם is the gen. objecti, but so that חרדת אדם means to frighten men, as in 1Kings 14:15. חרדת אלהים, a trembling of God; cf. Ps 64:2; פחד איב, the fear occasioned by the enemy, although this connection, after Deut 2:25, can also mean fear of the enemy (gen. objecti). To יתּן, occasioned = brings as a consequence with it, cf. Prov 10:10; Prov 13:15; the synallage generis is as at Prov 12:25 : it is at least strange with fem. infinit. and infinitival nouns, Prov 16:16; Prov 25:14; Ps 73:28; but חרדּה (trembling) is such a nom. actionis, Ewald, 238a. Regarding ישׂגּב (for which the lxx.1 σωθήσεται, and lxx2 εὐφρανθήσεται = ישׂמח), vid., at Prov 18:10. He who is put into a terror by a danger with which men threaten him, so as to do from the fear of man what is wrong, and to conceal the truth, falls thereby into a snare laid by himself - it does not help him that by this means he has delivered himself from the danger, for he brands himself as a coward, and sins against God, and falls into an agony of conscience (reproach and anguish of heart) which is yet worse to bear than the evil wherewith he was threatened. It is only confidence in God that truly saves. The fear of man plunges him into yet greater suffering than that from which he would escape; confidence in God, on the other hand, lifts a man internally, and at last externally, above all his troubles.
Geneva 1599
29:25 The fear of man bringeth a (f) snare: but he who putteth his trust in the LORD shall be safe.
(f) He who fears man more than God falls into a snare and is destroyed.
John Gill
29:25 The fear of man bringeth a snare,.... Either that which is subjectively in man; not a divine fear, or the fear of God, that grace which is put into the heart, for that leads to no snare, but tends to life; but a human fear, a servile one, a distrust of the power and providence, grace and goodness, of God, which has torment in it; which brings into bondage, and into many distresses and difficulties, and is opposed to trust in the Lord: or objectively, which has man for its object; a fear of losing the favour and friendship of men, of not having honour and applause from them; and a fear of their reproaches and reviling; of the wrath of men, of persecution from them, and of sufferings by them, even death itself; which has been sometimes a snare to ministers of the word, to drop or conceal some truths of it; and to professors of religion, not to embrace, own, and profess them; as many, through fear of the Jews, would not profess Jesus to be the Messiah, though they knew he was, Jn 7:13; yea, such a fear has been a snare to the best of men, and leads into temptation and sin; as particularly Abraham and Peter, Gen 12:12;
but whoso putteth his trust in the Lord shall be safe; that trusts in the Lord as the God of nature and providence, and the God of all grace, for all mercies, spiritual, temporal, and eternal, and leaves himself and case with him; such an one is safe from men, and the fear of them, and from snares and temptations, and sin and mischief, which come by them: or, "shall be lifted up on high" (d); he is upon a high rock, firm and sure; he dwells on high, his place of defence is the munition of rocks; he is in a high tower which is impregnable, in a city of refuge where he is safe; he is as immovable as Mount Zion; he is above the fear of man, or danger from him; he is out of the reach of all his enemies, men or devils; see Prov 18:10.
(d) "sublevabitur", V. L. "elevabitur", Pagninus, Montanus; "exaltabitar", Vatablus; "in edito collocatur", Junius & Tremellius, Piscator; "sublimabitur", Cocceius, Michaelis; "celsa in arce locabitur", Schultens, so Ben Melech.
John Wesley
29:25 A snare - Is an occasion of many sins.
Robert Jamieson, A. R. Fausset and David Brown
29:25 The fear . . . snare--involves men in difficulty (compare Prov 29:6).
shall be safe--(Compare Margin; Prov 18:10).
29:2629:26: Բազումք ողոքեն զերեսս իշխանաց. բայց ՚ի Տեառնէ ելանեն իրաւունք առն[8418]։ [8418] Ոմանք. Ողոքեսցեն զե՛՛։
26 Շատերն են հաճոյախօսում իշխաններին, բայց մարդուս իրաւունքը բխում է Տիրոջից:
26 Շատերը իշխանին օգնութիւնը կը փնտռեն, Բայց Տէրոջմէն է մարդուն իրաւունքը։
Բազումք ողոքեն զերեսս իշխանաց, բայց ի Տեառնէ ելանեն իրաւունք առն:

29:26: Բազումք ողոքեն զերեսս իշխանաց. բայց ՚ի Տեառնէ ելանեն իրաւունք առն[8418]։
[8418] Ոմանք. Ողոքեսցեն զե՛՛։
26 Շատերն են հաճոյախօսում իշխաններին, բայց մարդուս իրաւունքը բխում է Տիրոջից:
26 Շատերը իշխանին օգնութիւնը կը փնտռեն, Բայց Տէրոջմէն է մարդուն իրաւունքը։
zohrab-1805▾ eastern-1994▾ western am▾
29:2629:26 Многие ищут {благосклонного} лица правителя, но судьба человека от Господа.
29:26 רַ֭בִּים ˈrabbîm רַב much מְבַקְשִׁ֣ים mᵊvaqšˈîm בקשׁ seek פְּנֵי־ pᵊnê- פָּנֶה face מֹושֵׁ֑ל môšˈēl משׁל rule וּ֝ ˈû וְ and מֵ mē מִן from יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice אִֽישׁ׃ ʔˈîš אִישׁ man
29:26. multi requirunt faciem principis et a Domino iudicium egreditur singulorumMany seek the face of the prince: but the judgment of every one cometh forth from the Lord.
26. Many seek the ruler’s favour: but a man’s judgment from the LORD.
29:26. Many demand the face of the leader. But the judgment of each one proceeds from the Lord.
29:26. Many seek the ruler’s favour; but [every] man’s judgment [cometh] from the LORD.
Many seek the ruler' s favour; but [every] man' s judgment [cometh] from the LORD:

29:26 Многие ищут {благосклонного} лица правителя, но судьба человека от Господа.
29:26
רַ֭בִּים ˈrabbîm רַב much
מְבַקְשִׁ֣ים mᵊvaqšˈîm בקשׁ seek
פְּנֵי־ pᵊnê- פָּנֶה face
מֹושֵׁ֑ל môšˈēl משׁל rule
וּ֝ ˈû וְ and
מֵ מִן from
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice
אִֽישׁ׃ ʔˈîš אִישׁ man
29:26. multi requirunt faciem principis et a Domino iudicium egreditur singulorum
Many seek the face of the prince: but the judgment of every one cometh forth from the Lord.
29:26. Many demand the face of the leader. But the judgment of each one proceeds from the Lord.
29:26. Many seek the ruler’s favour; but [every] man’s judgment [cometh] from the LORD.
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
26 Many seek the ruler's favour; but every man's judgment cometh from the LORD.
See here, 1. What is the common course men take to advance and enrich themselves, and make themselves great: they seek the ruler's favour, and, as if all their judgment proceeded from him, to him they make all their court. Solomon was himself a ruler, and knew with what sedulity men made their application to him, some on one errand, others on another, but all for his favour. It is the way of the world to make interest with great men, and expect much from the smiles of second causes, which yet are uncertain, and frequently disappoint them. Many take a great deal of pains in seeking the ruler's favour and yet cannot have it; many have it for a little while, but they cannot keep themselves in it, by some little turn or other they are brought under his displeasure; many have it, and keep it, and yet it does not answer their expectation, they cannot make that hand of it that they promised themselves they should. Haman had the ruler's favour, and yet it availed him nothing. 2. What is the wisest course men can take to be happy. Let them look up to God, and seek the favour of the Ruler of rulers; for every man's judgment proceeds from the Lord. It is not with us as the ruler pleases; his favour cannot make us happy, his frowns cannot make us miserable. But it is as God pleases; every creature is that to us that God makes it to be, no more and no other. He is the first Cause, on which all second causes depend; if he help not, they cannot, 2 Kings vi. 27; Job xxxiv. 29.
Adam Clarke: Commentary on the Bible - 1831
29:26: Many seek the ruler's favor - To be screened from the punishment determined by the law; but should he grant the favor sought, and pardon the criminal, this takes not away his guilt in the sight of God, from whom all just judgment proceeds.
Albert Barnes: Notes on the Bible - 1834
29:26: To trust in the favor of princes is to build upon the sands. The judgment which will set right all wrong will come from the Lord. It is better to wait for that than to run here and there, canvassing, bribing, flattering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:26: seek: Pro 19:6; Psa 20:9
ruler's favour: Heb. face of a ruler, Pro 16:7, Pro 19:21, Pro 21:1; Gen 43:14; Ezr 7:27, Ezr 7:28; Neh 1:11; Est 4:16; Psa 20:9; Psa 62:12; Isa 46:9-11; Dan 4:35
Proverbs 29:27
Carl Friedrich Keil and Franz Delitzsch
29:26
A similar gen. connection to that between חרדת אדם exists between משׁפט־אישׁ:
Many seek the countenance of the ruler;
Yet from Jahve cometh the judgment of men.
Line first is a variation of Prov 19:6, cf. 3Kings 10:24. It lies near to interpret אישׁ as gen. obj.: the judgment regarding any one, i.e., the estimating of the man, the decision regarding him; and it is also possible, for משׁפּטי, Ps 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lam 3:59). But the usage appears to think of the genit. after משׁפט always as subjective, e.g., Prov 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us משׁפט־אשׁ means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx τὸ δίκαιον ἀνδρί). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.
Geneva 1599
29:26 Many seek the ruler's favour; but [every] man's (g) judgment [cometh] from the LORD.
(g) He does not need to flatter the ruler, for what God has appointed will come to him.
John Gill
29:26 Many seek the ruler's favour,.... Or "face" (e); are very desirous of being admitted into his presence, and of having his company and conversation; of having an opportunity to ask a favour of him, and of receiving honour from him, and of gaining him on their side, to take their part in a cause depending; see Prov 19:6;
but every man's judgment cometh from the Lord; who has the hearts of kings and rulers in his hand, and directs them in bestowing their favours, and in determining causes; so that all things are ultimately from the Lord; and therefore it is best to seek unto him, and trust in him: or the state and condition and circumstances of men, as to riches and honour, and the like, are all from the Lord, according as he sees fit; who sets up one and pulls down another, according to his pleasure.
(e) "faciem", V. L. Pagninus, Vatablus, Tigurine version, Junius & Tremellius, so Michaelis, Schultens.
John Wesley
29:26 Judgment - The decision of his cause, and the success of all his endeavours.
Robert Jamieson, A. R. Fausset and David Brown
29:26 (Compare Margin; Ps 27:8). God alone will and can do exact justice.
29:2729:27: Պի՛ղծ է արդարոյ այր անօրէն, եւ պի՛ղծ է անօրինի՝ ուղիղ ճանապարհ[8419]։[8419] Ոմանք. Արդարոյ այր անիրաւ։
27 Արդարի համար պիղծ է անօրէն մարդը, իսկ անօրէնի համար պիղծ է ուղիղ ճանապարհը:
27 Անօրէն մարդը արդարներուն զզուելի է, իսկ ուղղութեամբ քալողը ամբարիշտին զզուելի է։
Պիղծ է արդարոյ այր անօրէն, եւ պիղծ է անօրինի` ուղիղ ճանապարհ:

29:27: Պի՛ղծ է արդարոյ այր անօրէն, եւ պի՛ղծ է անօրինի՝ ուղիղ ճանապարհ[8419]։
[8419] Ոմանք. Արդարոյ այր անիրաւ։
27 Արդարի համար պիղծ է անօրէն մարդը, իսկ անօրէնի համար պիղծ է ուղիղ ճանապարհը:
27 Անօրէն մարդը արդարներուն զզուելի է, իսկ ուղղութեամբ քալողը ամբարիշտին զզուելի է։
zohrab-1805▾ eastern-1994▾ western am▾
29:2729:27 Мерзость для праведников человек неправедный, и мерзость для нечестивого идущий прямым путем.
29:27 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just אִ֣ישׁ ʔˈîš אִישׁ man עָ֑וֶל ʕˈāwel עָוֶל injustice וְ wᵊ וְ and תֹועֲבַ֖ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty יְשַׁר־ yᵊšar- יָשָׁר right דָּֽרֶךְ׃ פ dˈāreḵ . f דֶּרֶךְ way
29:27. abominantur iusti virum impium et abominantur impii eos qui in recta sunt viaThe just abhor a wicked man: and the wicked loathe them that are in the right way. The son that keepeth the word, shall be free from destruction.
27. An unjust man is an abomination to the righteous: and he that is upright in the way is an abomination to the wicked.
29:27. The just abhor an impious man. And the impious abhor those who are on the right way. By keeping the word, the son shall be free from perdition.
29:27. An unjust man [is] an abomination to the just: and [he that is] upright in the way [is] abomination to the wicked.
An unjust man [is] an abomination to the just: and [he that is] upright in the way [is] abomination to the wicked:

29:27 Мерзость для праведников человек неправедный, и мерзость для нечестивого идущий прямым путем.
29:27
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just
אִ֣ישׁ ʔˈîš אִישׁ man
עָ֑וֶל ʕˈāwel עָוֶל injustice
וְ wᵊ וְ and
תֹועֲבַ֖ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
יְשַׁר־ yᵊšar- יָשָׁר right
דָּֽרֶךְ׃ פ dˈāreḵ . f דֶּרֶךְ way
29:27. abominantur iusti virum impium et abominantur impii eos qui in recta sunt via
The just abhor a wicked man: and the wicked loathe them that are in the right way. The son that keepeth the word, shall be free from destruction.
29:27. The just abhor an impious man. And the impious abhor those who are on the right way. By keeping the word, the son shall be free from perdition.
29:27. An unjust man [is] an abomination to the just: and [he that is] upright in the way [is] abomination to the wicked.
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 An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
This expresses not only the innate contrariety that there is between virtue and vice, as between light and darkness, fire and water, but the old enmity that has always been between the seed of the woman and the seed of the serpent, Gen. iii. 15. 1. All that are sanctified have a rooted antipathy to wickedness and wicked people. They have a good will to the souls of all (God has, and would have none perish); but they hate the ways and practices of those that are impious towards God and injurious towards men; they cannot hear of them nor speak of them without a holy indignation; they loathe the society of the ungodly and unjust, and dread the thought of giving them any countenance, but do all they can to bring the wickedness of the wicked to an end. Thus an unjust man makes himself odious to the just, and it is one part of his present shame and punishment that good men cannot endure him. 2. All that are unsanctified have a like rooted antipathy to godliness and godly people: He that is upright in the way, that makes conscience of what he says and does, is an abomination to the wicked, whose wickedness is restrained perhaps and suppressed, or, at least, shamed and condemned, by the uprightness of the upright. Thus Cain did, who was of his father the devil. And this is not only the wickedness of the wicked, that they hate those whom God loves, but their misery too, that they hate those whom them shall shortly see in everlasting bliss and honour, and who shall have dominion over them in the morning, Ps. xlix. 14.
Adam Clarke: Commentary on the Bible - 1831
29:27: And he that is upright in the way - "But as for those that be in the right waye, the wicked hate them." - Coverdale.
To this verse the Vulgate adds the following: Verbum custodiens filius extra perditionem erit; "The son that keeps the word shall not fall into perdition." This is not in all copies of the Vulgate: but it was in that from which my old MS. Bible was made, where it is thus translated: The sone keping the worde schal ben out of perdicyon. I believe verbum here is intended for the Divine word; the revelation from God.
Albert Barnes: Notes on the Bible - 1834
29:27: The words point out not only the antagonism between the doers of good and evil, but the instinctive antipathy which the one feels toward the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:27: Pro 24:9; Psa 119:115, Psa 139:21; Zac 11:8; Joh 7:7, Joh 15:17-19, Joh 15:23; Jo1 3:13
Carl Friedrich Keil and Franz Delitzsch
29:27
27 An abomination to a righteous man is a villanous man;
And an abomination to the godless is he who walketh uprightly.
In all the other proverbs which begin with תועבת, e.g., Prov 11:20, יהוה follows as genit., here צדּיקים, whose judgment is like that of God. אישׁ עול is an abhorrence to them, not as a man, but just as of such a character; עול is the direct contrast to ישׁר. The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly (ישׁר־דּרך, as at Ps 37:14) his adversary, and the condemnation of himself.
With this doubled ת the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.
John Gill
29:27 An unjust man is an abomination to the just,.... Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors, and cannot forbear expressing his abhorrence of; and therefore shuns his company, and will have no fellowship with him. And, on the other hand,
he that is upright in the way is abomination to the wicked; that man that is upright in heart and life, that walks according to the rule of the divine word, in the path of holiness, in the way of truth and righteousness, he is abhorred by a wicked man; he cannot have any pleasure in his company; he is under some awe and restraint which is disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he is silent, his whole life and conversation carries in it a tacit reproof, conviction, and condemnation of him. There always has been a mutual enmity between the seed of the woman and the seed of the serpent, Gen 3:15.
Robert Jamieson, A. R. Fausset and David Brown
29:27 (Compare Prov 3:32). On last clause, compare Prov 29:16; Ps 37:12.