Առակներ / Proverbs - 4 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-3. Премудрый будет поучать слушателей, как детей, точнее будет учить своих собственных детей и всех других тем наставлениями, которые некогда слышал от своих родителей, особенно от отца. 4-9. Сущность наставлений отца Премудрого - увещание к мудрости с указанием благ ее. 10-19. Предостережение от уклонений на путь нечестия. 20-27. Настойчивое увещание не забывать отеческих заповедей
Matthew Henry: Concise Commentary on the Whole Bible - 1706
When the things of God are to be taught precept must be upon precept, and line upon line, not only because the things themselves are of great worth and weight, but because men's minds, at the best, are unapt to admit them and commonly prejudiced against them; and therefore Solomon, in this chapter, with a great variety of expression and a pleasant powerful flood of divine eloquence, inculcates the same things that he had pressed upon us in the foregoing chapters. Here is, I. An earnest exhortation to the study of wisdom, that is, of true religion and godliness, borrowed from the good instructions which his father gave him, and enforced with many considerable arguments, ver. 1-13. II. A necessary caution against bad company and all fellowship with the unfruitful works of darkness, ver. 14-19. III. Particular directions for the attaining and preserving of wisdom, and bringing forth the fruits of it, ver. 20-27. So plainly, so pressingly, is the case laid before us, that we shall be for ever inexcusable if we perish in our folly.
Adam Clarke: Commentary on the Bible - 1831
The preceptor calls his pupils, and tells them how himself was educated, Pro 4:1-4; specifies the teachings he received, Pro 4:5-19; and exhorts his pupil to persevere in well-doing, and to avoid evil, Pro 4:20-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 4:1, Solomon persuades to wisdom, Pro 4:14, and to shun wickedness; Pro 4:20, He exhorts to sanctification.
John Gill
INTRODUCTION TO PROVERBS 4
In this chapter Solomon advises to seek after wisdom, to avoid bad company, and to continue in the right paths of goodness and truth: he excites attention to what he had to say, from the relation he stood in to the persons addressed; from the nature of his instructions, which were good and profitable; and from his own example, in attending to those his parents gave him, Prov 4:1; He exhorts above all things to get wisdom, from the superior excellency of it, and from the preservation, promotion, and honour, to be had by it, Prov 4:5; and he further enforces big exhortations, from their being the means of a comfortable life, and of the prolongation of it, and of leading in a right way without straitness or stumbling, Prov 4:10. And then proceeds to caution against bad company, and going into a bad way of life; which is enforced from the mischief done by those that walk in it, and from the darkness of it, to which the path of the just is opposed, Prov 4:14. And the exhortation to attend to and observe his instructions, and keep them, is repeated, from the consideration of their being life and health to them, Prov 4:20; and that they might be preserved, and not departed from, direction's are given about ordering the heart, mouth, lips, eyes, and feet, Prov 4:23.
4:14:1: Լուարո՛ւք մա՛նկունք զխրատ հօր. եւ անսացէ՛ք ստանալ զիմաստութիւն[7843]. [7843] ՚Ի լուս՛՛. Եւ անսացէք ճանաչել զիմաս՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւս ոմանք. Իմանալ զիմաս՛՛։
1 Որդինե՛ր, լսեցէ՛ք ձեր հօր խրատը եւ անսացէ՛ք ճանաչելու իմաստութիւնը,
4 Որդի՛ք, ձեր հօրը խրատը լսեցէ՛քՈւ մտի՛կ ըրէք, որպէս զի իմաստութիւնը ճանչնաք։
Լուարուք, մանկունք, զխրատ հօր, եւ անսացէք ճանաչել զիմաստութիւն:

4:1: Լուարո՛ւք մա՛նկունք զխրատ հօր. եւ անսացէ՛ք ստանալ զիմաստութիւն[7843].
[7843] ՚Ի լուս՛՛. Եւ անսացէք ճանաչել զիմաս՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւս ոմանք. Իմանալ զիմաս՛՛։
1 Որդինե՛ր, լսեցէ՛ք ձեր հօր խրատը եւ անսացէ՛ք ճանաչելու իմաստութիւնը,
4 Որդի՛ք, ձեր հօրը խրատը լսեցէ՛քՈւ մտի՛կ ըրէք, որպէս զի իմաստութիւնը ճանչնաք։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Слушайте, дети, наставление отца, и внимайте, чтобы научиться разуму,
4:1 ἀκούσατε ακουω hear παῖδες παις child; boy παιδείαν παιδεια discipline πατρὸς πατηρ father καὶ και and; even προσέχετε προσεχω pay attention; beware γνῶναι γινωσκω know ἔννοιαν εννοια insight
4:1 שִׁמְע֣וּ šimʕˈû שׁמע hear בָ֭נִים ˈvānîm בֵּן son מ֣וּסַר mˈûsar מוּסָר chastening אָ֑ב ʔˈāv אָב father וְ֝ ˈw וְ and הַקְשִׁ֗יבוּ haqšˈîvû קשׁב give attention לָ lā לְ to דַ֥עַת ḏˌaʕaṯ ידע know בִּינָֽה׃ bînˈā בִּינָה understanding
4:1. audite filii disciplinam patris et adtendite ut sciatis prudentiamHear, ye children, the instruction of a father, and attend, that you may know prudence.
1. Hear, sons, the instruction of a father, and attend to know understanding:
4:1. Listen, sons, to the discipline of a father, and pay attention, so that you may know prudence.
4:1. Hear, ye children, the instruction of a father, and attend to know understanding.
Hear, ye children, the instruction of a father, and attend to know understanding:

4:1 Слушайте, дети, наставление отца, и внимайте, чтобы научиться разуму,
4:1
ἀκούσατε ακουω hear
παῖδες παις child; boy
παιδείαν παιδεια discipline
πατρὸς πατηρ father
καὶ και and; even
προσέχετε προσεχω pay attention; beware
γνῶναι γινωσκω know
ἔννοιαν εννοια insight
4:1
שִׁמְע֣וּ šimʕˈû שׁמע hear
בָ֭נִים ˈvānîm בֵּן son
מ֣וּסַר mˈûsar מוּסָר chastening
אָ֑ב ʔˈāv אָב father
וְ֝ ˈw וְ and
הַקְשִׁ֗יבוּ haqšˈîvû קשׁב give attention
לָ לְ to
דַ֥עַת ḏˌaʕaṯ ידע know
בִּינָֽה׃ bînˈā בִּינָה understanding
4:1. audite filii disciplinam patris et adtendite ut sciatis prudentiam
Hear, ye children, the instruction of a father, and attend, that you may know prudence.
4:1. Listen, sons, to the discipline of a father, and pay attention, so that you may know prudence.
4:1. Hear, ye children, the instruction of a father, and attend to know understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Учение мудрости и благочестия, преподаваемое Премудрым, имеет тем большую силу истинности и обязательности, что оно не есть лишь достояние и произведение единичной личности учителя, но получено им в наследие от предков, ближе всего от его родителей, у которых он был нежно любимым сыном (ст. 3). Традиция ("παράδοσις τω̃ν πατέρων") возвышала авторитет всякого учения мудрости (ср. Иов VIII:8: сл.; XV:18: сл.; Сир VIII:9; XVI:5; XXXI:12). Тем более Соломон мог прибегнуть к такому приему увещания, что уже в начале речи (I:8) он упомянул о долге послушания заветам отца и матери. Здесь (ст. 1) и ниже (V:7: и VII:24) обращение не к "сыну", а к "детям", так как в своей воспитательного характера речи Премудрый ссылается на собственный пример и "сыном является сам Соломон" . Чему учил Премудрого отец его, об этом говорится ниже со ст. 4.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear, ye children, the instruction of a father, and attend to know understanding. 2 For I give you good doctrine, forsake ye not my law. 3 For I was my father's son, tender and only beloved in the sight of my mother. 4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live. 5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. 6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee. 7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. 8 Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. 9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. 10 Hear, O my son, and receive my sayings; and the years of thy life shall be many. 11 I have taught thee in the way of wisdom; I have led thee in right paths. 12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. 13 Take fast hold of instruction; let her not go: keep her; for she is thy life.
Here we have,
I. The invitation which Solomon gives to his children to come and receive instruction from him (v. 1, 2): Hear, you children, the instruction of a father. That is, 1. "Let my own children, in the first place, receive and give good heed to those instructions which I set down for the use of others also." Note, Magistrates and ministers, who are entrusted with the direction of larger societies, are concerned to take a more than ordinary care for the good instruction of their own families; from this duty their public work will by no means excuse them. This charity must begin at home, though it must not end there; for he that has not his children in subjection with all gravity, and does not take pains in their good education, how shall he do his duty as he ought to the church of God? 1 Tim. iii. 4, 5. The children of those that are eminent for wisdom and public usefulness ought to improve in knowledge and grace in proportion to the advantages they derive from their relation to such parents. Yet it may be observed, to save both the credit and the comfort of those parents whose children do not answer the hopes that arose from their education, that Rehoboam, the son of Solomon, was far from being either one of the wisest or one of the best. We have reason to think that thousands have got more good by Solomon's proverbs than his own son did, to whom they seem to have been dedicated. 2. Let all young people, in the days of their childhood and youth, take pains to get knowledge and grace, for that is their learning age, and then their minds are formed and seasoned. He does not say, My children, but You children. We read but of one son that Solomon had of his own; but (would you think it?) he is willing to set up for a schoolmaster, and to teach other people's children! for at that age there is most hope of success; the branch is easily bent when it is young and tender. 3. Let all that would receive instruction come with the disposition of children, though they be grown persons. Let all prejudices be laid aside, and the mind be as white paper. let them be dutiful, tractable, and self-diffident, and take the word as the word of a father, which comes both with authority and with affection. We must see it coming from God as our Father in heaven, to whom we pray, from whom we expect blessings, the Father of our spirits, to whom we ought to be in subjection, that we may live. We must look upon our teachers as our fathers, who love us and seek our welfare; and therefore though the instruction carry in it reproof and correction, for so the word signifies, yet we must bid it welcome. Now, (1.) To recommend it to us, we are told, not only that it is the instruction of a father, but that it is understanding, and therefore should be welcome to intelligent creatures. Religion has reason on its side, and we are taught it by fair reasoning. It is a law indeed (v. 2), but that law is founded upon doctrine, upon unquestionable principles of truth, upon good doctrine, which is not only faithful, but worthy of all acceptation. If we admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us, we are directed to receive it as a gift, to attend to it with all diligence, to attend so as to know it, for otherwise we cannot do it, and not to forsake it by disowning the doctrine or disobeying the law.
II. The instructions he gives them. Observe,
1. How he came by these instructions; he had them from his parents, and teaches his children the same that they taught him, v. 3, 4. Observe, (1.) His parents loved him, and therefore taught him: I was my father's son. David had many sons, but Solomon was his son indeed, as Isaac is called (Gen. xvii. 19) and for the same reason, because on him the covenant was entailed. He was his father's darling, above any of his children. God had a special kindness for Solomon (the prophet called him Jedidiah, because the Lord loved him, 2 Sam. xii. 25), and for that reason David had a special kindness for him, for he was a man after God's own heart. If parents may ever love one child better than another, it must not be till it plainly appears that God does so. He was tender, and only beloved, in the sight of his mother. Surely there was a manifest reason for making such a distinction when both the parents made it. Now we see how they showed their love; they catechised him, kept him to his book, and held him to a strict discipline. Though he was a prince, and heir-apparent to the crown, yet they did not let him live at large; nay, therefore they tutored him thus. And perhaps David was the more strict with Solomon in his education because he had seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed in any thing (1 Kings i. 6), as also in Absalom. (2.) What his parents taught him he teaches others. Observe, [1.] When Solomon was grown up he not only remembered, but took a pleasure in repeating, the good lessons his parents taught him when he was a child. He did not forget them, so deep were the impressions they made upon him. He was not ashamed of them, such a high value had he for them, nor did he look upon them as the childish things, the mean things, which, when he became a man, a king, he should put away, as a disparagement to him; much less did he repeat them: as some wicked children have done, to ridicule them, and make his companions merry with them, priding himself that he had got clear from grave lessons and restraints. [2.] Though Solomon was a wise man himself, and divinely inspired, yet, when he was to teach wisdom, he did not think it below him to quote his father and to make use of his words. Those that would learn well, and teach well, in religion, must not affect new-found notions and new-coined phrases, so as to look with contempt upon the knowledge and language of their predecessors; if we must keep to the good old way, why should we scorn the good old words? Jer. vi. 16. [3.] Solomon, having been well educated by his parents, thought himself thereby obliged to give his children a good education, the same that his parents had given him; and this is one way in which we must requite our parents for the pains they took with us, even by showing piety at home, 1 Tim. v. 4. They taught us, not only that we might learn ourselves, but that we might teach our children, the good knowledge of God, Ps. lxxviii. 6. And we are false to a trust if we do not; for the sacred deposit of religious doctrine and law was lodged in our hands with a charge to transmit it pure and entire to those that shall come after us, 2 Tim. ii. 2. [4.] Solomon enforces his exhortations with the authority of his father David, a man famous in his generation upon all accounts. Be it taken notice of, to the honour of religion, that the wisest and best men in every age have been most zealous, not only for the practice of it themselves, but for the propagating of it to others; and we should therefore continue in the things which we have learned, knowing of whom we have learned them, 2 Tim. iii. 14.
2. What these instructions were, v. 4-13.
(1.) By way of precept and exhortation. David, in teaching his son, though he was a child of great capacity and quick apprehension, yet to show that he was in good earnest, and to affect his child the more with what he said, expressed himself with great warmth and importunity, and inculcated the same thing again and again. So children must be taught. Deut. vi. 7, Thou shalt whet them diligently upon thy children. David, though he was a man of public business, and had tutors for his son, took all this pains with him himself.
[1.] He recommends to him his Bible and his catechism, as the means, his father's words (v. 4), the words of his mouth (v. 5), his sayings (v. 10), all the good lessons he had taught him; and perhaps he means particularly the book of Psalms, many of which were Maschils--psalms of instruction, and two of them are expressly said to be for Solomon. These, and all his other words, Solomon must have an eye to. First, He must hear and receive them (v. 10), diligently attend to them, and imbibe them, as the earth drinks in the rain that comes often upon it, Heb. vi. 7. God thus bespeaks our attention to his word: Hear, O my son! and receive my sayings. Secondly, He must hold fast the form of sound words which his father gave him (v. 4): Let thy heart retain my words; and except the word be hid in the heart, lodged in the will and affections, it will not be retained. Thirdly, He must govern himself by them: Keep my commandments, obey them, and that is the way to increase in the knowledge of them, John vii. 17. Fourthly, He must stick to them and abide by them: "Decline not from the words of my mouth (v. 5), as fearing they will be too great a check upon thee, but take fast hold of instruction (v. 13), as being resolved to keep thy hold and never let it go." Those that have a good education, though they strive to shake it off, will find it hang about them a great while, and, if it do not, their case is very sad.
[2.] He recommends to him wisdom and understanding as the end to be aimed at in the use of these means; that wisdom which is the principal wisdom, get that. Quod caput est sapientia eam acquire sapientiam--Be sure to mind that branch of wisdom which is the top branch of it, and that is the fear of God, ch. i. 7. Junius and Tremellius. A principle of religion in the heart is the one thing needful; therefore, First, Get this wisdom, get this understanding, v. 5. And again, "Get wisdom, and with all thy getting, get understanding, v. 7. Pray for it, take pains for it, give diligence in the use of all appointed means to attain it. Wait at wisdom's gate, Prov. viii. 34. Get dominion over thy corruptions, which are thy follies: get possession of wise principles and the habits of wisdom. Get wisdom by experience, get it above all thy getting; be more in care and take more pains to get this than to get the wealth of this world; whatever thou forgettest, get this, reckon it a great achievement, and pursue it accordingly." True wisdom is God's gift, and yet we are here commanded to get it, because God gives it to those that labour for it; yet, after all, we must not say, Our might and the power of our hand have gotten us this wealth. Secondly, Forget her not (v. 5), forsake her not (v. 6), let her not go (v. 13), but keep her. Those that have got this wisdom must take heed of losing it again by returning to folly: it is indeed a good part, that shall not be taken from us; but then we must take heed lest we throw it from us, as those do that forget it first, and let it slip out of their minds, and then forsake it and turn out of its good ways. That good thing which is committed to us we must keep, and not let it drop, through carelessness, nor suffer it to be forced from us, nor suffer ourselves to be wheedled out of it; never let go such a jewel. Thirdly, Love her (v. 6), and embrace her (v. 8), as worldly men love their wealth and set their hearts upon it. Religion should be very dear to us, dearer than any thing in this world; and, if we cannot reach to be great masters of wisdom, yet let us be true lovers of it; and what grace we have let us embrace it with a sincere affection, as those that admire its beauty. Fourthly, "Exalt her, v. 8. Always keep up high thoughts of religion, and do all thou canst to bring it into reputation, and maintain the credit of it among men. Concur with God in his purpose, which is to magnify the law and make it honourable, and do what thou canst to serve that purpose." Let Wisdom's children not only justify her, but magnify her, and prefer her before that which is dearest to them in this world. In honouring those that fear the Lord, though they are low in the world, and in regarding a poor wise man, we exalt wisdom.
(2.) By way of motive and inducement thus to labour for wisdom, and submit to the guidance of it, consider, [1.] It is the main matter, and that which ought to be the chief and continual care of every man in this life (v. 7): Wisdom is the principal thing; other things which we are solicitous to get and keep are nothing to it. It is the whole of man, Eccl. xii. 13. It is that which recommends us to God, which beautifies the soul, which enables us to answer the end of our creation, to live to some good purpose in the world, and to get to heaven at last; and therefore it is the principal thing. [2.] It has reason and equity on its side (v. 11): "I have taught thee in the way of wisdom, and so it will be found to be at last. I have led thee, not in the crooked ways of carnal policy, which does wrong under colour of wisdom, but in right paths, agreeable to the eternal rules and reasons of good and evil." The rectitude of the divine nature appears in the rectitude of all the divine laws. Observe, David not only taught his son by good instructions, but led him both by a good example and by applying general instructions to particular cases; so that nothing was wanting on his part to make him wise. [3.] It would be much for his own advantage: "If thou be wise and good, thou shalt be so for thyself." First, "It will be thy life, thy comfort, thy happiness; it is what thou canst not live without:" Keep my commandments and live, v. 4. That of our Saviour agrees with this, If thou wilt enter into life, keep the commandments, Matt. xix. 17. It is upon pain of death, eternal death, and in prospect of life, eternal life, that we are required to be religious. "Receive wisdom's sayings, and the years of thy life shall be many (v. 10), as many in this world as Infinite Wisdom sees fit, and in the other world thou shalt live that life the years of which shall never be numbered. Keep her therefore, whatever it cost thee, for she is thy life, v. 13. All thy satisfaction will be found in this;" and a soul without true wisdom and grace is really a dead soul. Secondly, "It will be thy guard and guide, thy convoy and conductor, through all the dangers and difficulties of thy journey through this wilderness. Love wisdom, and cleave to her, and she shall preserve thee, she shall keep thee (v. 6) from sin, the worst of evils, the worst of enemies; she shall keep thee from hurting thyself, and then none else can hurt thee." As we say, "Keep thy shop, and thy shop will keep thee;" so, "Keep thy wisdom, and thy wisdom will keep thee." It will keep us from straits and stumbling-blocks in the management of ourselves and our affairs, v. 12. 1. That our steps be not straitened when we go, that we bring not ourselves into such straits as David was in, 2 Sam. xxiv. 14. Those that make God's word their rule shall walk at liberty, and be at ease in themselves. 2. That our feet do not stumble when we run. If wise and good men be put upon sudden resolves, the certain rule of God's word which they go by will keep them even then from stumbling upon any thing that may be pernicious. Integrity and uprightness will preserve us. Thirdly, "It will be thy honour and reputation (v. 8): Exalt wisdom (do thou but show thy good-will to her advancement) and though she needs not thy service she will abundantly recompense it, she shall promote thee, she shall bring thee to honour." Solomon was to be a king, but his wisdom and virtue would be more his honour than his crown or purple; it was that for which all his neighbours had him so much in veneration; and no doubt, in his reign and David's, wise and good men stood fairest for preferment. However, religion will, first or last, bring all those to honour that cordially embrace her; they shall be accepted of God, respected by all wise men, owned in the great day, and shall inherit everlasting glory. This he insists on (v. 9): "She shall give to thy head an ornament of grace in this world, shall recommend thee both to God and man, and in the other world a crown of glory shall she deliver to thee, a crown that shall never totter, a crown of glory that shall never wither." That is the true honour which attends religion. Nobilitas sola est atique unica virtus--Virtue is the only nobility! David having thus recommended wisdom to his son, no marvel that when God bade him ask what he would he prayed, Lord, give me a wise and an understanding heart. We should make it appear by our prayers how well we are taught.
Adam Clarke: Commentary on the Bible - 1831
4:1: Hear, ye children - Come, my pupils, and hear how a father instructed his child. Such as I received from my father I give to you, and they were the teachings of a wise and affectionate parent to his only son, a peculiar object of his regards, and also those of a fond mother.
He introduces the subject thus, to show that the teaching he received, and which he was about to give them, was the most excellent of its kind. By this he ensured their attention, and made his way to their heart. Teaching by precept is good; teaching by example is better; but teaching both by precept and example is best of all.
Albert Barnes: Notes on the Bible - 1834
4:1: The words "ye children" indicate as usual a new section returning, after the break of Pro 3:27-35, to the old strain of fatherly counsel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: ye: Pro 1:8, Pro 6:20-23; Psa 34:11; Th1 2:11, Th1 2:12
attend: Pro 2:1-5, Pro 5:1, Pro 7:4, Pro 8:32-36, Pro 19:20, Pro 22:17; Heb 2:1
Carl Friedrich Keil and Franz Delitzsch
4:1
He now confirms and explains the command to duty which he has placed at the beginning of the whole (Prov 1:8). This he does by his own example, for he relates from the history of his own youth, to the circle of disciples by whom he sees himself surrounded, what good doctrine his parents had taught him regarding the way of life:
1 Hear, ye sons, the instruction of a father,
And attend that ye may gain understanding;
2 For I give to you good doctrine,
Forsake not my direction!
3 For I was a son to my father,
A tender and only (son) in the sight of my mother.
4 And he instructed me, and said to me:
"Let thine heart hold fast my words:
Observe my commandments and live!"
That בּנים in the address comes here into the place of בּני, hitherto used, externally denotes that בני in the progress of these discourses finds another application: the poet himself is so addressed by his father. Intentionally he does not say אביכם (cf. Prov 1:8): he does not mean the father of each individual among those addressed, but himself, who is a father in his relation to them as his disciples; and as he manifests towards them fatherly love, so also he can lay claim to paternal authority over them. לדעת is rightly vocalized, not לדעת. The words do not give the object of attention, but the design, the aim. The combination of ideas in דּעת בּינה (cf. Prov 1:2), which appears to us singular, loses its strangeness when we remember that דעת means, according to its etymon, deposition or reception into the conscience and life. Regarding לקח, apprehension, reception, lesson = doctrine, vid., Prov 1:5. נתתּי is the perf., which denotes as fixed and finished what is just now being done, Gesenius, 126, 4. עזב is here synonym of נטשׁ, Prov 1:8, and the contrary of שׁמר, Prov 28:4. The relative factum in the perfect, designating the circumstances under which the event happened, regularly precedes the chief factum ויּרני; see under Gen 1:2. Superficially understood, the expression 3a would be a platitude; the author means that the natural legal relation was also confirming itself as a moral one. It was a relation of many-sided love, according to 3a: he was esteemed of his mother - לפני, used of the reflex in the judgment, Gen 10:9, and of loving care, Gen 17:18, means this - as a tender child, and therefore tenderly to be protected (רך as Gen 33:13), and as an only child, whether he were so in reality, or was only loved as if he were so. יחיד (Aq., Sym., Theod., μονογενής) may with reference to number also mean unice dilectus (lxx ἀγαπώμενος); cf. Gen 22:2, יחידך (where the lxx translate τὸν ἀγαπητόν, without therefore having ידידך before them). לפני is maintained by all the versions; לבני is not a variant.
(Note: In some editions לבני is noted as Kerı̂ to לפני, but erroneously and contrary to the express evidence of the Masora, which affirms that there are two passages in which we ought to read not לפני, but לבני, viz., Ps 80:3 and Prov 4:3.)
The instruction of the father begins with the jussive, which is pointed יתמך־
(Note: The writing of -יתמך with the grave Metheg (Gaja) and Kametz-Chatuph (ǒ) is that of Ben Asher; on the other hand, יתמך־ with Cholem (ō) and the permanent Metheg is that of Ben Naphtali; vid., Michlol 21a [under the verbal form 25], 30.)
to distinguish it from יתמך־ on account of the ǒ. The lxx has incorrectly ἐρειδέτω, as if the word were יסמך; Symmachus has correctly κατεχέτω. The imper. וחיה is, as Prov 7:2; Gen 20:7, more than ותחיה; the teacher seeks, along with the means, at the same time their object: Observe my commandments, and so become a partaker of life! The Syriac, however, adds תּורתיו כּאישׁון עיניך and my instruction as the apple of thine eye, a clause borrowed from Prov 7:2.
Geneva 1599
4:1 Hear, ye children, the instruction of a (a) father, and attend to know understanding.
(a) He speaks this as a preacher and minister which is as a father to the people, (Prov 2:8).
John Gill
4:1 Hear, ye children, the instruction of a father,.... Either of God their father, as Gersom interprets it; or rather of Solomon their father: and so he recommends his instruction from the relation he stood in to them; for, since he was their father, he would give them no bad instruction; and, since they were his children, they ought to receive it: by whom are meant, not his children in a natural sense, or the children of his body; but his disciples, such who applied to him for knowledge, and whom he undertook to learn;
and attend to know understanding; what would serve to enlighten, enlarge, improve, and inform their understandings; what would lead them into the knowledge and understanding of things divine and spiritual, and which would be worth knowing; and of having their understandings stored and enriched with.
John Wesley
4:1 A father - Of me, who have paternal authority over you and affection for you.
Robert Jamieson, A. R. Fausset and David Brown
4:1 To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness. (Pro. 4:1-27)
(Compare Prov 1:8).
to know--in order to know.
doctrine--the matter of learning (Prov 1:5), such as he had received (Lam 3:1).
4:24:2: զի պարգեւս բարեաց պարգեւեցից ձեզ։ Զօրէնս իմ մի՛ թողուք.
2 քանզի ձեզ բարի պարգեւներ պիտի տամ. մի՛ թողէք իմ պատուիրանները,
2 Վասն զի ձեզի աղէկ կրթութիւն կու տամ, Իմ օրէնքս մի՛ թողուք։
զի [46]պարգեւս բարեաց պարգեւեցից`` ձեզ. զօրէնս իմ մի՛ թողուք:

4:2: զի պարգեւս բարեաց պարգեւեցից ձեզ։ Զօրէնս իմ մի՛ թողուք.
2 քանզի ձեզ բարի պարգեւներ պիտի տամ. մի՛ թողէք իմ պատուիրանները,
2 Վասն զի ձեզի աղէկ կրթութիւն կու տամ, Իմ օրէնքս մի՛ թողուք։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 потому что я преподал вам доброе учение. Не оставляйте заповеди моей.
4:2 δῶρον δωρον present γὰρ γαρ for ἀγαθὸν αγαθος good δωροῦμαι δωρεομαι present ὑμῖν υμιν you τὸν ο the ἐμὸν εμος mine; my own νόμον νομος.1 law μὴ μη not ἐγκαταλίπητε εγκαταλειπω abandon; leave behind
4:2 כִּ֤י kˈî כִּי that לֶ֣קַח lˈeqaḥ לֶקַח teaching טֹ֭וב ˈṭôv טֹוב good נָתַ֣תִּי nāṯˈattî נתן give לָכֶ֑ם lāḵˈem לְ to תֹּֽ֝ורָתִ֗י ˈtˈôrāṯˈî תֹּורָה instruction אַֽל־ ʔˈal- אַל not תַּעֲזֹֽבוּ׃ taʕᵃzˈōvû עזב leave
4:2. donum bonum tribuam vobis legem meam ne derelinquatisI will give you a good gift, forsake not my law.
2. For I give you good doctrine; forsake ye not my law.
4:2. I will bestow upon you a good gift. Do not relinquish my law.
4:2. For I give you good doctrine, forsake ye not my law.
For I give you good doctrine, forsake ye not my law:

4:2 потому что я преподал вам доброе учение. Не оставляйте заповеди моей.
4:2
δῶρον δωρον present
γὰρ γαρ for
ἀγαθὸν αγαθος good
δωροῦμαι δωρεομαι present
ὑμῖν υμιν you
τὸν ο the
ἐμὸν εμος mine; my own
νόμον νομος.1 law
μὴ μη not
ἐγκαταλίπητε εγκαταλειπω abandon; leave behind
4:2
כִּ֤י kˈî כִּי that
לֶ֣קַח lˈeqaḥ לֶקַח teaching
טֹ֭וב ˈṭôv טֹוב good
נָתַ֣תִּי nāṯˈattî נתן give
לָכֶ֑ם lāḵˈem לְ to
תֹּֽ֝ורָתִ֗י ˈtˈôrāṯˈî תֹּורָה instruction
אַֽל־ ʔˈal- אַל not
תַּעֲזֹֽבוּ׃ taʕᵃzˈōvû עזב leave
4:2. donum bonum tribuam vobis legem meam ne derelinquatis
I will give you a good gift, forsake not my law.
4:2. I will bestow upon you a good gift. Do not relinquish my law.
4:2. For I give you good doctrine, forsake ye not my law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:2: Doctrine - Knowledge orally given and received.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: good: Pro 8:6-9, Pro 22:20, Pro 22:21; Deu 32:2; Job 33:3; Psa 49:1-3; Joh 7:16, Joh 7:17; Ti1 4:6; Tit 1:9
forsake: Ch1 28:9; Ch2 7:19; Psa 89:30-32
John Gill
4:2 For I give you good doctrine,.... Whose author, matter, use, and tendency, are good, and therefore should be received; so the Gospel is called, Ti1 4:6; and no other is here meant: it is the doctrine concerning Wisdom or Christ, as the following verses show; which serves to exalt him, and makes for the good and welfare of immortal souls; and such is the doctrine of the Scriptures, of Christ and his apostles, even all the doctrines and truths of the Gospel;
forsake you not my law; or "doctrine" (o); not the law given on Mount Sinai, as Gersom interprets it; but the doctrine of Christ, which goes out from Mount Zion: this the children of Wisdom should not neglect, relinquish, drop, or depart from; but should keep it, and abide by it.
(o) "doctrinam meam", Junius & Tremellius, Piscator, Amama; "instructionem meam", Schultens.
4:34:3: զի որդի՛ եղեալ եմ եւ ես հպատակ հօր իմոյ, եւ սիրեցեալ յաչս մօր իմոյ։
3 որովհետեւ ես եւս հնազանդ որդի էի հօրս համար եւ սիրելի էի մօրս աչքին:
3 Քանզի ես իմ հօրս տղան էի, Փափուկ ու սիրելի՝ իմ մօրս առջեւ։
զի որդի եղեալ եմ [47]եւ ես հպատակ հօր իմոյ, եւ սիրեցեալ`` յաչս մօր իմոյ:

4:3: զի որդի՛ եղեալ եմ եւ ես հպատակ հօր իմոյ, եւ սիրեցեալ յաչս մօր իմոյ։
3 որովհետեւ ես եւս հնազանդ որդի էի հօրս համար եւ սիրելի էի մօրս աչքին:
3 Քանզի ես իմ հօրս տղան էի, Փափուկ ու սիրելի՝ իմ մօրս առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 Ибо и я был сын у отца моего, нежно любимый и единственный у матери моей,
4:3 υἱὸς υιος son γὰρ γαρ for ἐγενόμην γινομαι happen; become κἀγὼ καγω and I πατρὶ πατηρ father ὑπήκοος υπηκοος listening; listener καὶ και and; even ἀγαπώμενος αγαπαω love ἐν εν in προσώπῳ προσωπον face; ahead of μητρός μητηρ mother
4:3 כִּי־ kî- כִּי that בֵ֭ן ˈvēn בֵּן son הָיִ֣יתִי hāyˈîṯî היה be לְ lᵊ לְ to אָבִ֑י ʔāvˈî אָב father רַ֥ךְ rˌaḵ רַךְ tender וְ֝ ˈw וְ and יָחִ֗יד yāḥˈîḏ יָחִיד only one לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אִמִּֽי׃ ʔimmˈî אֵם mother
4:3. nam et ego filius fui patris mei tenellus et unigenitus coram matre meaFor I also was my father's son, tender, and as an only son in the sight of my mother:
3. For I was a son unto my father, tender and only beloved in the sight of my mother.
4:3. For I, too, was the son of my father, tender and an only son in the sight of my mother.
4:3. For I was my father’s son, tender and only [beloved] in the sight of my mother.
For I was my father' s son, tender and only [beloved] in the sight of my mother:

4:3 Ибо и я был сын у отца моего, нежно любимый и единственный у матери моей,
4:3
υἱὸς υιος son
γὰρ γαρ for
ἐγενόμην γινομαι happen; become
κἀγὼ καγω and I
πατρὶ πατηρ father
ὑπήκοος υπηκοος listening; listener
καὶ και and; even
ἀγαπώμενος αγαπαω love
ἐν εν in
προσώπῳ προσωπον face; ahead of
μητρός μητηρ mother
4:3
כִּי־ kî- כִּי that
בֵ֭ן ˈvēn בֵּן son
הָיִ֣יתִי hāyˈîṯî היה be
לְ lᵊ לְ to
אָבִ֑י ʔāvˈî אָב father
רַ֥ךְ rˌaḵ רַךְ tender
וְ֝ ˈw וְ and
יָחִ֗יד yāḥˈîḏ יָחִיד only one
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אִמִּֽי׃ ʔimmˈî אֵם mother
4:3. nam et ego filius fui patris mei tenellus et unigenitus coram matre mea
For I also was my father's son, tender, and as an only son in the sight of my mother:
4:3. For I, too, was the son of my father, tender and an only son in the sight of my mother.
4:3. For I was my father’s son, tender and only [beloved] in the sight of my mother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:3: Probably the words of Solomon himself, who looks back from his glorious throne and his matured wisdom to the training which was the starting point. The part taken by Bathsheba in 1 Kings 1, no less than the friendship between her and Nathan, indicates that a mother's training might well have laid the foundation of the king's future wisdom. Among the Israelites and Egyptians alone, of the nations of the old world, was the son's Rev_erence for the mother placed side by side with that which he owed to his father.
Only beloved, - literally "only," but the word is used apparently (as in Gen 22:2, Gen 22:12) in its derived sense, "beloved like an only son." The Vulgate gives "unigenitus." Compare the words applied to our Lord, as the "only begotten" Joh 1:14, the "beloved" Eph 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Sa2 12:24, Sa2 12:25; Kg1 1:13-17; Ch1 3:5, Ch1 22:5, Ch1 29:1; Jer 10:23; Rom 12:16
John Gill
4:3 For I was my father's son,.... Or, "a son to my father" (p); so Solomon was to God, his heavenly Father, 2Kings 7:14; which Jarchi observes, and gives as the sense of this place: but his father David is meant, whose son he was; though he was not his only one, he had others besides him. But the sense is, that he was his darling, his beloved son, whom he loved above the rest; as he was beloved of the Lord, and therefore his name was called Jedidiah, so he was beloved of his father; and, because he had a peculiar love for him, he took a particular care of his education;
tender and only beloved in the sight of my mother; his mother Bathsheba, who had a most affectionate regard to him; and therefore in his tender age, as soon as he was susceptible of instructions, gave them to him, which being received, made deep and lasting impressions on him; see Prov 31:1. The marginal reading is, "to the sons of my mother"; for Bathsheba had more sons, 1Chron 3:5; both readings may be retained, "beloved in the sight of my mother's sons". Gersom interprets this of the people of Israel, who were sons to God their Father; and were the only nation that received the law, and which they received at the time of their coming out of Egypt, in the days of their youth.
(p) "filius fui patri meo", Pagninus, Montanus, Mercerus, Gejerus, Michaelis; so Cocceius, Schultens.
John Wesley
4:3 Tender - Young and tender in years, and tenderly educated. Only beloved - Beloved above all the rest.
Robert Jamieson, A. R. Fausset and David Brown
4:3 father's son--emphatic, a son specially regarded, and so called tender, as an object of special care (compare 1Chron 22:7; 1Chron 29:1); an idea further expressed by
only beloved--or, "as an only son" (Gen 22:2), though he had brothers (see on 1Chron 3:5).
4:44:4: Որք ուսուցանէին զիս՝ եւ ասէին. Հաստատեսցի՛ բան մեր ՚ի սրտի քում։ Պահեա՛ զպատուիրանս իմ եւ կեա՛ց[7844]. [7844] Ոմանք. Ոյք ուսուցանէին... պահեա՛ զբան մեր եւ կեաց։
4 Նրանք սովորեցնում էին ինձ եւ ասում. «Թող մեր խօսքը հաստատուի քո սրտում, պահի՛ր մեր պատուիրանները եւ ապրի՛ր,
4 Անիկա ինծի կը սորվեցնէր ու կ’ըսէր.«Քու սիրտդ իմ խօսքերս թող բռնէ, Իմ պատուիրանքներս պահէ ու ապրի։
[48]որք ուսուցանէին զիս եւ ասէին``. Հաստատեսցի բան [49]մեր ի սրտի քում. պահեա զպատուիրանս իմ եւ կեաց:

4:4: Որք ուսուցանէին զիս՝ եւ ասէին. Հաստատեսցի՛ բան մեր ՚ի սրտի քում։ Պահեա՛ զպատուիրանս իմ եւ կեա՛ց[7844].
[7844] Ոմանք. Ոյք ուսուցանէին... պահեա՛ զբան մեր եւ կեաց։
4 Նրանք սովորեցնում էին ինձ եւ ասում. «Թող մեր խօսքը հաստատուի քո սրտում, պահի՛ր մեր պատուիրանները եւ ապրի՛ր,
4 Անիկա ինծի կը սորվեցնէր ու կ’ըսէր.«Քու սիրտդ իմ խօսքերս թող բռնէ, Իմ պատուիրանքներս պահէ ու ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 и он учил меня и говорил мне: да удержит сердце твое слова мои; храни заповеди мои, и живи.
4:4 οἳ ος who; what ἔλεγον λεγω tell; declare καὶ και and; even ἐδίδασκόν διδασκω teach με με me ἐρειδέτω ερειδω stick fast; support ὁ ο the ἡμέτερος ημετερος our own λόγος λογος word; log εἰς εις into; for σὴν σος your καρδίαν καρδια heart
4:4 וַ wa וְ and יֹּרֵ֗נִי yyōrˈēnî ירה teach וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לִ֗י lˈî לְ to יִֽתְמָךְ־ yˈiṯmāḵ- תמך grasp דְּבָרַ֥י dᵊvārˌay דָּבָר word לִבֶּ֑ךָ libbˈeḵā לֵב heart שְׁמֹ֖ר šᵊmˌōr שׁמר keep מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment וֶֽ wˈe וְ and חְיֵֽה׃ ḥᵊyˈē חיה be alive
4:4. et docebat me atque dicebat suscipiat verba mea cor tuum custodi praecepta mea et vivesAnd he taught me, and said: Let thy heart receive my words, keep my commandments, and thou shalt live.
4. And he taught me, and said unto me, Let thine heart retain my words; keep my commandments, and live:
4:4. And he taught me, and he also said: “Let your heart accept my words. Keep my precepts, and you shall live.
4:4. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live:

4:4 и он учил меня и говорил мне: да удержит сердце твое слова мои; храни заповеди мои, и живи.
4:4
οἳ ος who; what
ἔλεγον λεγω tell; declare
καὶ και and; even
ἐδίδασκόν διδασκω teach
με με me
ἐρειδέτω ερειδω stick fast; support
ο the
ἡμέτερος ημετερος our own
λόγος λογος word; log
εἰς εις into; for
σὴν σος your
καρδίαν καρδια heart
4:4
וַ wa וְ and
יֹּרֵ֗נִי yyōrˈēnî ירה teach
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לִ֗י lˈî לְ to
יִֽתְמָךְ־ yˈiṯmāḵ- תמך grasp
דְּבָרַ֥י dᵊvārˌay דָּבָר word
לִבֶּ֑ךָ libbˈeḵā לֵב heart
שְׁמֹ֖ר šᵊmˌōr שׁמר keep
מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment
וֶֽ wˈe וְ and
חְיֵֽה׃ ḥᵊyˈē חיה be alive
4:4. et docebat me atque dicebat suscipiat verba mea cor tuum custodi praecepta mea et vives
And he taught me, and said: Let thy heart receive my words, keep my commandments, and thou shalt live.
4:4. And he taught me, and he also said: “Let your heart accept my words. Keep my precepts, and you shall live.
4:4. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-9: Увещания отца (Давида, по LXX, слав. - и матери: οι έλεγον καί εδίδασκον, иже глаголаша и учиша мя) Соломону, и по содержанию и по характеру сходны с увещаниями самого Соломона к юношеству, рассеянными по всей книге Притчей. Главным предметом речей и наставлений Давида Соломону (ст. 4: сл.; ср. 1: Пар. XXVIII:9), как и самого Соломона слушателям его, был закон Божий, заключающийся в Пятокнижии Моисеевом; но затем, воспринятый умом человека. Закон должен быть прилагаем к его жизни и деятельности, а это требует особенной "мудрости" (хокма), особенного "разума" (бина) и отеческое наставление Соломону неоднократно завещает "наподобие выкликов торговца, предлагающего свой товар", по выражение Умбрейта (ст. 6; ср. ст. 8б), стремление к мудрости и неуклонную верность ей (ст. 5, 7; ср. III:14). Мудрец здесь сравнивается с любимой женой (ср. Сир XV:2), которая охраняет возлюбленного мужа от всяких бед; представляется высочайшим благом, ради которого надо жертвовать всеми иными благами: "главное - мудрость; приобретай мудрость, и всем имением твоим приобретай разум" (ст. 7). Ст. 8-9: говорят о благотворных и привлекательных плодах стяжания мудрости (ср. I:9).
Adam Clarke: Commentary on the Bible - 1831
4:4: He taught me also, and said - Open thy heart to receive my instructions - receive them with affection; when heard, retain and practice them; and thou shalt live - the great purpose of thy being brought into the world shall be accomplished in thee.
Albert Barnes: Notes on the Bible - 1834
4:4: The counsel which has come to him, in substance, from his father. Compare it with Sa2 23:2 etc.; Ch1 28:9; Ch1 29:17; Psa 15:1-5; Psa 24:1-10; Ps. 37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: He: Pro 22:6; Gen 18:19; Ch1 22:11-16, Ch1 28:9; Eph 6:4; Ti2 1:5, Ti2 3:15
Let: Pro 3:1; Deu 4:9, Deu 6:6; Psa 119:11
keep: Pro 7:2; Lev 18:3-5; Isa 55:3; Joh 12:50; Heb 5:9
Geneva 1599
4:4 He (b) taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
(b) Meaning, David his father.
John Gill
4:4 He taught me also, and said unto me,.... The Targum is,
"they taught me,''
his father and his mother; and so the Septuagint version,
"who said and taught me;''
and the Arabic version,
"they both taught me, and said unto me;''
but in the Hebrew it is singular, and is restrained to the father. He taught him when he was very young, and also gave him instructions when he was older, and a little before his own death; see 1Chron 28:8; he taught him by the several psalms he wrote; some of which are called "maschil", instructive or causing to understand; two of them particularly were written for him, the seventy-second and the hundred twenty-seventh psalms; he taught him in the following words. How far the words of David his father reach is not agreed on, on all hands; some think they end with Prov 4:5; others with Prov 4:6, others with the Prov 4:9, and the words of Solomon begin at Prov 4:10, some will have it that they take in the whole chapter, which is not probable; nay, others say that the whole of the book following is his, which can by no means be agreed to: it seems most likely to me that they end at Prov 4:6, and at most are not to be carried beyond Prov 4:9;
let thine heart retain my words: says David to his son: the instructions he gave him by word of mouth, concerning his moral behaviour, relating to political things, the government of the people; and especially such as concerned the everlasting welfare of his soul, or were about Wisdom or Christ, and the knowledge of divine and spiritual things; these he would have him lay up in his heart, and keep them there, as a rich treasure, to have recourse unto upon all occasions;
keep my commandments, and live: which commandments may respect him both in his private and public capacity, and in a religious and political one; how he should behave as a man, a king, and one that feared God: as well as they may respect his orders for the building of the temple, and settling and establishing the worship of God in it; by observing which he would live comfortably and honourably, and to a good old age.
John Wesley
4:4 Said - The following verses, at least as far as the tenth verse, are the words of David.
Robert Jamieson, A. R. Fausset and David Brown
4:4 He taught--or directed me.
retain--as well as receive.
keep . . . and live--observe, that you may live (Prov 7:2).
4:54:5: ստացի՛ր զիմաստութիւն. ստացի՛ր զհանճար՝ եւ մի՛ մոռանար։ Մի՛ արհամարհեր զպատգամս բերանոյ իմոյ, եւ մի՛ խոտորիր ՚ի բանից շրթանց իմոց։
5 իմաստութի՛ւն ձեռք բեր, խե՛լք ձեռք բեր եւ մի՛ մոռացիր: Մի՛ արհամարհիր իմ բերանի պատգամները եւ մի՛ շեղուիր իմ շուրթերի խօսքերից:
5 Իմաստութիւն ստացիր, խոհեմութիւն ստացիր, Մի՛ մոռնար ու իմ բերնիս խօսքերէն մի՛ խոտորիր։
Ստացիր զիմաստութիւն, ստացիր զհանճար. եւ մի՛ մոռանար, [50]եւ մի՛ արհամարհեր զպատգամս բերանոյ իմոյ,`` եւ մի՛ խոտորիր ի բանից շրթանց իմոց:

4:5: ստացի՛ր զիմաստութիւն. ստացի՛ր զհանճար՝ եւ մի՛ մոռանար։ Մի՛ արհամարհեր զպատգամս բերանոյ իմոյ, եւ մի՛ խոտորիր ՚ի բանից շրթանց իմոց։
5 իմաստութի՛ւն ձեռք բեր, խե՛լք ձեռք բեր եւ մի՛ մոռացիր: Մի՛ արհամարհիր իմ բերանի պատգամները եւ մի՛ շեղուիր իմ շուրթերի խօսքերից:
5 Իմաստութիւն ստացիր, խոհեմութիւն ստացիր, Մի՛ մոռնար ու իմ բերնիս խօսքերէն մի՛ խոտորիր։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 Приобретай мудрость, приобретай разум: не забывай этого и не уклоняйся от слов уст моих.
4:5 φύλασσε φυλασσω guard; keep ἐντολάς εντολη direction; injunction μὴ μη not ἐπιλάθῃ επιλανθανομαι forget μηδὲ μηδε while not; nor παρίδῃς παρειδον my στόματος στομα mouth; edge
4:5 קְנֵ֣ה qᵊnˈē קנה buy חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom קְנֵ֣ה qᵊnˈē קנה buy בִינָ֑ה vînˈā בִּינָה understanding אַל־ ʔal- אַל not תִּשְׁכַּ֥ח tiškˌaḥ שׁכח forget וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּ֝֗ט ˈtˈēṭ נטה extend מֵֽ mˈē מִן from אִמְרֵי־ ʔimrê- אֵמֶר word פִֽי׃ fˈî פֶּה mouth
4:5. posside sapientiam posside prudentiam ne obliviscaris neque declines a verbis oris meiGet wisdom, get prudence: forget not, neither decline from the words of my mouth.
5. Get wisdom, get understanding; forget not, neither decline from the words of my mouth:
4:5. Obtain wisdom, obtain prudence. May you neither forget, nor turn away from, the words of my mouth.
4:5. Get wisdom, get understanding: forget [it] not; neither decline from the words of my mouth.
Get wisdom, get understanding: forget [it] not; neither decline from the words of my mouth:

4:5 Приобретай мудрость, приобретай разум: не забывай этого и не уклоняйся от слов уст моих.
4:5
φύλασσε φυλασσω guard; keep
ἐντολάς εντολη direction; injunction
μὴ μη not
ἐπιλάθῃ επιλανθανομαι forget
μηδὲ μηδε while not; nor
παρίδῃς παρειδον my
στόματος στομα mouth; edge
4:5
קְנֵ֣ה qᵊnˈē קנה buy
חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom
קְנֵ֣ה qᵊnˈē קנה buy
בִינָ֑ה vînˈā בִּינָה understanding
אַל־ ʔal- אַל not
תִּשְׁכַּ֥ח tiškˌaḥ שׁכח forget
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּ֝֗ט ˈtˈēṭ נטה extend
מֵֽ mˈē מִן from
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽי׃ fˈî פֶּה mouth
4:5. posside sapientiam posside prudentiam ne obliviscaris neque declines a verbis oris mei
Get wisdom, get prudence: forget not, neither decline from the words of my mouth.
4:5. Obtain wisdom, obtain prudence. May you neither forget, nor turn away from, the words of my mouth.
4:5. Get wisdom, get understanding: forget [it] not; neither decline from the words of my mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: Get wisdom - True religion is essential to thy happiness; never forget its teachings, nor go aside from the path it prescribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Get wisdom: Pro 1:22, Pro 1:23, Pro 2:2-4, Pro 3:13-18, Pro 8:5, Pro 17:16, Pro 18:1, Pro 19:8, Pro 23:23; Jam 1:5
neither: Ch2 34:2; Job 23:11; Psa 44:18, Psa 119:51, Psa 119:157
Carl Friedrich Keil and Franz Delitzsch
4:5
The exhortation of the father now specializes itself:
5 Get wisdom, get understanding;
Forget not and turn not from the words of my mouth.
6 Forsake her not, so shall she preserve thee;
Love her, so shall she keep thee.
Wisdom and understanding are (5a) thought of as objects of merchandise (cf. Prov 23:23; Prov 3:14), like the one pearl of great price, Mt 13:46, and the words of fatherly instruction (5b), accordingly, as offering this precious possession, or helping to the acquisition of it. One cannot indeed say correctly אל־תשׁכח מאמרי־פי, but אל־תשׁכח משּׁמר אמרי־פי (Ps 102:5); and in this sense אל־תּשׁכּח goes before, or also the accus. object, which in אל־תשכח the author has in his mind, may, since he continues with אל־תּט, now not any longer find expression as such. That the אמרי־פי are the means of acquiring wisdom is shown in Prov 4:6, where this continues to be the primary idea. The verse, consisting of only four words, ought to be divided by Mugrash;
(Note: According to correct readings in codd. and older editions, ותשמרךּ has also indeed Rebia Mugrash, and אהבה, Mercha (with Zinnorith); vid., Torath Emeth, p. 47, 6; Accentuationssystem, xviii. 1, 2; and regarding the Zinnorith, see Liber Psalmorum Hebraicus by S. Baer, p. xii.)
the Vav (ו) in both halves of the verse introduces the apodosis imperativi (cf. e.g., Prov 3:9., and the apodosis prohibitivi, Prov 3:21.). The actual representation of wisdom, Prov 4:5, becomes in Prov 4:6 personal.
John Gill
4:5 Get wisdom, get understanding,.... Not only moral and political wisdom and understanding, but that which is spiritual and evangelical; Christ, and the knowledge of him; he being the only happy man that has an interest in him, and is possessed of him by faith, which is the meaning of getting him; See Gill on Prov 3:13; by which it appears, that what Solomon had before delivered, and afterwards repeats and urges, was the same his father David, that wise, great, and good man, taught him; and which he mentions, the more to recommend the getting of wisdom and understanding to others;
forget it not; when gotten, keep it in remembrance; be continually meditating on Wisdom, or Christ, his glories and excellencies; the fulness of grace and truth in him; the blessings of goodness which come by him; the great use and profit of having and enjoying him;
neither decline from the words of my mouth; the above instructions, and all others he gave unto him.
Robert Jamieson, A. R. Fausset and David Brown
4:5 Get--as a possession not to be given up.
neither decline--that is, from obeying my word.
4:64:6: Մի՛ թողուր զնա, եւ պատսպարեսցէ զքեզ. սիրեա՛ զնա՝ եւ պահեսցէ՛ զքեզ։
6 Մի՛ թող իմաստութիւնը, եւ նա կը պաշտպանի քեզ, սիրի՛ր այն, եւ նա կը պահպանի քեզ:
6 Զանիկա մի՛ թողուր ու անիկա քեզ պիտի պահէ։Զանիկա սիրէ ու անիկա քեզ պիտի պաշտպանէ։
Մի՛ թողուր զնա, եւ պատսպարեսցէ զքեզ. սիրեա զնա, եւ պահեսցէ զքեզ:

4:6: Մի՛ թողուր զնա, եւ պատսպարեսցէ զքեզ. սիրեա՛ զնա՝ եւ պահեսցէ՛ զքեզ։
6 Մի՛ թող իմաստութիւնը, եւ նա կը պաշտպանի քեզ, սիրի՛ր այն, եւ նա կը պահպանի քեզ:
6 Զանիկա մի՛ թողուր ու անիկա քեզ պիտի պահէ։Զանիկա սիրէ ու անիկա քեզ պիտի պաշտպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 Не оставляй ее, и она будет охранять тебя; люби ее, и она будет оберегать тебя.
4:6 μηδὲ μηδε while not; nor ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind αὐτήν αυτος he; him καὶ και and; even ἀνθέξεταί αντεχω hold close / onto; reach σου σου of you; your ἐράσθητι εραω he; him καὶ και and; even τηρήσει τηρεω keep σε σε.1 you
4:6 אַל־ ʔal- אַל not תַּעַזְבֶ֥הָ taʕazᵊvˌehā עזב leave וְ wᵊ וְ and תִשְׁמְרֶ֑ךָּ ṯišmᵊrˈekkā שׁמר keep אֱהָבֶ֥הָ ʔᵉhāvˌehā אהב love וְ wᵊ וְ and תִצְּרֶֽךָּ׃ ṯiṣṣᵊrˈekkā נצר watch
4:6. ne dimittas eam et custodiet te dilige eam et servabit teForsake her not, and she shall keep thee: love her, and she shall preserve thee.
6. Forsake her not, and she shall preserve thee; love her, and she shall keep thee.
4:6. Do not send her away, and she will guard you. Love her, and she will preserve you.
4:6. Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
Forsake her not, and she shall preserve thee: love her, and she shall keep thee:

4:6 Не оставляй ее, и она будет охранять тебя; люби ее, и она будет оберегать тебя.
4:6
μηδὲ μηδε while not; nor
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
αὐτήν αυτος he; him
καὶ και and; even
ἀνθέξεταί αντεχω hold close / onto; reach
σου σου of you; your
ἐράσθητι εραω he; him
καὶ και and; even
τηρήσει τηρεω keep
σε σε.1 you
4:6
אַל־ ʔal- אַל not
תַּעַזְבֶ֥הָ taʕazᵊvˌehā עזב leave
וְ wᵊ וְ and
תִשְׁמְרֶ֑ךָּ ṯišmᵊrˈekkā שׁמר keep
אֱהָבֶ֥הָ ʔᵉhāvˌehā אהב love
וְ wᵊ וְ and
תִצְּרֶֽךָּ׃ ṯiṣṣᵊrˈekkā נצר watch
4:6. ne dimittas eam et custodiet te dilige eam et servabit te
Forsake her not, and she shall keep thee: love her, and she shall preserve thee.
4:6. Do not send her away, and she will guard you. Love her, and she will preserve you.
4:6. Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: Forsake her not - Wisdom personified is here represented as a guardian and companion, who, if not forsaken, will continue faithful; if loved, will continue a protector.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: love: Pro 4:21, Pro 4:22, Pro 2:10-12; Eph 3:17; Th2 2:10
John Gill
4:6 Forsake her not, and she shall preserve thee,.... That is, Wisdom, or Christ. Men may be said to forsake Christ when they forsake the assembly of his church and people, which are his other self; when they forsake his ministers, his ambassadors, and representatives; when they forsake his word and ordinances; when they drop the doctrines of the Gospel, or depart from them; when they quit the profession they have formerly made. Nominal believers and formal professors may forsake him finally and totally; true believers only partially and for a time, through the weakness of the flesh, the temptations of Satan, the snares of the world, and the prevalence of corruption; and therefore such an exhortation is necessary, and ought to be regarded. To forsake Christ is a very great evil; it is against a man's own interest, and is of dangerous consequence, and therefore to be guarded against; to abide by him, his truths and ordinances, is very commendable; such shall be "preserved" by him safe to his kingdom and glory;
love her, and she shall keep thee; Christ is to be loved for the excellencies and perfections of his nature; for the loveliness of his person; for the love he has showed to his people; for what he in love has done and suffered for them, and is now doing; for the fulness of his grace and salvation, and the suitableness of them to them; for the communion he indulges them in with himself; for the relations of an head, husband, father, brother, and friend, he stands in to them: and also under the character of Wisdom, he being the only wise God and their Saviour, the Wisdom of God and Wisdom to them; and whose Gospel is the Wisdom of God in a mystery. He is to be loved, all of him and that belong unto him, and above all creatures and things, ardently, sincerely, and constantly; and such lovers of him shall be "kept" by him from the evil of the world; from the power and dominion of sin, and condemnation by it; from being destroyed by Satan, and his temptations; and from a final and total falling away, so as not to perish everlastingly; they are kept in his own hands, in his Father's love and his own, in the everlasting covenant; and in a state of grace, of sanctification, justification, and adoption. Not that loving Christ, and cleaving to him, are the causes of this preservation; but his love, grace, and power; yet these are descriptive of the persons kept and preserved: and the preservation and keeping of them is used as an argument to love him, and cleave unto him.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Not only accept but love wisdom, who will keep thee from evil, and evil from thee.
4:74:7: Սկիզբն զգօնութեան ստացի՛ր զիմաստութիւն. եւ յամենայն ճանապարհս քո ստացի՛ր զհանճար[7845]։ [7845] Ոմանք. Եւ յամենայն ստացուածս քո ստացիր զհան՛՛։
7 Իմաստութի՛ւն ձեռք բեր, - ահա զգօնութեան սկիզբը, - եւ խելացի՛ եղիր քո կեանքի բոլոր ճանապարհներին:
7 Ամէն բանին գլուխը իմաստութիւնն է։ Իմաստութիւն ստացիր։Ու բոլոր ստացած բաներուդ հետ խոհեմութիւն ստացիր։
Սկիզբն զգօնութեան` ստացիր զիմաստութիւն, եւ յամենայն [51]ճանապարհս քո ստացիր զհանճար:

4:7: Սկիզբն զգօնութեան ստացի՛ր զիմաստութիւն. եւ յամենայն ճանապարհս քո ստացի՛ր զհանճար[7845]։
[7845] Ոմանք. Եւ յամենայն ստացուածս քո ստացիր զհան՛՛։
7 Իմաստութի՛ւն ձեռք բեր, - ահա զգօնութեան սկիզբը, - եւ խելացի՛ եղիր քո կեանքի բոլոր ճանապարհներին:
7 Ամէն բանին գլուխը իմաստութիւնն է։ Իմաստութիւն ստացիր։Ու բոլոր ստացած բաներուդ հետ խոհեմութիւն ստացիր։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 Главное мудрость: приобретай мудрость, и всем имением твоим приобретай разум.
4:8 περιχαράκωσον περιχαρακοω he; him καὶ και and; even ὑψώσει υψοω elevate; lift up σε σε.1 you τίμησον τιμαω honor; value αὐτήν αυτος he; him ἵνα ινα so; that σε σε.1 you περιλάβῃ περιλαμβανω embrace
4:7 רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom קְנֵ֣ה qᵊnˈē קנה buy חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole קִ֝נְיָנְךָ֗ ˈqinyānᵊḵˈā קִנְיָן property קְנֵ֣ה qᵊnˈē קנה buy בִינָֽה׃ vînˈā בִּינָה understanding
4:7. principium sapientiae posside sapientiam et in omni possessione tua adquire prudentiamThe beginning of wisdom, get wisdom, and with all thy possession purchase prudence.
7. Wisdom the principal thing; get wisdom: yea, with all thou hast gotten get understanding.
4:7. The beginning of wisdom is to obtain wisdom, and, with all that you possess, to acquire prudence.
4:7. Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding:

4:7 Главное мудрость: приобретай мудрость, и всем имением твоим приобретай разум.
4:8
περιχαράκωσον περιχαρακοω he; him
καὶ και and; even
ὑψώσει υψοω elevate; lift up
σε σε.1 you
τίμησον τιμαω honor; value
αὐτήν αυτος he; him
ἵνα ινα so; that
σε σε.1 you
περιλάβῃ περιλαμβανω embrace
4:7
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom
קְנֵ֣ה qᵊnˈē קנה buy
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
קִ֝נְיָנְךָ֗ ˈqinyānᵊḵˈā קִנְיָן property
קְנֵ֣ה qᵊnˈē קנה buy
בִינָֽה׃ vînˈā בִּינָה understanding
4:7. principium sapientiae posside sapientiam et in omni possessione tua adquire prudentiam
The beginning of wisdom, get wisdom, and with all thy possession purchase prudence.
7. Wisdom the principal thing; get wisdom: yea, with all thou hast gotten get understanding.
4:7. The beginning of wisdom is to obtain wisdom, and, with all that you possess, to acquire prudence.
4:7. Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: Wisdom is the principal thing - ראשית חכמה reshith chochmah, "wisdom is the principle." It is the punctum saliens in all religion to know the true God, and what he requires of man, and for what he has made man; and to this must be added, under the Christian dispensation, to know Jesus Christ whom he hath sent, and for what end He was sent, the necessity of his being sent, and the nature of that salvation which he has bought by his own blood.
Get wisdom - Consider this as thy chief gain; that in reference to which all thy wisdom, knowledge, and endeavors should be directed.
And with all thy getting - Let this be thy chief property. While thou art passing through things temporal, do not lose those things which are eternal; and, while diligent in business, be fervent in spirit, serving the Lord.
Get understanding - Do not be contented with the lessons of wisdom merely; do not be satisfied with having a sound religious creed; devils believe and tremble; but see that thou properly comprehend all that thou hast learnt; and see that thou rightly apply all that thou hast been taught.
Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to the ways, times, places, and opportunities of practicing the lessons of wisdom. Wisdom points out the thing requisite; understanding sees to the accomplishment and attainment. Wisdom sees; but understanding feels. One discovers, the other possesses.
Coverdale translates this whole verse in a very remarkable manner: "The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goodes to get the understandynge." This is paraphrase, not translation. In this version paraphrase abounds.
The translation in my old MS. Bible is very simple: Begynnynge of wisdam, welle thou wisdom; in al thi wisdam, and in al thi possioun, purchas prudence. He is already wise who seeks wisdom; and he is wise who knows its value, seeks to possess it. The whole of this verse is wanting in the Arabic, and in the best copies of the Septuagint.
Instead of קנה חכמה keneh chochmah, get wisdom, the Complutensian Polyglot has קנה בינה keneh binah, get understanding; so that in it the verse stands, "Wisdom is the principle, get understanding; and in all this getting, get understanding." This is not an error either of the scribe, or of the press, for it is supported by seven of the MSS. of Kennicott and De Rossi.
The Complutensian, Antwerp, and Paris Polyglots have the seventh verse in the Greek text; but the two latter, in general, copy the former.
Albert Barnes: Notes on the Bible - 1834
4:7
Or, "The beginning of wisdom is - get wisdom." To seek is to find, to desire is to obtain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: Wisdom is: Ecc 7:12, Ecc 9:16-18; Mat 13:44-46; Luk 10:42; Phi 3:8
with: Pro 16:16, Pro 21:6; Psa 49:16-20; Ecc 2:4-9, Ecc 4:8; Mar 8:36, Mar 8:37; Luk 12:20
get understanding: Psa 119:104
Carl Friedrich Keil and Franz Delitzsch
4:7
Referring to Prov 4:5, the father further explains that wisdom begins with the striving after it, and that this striving is itself its fundamental beginning:
7 The beginning of wisdom is "Get wisdom,"
And with [um, at the price of] all thou hast gotten get understanding,
8 Esteem her, so shall she lift thee up;
She will bring thee honour if thou dost embrace her.
9 She will put on thine head a graceful garland,
She will bestow upon thee a glorious diadem.
In the motto of the book, Prov 1:7, the author would say that the fear of Jahve is that from which all wisdom takes its origin. יראת יהוה (Prov 1:7) is the subject, and as such it stands foremost. Here he means to say what the beginning of wisdom consists in. ראשׁית חכמה is the subject, and stands forth as such. The predicate may also be read קנה־חכמה (= קנות), after Prov 16:16. The beginning of wisdom is (consists in) the getting of wisdom; but the imperative קנה, which also Aq., Sym., Theod. (κτῆσαι), Jerome, Syr., Targ. express (the lxx leaves Prov 4:7 untranslated), is supported by 7b. Hitzig, after Mercier, De Dieu, and Dderlein, translates the verse thus: "the highest thing is wisdom; get wisdom," which Zckler approves of; but the reasons which determine him to this rendering are subtleties: if the author had wished himself to be so understood, he ought at least to have written the words ראשׁית החכמה. But ראשׁית חכמה is a genitive of relation, as is to be expected from the relativity of the idea ראשׁית, and his intention is to say that the beginning of wisdom consists in the proposition קנה חכמה (cf. the similar formula, Eccles 12:13); this proposition is truly the lapis philosophorum, it contains all that is necessary in order to becoming wise. Therefore the Greek σοφία called itself modestly φιλοσοφία; for ἀρχὴ σὐτῆς the Book of Wisdom has, Prov 6:18, ἡ ἀληθεστάτη παιδείας ἐπιθυμία. In 7b the proposition is expressed which contains the specificum helping to wisdom. The בּ denotes price: give all for wisdom (Mt 13:46, Mt 13:44); no price is too high, no sacrifice too great for it.
Geneva 1599
4:7 (c) Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
(c) He shows that we must first begin with God's word, if we will that other things prosper with us, contrary to the judgment of the world, which make it their last study, or else care not for it at all.
John Gill
4:7 Wisdom is the principal thing,.... Or principal, one; the principal of persons and things; the principal of persons, angels or men: Christ is superior to angels, having a more excellent name and nature than they; he is the God, the Creator, and head of them, and is above them in the human nature; he is superior to men, to the greatest of men, he is King of kings and Lord of lords, and to the best of men the saints. Are they kings? he is their King: are they priests? he is the great High Priest: are any of them prophets, teachers, shepherds? he is the great Prophet in Israel; a Teacher, that never any taught or spoke like him; the chief Shepherd and Bishop of souls: is the church a family? he is the Master of it: is it a body? he is the Head: is it a building? he is the Foundation and Corner Stone; yea, the chief Master Builder. He is the beginning and chief of all God's ways, and the chief in them; in election, in the council of peace, and covenant of grace; in redemption and salvation, in grace and glory; he is all in all. Or the words may be rendered, "Wisdom is the beginning" (q); so Christ is called, Col 1:18; a phrase expressive of his eternity, and of his being the first cause and author of all things, both in the old and new creation. Or thus, that which is "the beginning of wisdom get" (r), &c. which is the fear of the Lord; see Prov 1:7;
therefore get wisdom; not an interest in Christ, but a knowledge of it; and make use of all means to obtain a greater knowledge of him, and of interest in him, which is what the apostle calls "winning" Christ; by which he means, not getting an interest in him, that he had already, but gaining a greater degree of knowledge of him, as the context shows, Phil 3:8; or, "buy wisdom" (s); that is, without money and without price; so Christ advises to buy gold and white raiment of him, his grace and righteousness, Rev_ 3:18;
and with all thy getting get understanding; another name for Christ; see Prov 8:14; Or, "along with all thy getting" (t), or "above all"; let not Christ be wanting; he is the one thing needful, the good and better part and portion, which, if missing, all other substance signifies little: or part with all for this pearl of great price, Wisdom, and prefer it to all worldly substance; look upon all but dross in comparison of Christ and the knowledge of him: all other gettings or substance are only for the body, this for the soul, and the eternal welfare of it; they are only for a time, this for eternity; they are not satisfying, but, having this, a soul has enough, has all things; Christ being his, all things are his; he possesses all things, and all other things are not blessings without him.
(q) "principium sapientiae", Montanus, Mercerus, Gejerus. (r) "Principium sapientiae est hoc, comparas sapientiam", Michaelis; "quae est caput sapientiae eam acquire", &c. Junius & Tremellius. (s) "eme sapientiam", Pagninus, Cocceius. (t) "in omne possessione tua", V. L. "in omne acquisitione tua", Montanus; "prae universis quae possides", Tigurine version, Vatablus.
John Wesley
4:7 With all - Even with the price of all.
Robert Jamieson, A. R. Fausset and David Brown
4:7 (Compare Job 28:28).
getting--or possession; a desire for wisdom is wise.
4:84:8: Շուրջ փակեա՛ զնովաւ, եւ բարձրացուսցէ զքեզ. մեծարեա՛ զնա՝ եւ գիրկս արկցէ զքեւ[7846]։ [7846] Բազումք. Զի գիրկս արկցէ։
8 Պարփակուի՛ր իմաստութեամբ, եւ նա պիտի բարձրացնի քեզ, մեծարի՛ր այն, եւ նա քեզ կ’առնի իր գիրկը:
8 Զանիկա մեծարէ՛ ու անիկա քեզ պիտի բարձրացնէ։Եթէ զանիկա գրկես, քեզ պիտի պատուէ։
[52]Շուրջ փակեա զնովաւ``, եւ բարձրացուսցէ զքեզ. [53]մեծարեա զնա` զի գիրկս արկցէ զքեւ:

4:8: Շուրջ փակեա՛ զնովաւ, եւ բարձրացուսցէ զքեզ. մեծարեա՛ զնա՝ եւ գիրկս արկցէ զքեւ[7846]։
[7846] Բազումք. Զի գիրկս արկցէ։
8 Պարփակուի՛ր իմաստութեամբ, եւ նա պիտի բարձրացնի քեզ, մեծարի՛ր այն, եւ նա քեզ կ’առնի իր գիրկը:
8 Զանիկա մեծարէ՛ ու անիկա քեզ պիտի բարձրացնէ։Եթէ զանիկա գրկես, քեզ պիտի պատուէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Высоко цени ее, и она возвысит тебя; она прославит тебя, если ты прилепишься к ней;
4:9 ἵνα ινα so; that δῷ διδωμι give; deposit τῇ ο the σῇ σος your κεφαλῇ κεφαλη head; top στέφανον στεφανος.1 wreath; laurel χαρίτων χαρις grace; regards στεφάνῳ στεφανος.1 wreath; laurel δὲ δε though; while τρυφῆς τρυφη self-indulgence ὑπερασπίσῃ υπερασπιζω of you; your
4:8 סַלְסְלֶ֥הָ salsᵊlˌehā סלל build וּֽ ˈû וְ and תְרֹומְמֶ֑ךָּ ṯᵊrômᵊmˈekkā רום be high תְּ֝כַבֵּ֗דְךָ ˈtᵊḵabbˈēḏᵊḵā כבד be heavy כִּ֣י kˈî כִּי that תְחַבְּקֶֽנָּה׃ ṯᵊḥabbᵊqˈennā חבק embrace
4:8. arripe illam et exaltabit te glorificaberis ab ea cum eam fueris amplexatusTake hold on her, and she shall exalt thee: thou shalt be glorified by her, when thou shalt embrace her.
8. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
4:8. Grasp her, and she will exalt you. You will be glorified by her, when you have embraced her.
4:8. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her:

4:8 Высоко цени ее, и она возвысит тебя; она прославит тебя, если ты прилепишься к ней;
4:9
ἵνα ινα so; that
δῷ διδωμι give; deposit
τῇ ο the
σῇ σος your
κεφαλῇ κεφαλη head; top
στέφανον στεφανος.1 wreath; laurel
χαρίτων χαρις grace; regards
στεφάνῳ στεφανος.1 wreath; laurel
δὲ δε though; while
τρυφῆς τρυφη self-indulgence
ὑπερασπίσῃ υπερασπιζω of you; your
4:8
סַלְסְלֶ֥הָ salsᵊlˌehā סלל build
וּֽ ˈû וְ and
תְרֹומְמֶ֑ךָּ ṯᵊrômᵊmˈekkā רום be high
תְּ֝כַבֵּ֗דְךָ ˈtᵊḵabbˈēḏᵊḵā כבד be heavy
כִּ֣י kˈî כִּי that
תְחַבְּקֶֽנָּה׃ ṯᵊḥabbᵊqˈennā חבק embrace
4:8. arripe illam et exaltabit te glorificaberis ab ea cum eam fueris amplexatus
Take hold on her, and she shall exalt thee: thou shalt be glorified by her, when thou shalt embrace her.
4:8. Grasp her, and she will exalt you. You will be glorified by her, when you have embraced her.
4:8. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: She shall bring thee to honor - There is nothing, a strict life of piety and benevolence excepted, that has such a direct tendency to reflect honor upon a man, as the careful cultivation of his mind. One of Bacon's aphorisms was, Knowledge is power; and it is truly astonishing to see what influence true learning has. Nothing is so universally respected, provided the learned man be a consistent moral character, and be not proud and overbearing; which is a disgrace to genuine literature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: Pro 3:35, Pro 22:4; Sa1 2:30; Kg1 3:5-13; Dan 12:3
Carl Friedrich Keil and Franz Delitzsch
4:8
The meaning of the ἁπ. γεγρ. סלסל is determined by רומם in the parallel clause; סלל signifies to raise, exalt, as a way or dam by heaping up; the Pilpel, here tropical: to value or estimate highly. Bttcher interprets well: hold it high in price, raise it (as a purchaser) always higher, make offer for it upon offer. The lxx (approved by Bertheau), περιχαράκωσον αὐτήν, circumvallate it, i.e., surround it with a wall (סללה) - a strange and here unsuitable figure. Hold it high, says the author, and so it will reward
(Note: Lwenstein has rightly ותרוממך, vid., my preface to Baer's Genesis, p. vii.)
thee with a high place, and (with chiastic transposition of the performance and the consequence) she will honour
(Note: We read תכבּדך, not תכבּרך (Hahn) or תכבּדך (Lwenstein); the tone lies on the penult., and the tone-syllable has the point Tsere, as in ויגּדך, Deut 32:7; vid., Michlol 66b.)
thee if (ἐάν) thou lovingly embracest her. חבּק is used of embracing in the pressure of tender love, as in Song 2:6; Song 8:3; the Piel is related to the Kal as amplexari to amplecti. Wisdom exalts her admirers, honours her lovers, and makes a man's appearance pleasant, causing him to be reverenced when he approaches. Regarding לוית־חן, vid., Prov 1:9. מגּן, to deliver up (Gen 14:20), to give up (Hos 11:8), is connected in the free poetic manner with two accusatives, instead of with an accus. and dat. lxx has ὑπερασπίσῃ, but one does not defend himself (as with a shield) by a wreath or crown.
John Gill
4:8 Exalt her, and she shall promote thee,.... Christ is to be exalted in his person, by asserting his proper deity; by ascribing all divine perfections to him; by allowing him to be the author of all divine works; by giving him divine worship and homage; by owning his divine and eternal sonship, and distinct personality: he is to be exalted in all his offices of Prophet, Priest, and King, and as the only Redeemer and Saviour; by trusting in him, embracing his Gospel, and submitting to his ordinances, and such that exalt him, he will "promote" them here and hereafter; of which more in the next clause. According to the Talmudists (u), the word for "exalt" signifies a diligent search, by turning things about to find out what is sought; and so the Septuagint interpret the word in the sense of "searching", Jer 50:26;
she shall bring thee to honour, when thou dost embrace her: by faith: for this is an act of faith, and a very considerable one, and is expressive of great nearness to Christ, of much intimacy and familiarity with him, of strong love and affection to him, of a good degree of boldness used with him, and of joy and exaltation in him; for such an action is used by persons near akin, and are very familiar with, and have a very great affection for one another, and use much freedom with each other, and rejoice at meeting together. Now such who embrace Christ, in the arms of their faith, as their alone Saviour, such he promotes and "brings to honour"; not to honour among men, for to embrace Christ and exalt him is the way to disgrace, though the disgrace is an honour, and will be before long rolled off; but to honour hereafter. Such will be set at his right hand, and be owned by him before his Father and his angels; and they will be placed on the same throne with him, and will reign with him for ever and ever; see 1Kings 2:30.
(u) T. Bab. Roshhashanah, fol. 26. 2.
John Wesley
4:8 Exalt - Let her have thine highest esteem and affection.
Robert Jamieson, A. R. Fausset and David Brown
4:8 As you highly esteem her, she will raise you to honor.
embrace her--with fond affection.
4:94:9: Զի տացէ՛ գլխոյ քում պսա՛կ շնորհաց. եւ պսակաւն վայելչութեան վերակացո՛ւ լիցի քեզ[7847]։[7847] Ոմանք. Եւ պսակաւն փափկութեան վերակացու լինիցի քեզ։
9 Նա շնորհի պսակ կը դնի քո գլխին եւ փառքի պսակով կը պահպանի քեզ:
9 Անիկա քու գլխուդ շնորհներու զարդ պիտի տայ. Քեզի փառքի պսակ պիտի պարգեւէ»։
Զի տացէ գլխոյ քում պսակ շնորհաց. եւ պսակաւն փափկութեան վերակացու լիցի քեզ:

4:9: Զի տացէ՛ գլխոյ քում պսա՛կ շնորհաց. եւ պսակաւն վայելչութեան վերակացո՛ւ լիցի քեզ[7847]։
[7847] Ոմանք. Եւ պսակաւն փափկութեան վերակացու լինիցի քեզ։
9 Նա շնորհի պսակ կը դնի քո գլխին եւ փառքի պսակով կը պահպանի քեզ:
9 Անիկա քու գլխուդ շնորհներու զարդ պիտի տայ. Քեզի փառքի պսակ պիտի պարգեւէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 возложит на голову твою прекрасный венок, доставит тебе великолепный венец.
4:10 ἄκουε ακουω hear υἱέ υιος son καὶ και and; even δέξαι δεχομαι accept; take ἐμοὺς εμος mine; my own λόγους λογος word; log καὶ και and; even πληθυνθήσεται πληθυνω multiply ἔτη ετος year ζωῆς ζωη life; vitality σου σου of you; your ἵνα ινα so; that σοι σοι you γένωνται γινομαι happen; become πολλαὶ πολυς much; many ὁδοὶ οδος way; journey βίου βιος livelihood; lifestyle
4:9 תִּתֵּ֣ן tittˈēn נתן give לְ֭ ˈl לְ to רֹאשְׁךָ rōšᵊḵˌā רֹאשׁ head לִוְיַת־ liwyaṯ- לִוְיָה wreath חֵ֑ן ḥˈēn חֵן grace עֲטֶ֖רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour תְּמַגְּנֶֽךָּ׃ tᵊmaggᵊnˈekkā מגן deliver
4:9. dabit capiti tuo augmenta gratiarum et corona inclita proteget teShe shall give to thy head increase of graces, and protect thee with a noble crown.
9. She shall give to thine head a chaplet of grace: a crown of beauty shall she deliver to thee.
4:9. She will bestow upon your head an increase in graces, and she will protect you with a noble crown.
4:9. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee:

4:9 возложит на голову твою прекрасный венок, доставит тебе великолепный венец.
4:10
ἄκουε ακουω hear
υἱέ υιος son
καὶ και and; even
δέξαι δεχομαι accept; take
ἐμοὺς εμος mine; my own
λόγους λογος word; log
καὶ και and; even
πληθυνθήσεται πληθυνω multiply
ἔτη ετος year
ζωῆς ζωη life; vitality
σου σου of you; your
ἵνα ινα so; that
σοι σοι you
γένωνται γινομαι happen; become
πολλαὶ πολυς much; many
ὁδοὶ οδος way; journey
βίου βιος livelihood; lifestyle
4:9
תִּתֵּ֣ן tittˈēn נתן give
לְ֭ ˈl לְ to
רֹאשְׁךָ rōšᵊḵˌā רֹאשׁ head
לִוְיַת־ liwyaṯ- לִוְיָה wreath
חֵ֑ן ḥˈēn חֵן grace
עֲטֶ֖רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath
תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour
תְּמַגְּנֶֽךָּ׃ tᵊmaggᵊnˈekkā מגן deliver
4:9. dabit capiti tuo augmenta gratiarum et corona inclita proteget te
She shall give to thy head increase of graces, and protect thee with a noble crown.
4:9. She will bestow upon your head an increase in graces, and she will protect you with a noble crown.
4:9. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: A crown of glory - A tiara, diadem, or crown, shall not be more honorable to the princely wearer, than sound wisdom - true religion - coupled with deep learning, shall be to the Christian and the scholar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: give: Pro 1:9, Pro 3:22; Ti1 2:9, Ti1 2:10; Pe1 3:4
a crown: etc. or, she shall compass thee with a crown of glory, Pro 16:31; Isa 28:5; Heb 2:7-9; Pe1 5:4; Rev 3:21
Proverbs 4:10
John Gill
4:9 She shall give to thine head an ornament of grace,.... This, and the following clause, explain what that honour is Christ promotes and brings his followers to here and hereafter: he gives them grace and more grace; "an increase of grace", so the Vulgate Latin version renders it; and some think James refers to this passage, Prov 4:6. The grace that Christ gives is very ornamental to his people: justifying grace greatly beautifies and adorns them; it not only covers the nakedness of their souls, and all their spots and imperfections, and through it all their sins are caused to pass from them; but they are made exceeding beautiful, perfectly comely through this comeliness, a perfection of beauty by it; and which is often signified by that which is very ornamental, rich, and costly, as fine linen, clothing of wrought gold, raiment of needlework, a Wedding garment, stuck with jewels and precious stones: sanctifying grace, which also is Christ's gift, is very ornamental; it is called "the beauty of holiness"; it is that by which a man is made like to God, and conformed to the image of Christ; it is the curious workmanship of the Spirit of God; or what makes a man beautiful, and makes him meet for heaven and happiness: every grace is ornamental; faith, hope, love, humility, &c. these are like rows of jewels, and chains of gold, about the neck. And when this ornament is said to be given "to the head", it is not to be understood of the natural head of a man, but of his whole person, it gives a comeliness to; and may denote the visibility of it, as it appears in the life and conversation;
a crown of glory shall she deliver to thee; by which is meant eternal glory and happiness, called a "crown", an ensign of royal dignity, which, belongs to such as are made kings and priests unto God; and is given to conquerors, even who are more than conquerors through Christ, and as a reward of diligence and faithfulness, Rev_ 2:10. It is sometimes called a crown of life, a crown of righteousness, an incorruptible and never-fading one, and, as here, "a crown of glory"; the saints in heaven will have a glory put upon them, both in soul and body; they will appear with Christ in glory, and be crowned with glory and honour, as he is; they will be clothed and surrounded with it: and so some render it,
"she will compass thee about with a crown of glory as with a shield'' (w);
see Ps 5:12. This Christ is said to "deliver"; it is in his hands, laid up in him, and is safe with him; he has power to dispose of it, and it may be expected from him; see Ti2 4:8.
(w) , Sept. "proteget te", V. L. "muniet te", Montanus, Tigerine version; "cinget te", Gejerus.
John Wesley
4:9 Grace - A beautiful ornament, such as they used to put upon their heads.
Robert Jamieson, A. R. Fausset and David Brown
4:9 ornament--such as the chaplet or wreath of conquerors.
deliver--(Compare Gen 14:20). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare Prov 4:6).
4:104:10: Լո՛ւր որդեակ՝ եւ ընկա՛լ զբանս իմ. եւ բազմասցին ամք կենաց քոց. եւ յաճախեսցին ճանապարհք կենաց քոց[7848]։ [7848] Ոմանք. Զի բազմասցին... եւ յաճախեսցեն ճա՛՛։
10 Լսիր՛, որդեա՛կ, եւ ընդունի՛ր իմ խօսքերը, եւ քո կեանքի տարիները պիտի շատանան, եւ պիտի աւելանան քո կեանքի ճանապարհները:
10 Մտի՛կ ըրէ, որդեա՛կ իմ ու իմ խօսքերս ընդունէ Եւ քու կեանքիդ տարիները պիտի շատնան։
Լուր, որդեակ, եւ ընկալ զբանս իմ, եւ բազմասցին ամք կենաց քոց. [54]եւ յաճախեսցին ճանապարհք կենաց քոց:

4:10: Լո՛ւր որդեակ՝ եւ ընկա՛լ զբանս իմ. եւ բազմասցին ամք կենաց քոց. եւ յաճախեսցին ճանապարհք կենաց քոց[7848]։
[7848] Ոմանք. Զի բազմասցին... եւ յաճախեսցեն ճա՛՛։
10 Լսիր՛, որդեա՛կ, եւ ընդունի՛ր իմ խօսքերը, եւ քո կեանքի տարիները պիտի շատանան, եւ պիտի աւելանան քո կեանքի ճանապարհները:
10 Մտի՛կ ըրէ, որդեա՛կ իմ ու իմ խօսքերս ընդունէ Եւ քու կեանքիդ տարիները պիտի շատնան։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 Слушай, сын мой, и прими слова мои, и умножатся тебе лета жизни.
4:11 ὁδοὺς οδος way; journey γὰρ γαρ for σοφίας σοφια wisdom διδάσκω διδασκω teach σε σε.1 you ἐμβιβάζω εμβιβαζω pull in δέ δε though; while σε σε.1 you τροχιαῖς τροχιος upright; normal
4:10 שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ֭נִי ˈbᵊnî בֵּן son וְ wᵊ וְ and קַ֣ח qˈaḥ לקח take אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word וְ wᵊ וְ and יִרְבּ֥וּ yirbˌû רבה be many לְ֝ךָ֗ ˈlᵊḵˈā לְ to שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year חַיִּֽים׃ ḥayyˈîm חַיִּים life
4:10. audi fili mi et suscipe verba mea ut multiplicentur tibi anni vitaeHear, O my son, and receive my words, that years of life may be multiplied to thee.
10. Hear, O my son, and receive my sayings; and the years of thy life shall be many.
4:10. Listen, my son, and accept my words, so that years of life may be multiplied for you.
4:10. Hear, O my son, and receive my sayings; and the years of thy life shall be many.
Hear, O my son, and receive my sayings; and the years of thy life shall be many:

4:10 Слушай, сын мой, и прими слова мои, и умножатся тебе лета жизни.
4:11
ὁδοὺς οδος way; journey
γὰρ γαρ for
σοφίας σοφια wisdom
διδάσκω διδασκω teach
σε σε.1 you
ἐμβιβάζω εμβιβαζω pull in
δέ δε though; while
σε σε.1 you
τροχιαῖς τροχιος upright; normal
4:10
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ֭נִי ˈbᵊnî בֵּן son
וְ wᵊ וְ and
קַ֣ח qˈaḥ לקח take
אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word
וְ wᵊ וְ and
יִרְבּ֥וּ yirbˌû רבה be many
לְ֝ךָ֗ ˈlᵊḵˈā לְ to
שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year
חַיִּֽים׃ ḥayyˈîm חַיִּים life
4:10. audi fili mi et suscipe verba mea ut multiplicentur tibi anni vitae
Hear, O my son, and receive my words, that years of life may be multiplied to thee.
4:10. Listen, my son, and accept my words, so that years of life may be multiplied for you.
4:10. Hear, O my son, and receive my sayings; and the years of thy life shall be many.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-19: Продолжая изображать блага следования путями премудрости, Давид теперь вместе с тем предостерегает Соломона от уклонения на пути нечестия (ст. 14-19).

Наставления о путях премудрости становятся более специальными - указывают самый характер жизненного следования путями премудрости; премудрость открывает для ревнителя ее долгоденствие (ст. 10) и правильное течение жизни - благоприятные жизненные условия (ст. 11) и отсутствие непреодолимых преград на жизненном пути (ст. 12). Переходя затем к новой группе наставлений - предостережений, Давид еще раз усиленно призывает (ст. 13) сына к неослабному хранению его наставлений мудрости, так как в них заключается истинная жизнь для соблюдающего их, - призывает ввиду опасных для юноши соблазнов. Дальнейшее изображение (ст. 14-17) пути нечестивых имеет не мало общих черт с характеристикой их в 1-19. Если пути нечестивых, способствуя безмерному расширению и усиленно низменных страстей человеческой природы, навсегда лишают человека мира душевного и спокойствия и на каждом шагу готовят ему всякие опасности (ст. 16-17, 19), то, напротив, путь праведных или нравственное поведение их сравнивается (ст. 18) со светом восходящего и постепенно приближающегося к полудню солнца (ср. Ис. LX:3; LXII:1; II:5; Притч. VI:23; XXVIII:5), как солнечный свет начинается с появления утренней зари, постепенно усиливается и к полудню достигает своего наивысшего напряжения, так, подобно этому, и жизнь праведных представляет ряд постепенных успехов в деле нравственного преуспеяния: по мере движения их на жизненном пути, жизнедеятельность их становится все чище и светлее (ср. Мф. V:16), от низшей ступени нравственного совершенства они восходят к высшей, пока, наконец, не достигнут состояния, о котором предрек Спаситель: тогда праведницы просветятся, яко солнце, в царствии Отца их, Мф. XIII:43: (см. у еп. Виссариона, с. 56-57).
Adam Clarke: Commentary on the Bible - 1831
4:10: The years of thy life shall be many - Vice and intemperance impair the health and shorten the days of the wicked; while true religion, sobriety, and temperance, prolong them. The principal part of our diseases springs from "indolence, intemperance, and disorderly passions." Religion excites to industry, promotes sober habits, and destroys evil passions, and harmonizes the soul; and thus, by preventing many diseases, necessarily prolongs life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: my: Pro 8:10, Pro 19:20; Job 22:22; Jer 9:20; Joh 3:32, Joh 3:33; Th1 2:13; Ti1 1:15
the: Pro 3:2, Pro 3:16; Deu 5:16, Deu 6:2
Proverbs 4:11
Carl Friedrich Keil and Franz Delitzsch
4:10
There is no reason for the supposition that the warning which his father gave to the poet now passes over into warnings given by the poet himself (Hitzig); the admonition of the father thus far refers only in general to the endeavour after wisdom, and we are led to expect that the good doctrines which the father communicates to the son as a viaticum will be further expanded, and become more and more specific when they take a new departure.
10 Hearken, my son, and receive my sayings,
So shall the years of life be increased to thee.
11 In the way of wisdom have I taught thee,
Guided thee in the paths of rectitude.
12 When thou goest, thy step shall not be straitened;
And if thou runnest, thou shalt not stumble.
Regarding קח (of לקח) of appropriating reception and taking up in succum et sanguinem, vid., Prov 1:3; regarding שׁנות חיּים, years not merely of the duration of life, but of the enjoyment of life, Prov 3:2; regarding מעגּל (מעגּלה), path (track), Prov 2:9; regarding the בּ of הורה, of the department and subject of instruction, Ps 25:8. The perfects, Prov 4:11, are different from נתתּי, 2a: they refer to rules of life given at an earlier period, which are summarily repeated in this address. The way of wisdom is that which leads to wisdom (Job 28:23); the paths of rectitude, such as trace out the way which is in accordance with the rule of the good and the right. If the youth holds to this direction, he will not go on in darkness or uncertainty with anxious footsteps; and if in youthful fervour he flies along his course, he will not stumble on any unforeseen obstacle and fall. יצר is as a metaplastic fut. to צרר or צוּר, to be narrow, to straiten, formed as if from יצר. The Targ. after Aruch,
(Note: R. Nathan ben Jechiel, a.d. 1106, who is usually styled by the Jewish writers בּעל ערוּך, Auctor Aruch, author of a Talmudical Lexicon.)
לא תשנק ארחך, thou shalt not need to bind together (constringere) or to hedge up thy way.
John Gill
4:10 Hear, O my son, and receive my sayings,.... Some think David is still speaking to his son Solomon, or Solomon continues relating what his father said to him; though I rather think these are Solomon's words to his son, to everyone of his children that came to him for instruction, or he took upon him to teach; whom he advises to listen to what he had further to say, and to embrace, and not reject, his doctrines;
and the years of thy life shall be many; see Prov 3:1; long life here, and length of days for ever and ever, or eternal life hereafter; which must be a very forcible argument to engage attention to his sayings.
Robert Jamieson, A. R. Fausset and David Brown
4:10 (Compare Prov 2:1; Prov 3:2).
4:114:11: Զճանապարհս իմաստութեան ուսուցանեմ քեզ. խելամո՛ւտ առնեմ զքեզ ուղիղ շաւղաց[7849]։ [7849] Ոմանք. Խելամուտ առնել զքեզ։
11 Ես իմաստութեան ուղիներն եմ ուսուցանում քեզ, ես քեզ սովորեցնում եմ ընթանալ ուղիղ շաւիղներով,
11 Քեզի իմաստութեան ճամբուն մէջ քալել սորվեցուցի. Քեզ ուղղութեան շաւիղներուն մէջ պտըտցուցի
Զճանապարհս իմաստութեան ուսուցանեմ քեզ, խելամուտ առնեմ զքեզ ուղիղ շաւղաց:

4:11: Զճանապարհս իմաստութեան ուսուցանեմ քեզ. խելամո՛ւտ առնեմ զքեզ ուղիղ շաւղաց[7849]։
[7849] Ոմանք. Խելամուտ առնել զքեզ։
11 Ես իմաստութեան ուղիներն եմ ուսուցանում քեզ, ես քեզ սովորեցնում եմ ընթանալ ուղիղ շաւիղներով,
11 Քեզի իմաստութեան ճամբուն մէջ քալել սորվեցուցի. Քեզ ուղղութեան շաւիղներուն մէջ պտըտցուցի
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 Я указываю тебе путь мудрости, веду тебя по стезям прямым.
4:12 ἐὰν εαν and if; unless γὰρ γαρ for πορεύῃ πορευομαι travel; go οὐ ου not συγκλεισθήσεταί συγκλειω confine; catch σου σου of you; your τὰ ο the διαβήματα διαβημα and if; unless δὲ δε though; while τρέχῃς τρεχω run οὐ ου not κοπιάσεις κοπιαω exhausted; labor
4:11 בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom הֹרֵתִ֑יךָ hōrēṯˈîḵā ירה teach הִ֝דְרַכְתִּ֗יךָ ˈhiḏraḵtˈîḵā דרך tread בְּ bᵊ בְּ in מַעְגְּלֵי־ maʕgᵊlê- מַעְגָּל course יֹֽשֶׁר׃ yˈōšer יֹשֶׁר uprightness
4:11. viam sapientiae monstravi tibi duxi te per semitas aequitatisI will shew thee the way of wisdom, I will lead thee by the paths of equity:
11. I have taught thee in the way of wisdom; I have led thee in paths of uprightness.
4:11. I will demonstrate to you the way of wisdom. I will lead you along the paths of equity.
4:11. I have taught thee in the way of wisdom; I have led thee in right paths.
I have taught thee in the way of wisdom; I have led thee in right paths:

4:11 Я указываю тебе путь мудрости, веду тебя по стезям прямым.
4:12
ἐὰν εαν and if; unless
γὰρ γαρ for
πορεύῃ πορευομαι travel; go
οὐ ου not
συγκλεισθήσεταί συγκλειω confine; catch
σου σου of you; your
τὰ ο the
διαβήματα διαβημα and if; unless
δὲ δε though; while
τρέχῃς τρεχω run
οὐ ου not
κοπιάσεις κοπιαω exhausted; labor
4:11
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom
הֹרֵתִ֑יךָ hōrēṯˈîḵā ירה teach
הִ֝דְרַכְתִּ֗יךָ ˈhiḏraḵtˈîḵā דרך tread
בְּ bᵊ בְּ in
מַעְגְּלֵי־ maʕgᵊlê- מַעְגָּל course
יֹֽשֶׁר׃ yˈōšer יֹשֶׁר uprightness
4:11. viam sapientiae monstravi tibi duxi te per semitas aequitatis
I will shew thee the way of wisdom, I will lead thee by the paths of equity:
4:11. I will demonstrate to you the way of wisdom. I will lead you along the paths of equity.
4:11. I have taught thee in the way of wisdom; I have led thee in right paths.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: taught: Pro 4:4; Deu 4:5; Sa1 12:24; Ecc 12:9
led: Pro 8:6, Pro 8:9, Pro 8:20; Psa 23:3, Psa 25:4, Psa 25:5; Act 13:10
Proverbs 4:12
Geneva 1599
4:11 I have (d) taught thee in the way of wisdom; I have led thee in right paths.
(d) Solomon declares what care his father had to bring him up in the true fear of God: for this was David's protest.
John Gill
4:11 I have taught thee in the way of wisdom,.... In the way that leads to it, or is concerning it; in the Gospel, which is the wisdom of God in a mystery, the manifold wisdom of God, and which directs to Christ and the knowledge of him, who is true wisdom; this is another reason or argument why the wise man's instructions should be attended to;
I have led thee in right paths; in paths of righteousness, holiness, and truth; in such as are agreeable to the will and word of God, and which lead right on to the city of habitation; and therefore such teachings and leadings should be followed, and such ways walked in.
Robert Jamieson, A. R. Fausset and David Brown
4:11 way of wisdom--which it prescribes.
led thee--literally, "caused thee to tread," as a path (Ps 107:7).
not be straitened--have ample room (Ps 18:36).
4:124:12: Զի եթէ գնայցես՝ ո՛չ խափանեսցին գնացք քո. եւ եթէ ընթանայցես՝ ո՛չ վաստակեսցիս։
12 որպէսզի, եթէ գնաս, ընթացքդ չխափանուի, եթէ վազես, երբեք չյոգնես:
12 Որպէս զի քալելու ատենդ ոտքիդ քայլերը չգայթին Ու վազելու ատենդ չսահիս։
Զի եթէ գնայցես` ոչ խափանեսցին գնացք քո, եւ եթէ ընթանայցես` ոչ [55]վաստակեսցիս:

4:12: Զի եթէ գնայցես՝ ո՛չ խափանեսցին գնացք քո. եւ եթէ ընթանայցես՝ ո՛չ վաստակեսցիս։
12 որպէսզի, եթէ գնաս, ընթացքդ չխափանուի, եթէ վազես, երբեք չյոգնես:
12 Որպէս զի քալելու ատենդ ոտքիդ քայլերը չգայթին Ու վազելու ատենդ չսահիս։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 Когда пойдешь, не будет стеснен ход твой, и когда побежишь, не споткнешься.
4:13 ἐπιλαβοῦ επιλαμβανομαι take hold / after ἐμῆς εμος mine; my own παιδείας παιδεια discipline μὴ μη not ἀφῇς αφιημι dismiss; leave ἀλλὰ αλλα but φύλαξον φυλασσω guard; keep αὐτὴν αυτος he; him σεαυτῷ σεαυτου of yourself εἰς εις into; for ζωήν ζωη life; vitality σου σου of you; your
4:12 בְּֽ֭ ˈbᵊˈ בְּ in לֶכְתְּךָ leḵtᵊḵˌā הלך walk לֹא־ lō- לֹא not יֵצַ֣ר yēṣˈar צרר wrap, be narrow צַעֲדֶ֑ךָ ṣaʕᵃḏˈeḵā צַעַד marching וְ wᵊ וְ and אִם־ ʔim- אִם if תָּ֝ר֗וּץ ˈtārˈûṣ רוץ run לֹ֣א lˈō לֹא not תִכָּשֵֽׁל׃ ṯikkāšˈēl כשׁל stumble
4:12. quas cum ingressus fueris non artabuntur gressus tui et currens non habebis offendiculumWhich when thou shalt have entered, thy steps shall not be straitened, and when thou runnest, thou shalt not meet a stumblingblock.
12. When thou goest, thy steps shall not be straitened; and if thou runnest, thou shalt not stumble.
4:12. When you have entered by these, your steps will not be constrained, and when running, you will have no obstacle.
4:12. When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.
When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble:

4:12 Когда пойдешь, не будет стеснен ход твой, и когда побежишь, не споткнешься.
4:13
ἐπιλαβοῦ επιλαμβανομαι take hold / after
ἐμῆς εμος mine; my own
παιδείας παιδεια discipline
μὴ μη not
ἀφῇς αφιημι dismiss; leave
ἀλλὰ αλλα but
φύλαξον φυλασσω guard; keep
αὐτὴν αυτος he; him
σεαυτῷ σεαυτου of yourself
εἰς εις into; for
ζωήν ζωη life; vitality
σου σου of you; your
4:12
בְּֽ֭ ˈbᵊˈ בְּ in
לֶכְתְּךָ leḵtᵊḵˌā הלך walk
לֹא־ lō- לֹא not
יֵצַ֣ר yēṣˈar צרר wrap, be narrow
צַעֲדֶ֑ךָ ṣaʕᵃḏˈeḵā צַעַד marching
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תָּ֝ר֗וּץ ˈtārˈûṣ רוץ run
לֹ֣א lˈō לֹא not
תִכָּשֵֽׁל׃ ṯikkāšˈēl כשׁל stumble
4:12. quas cum ingressus fueris non artabuntur gressus tui et currens non habebis offendiculum
Which when thou shalt have entered, thy steps shall not be straitened, and when thou runnest, thou shalt not meet a stumblingblock.
4:12. When you have entered by these, your steps will not be constrained, and when running, you will have no obstacle.
4:12. When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: Thy steps shall not be straitened - True wisdom will teach thee to keep out of embarrassments. A man under the influence of true religion ponders his paths, and carefully poises occurring circumstances; and as the fear of God will ever lead him to act an upright and honest part, so his way in business and life is both clear and large. He has no by-ends to serve; he speculates not; he uses neither trick nor cunning to effect any purpose. Such a man can never be embarrassed. His steps are not straitened; he sees his way always plain; and when a favorable tide of Providence shows him the necessity of increased exertion, he runs, and is in no danger of stumbling.
Albert Barnes: Notes on the Bible - 1834
4:12
The ever-recurring parable of the journey of life. In the way of wisdom the path is clear and open, obstacles disappear; in the quickest activity ("when thou runnest") there is no risk of falling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: thou goest: Pro 6:22; Sa2 22:37; Job 18:7, Job 18:8; Psa 18:36
thou shalt: Pro 4:19, Pro 3:23; Psa 91:11, Psa 91:12, Psa 119:165; Jer 31:9; Joh 11:9, Joh 11:10; Rom 9:32, Rom 9:33; Pe1 2:8; Jo1 2:10, Jo1 2:11
Proverbs 4:13
Geneva 1599
4:12 When thou goest, thy steps shall not be (e) straitened; and when thou runnest, thou shalt not stumble.
(e) You will walk at liberty without offence.
John Gill
4:12 When thou goest, thy steps shall not be straitened,.... By enemies, or attended with difficulties and obstructions, or subject to dangers, but be at freedom and liberty in walking; for though saints do not walk in the broad road with sinners, yet they are brought into a large place, and their steps are enlarged under them, and their hearts are enlarged to run the way of God's commandments; and a wide field of truth and duty such have to walk in, who are taught and led in the ways of wisdom and righteousness, Ps 18:19;
and when thou runnest, thou shall not stumble; such that make haste to keep the commandments of God, that run with alacrity and cheerfulness in their Christian race, and in the way of their duty, shall not stumble, through the deceitfulness of sin, the snares of the world, and the temptations of Satan, so as to fall and perish.
4:134:13: Բո՛ւռն հար զխրատուէ իմմէ՝ եւ մի՛ թողուցուս. այլ պահեա՛ զնա անձին քում ՚ի կեանս[7850]։ [7850] ՚Ի լուս՛՛. Զնա յանձին քում. համաձայն ոմանց ՚ի բնաբ՛՛։
13 Ամո՛ւր բռնիր իմ խրատը եւ բաց չթողնես այն, այլ պահի՛ր, որովհետեւ քո կեանքն է այն:
13 Ամուր բռնէ խրատը ու բնաւ մի՛ թողուր. Զանիկա պահէ՛, վասն զի քու կեանքդ անիկա է
Բուռն հար զխրատուէ իմմէ` եւ մի՛ թողուցուս, այլ պահեա զնա անձին քում ի կեանս:

4:13: Բո՛ւռն հար զխրատուէ իմմէ՝ եւ մի՛ թողուցուս. այլ պահեա՛ զնա անձին քում ՚ի կեանս[7850]։
[7850] ՚Ի լուս՛՛. Զնա յանձին քում. համաձայն ոմանց ՚ի բնաբ՛՛։
13 Ամո՛ւր բռնիր իմ խրատը եւ բաց չթողնես այն, այլ պահի՛ր, որովհետեւ քո կեանքն է այն:
13 Ամուր բռնէ խրատը ու բնաւ մի՛ թողուր. Զանիկա պահէ՛, վասն զի քու կեանքդ անիկա է
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 Крепко держись наставления, не оставляй, храни его, потому что оно жизнь твоя.
4:14 ὁδοὺς οδος way; journey ἀσεβῶν ασεβης irreverent μὴ μη not ἐπέλθῃς επερχομαι come on / against μηδὲ μηδε while not; nor ζηλώσῃς ζηλοω zealous; jealous ὁδοὺς οδος way; journey παρανόμων παρανομος acting contrary to law; lawless
4:13 הַחֲזֵ֣ק haḥᵃzˈēq חזק be strong בַּ ba בְּ in † הַ the מּוּסָ֣ר mmûsˈār מוּסָר chastening אַל־ ʔal- אַל not תֶּ֑רֶף tˈeref רפה be slack נִ֝צְּרֶ֗הָ ˈniṣṣᵊrˈehā נצר watch כִּי־ kî- כִּי that הִ֥יא hˌî הִיא she חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life
4:13. tene disciplinam ne dimittas eam custodi illam quia ipsa est vita tuaTake hold on instruction, leave it not: keep it, because it is thy life.
13. Take fast hold of instruction; let her not go: keep her; for she is thy life.
4:13. Take hold of discipline. Do not dismiss it. Guard it, for it is your life.
4:13. Take fast hold of instruction; let [her] not go: keep her; for she [is] thy life.
Take fast hold of instruction; let [her] not go: keep her; for she [is] thy life:

4:13 Крепко держись наставления, не оставляй, храни его, потому что оно жизнь твоя.
4:14
ὁδοὺς οδος way; journey
ἀσεβῶν ασεβης irreverent
μὴ μη not
ἐπέλθῃς επερχομαι come on / against
μηδὲ μηδε while not; nor
ζηλώσῃς ζηλοω zealous; jealous
ὁδοὺς οδος way; journey
παρανόμων παρανομος acting contrary to law; lawless
4:13
הַחֲזֵ֣ק haḥᵃzˈēq חזק be strong
בַּ ba בְּ in
הַ the
מּוּסָ֣ר mmûsˈār מוּסָר chastening
אַל־ ʔal- אַל not
תֶּ֑רֶף tˈeref רפה be slack
נִ֝צְּרֶ֗הָ ˈniṣṣᵊrˈehā נצר watch
כִּי־ kî- כִּי that
הִ֥יא hˌî הִיא she
חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life
4:13. tene disciplinam ne dimittas eam custodi illam quia ipsa est vita tua
Take hold on instruction, leave it not: keep it, because it is thy life.
4:13. Take hold of discipline. Do not dismiss it. Guard it, for it is your life.
4:13. Take fast hold of instruction; let [her] not go: keep her; for she [is] thy life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: Take fast hold - החזק hachazek, seize it strongly, and keep the hold; and do this as for life. Learn all thou canst, retain what thou hast learnt, and keep the reason continually in view - it is for thy life.
Albert Barnes: Notes on the Bible - 1834
4:13
She is thy life - Another parallel between personified Wisdom in this book and the Incarnate Wisdom in Joh 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Take: Pro 3:18, Pro 23:23; Act 2:42, Act 11:23; Th1 5:21; Heb 2:1; Rev 2:13, Rev 12:11
let: Gen 32:26; Sol 3:4; Luk 24:27-29; Joh 4:39-42
she: Pro 3:22; Deu 32:47; Ecc 7:12; Joh 6:68
Proverbs 4:14
Carl Friedrich Keil and Franz Delitzsch
4:13
The exhortations attracting by means of promises, now become warnings fitted to alarm:
13 Hold fast to instruction, let her not go;
Keep her, for she is thy life.
14 Into the path of the wicked enter not,
And walk not in the way of the evil
15 Avoid it, enter not into it;
Turn from it and pass away.
16 For they cannot sleep unless they do evil,
And they are deprived of sleep unless they bring others to ruin.
17 For they eat the bread of wickedness,
And they drink the wine of violence.
Elsewhere מוּסר means also self-discipline, or moral religious education, Prov 1:3; here discipline, i.e., parental educative counsel. תּרף is the segolated fut. apoc. Hiph. (indic. תּרפּה) from tarp, cf. the imper. Hiph. הרף from harp. נצּרה is the imper. Kal (not Piel, as Aben Ezra thinks) with Dagesh dirimens; cf. the verbal substantive נצּרה Ps 141:3, with similar Dagesh, after the form יקּהה, Gen 49:10. מוּסר (elsewhere always masc.) is here used in the fem. as the synonym of the name of wisdom: keep her (instruction), for she is thy life,
(Note: Punctuate כּי היא; the Zinnorith represents the place of the Makkeph, vid., Torath Emeth, p. 9.)
i.e., the life of thy life. In Prov 4:14 the godless (vid., on the root-idea of רשׁע under Ps 1:1) and the habitually wicked, i.e., the vicious, stand in parallelism; בּוא and אשּׁר are related as entering and going on, ingressus and progressus. The verb אשׁר signifies, like ישׁר, to be straight, even, fortunate, whence אשׁר = Arab. yusâr, happiness, and to step straight out, Prov 9:6, of which meanings אשּׁר is partly the intensive, as here, partly the causative, Prov 23:19 (elsewhere causative of the meaning, to be happy, Gen 30:13). The meaning progredi is not mediated by a supplementary צעדיו; the derivative אשׁוּר (אשּׁוּר), a step, shows that it is derived immediately from the root-idea of a movement in a straight line. Still less justifiable is the rendering by Schultens, ne vestigia imprimas in via malorum; for the Arab. âththr is denom. of ithr, אתר, the primitive verb roots of which, athr, אתר = אשׁר, are lost.
Prov 4:15
On פּרעהוּ, avoid it (the way), (opp. אחז, Job 17:9; תּמך, Ps 17:5), see under Prov 1:25. שׂטה, elsewhere (as the Arab. shatt, to be without measure, insolent) used in malam partem, has here its fundamental meaning, to go aside. מעליו (expressed in French by de dessus, in Ital. by di sopra) denotes: so that thou comest not to stand on it. עבר means in both cases transire, but the second instance, "to go beyond (farther)" (cf. 2Kings 15:22, and under Hab 1:11), coincides with "to escape, evadere."
Prov 4:16
In the reason here given the perf. may stand in the conditional clauses as well as in Virgil's Et si non aliqua nocuisses, mortuus esses; but the fut., as in Eccles 5:11, denotes that they (the רעים and the רשׁעים) cannot sleep, and are deprived of their sleep, unless they are continually doing evil and bringing others into misery; the interruption of this course of conduct, which has become to them like a second nature, would be as the interruption of their diet, which makes them ill. For the Kal יכשׁולוּ, which here must have the meaning of the person sinning (cf. Prov 4:19), and would be feeble if used of the confirmed transgressors, the Kerı̂ rightly substitutes the Hiphil יכשׁילוּ, which occurs also 2Chron 25:8, there without an object, in the meaning to cause to fall, as the contrast of עזר (to help).
Prov 4:17
The second כּי introduces the reason of their bodily welfare being conditioned by evil-doing. If the poet meant: they live on bread which consists in wickedness, i.e., on wickedness as their bread, then in the parallel sentence he should have used the word חמס; the genitives are meant of the means of acquisition: they live on unrighteous gain, on bread and wine which they procure by wickedness and by all manner of violence or injustice. On the etymon of חמס (Arab. ḥamas, durum, asperum, vehementem esse), vid., Schultens; the plur. חמסים belongs to a more recent epoch (vid., under 2Kings 22:49 and Ps 18:49). The change in the tense represents the idea that they having eaten such bread, set forth such wine, and therewith wash it down.
John Gill
4:13 Take fast hold of instruction,.... Not the law, as Jarchi and Gersom interpret it; but the instruction of wisdom, the doctrine of Christ or the Gospel; see Prov 8:1; which is an instruction into the mind and will of God, concerning the salvation of men; into the grace of God, showing that salvation, in all its branches, is of pure grace; into the person and offices of Christ, and into the business of salvation through him; into the doctrines of peace, pardon, righteousness, and eternal life by him. This should be "taken fast hold of"; in order to which, men should take heed unto it, attentively hear it; they should come with a cordial affection to it, and an eager desire after it, or they will never lay fast hold on it; for taking fast hold, as it supposes a careful attention to the Gospel, so a reception of it in the love of it, and an eagerness to be possessed of it: such may be said to take fast hold on it, who receive it into their hearts, and not into their heads only; head knowledge of the Gospel instruction is not hold fast enough, it must be heart knowledge of it; it is taken fast hold on when it is mixed with faith when heard; when it is digested and incorporated as it were into men, and becomes the ingrafted word; when men are led experimentally and practically into it, and are not hearers only, but doers of it; and, being thus taken fast hold of,
let her not go; the instruction of wisdom, or the Gospel of Christ; do not drop it, nor depart from it, nor waver about it; nor be languid in a profession of it, nor indifferent to it: "be not remiss" (x), as the word signifies; or let not thine hand be remiss, or let not thine hand go; having, as it were with both hands, took fast hold of the Gospel, hold it fast, neither drop it through negligence and carelessness, nor suffer it to be taken from thee by fraud or force;
keep her, for she is thy life; which may be understood either of the Gospel, Wisdom's instruction, which should be kept as a rich treasure, and not parted with at any rate; since it is the means of quickening dead sinners; of showing sensible ones the way of life by Christ; of producing faith in them, by which they live upon him; and of maintaining and supporting the spiritual life in them, and of reviving and comforting them under the most drooping and afflictive circumstances; a man would as soon part with his life surely as part with this! Or else, seeing the feminine gender is here used, which does not agree with the word translated "instruction", but with "wisdom", mentioned Prov 4:11; so Aben Ezra; therefore Christ may be here meant, who is to be kept as the pearl of great price, being more precious than rubies and all desirable things, and especially since he is the "life" of his people: he is the author and maintainer of their spiritual life; he is their life itself, it is hid with him; and because he lives, they live also: all the comforts and supplies of life are from him, and he is their eternal life; it is given through him and by him, and ties greatly in the enjoyment of him.
(x) "ne remittas", Tigurine version, Mercerus, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
4:13 (Compare Prov 3:18). The figure of laying hold with the hand suggests earnest effort.
4:144:14: ՚Ի ճանապարհս ամպարշտաց մի՛ երթայցես, եւ մի՛ նախանձիցիս ընդ ճանապարհս անօրինաց.
14 Մի՛ գնա ամբարիշտների ճանապարհով եւ մի՛ նախանձիր անօրէնների ճանապարհներին:
14 Ամբարիշտներուն ճամբան մի՛ երթար Ու չարերուն ճամբուն մէջ մի՛ քալեր։
Ի ճանապարհս ամպարշտաց մի՛ երթայցես, եւ մի՛ նախանձիցիս ընդ ճանապարհս անօրինաց:

4:14: ՚Ի ճանապարհս ամպարշտաց մի՛ երթայցես, եւ մի՛ նախանձիցիս ընդ ճանապարհս անօրինաց.
14 Մի՛ գնա ամբարիշտների ճանապարհով եւ մի՛ նախանձիր անօրէնների ճանապարհներին:
14 Ամբարիշտներուն ճամբան մի՛ երթար Ու չարերուն ճամբուն մէջ մի՛ քալեր։
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4:144:14 Не вступай на стезю нечестивых и не ходи по пути злых;
4:15 ἐν εν in ᾧ ος who; what ἂν αν perhaps; ever τόπῳ τοπος place; locality στρατοπεδεύσωσιν στρατοπεδευω not ἐπέλθῃς επερχομαι come on / against ἐκεῖ εκει there ἔκκλινον εκκλινω deviate; avoid δὲ δε though; while ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even παράλλαξον παραλλασσω make things alternate; transpose
4:14 בְּ bᵊ בְּ in אֹ֣רַח ʔˈōraḥ אֹרַח path רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty אַל־ ʔal- אַל not תָּבֹ֑א tāvˈō בוא come וְ wᵊ וְ and אַל־ ʔal- אַל not תְּ֝אַשֵּׁ֗ר ˈtᵊʔaššˈēr אשׁר walk straight בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way רָעִֽים׃ rāʕˈîm רַע evil
4:14. ne delecteris semitis impiorum nec tibi placeat malorum viaBe not delighted in the paths of the wicked, neither let the way of evil men please thee.
14. Enter not into the path of the wicked, and walk not in the way of evil men.
4:14. Do not delight in the paths of the impious, nor permit the way of evil-doers to please you.
4:14. Enter not into the path of the wicked, and go not in the way of evil [men].
Enter not into the path of the wicked, and go not in the way of evil:

4:14 Не вступай на стезю нечестивых и не ходи по пути злых;
4:15
ἐν εν in
ος who; what
ἂν αν perhaps; ever
τόπῳ τοπος place; locality
στρατοπεδεύσωσιν στρατοπεδευω not
ἐπέλθῃς επερχομαι come on / against
ἐκεῖ εκει there
ἔκκλινον εκκλινω deviate; avoid
δὲ δε though; while
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
καὶ και and; even
παράλλαξον παραλλασσω make things alternate; transpose
4:14
בְּ bᵊ בְּ in
אֹ֣רַח ʔˈōraḥ אֹרַח path
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
אַל־ ʔal- אַל not
תָּבֹ֑א tāvˈō בוא come
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תְּ֝אַשֵּׁ֗ר ˈtᵊʔaššˈēr אשׁר walk straight
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
רָעִֽים׃ rāʕˈîm רַע evil
4:14. ne delecteris semitis impiorum nec tibi placeat malorum via
Be not delighted in the paths of the wicked, neither let the way of evil men please thee.
4:14. Do not delight in the paths of the impious, nor permit the way of evil-doers to please you.
4:14. Enter not into the path of the wicked, and go not in the way of evil [men].
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Enter not into the path of the wicked, and go not in the way of evil men. 15 Avoid it, pass not by it, turn from it, and pass away. 16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. 17 For they eat the bread of wickedness, and drink the wine of violence. 18 But the path of the just is as the shining light, that shineth more and more unto the perfect day. 19 The way of the wicked is as darkness: they know not at what they stumble.
Some make David's instructions to Solomon, which began v. 4, to continue to the end of the chapter; nay, some continue them to the end of the ninth chapter; but it is more probable that Solomon begins here again, if not sooner. In these verses, having exhorted us to walk in the paths of wisdom, he cautions us against the path of the wicked. 1. We must take heed of the ways of sin and avoid them, every thing that looks like sin and leads to it. 2. In order to this we must keep out of the ways of sinners, and have no fellowship with them. For fear of falling into wicked courses, we must shun wicked company. Here is,
I. The caution itself, v. 14, 15. 1. We must take heed of falling in with sin and sinners: Enter not into the paths of the wicked. Our teacher, having like a faithful guide shown us the right paths (v. 11), here warns us of the by-paths into which we are in danger of being drawn aside. Those that have been well educated, and trained up in the way they should go, let them never turn aside into the way they should not go; let them not so much as enter into it, no, not to make trial of it, lest it prove a dangerous experiment and difficult to retreat with safety. "Venture not into the company of those that are infected with the plague, no, not though thou think thyself guarded with an antidote." 2. If at any time we are inveigled into an evil way, we must hasten out of it. "If, ere thou wast aware, thou didst enter in at the gate, because it was wide, go not on in the way of evil men. As soon as thou art made sensible of thy mistake, retire immediately, take not a step more, stay not a minute longer, in the way that certainly leads to destruction." 3. We must dread and detest the ways of sin and sinners, and decline them with the utmost care imaginable. "The way of evil men may seem a pleasant way and sociable, and the nearest way to the compassing of some secular end we may have in view; but it is an evil way, and will end ill, and therefore if thou love thy God and thy soul avoid it, pass not by it, that thou mayest not be tempted to enter into it; and, if thou find thyself near it, turn from it and pass away, and get as far off it as thou canst." The manner of expression intimates the imminent danger we are in, the need we have of this caution, and the great importance of it, and that our watchmen are, or should be, in good earnest, in giving us warning. It intimates likewise at what a distance we should keep from sin and sinners; he does not say, Keep at a due distance, but at a great distance, the further the better; never think you can get far enough from it. Escape for thy life: look not behind thee.
II. The reasons to enforce this caution.
1. "Consider the character of the men whose way thou art warned to shun." They are mischievous men (v. 16, 17); they not only care not what hurt they do to those that stand in their way, but it is their business to do mischief, and their delight, purely for mischief-sake. They are continually designing and endeavouring to cause some to fall, to ruin them body and soul. Wickedness and malice are in their nature, and violence is in all their actions. They are spiteful in the highest degree; for, (1.) Mischief is rest and sleep to them. As much satisfaction as a covetous man has when he has got money, an ambitious man when he has got preferment, and a good man when he has done good, so much have they when they have said or done that which is injurious and ill-natured; and they are extremely uneasy if they cannot get their envy and revenge gratified, as Haman, to whom every thing was unpleasant as long as Mordecai was unhanged. It intimates likewise how restless and unwearied they are in their mischievous pursuits; they will rather be deprived of sleep than of the pleasure of being vexatious. (2.) Mischief is meat and drink to them; they feed and feast upon it. They eat the bread of the wickedness (they eat up my people as they eat bread, Ps. xiv. 4) and drink the wine of violence (v. 17), drink iniquity like water, Job xv. 16. All they eat and drink is got by rapine and oppression. Do wicked men think the time lost in which they are not doing hurt? Let good men make it as much their business and delight to do good. Amici, diem perdidi--Friends, I have lost a day. And let all that are wise, and wish well to themselves, avoid the society of the wicked; for, [1.] It is very scandalous; for there is no disposition of mind that is a greater reproach to human nature, a greater enemy to human society, a bolder defiance to God and conscience, that has more of the devil's image in it, or is more serviceable to his interests, than a delight to do mischief and to vex, and hurt, and ruin every body. [2.] It is very dangerous. "Shun those that delight to do mischief as thou tenderest thy own safety; for, whatever friendship they may pretend, one time or other they will do thee mischief; thou wilt ruin thyself if thou dost concur with them (ch. i. 18) and they will ruin thee if thou dost not."
2. "Consider the character of the way itself which thou art warned to shun, compared with the right way which thou art invited to walk in."
(1.) The way of righteousness is light (v. 18): The path of the just, which they have chosen, and in which they walk, is as light; the light shines on their ways (Job xxii. 28) and makes them both safe and pleasant. Christ is their way and he is the light. They are guided by the word of God and that is a light to their feet; they themselves are light in the Lord and they walk in the light as he is in the light. [1.] It is a shining light. Their way shines to themselves in the joy and comfort of it; it shines before others in the lustre and honour of it; it shines before men, who see their good works, Matt. v. 16. They go on in their way with a holy security and serenity of mind, as those that walk in the light. It is as the morning-light, which shines out of obscurity (Isa. lviii. 8, 10) and puts an end to the works of darkness. [2.] It is a growing light; it shines more and more, not like the light of a meteor, which soon disappears, or that of a candle, which burns dim and burns down, but like that of the rising sun, which goes forward shining, mounts upward shining. Grace, the guide of this way, is growing; he that has clean hands shall be stronger and stronger. That joy which is the pleasure of this way, that honour which is the brightness of it, and all that happiness which is indeed its light, shall be still increasing. [3.] It will arrive, in the end, at the perfect day. The light of the dayspring will at length be noon-day light, and it is this that the enlightened soul is pressing towards. The saints will not be perfect till they come to heaven, but there they shall themselves shine as the sun when he goes forth in his strength, Matt. xiii. 43. Their graces and joys shall be all consummate. Therefore it is our wisdom to keep close to the path of the just.
(2.) The way of sin is as darkness, v. 19. The works he had cautioned us not to have fellowship with are works of darkness. What true pleasure and satisfaction can those have who know no pleasure and satisfaction but what they have in doing mischief? What sure guide have those that cast God's word behind them? The way of the wicked is dark, and therefore dangerous; for they stumble and yet know not at what they stumble. They fall into sin, but are not aware which way the temptation came by which they were overthrown, and therefore know not how to avoid it the next time. They fall into trouble, but never enquire wherefore God contends with them; they consider not that they do evil, nor what will be in the end of it, Ps. lxxxii. 5; Job xviii. 5, 6. This is the way we are directed to shun.
Adam Clarke: Commentary on the Bible - 1831
4:14: Enter not into the path of the wicked - Never associate with those whose life is irregular and sinful; never accompany them in any of their acts of transgression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Pro 1:10, Pro 1:15, Pro 2:11, Pro 2:12, Pro 9:6, Pro 13:20; Psa 1:1, Psa 26:4, Psa 26:5; Co1 15:33
Proverbs 4:15
John Gill
4:14 Enter not into the path of the wicked,.... Which leads to eternal death; join not with them in their wicked ways and practices; have no fellowship, keep no company, with them; do not set one foot in the path they tread, lest thou shouldest be tempted to proceed to more ungodliness; you do not know where and when there will be a stop, when once you begin, therefore enter not. The Vulgate Latin version is, "do not delight in the paths of the ungodly": but this supposes not only entrance, but progress and continuance in them, whereas the first is dehorted from in these words:
and go not in the way of evil men; if tempted and prevailed upon to take a step and make a trial, do not proceed; withdraw at once, do not go on. Some render it, seeing the word used has sometimes the signification of blessedness in it, "do not esteem the way of evil men blessed" (y); nor reckon thyself or them happy that walk in such ways; they are far from it: hence the Targum, Septuagint, and Syriac versions are, "do not envy the ways of wicked men"; their seeming pleasure will end in bitterness: the Arabic version is, "do not imitate" them; do not follow their example, and do as they do.
(y) "in via malorum ne te beatum existimes", Tiguriue version; "ne beatam praedices viam malorum", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
4:14 (Compare Ps 1:1). Avoid all temptations to the beginning of evil.
4:154:15: եւ ՚ի տեղւոջ ուր բնակիցեն՝ ընդ այն մի՛ անցանիցես։ Խոտորեա՛ ՚ի նոցանէ, եւ խորշեա՛ անտի[7851]։ [7851] Ոմանք. Ուր բնակիցինն, ընդ այն մի՛ գնայցես։
15 Մի՛ անցիր այն վայրով, ուր բնակւում են նրանք:
15 Անկէ զգուշացի՛ր, անոր քովէն մի՛ անցնիր, Անկէ խոտորէ՛ ու անցի՛ր։
եւ ի տեղւոջ ուր բնակիցեն` ընդ այն մի՛ անցանիցես, խոտորեա ի նոցանէ, եւ խորշեաց անտի:

4:15: եւ ՚ի տեղւոջ ուր բնակիցեն՝ ընդ այն մի՛ անցանիցես։ Խոտորեա՛ ՚ի նոցանէ, եւ խորշեա՛ անտի[7851]։
[7851] Ոմանք. Ուր բնակիցինն, ընդ այն մի՛ գնայցես։
15 Մի՛ անցիր այն վայրով, ուր բնակւում են նրանք:
15 Անկէ զգուշացի՛ր, անոր քովէն մի՛ անցնիր, Անկէ խոտորէ՛ ու անցի՛ր։
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4:154:15 оставь его, не ходи по нему, уклонись от него и пройди мимо;
4:16 οὐ ου not γὰρ γαρ for μὴ μη not ὑπνώσωσιν υπνοω and if; unless μὴ μη not κακοποιήσωσιν κακοποιεω do bad ἀφῄρηται αφαιρεω take away ὁ ο the ὕπνος υπνος slumber; sleep αὐτῶν αυτος he; him καὶ και and; even οὐ ου not κοιμῶνται κοιμαω doze; fall asleep
4:15 פְּרָעֵ֥הוּ pᵊrāʕˌēhû פרע let loose אַל־ ʔal- אַל not תַּעֲבָר־ taʕᵃvor- עבר pass בֹּ֑ו bˈô בְּ in שְׂטֵ֖ה śᵊṭˌē שׂטה turn aside מֵ mē מִן from עָלָ֣יו ʕālˈāʸw עַל upon וַ wa וְ and עֲבֹֽור׃ ʕᵃvˈôr עבר pass
4:15. fuge ab ea ne transeas per illam declina et desere eamFlee from it, pass not by it: go aside, and forsake it.
15. Avoid it, pass not by it; turn from it, and pass on.
4:15. Take flight from it. Do not pass close to it. Turn away and abandon it.
4:15. Avoid it, pass not by it, turn from it, and pass away.
Avoid it, pass not by it, turn from it, and pass away:

4:15 оставь его, не ходи по нему, уклонись от него и пройди мимо;
4:16
οὐ ου not
γὰρ γαρ for
μὴ μη not
ὑπνώσωσιν υπνοω and if; unless
μὴ μη not
κακοποιήσωσιν κακοποιεω do bad
ἀφῄρηται αφαιρεω take away
ο the
ὕπνος υπνος slumber; sleep
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
κοιμῶνται κοιμαω doze; fall asleep
4:15
פְּרָעֵ֥הוּ pᵊrāʕˌēhû פרע let loose
אַל־ ʔal- אַל not
תַּעֲבָר־ taʕᵃvor- עבר pass
בֹּ֑ו bˈô בְּ in
שְׂטֵ֖ה śᵊṭˌē שׂטה turn aside
מֵ מִן from
עָלָ֣יו ʕālˈāʸw עַל upon
וַ wa וְ and
עֲבֹֽור׃ ʕᵃvˈôr עבר pass
4:15. fuge ab ea ne transeas per illam declina et desere eam
Flee from it, pass not by it: go aside, and forsake it.
4:15. Take flight from it. Do not pass close to it. Turn away and abandon it.
4:15. Avoid it, pass not by it, turn from it, and pass away.
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Adam Clarke: Commentary on the Bible - 1831
4:15: Avoid it - Let it be the serious purpose of thy soul to shun every appearance of evil.
Pass not by it - Never, for the sake of worldly gain, or through complaisance to others, approach the way that thou wouldst not wish to be found in when God calls thee into the eternal world.
Turn from it - If, through unwatchfulness or unfaithfulness, thou at any time get near or into the way of sin, turn from it with the utmost speed, and humble thyself before thy Maker.
And pass away - Speed from it, run for thy life, and get to the utmost distance; eternally diverging so as never to come near it whilst thou hast a being.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Pro 5:8, Pro 6:5; Exo 23:7; Job 11:14, Job 22:23; Isa 33:15; Eph 5:11; Th1 5:22
Proverbs 4:16
John Gill
4:15 Avoid it,.... As dangerous and pernicious, as abominable and detestable; or, "flee from it", as the Vulgate Latin version: Jarchi and Gersom interpret it, "make it void"; cause it to cease, destroy it, do all you can to hinder the wicked from accomplishing their designs;
pass not by it; do not come near it; keep at a distance from it, that you may not be drawn into it; abstain from all appearance of evil, and everything that may lead to it;
turn from it, and pass away; the Targum adds, "from them", from wicked men. This heap of words is used to show the danger of bad company; to dissuade from the least approach to it; and to express the vehement desire of the wise man to preserve his son, and all well inclined persons, from it.
4:164:16: Զի ո՛չ ննջեն, եթէ ո՛չ չար գործիցեն։ Բարձեալ է քուն նոցա՝ եւ ո՛չ ննջեն[7852]. [7852] Ոմանք. Եթէ ո՛չ չար գործեն։
16 Խուսափի՛ր նրանցից եւ խորշի՛ր այդ վայրից, քանզի նրանք մինչեւ չարիք չգործեն, չեն քնում: Քունը փախչում է նրանց աչքից եւ չեն քնում,
16 Վասն զի անոնք մինչեւ որ չարութիւն չընեն՝ չեն քնանար Ու եթէ մէկը չկործանեն՝ քուներնին կը փախչի։
Զի ոչ ննջեն, եթէ ոչ չար գործիցեն. բարձեալ է քուն նոցա` [56]եւ ոչ ննջեն:

4:16: Զի ո՛չ ննջեն, եթէ ո՛չ չար գործիցեն։ Բարձեալ է քուն նոցա՝ եւ ո՛չ ննջեն[7852].
[7852] Ոմանք. Եթէ ո՛չ չար գործեն։
16 Խուսափի՛ր նրանցից եւ խորշի՛ր այդ վայրից, քանզի նրանք մինչեւ չարիք չգործեն, չեն քնում: Քունը փախչում է նրանց աչքից եւ չեն քնում,
16 Վասն զի անոնք մինչեւ որ չարութիւն չընեն՝ չեն քնանար Ու եթէ մէկը չկործանեն՝ քուներնին կը փախչի։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 потому что они не заснут, если не сделают зла; пропадает сон у них, если они не доведут кого до падения;
4:17 οἵδε οδε further; this γὰρ γαρ for σιτοῦνται σιτεομαι wheat ἀσεβείας ασεβεια irreverence οἴνῳ οινος wine δὲ δε though; while παρανόμῳ παρανομος get drunk
4:16 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not יִֽ֭שְׁנוּ ˈyˈišnû ישׁן sleep אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not יָרֵ֑עוּ yārˈēʕû רעע be evil וְֽ wᵊˈ וְ and נִגְזְלָ֥ה niḡzᵊlˌā גזל tear away שְׁ֝נָתָ֗ם ˈšnāṯˈām שֵׁנָה sleep אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not יַכְשִֽׁילוּיכשׁולו *yaḵšˈîlû כשׁל stumble
4:16. non enim dormiunt nisi malefecerint et rapitur somnus ab eis nisi subplantaverintFor they sleep not, except they have done evil: and their sleep is taken away unless they have made some to fall.
16. For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
4:16. For they do not sleep, unless they have done evil. And their sleep is quickly taken away from them, unless they have overthrown.
4:16. For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall.
For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall:

4:16 потому что они не заснут, если не сделают зла; пропадает сон у них, если они не доведут кого до падения;
4:17
οἵδε οδε further; this
γὰρ γαρ for
σιτοῦνται σιτεομαι wheat
ἀσεβείας ασεβεια irreverence
οἴνῳ οινος wine
δὲ δε though; while
παρανόμῳ παρανομος get drunk
4:16
כִּ֤י kˈî כִּי that
לֹ֣א lˈō לֹא not
יִֽ֭שְׁנוּ ˈyˈišnû ישׁן sleep
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
יָרֵ֑עוּ yārˈēʕû רעע be evil
וְֽ wᵊˈ וְ and
נִגְזְלָ֥ה niḡzᵊlˌā גזל tear away
שְׁ֝נָתָ֗ם ˈšnāṯˈām שֵׁנָה sleep
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
יַכְשִֽׁילוּיכשׁולו
*yaḵšˈîlû כשׁל stumble
4:16. non enim dormiunt nisi malefecerint et rapitur somnus ab eis nisi subplantaverint
For they sleep not, except they have done evil: and their sleep is taken away unless they have made some to fall.
4:16. For they do not sleep, unless they have done evil. And their sleep is quickly taken away from them, unless they have overthrown.
4:16. For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Except they have done mischief - The night is their time for spoil and depredation. And they must gain some booty, before they go to rest. This I believe to be the meaning of the passage. I grant, also, that there may be some of so malevolent a disposition that they cannot be easy unless they can injure others, and are put to excessive pain when they perceive any man in prosperity, or receiving a kindness. The address in Virgil, to an illnatured shepherd is well known: -
Et cum vidisti puero donata, dolebas:
Et si non aliqua nocuisses, mortuus esses.
Eclog. 3: 14.
"When thou sawest the gifts given to the lad, thou wast distressed; and hadst thou not found some means of doing him a mischief, thou hadst died."
Albert Barnes: Notes on the Bible - 1834
4:16
A fearful stage of debasement. Sin is the condition without which there can be no repose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Pro 1:16; Psa 36:4; Isa 57:20; Mic 2:1; Luk 22:66; Joh 18:28; Pe2 2:14
Proverbs 4:17
Geneva 1599
4:16 For they (f) sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall.
(f) Meaning that to do evil is more proper and natural to the wicked than to sleep, eat or drink.
John Gill
4:16 For they sleep not, except they have done mischief,.... Or they cannot sleep, as Jarchi and Gersom interpret it. Oftentimes they cannot sleep on their beds for devising mischief, their thoughts are so intensely set on contriving wicked schemes; and when they have so done, they cannot sleep until they have executed them; they are continually restless and uneasy day and night, like the troubled sea, constantly casting up mire and dirt. Who would keep such company as these?
and their sleep is taken away, unless they cause some to fall; into the snares and traps they lay for them, or into sin and calamity by it; the former of which they endeavour by all means to draw men into, and the latter is the unavoidable consequence of it. They imitate their father the devil, both delight in sin, and in the ruin of their fellow creatures; it is a sport to thereto do mischief, and they have no pleasure without it; see Prov 11:23. What company are such!
John Wesley
4:16 For - They cannot sleep with quietness.
Robert Jamieson, A. R. Fausset and David Brown
4:16 The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (Prov 6:4; Ps 36:5). They live by flagrant vices (Prov 1:13). Some prefer to render, "Their bread is wickedness, their drink violence" (compare Job 15:16; Job 34:7).
4:174:17: որք ուտեն զկերակուրս ամպարշտութեան. եւ գինւով անօրէնութեան արբենան[7853]։ [7853] Ոմանք. Եւ գինեաւ անօրէ՛՛։
17 քանի որ նրանք ամբարշտութեան հաց են ուտում եւ հարբում են անօրէնութեան գինով:
17 Քանզի անոնք ամբարշտութեան հացը կ’ուտեն Ու անիրաւութեան գինին կը խմեն։
որք ուտեն զկերակուրս ամպարշտութեան, եւ գինեաւ անօրէնութեան արբենան:

4:17: որք ուտեն զկերակուրս ամպարշտութեան. եւ գինւով անօրէնութեան արբենան[7853]։
[7853] Ոմանք. Եւ գինեաւ անօրէ՛՛։
17 քանի որ նրանք ամբարշտութեան հաց են ուտում եւ հարբում են անօրէնութեան գինով:
17 Քանզի անոնք ամբարշտութեան հացը կ’ուտեն Ու անիրաւութեան գինին կը խմեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 ибо они едят хлеб беззакония и пьют вино хищения.
4:18 αἱ ο the δὲ δε though; while ὁδοὶ οδος way; journey τῶν ο the δικαίων δικαιος right; just ὁμοίως ομοιως likewise φωτὶ φως light λάμπουσιν λαμπω radiate; shine προπορεύονται προπορευομαι travel forth; travel before καὶ και and; even φωτίζουσιν φωτιζω illuminate; enlighten ἕως εως till; until κατορθώσῃ κατορθοω the ἡμέρα ημερα day
4:17 כִּ֣י kˈî כִּי that לָ֭חֲמוּ ˈlāḥᵃmû לחם feed לֶ֣חֶם lˈeḥem לֶחֶם bread רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt וְ wᵊ וְ and יֵ֖ין yˌên יַיִן wine חֲמָסִ֣ים ḥᵃmāsˈîm חָמָס violence יִשְׁתּֽוּ׃ yištˈû שׁתה drink
4:17. comedunt panem impietatis et vinum iniquitatis bibuntThey eat the bread of wickedness, and drink the wine of iniquity.
17. For they eat the bread of wickedness, and drink the wine of violence.
4:17. They eat the bread of impiety, and they drink the wine of iniquity.
4:17. For they eat the bread of wickedness, and drink the wine of violence.
For they eat the bread of wickedness, and drink the wine of violence:

4:17 ибо они едят хлеб беззакония и пьют вино хищения.
4:18
αἱ ο the
δὲ δε though; while
ὁδοὶ οδος way; journey
τῶν ο the
δικαίων δικαιος right; just
ὁμοίως ομοιως likewise
φωτὶ φως light
λάμπουσιν λαμπω radiate; shine
προπορεύονται προπορευομαι travel forth; travel before
καὶ και and; even
φωτίζουσιν φωτιζω illuminate; enlighten
ἕως εως till; until
κατορθώσῃ κατορθοω the
ἡμέρα ημερα day
4:17
כִּ֣י kˈî כִּי that
לָ֭חֲמוּ ˈlāḥᵃmû לחם feed
לֶ֣חֶם lˈeḥem לֶחֶם bread
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
וְ wᵊ וְ and
יֵ֖ין yˌên יַיִן wine
חֲמָסִ֣ים ḥᵃmāsˈîm חָמָס violence
יִשְׁתּֽוּ׃ yištˈû שׁתה drink
4:17. comedunt panem impietatis et vinum iniquitatis bibunt
They eat the bread of wickedness, and drink the wine of iniquity.
4:17. They eat the bread of impiety, and they drink the wine of iniquity.
4:17. For they eat the bread of wickedness, and drink the wine of violence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:17: For they eat the bread of wickedness - By privately stealing.
And drink the wine of violence - By highway robbery.
Albert Barnes: Notes on the Bible - 1834
4:17
i. e., Bread and wine gained by unjust deeds. Compare Amo 2:8. A less probable interpretation is, "They eat wickedness as bread, and drink violence as wine." Compare Job 15:16; Job 34:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Pro 9:17, Pro 20:17; Job 24:5, Job 24:6; Psa 14:4; Jer 5:26-28; Eze 22:25-29; Amo 8:4-6; Mic 3:5, Mic 6:12; Zep 3:3; Mat 23:14; Jam 5:4, Jam 5:5
Proverbs 4:18
Geneva 1599
4:17 For they eat the bread of (g) wickedness, and drink the wine of violence.
(g) Gotten my wicked means and cruel oppression.
John Gill
4:17 For they eat the bread of wickedness,.... Either that is gotten by wicked and unlawful means, or wickedness itself is bread unto them; it is that to their minds as bread is to their bodies; they feed upon it with as much eagerness, appetite, gust, and pleasure; it is a sweet morsel to them; it is meat, drink, sleep, and everything to them; they take the highest satisfaction and the utmost delight in it;
and drink the wine of violence: either that which is obtained by rapine and violence; or they as greedily commit such acts of oppression and injury as a man drinks a glass of wine; they do not drink up iniquity like water only, but even like wine, the most generous and delicious. Wherefore all society with such men should be avoided.
John Wesley
4:17 For - Wickedness is as pleasant to them as their bread.
4:184:18: Ճանապարհք արդարոց որպէս լո՛յս ծագեն առաջնորդեն եւ լուսաւորեն, մինչեւ տիւն լուսաւորեսցէ[7854]։ [7854] Ոմանք. Այլ ճանապարհք արդարոց իբրեւ լոյս... մինչեւ տիւն ծագեսցէ։
18 Արդարների ճանապարհները նման են ծագող լոյսի, որ առաջնորդում եւ լուսաւորում է նրանց, մինչեւ որ օրը լրիւ լուսաւորի:
18 Բայց արդարներուն ճամբան ծագող լոյսի պէս է, Որ երթալով կը լուսաւորուի, մինչեւ կատարեալ օր ըլլայ։
Ճանապարհք արդարոց իբրեւ լոյս ծագեն, առաջնորդեն եւ լուսաւորեն, մինչեւ տիւն լուսաւորեսցէ:

4:18: Ճանապարհք արդարոց որպէս լո՛յս ծագեն առաջնորդեն եւ լուսաւորեն, մինչեւ տիւն լուսաւորեսցէ[7854]։
[7854] Ոմանք. Այլ ճանապարհք արդարոց իբրեւ լոյս... մինչեւ տիւն ծագեսցէ։
18 Արդարների ճանապարհները նման են ծագող լոյսի, որ առաջնորդում եւ լուսաւորում է նրանց, մինչեւ որ օրը լրիւ լուսաւորի:
18 Բայց արդարներուն ճամբան ծագող լոյսի պէս է, Որ երթալով կը լուսաւորուի, մինչեւ կատարեալ օր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 Стезя праведных как светило лучезарное, которое более и более светлеет до полного дня.
4:19 αἱ ο the δὲ δε though; while ὁδοὶ οδος way; journey τῶν ο the ἀσεβῶν ασεβης irreverent σκοτειναί σκοτεινος dark οὐκ ου not οἴδασιν οιδα aware πῶς πως.1 how προσκόπτουσιν προσκοπτω stumble; strike against
4:18 וְ wᵊ וְ and אֹ֣רַח ʔˈōraḥ אֹרַח path צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just כְּ kᵊ כְּ as אֹ֣ור ʔˈôr אֹור light נֹ֑גַהּ nˈōḡah נֹגַהּ brightness הֹולֵ֥ךְ hôlˌēḵ הלך walk וָ֝ ˈwā וְ and אֹ֗ור ʔˈôr אור be light עַד־ ʕaḏ- עַד unto נְכֹ֥ון nᵊḵˌôn כון be firm הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
4:18. iustorum autem semita quasi lux splendens procedit et crescit usque ad perfectam diemBut the path of the just, as a shining light, goeth forwards, and increaseth even to perfect day.
18. But the path of the righteous is as the shining light, that shineth more and more unto the perfect day.
4:18. But the path of the just is like a shining light: it advances and increases, even to the day of completion.
4:18. But the path of the just [is] as the shining light, that shineth more and more unto the perfect day.
But the path of the just [is] as the shining light, that shineth more and more unto the perfect day:

4:18 Стезя праведных как светило лучезарное, которое более и более светлеет до полного дня.
4:19
αἱ ο the
δὲ δε though; while
ὁδοὶ οδος way; journey
τῶν ο the
ἀσεβῶν ασεβης irreverent
σκοτειναί σκοτεινος dark
οὐκ ου not
οἴδασιν οιδα aware
πῶς πως.1 how
προσκόπτουσιν προσκοπτω stumble; strike against
4:18
וְ wᵊ וְ and
אֹ֣רַח ʔˈōraḥ אֹרַח path
צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just
כְּ kᵊ כְּ as
אֹ֣ור ʔˈôr אֹור light
נֹ֑גַהּ nˈōḡah נֹגַהּ brightness
הֹולֵ֥ךְ hôlˌēḵ הלך walk
וָ֝ ˈwā וְ and
אֹ֗ור ʔˈôr אור be light
עַד־ ʕaḏ- עַד unto
נְכֹ֥ון nᵊḵˌôn כון be firm
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
4:18. iustorum autem semita quasi lux splendens procedit et crescit usque ad perfectam diem
But the path of the just, as a shining light, goeth forwards, and increaseth even to perfect day.
4:18. But the path of the just is like a shining light: it advances and increases, even to the day of completion.
4:18. But the path of the just [is] as the shining light, that shineth more and more unto the perfect day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: But the path of the just - The path of the wicked is gloomy, dark, and dangerous; that of the righteous is open, luminous, and instructive. This verse contains a fine metaphor; it refers to the sun rising above the horizon, and the increasing twilight, till his beams shine full upon the earth. The original, הולך ואור עד נכון היום holech vaor ad nechon haiyom, may be translated, "going and illuminating unto the prepared day." This seems plainly to refer to the progress of the rising sun while below the horizon; and the gradual increase of the light occasioned by the reflection of his rays by means of the atmosphere, till at last he is completely elevated above the horizon, and then the prepared day has fully taken place, the sun having risen at the determined time. So, the truly wise man is but in his twilight here below; but he is in a state of glorious preparation for the realms of everlasting light; till at last, emerging from darkness and the shadows of death, he is ushered into the full blaze of endless felicity. Yet previously to his enjoyment of this glory, which is prepared for him, he is going - walking in the commandments of his God blameless; and illuminating - reflecting the light of the salvation which he has received on all those who form the circle of his acquaintance.
Albert Barnes: Notes on the Bible - 1834
4:18
Shining ... shineth - The two Hebrew words are different; the first having the sense of bright or clear. The beauty of a cloudless sunshine growing on, shining as it goes, to the full and perfect day, is chosen as the fittest figure of the ever increasing brightness of the good man's life. Compare the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Sa2 23:4; Job 11:17, Job 23:10; Psa 84:7; Hos 6:3; Zac 14:6, Zac 14:7; Mat 5:14, Mat 5:16, Mat 5:45; Joh 8:12; Co2 3:18; Phi 2:15; Pe2 1:19, Pe2 3:18; Rev 21:23, Rev 22:5
Proverbs 4:19
Carl Friedrich Keil and Franz Delitzsch
4:18
The two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness:
18 And the path of the just is like the brightness of the morning light,
Which shines more and more till the perfect day.
19 The way of the wicked is deep darkness,
They know not at what they stumble.
The Hebr. style is wont to conceal in its Vav (ו) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Ps 16:3); but since Prov 4:19 joins itself more easily than Prov 4:18 to Prov 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the ו of וארח (Prov 4:17) is to be prefixed to דּרך (Prov 4:18). Sinning, says Prov 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Prov 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is כּאפלה,
(Note: In good MSS and printed copies the כ has the Pathach, as Kimchi states the rule in Michlol 45a: כל כּאפלה פתח, כל כּאבנים פתח.)
as deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is given
(Note: Hitzig inverts the order of Prov 4:18 and Prov 4:19, and connects the כּי of 16a immediately with Prov 4:19 (for the way of the wicked...). He moreover regards Prov 4:16, Prov 4:17 as an interpolation, and explains Prov 4:16 as a gloss transforming the text of Prov 4:19. "That the wicked commit wickedness," says Hitzig, "is indeed certain (1Kings 24:14), and the warning of Prov 4:15 ought not to derive its motive from their energy in sinning." But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Prov 4:16 and Prov 4:19 לא ירעוּ and לא ידעוּ, יכשׁולוּ and יכּשׁלוּ, נגזלה and כּאפלה seem to be alike, does not prove that Prov 4:16 originated as a parallel text from Prov 4:19 - in the one verse as in the other the thoughts are original.)
in and with knowledge. On בּמּה vid., under Is 2:22; it is מכשׁול, σκάνδαλον, that is meant, stumbling against which (cf. Lev 26:37) they stumble to their fall. נגהּ,
(Note: Bttcher, under 2Kings 23:4, explains נגהּ of the brightness striking against, conquering (cf. נגח, נגף) the clouds; but ferire or percutere lies nearer (cf. נגע, Ezek 17:10, נכה, Ps 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos.)
used elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, 2Kings 23:4; Is 62:1, which announces itself in the morning twilight, Dan 6:20. The light of this morning sunshine is הולך ואור, going and shining, i.e., becoming ever brighter. In the connection of הולך ואור it might be a question whether אור is regarded as gerundive (Gen 8:3, Gen 8:5), or as participle (2Kings 16:5; Jer 41:6), or as a participial adjective (Gen 26:13; Judg 4:24); in the connection of הלוך ואור, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jon 1:11, or with the participial adjective, 2Kings 3:1; 2Chron 17:12, or with another adjective formation, 2Kings 15:12; Esther 9:4 (where וגדול after וגדל of other places appears to be intended as an adjective, not after 2Kings 5:10 as gerundive). Thus ואור, as also וטוב, 1Kings 2:26, will be participial after the form בּושׁ, being ashamed (Ges. 72, 1); cf. בּוס, Zech 10:5, קום, 4Kings 16:7. "נכון היּום quite corresponds to the Greek τὸ σταθηρὸν τῆς ἡμέρας, ἡ σταθηρὰ μεσημβρία (as one also says τὸ σταθηρὸν τῆς νυκτός), and to the Arabic qâ'mt ‛l-nhâr and qâ'mt ‛l-dhyrt. The figure is probably derived from the balance (cf. Lucan's Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst" (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith (= Arab. samt, the point of support, i.e., the vertex). Besides Mk 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Prov 28:5; 1Jn 2:20.
Geneva 1599
4:18 But the path of the just [is] as the shining light, that (h) shineth more and more unto the perfect day.
(h) Signifying that the godly increase daily in knowledge and perfection, till they come to full persecution, which is when the are joined to their head in the heavens.
John Gill
4:18 But the path of the just is as the shining light,.... The "just" man is one that is made righteous through the righteousness of Christ imputed to him; and who is created anew in Christ, in righteousness and true holiness; and, under the influence of divine grace, lives soberly, righteously, and godly: the "path" he is directed to walk in, and does, is Christ himself, the way, the truth, and the life; through whose blood, righteousness, and sacrifice, he goes to God for grace and mercy, for peace, pardon, and acceptance, for fresh supplies of grace, and in order to enjoy communion with him; and who also is the way of salvation, and to eternal life and happiness: and, besides this grand and principal path, there are the paths of truth, righteousness, and holiness; the path of duty and obedience; the way of the commandments of God, and ordinances of Christ: and this path he walks in, whether of grace or duty, is "as the shining light"; or of the morning, when the day first dawns, or at least when the sun rises. Such is the light beamed in at first conversion, which directs men to walk in the above mentioned paths; it is a light after a night of darkness, as such is the state of unregeneracy; which, though at first is but glimmering, yet afterwards is clear and shining; especially when Christ the sun of righteousness appears, or is revealed, as the hope of glory. The first grace in conversion is a "true light that shines", 1Jn 2:8, by which a soul sees its own vileness and filthiness, the insufficiency of its own righteousness; and the fulness, suitableness, and ability Christ as a Saviour, and has some discerning of Gospel truths;
that shineth more and more unto the perfect day; or "going and shining" (z), or "enlightening": it shines clearer and clearer, so does true grace; it grows and increases more and more, every grace does, faith, hope, love, patience, humility, &c. the light of the knowledge of Christ the way, though it is imperfect, yet capable of being increased, and is increased by means of the ministry of the word and ordinances; which increase God has promised, saints pursue after, and attain unto. Light into the Gospel, and the doctrines of it, increases yet more and more; whereby a soul walks pleasantly, comfortably, and safely, in right path, "until the perfect day" of glory comes, a day without clouds; when there will be nothing to interpose between God and them; when there will be no more clouds of darkness, unbelief, doubts, and fears; when the sun will always be seen, no more withdrawn, eclipsed, or set; even Christ, the sun of righteousness, whose glory will always be beheld by the righteous to all eternity: when there will be no more night of affliction, desertion, and death; when the light of knowledge will be clear and perfect, and saints shall see face to face, and know as they are known; and when not only the light of the righteous shall be so clear, distinct, and perfect, but they themselves shall shine as the sun in the kingdom of God. The words may be rendered, "the prepared day" (a); appointed in the decrees of God, and firmly established by them: the invisible glories of the heavenly state, which make this everlasting day, are things which God has prepared for his people; the kingdom and glory itself, the inheritance of the saints in light, is prepared for them from the foundation of the world. And, since such is the path of the just, who would walk in the ways of the wicked? which are the reverse of this, as the following words show.
(z) "vadens et illuminans", Montanus; "ambulans et lucens", Gejerus; "pergens et lucens", Michaelis; "procedens et lucens", Schultens. (a) "usque ad paratum diem", Pagninus, Montanus.
John Wesley
4:18 But - Just men daily grow in knowledge, and grace, and consolation, 'till all be perfected and swallowed up in glory.
Robert Jamieson, A. R. Fausset and David Brown
4:18 As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.
4:194:19: Ճանապարհք ամպարշտաց խաւարինք. եւ ո՛չ գիտեն զիարդ գայթագղին։
19 Ամբարիշտների ճանապարհները նման են խաւարի, եւ նրանք չգիտեն, թէ ինչպէս պիտի սայթաքեն:
19 Ամբարիշտներուն ճամբան խաւարի պէս է Ու չեն գիտեր թէ՝ ի՞նչ բան իրենց ոտքը պիտի սահեցնէ։
Ճանապարհք ամպարշտաց խաւարինք, եւ ոչ գիտեն զիարդ գայթակղին:

4:19: Ճանապարհք ամպարշտաց խաւարինք. եւ ո՛չ գիտեն զիարդ գայթագղին։
19 Ամբարիշտների ճանապարհները նման են խաւարի, եւ նրանք չգիտեն, թէ ինչպէս պիտի սայթաքեն:
19 Ամբարիշտներուն ճամբան խաւարի պէս է Ու չեն գիտեր թէ՝ ի՞նչ բան իրենց ոտքը պիտի սահեցնէ։
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4:194:19 Путь же беззаконных как тьма; они не знают, обо что споткнутся.
4:20 υἱέ υιος son ἐμῇ εμος mine; my own ῥήσει ρησις pay attention; beware τοῖς ο the δὲ δε though; while ἐμοῖς εμος mine; my own λόγοις λογος word; log παράβαλε παραβαλλω cast along; set against σὸν σος your οὖς ους ear
4:19 דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty כָּֽ kˈā כְּ as † הַ the אֲפֵלָ֑ה ʔᵃfēlˈā אֲפֵלָה darkness לֹ֥א lˌō לֹא not יָ֝דְע֗וּ ˈyāḏᵊʕˈû ידע know בַּ ba בְּ in מֶּ֥ה mmˌeh מָה what יִכָּשֵֽׁלוּ׃ פ yikkāšˈēlû . f כשׁל stumble
4:19. via impiorum tenebrosa nesciunt ubi corruantThe way of the wicked is darksome: they know not where they fall.
19. The way of the wicked is as darkness: they know not at what they stumble.
4:19. The way of the impious is darkened. They do not know where they may fall.
4:19. The way of the wicked [is] as darkness: they know not at what they stumble.
The way of the wicked [is] as darkness: they know not at what they stumble:

4:19 Путь же беззаконных как тьма; они не знают, обо что споткнутся.
4:20
υἱέ υιος son
ἐμῇ εμος mine; my own
ῥήσει ρησις pay attention; beware
τοῖς ο the
δὲ δε though; while
ἐμοῖς εμος mine; my own
λόγοις λογος word; log
παράβαλε παραβαλλω cast along; set against
σὸν σος your
οὖς ους ear
4:19
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
כָּֽ kˈā כְּ as
הַ the
אֲפֵלָ֑ה ʔᵃfēlˈā אֲפֵלָה darkness
לֹ֥א lˌō לֹא not
יָ֝דְע֗וּ ˈyāḏᵊʕˈû ידע know
בַּ ba בְּ in
מֶּ֥ה mmˌeh מָה what
יִכָּשֵֽׁלוּ׃ פ yikkāšˈēlû . f כשׁל stumble
4:19. via impiorum tenebrosa nesciunt ubi corruant
The way of the wicked is darksome: they know not where they fall.
4:19. The way of the impious is darkened. They do not know where they may fall.
4:19. The way of the wicked [is] as darkness: they know not at what they stumble.
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Albert Barnes: Notes on the Bible - 1834
4:19
Compare our Lord's teaching Joh 11:10; Joh 12:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Sa1 2:9; Job 5:14, Job 12:25, Job 18:5, Job 18:6, Job 18:18; Isa 59:9, Isa 59:10; Jer 13:16, Jer 23:12; Mat 7:23, Mat 15:14; Joh 12:35; Jo1 2:11
Proverbs 4:20
John Gill
4:19 The way of the wicked is as darkness,.... They are in the darkness of sin, ignorance, error, and unbelief; their works are works of darkness; the way in which they are leads to eternal darkness, ruin, and misery, and so must be most uncomfortable and dangerous;
they know not at what they stumble; they stumble at the word, which they are ignorant of, and at Christ, whom they have no knowledge of; and through the temptations of Satan and snares of the world, which they are not aware of, nor upon their guard against.
John Wesley
4:19 Darkness - Full of ignorance and error, of uncertainty and confusion, of danger and misery.
4:204:20: Որդեակ՝ իմո՛յ իմաստութեան անսա՛. եւ իմո՛ց բանից մատո՛ զունկն քո[7855]. [7855] Օրինակ մի. Եւ իմոյ պատգամաց մատո՛ զունկն քո։
20 Որդեա՛կ, անսա՛ իմ իմաստութեանը եւ ակա՛նջ դիր իմ խօսքերին, որ քո աղբիւրները չպակասեն:
20 Որդեա՛կ իմ, մտիկ ըրէ իմ խօսքերուս, Քու ականջներդ իմ խօսքերուս տուր։
Որդեակ, իմոյ իմաստութեան անսա, եւ իմոց բանից մատո զունկն քո:

4:20: Որդեակ՝ իմո՛յ իմաստութեան անսա՛. եւ իմո՛ց բանից մատո՛ զունկն քո[7855].
[7855] Օրինակ մի. Եւ իմոյ պատգամաց մատո՛ զունկն քո։
20 Որդեա՛կ, անսա՛ իմ իմաստութեանը եւ ակա՛նջ դիր իմ խօսքերին, որ քո աղբիւրները չպակասեն:
20 Որդեա՛կ իմ, մտիկ ըրէ իմ խօսքերուս, Քու ականջներդ իմ խօսքերուս տուր։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 Сын мой! словам моим внимай, и к речам моим приклони ухо твое;
4:21 ὅπως οπως that way; how μὴ μη not ἐκλίπωσίν εκλειπω leave off; cease σε σε.1 you αἱ ο the πηγαί πηγη well; fountain σου σου of you; your φύλασσε φυλασσω guard; keep αὐτὰς αυτος he; him ἐν εν in σῇ σος your καρδίᾳ καρδια heart
4:20 בְּ֭נִי ˈbᵊnî בֵּן son לִ li לְ to דְבָרַ֣י ḏᵊvārˈay דָּבָר word הַקְשִׁ֑יבָה haqšˈîvā קשׁב give attention לַ֝ ˈla לְ to אֲמָרַ֗י ʔᵃmārˈay אֵמֶר word הַט־ haṭ- נטה extend אָזְנֶֽךָ׃ ʔoznˈeḵā אֹזֶן ear
4:20. fili mi ausculta sermones meos et ad eloquia mea inclina aurem tuamMy son, hearken to my words, and incline thy ear to my sayings.
20. My son, attend to my words; incline thine ear unto my sayings.
4:20. My son, pay attention to my sermons, and incline your ear to my eloquent words.
4:20. My son, attend to my words; incline thine ear unto my sayings.
My son, attend to my words; incline thine ear unto my sayings:

4:20 Сын мой! словам моим внимай, и к речам моим приклони ухо твое;
4:21
ὅπως οπως that way; how
μὴ μη not
ἐκλίπωσίν εκλειπω leave off; cease
σε σε.1 you
αἱ ο the
πηγαί πηγη well; fountain
σου σου of you; your
φύλασσε φυλασσω guard; keep
αὐτὰς αυτος he; him
ἐν εν in
σῇ σος your
καρδίᾳ καρδια heart
4:20
בְּ֭נִי ˈbᵊnî בֵּן son
לִ li לְ to
דְבָרַ֣י ḏᵊvārˈay דָּבָר word
הַקְשִׁ֑יבָה haqšˈîvā קשׁב give attention
לַ֝ ˈla לְ to
אֲמָרַ֗י ʔᵃmārˈay אֵמֶר word
הַט־ haṭ- נטה extend
אָזְנֶֽךָ׃ ʔoznˈeḵā אֹזֶן ear
4:20. fili mi ausculta sermones meos et ad eloquia mea inclina aurem tuam
My son, hearken to my words, and incline thy ear to my sayings.
4:20. My son, pay attention to my sermons, and incline your ear to my eloquent words.
4:20. My son, attend to my words; incline thine ear unto my sayings.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-27: Снова (ст. 20) слушатели побуждаются (ср. III:21; II:2: и др.) к особенно внимательному восприятию наставлений мудрости, которые для исполняющих их являются не только питающими и поддерживающими истинную жизнь духа, но также благотворными для самого тела (ст. 22: мысль подобная выраженной в словах Апостола, "благочестие на все полезно, имея обетование жизни настоящей и будущей", 1: Тим IV:8). Но чтобы человек получил надлежащую устойчивость в добре и неодолимость со стороны приражений зла, всякому ревнителю мудрости - благочестия необходимо со всею тщательностью, более всяких других сокровищ, хранить свое сердце (евр. лев): "потому что из него источники жизни" (евр. тоцео хаим, LXX: έξοδοι ζωη̃ς). Сердце, по библейскому представлению служит центром, средоточием как физически органической природы человека (Пс. XXI:27, CI:5; Ис. I:5; Иер. IV:18), так и душевной и духовной жизни его (Пс. LXXXIII:3; Иер. XI:20: XVII:10), частнее - не только разного рода ощущений, чувств и эмоций (Притч. XXXI:11; V:12; XIII:12; Суд. XVI:15), но и высших обнаружений духа, как то: решений воли (1: Цар. XIV:7, 3: Цар. VIII:17: и др.), ведения и силы разумения (3: Цар. X:2: Суд. XVI:17; Притч. XVII:16; XV:14; VII:7; IX:4), наконец, как центр и носитель нравственной жизни (Пс. L:12; 3: Цар. III:6; IX:4; Притч. VII:10: и мн. др.). В этом последнем значении ветхозаветно-библейское "сердце" ближе всего подходит к христианскому понятию "совесть"; в этом смысле, в смысле чистого нравственного сознания (ср. новозаветное "αγαθή συνείδησις" 1: Тим I:5, 19; 1: Пет III:16), сердце употреблено и здесь Притч. IV:23: (ср. Пс. L:12; Иов XXVII:6; 1: Цар. XXV:31), как показывают и дальнейшие стихи 24-25, предостерегающие от всякого лукавства, от всякого лицемерия и под. (ср. Притч. VI:13; Х:10; XVI:30; Сир XXVII:25, сн. Мф. VI:22-23), чем извращается нормальное течение нравственной жизни, регулируемой доброй совестью. Только при условии неповрежденности последней, пути нравственной жизни человека могут быть тверды (ст. 26. Сн. Пс. CVIII:133; Евр. XII:13). Ст. 27: представляет сжатое обобщение всех отеческих увещаний к пути мудрости и добродетели и по форме выражения напоминает подобное же увещание законодателя Моисея, Втор. V:32. LXX удлиняют этот стих сравнительно с еврейским текстом словами: οδούς γάρ τάς εκ δεξιω̃ν οι̃δεν ο θεός, διεστραμμέναι δέ ει̃σιν αι εξ αριστερω̃ν αυτός δέ ορθάς ποιήσει τάς τροχίάς σου, τάς δε πορείας σου εν ει̃ρήνη προάξει. Прибавка эта имеется и в Вульгате, а равно и в славянском и русском - синодальном перев. кн. Притчей (в переводе архим. Макария слова эти отсутствуют). По мысли слова эти представляют повторение и развитие мысли ст. 26-27. Ввиду устойчивости разных код. греческого текста в передаче этого добавления, а также ввиду авторитета Вульгаты, можно думать, слова эти могли находиться и в том еврейском оригинале, с которого был сделан перевод LXX-ти (ср. Franz Delitzsch. Das Salomonische Spruchbuch. Leipzig. 1873, s. 39).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 My son, attend to my words; incline thine ear unto my sayings. 21 Let them not depart from thine eyes; keep them in the midst of thine heart. 22 For they are life unto those that find them, and health to all their flesh. 23 Keep thy heart with all diligence; for out of it are the issues of life. 24 Put away from thee a froward mouth, and perverse lips put far from thee. 25 Let thine eyes look right on, and let thine eyelids look straight before thee. 26 Ponder the path of thy feet, and let all thy ways be established. 27 Turn not to the right hand nor to the left: remove thy foot from evil.
Solomon, having warned us not to do evil, here teaches us how to do well. It is not enough for us to shun the occasions of sin, but we must study the methods of duty.
I. We must have a continual regard to the word of God and endeavour that it may be always ready to us.
1. The sayings of wisdom must be our principles by which we must govern ourselves, our monitors to warn us of duty and danger; and therefore, (1.) We must receive them readily: "Incline thy ear to them (v. 20); humbly bow to them; diligently listen to them." The attentive hearing of the word of God is a good sign of a work of grace begun in the heart and a good means of carrying it on. It is to be hoped that those are resolved to do their duty who are inclined to know it. (2.) We must retain them carefully (v. 21); we must lay them before us as our rule: "Let them not depart from thy eyes; view them, review them, and in every thing aim to conform to them." We must lodge them within us, as a commanding principle, the influences of which are diffused throughout the whole man: "Keep them in the midst of thy heart, as things dear to thee, and which thou art afraid of losing." Let the word of God be written in the heart, and that which is written there will remain.
2. The reason why we must thus make much of the words of wisdom is because they will be both food and physic to us, like the tree of life, Rev. xxii. 2; Ezek. xlvii. 12. Those that seek and find them, find and keep them, shall find in them, (1.) Food: For they are life unto those that find them, v. 22. As the spiritual life was begun by the word as the instrument of it, so by the same word it is still nourished and maintained. We could not live without it; we may by faith live upon it. (2.) Physic. They are health to all their flesh, to the whole man, both body and soul; they help to keep both in good plight. They are health to all flesh, so the LXX. There is enough to cure all the diseases of this distempered world. They are a medicine to all their flesh (so the word is), to all their corruptions, for they are called flesh, to all their grievances, which are as thorns in the flesh. There is in the word of God a proper remedy for all our spiritual maladies.
II. We must keep a watchful eye and a strict hand upon all the motions of our inward man, v. 23. Here is, 1. A great duty required by the laws of wisdom, and in order to our getting and preserving wisdom: Keep thy heart with all diligence. God, who gave us these souls, gave us a strict charge with them: Man, woman, keep thy heart; take heed to thy spirit, Deut. iv. 9. We must maintain a holy jealousy of ourselves, and set a strict guard, accordingly, upon all the avenues of the soul; keep our hearts from doing hurt and getting hurt, from being defiled by sin and disturbed by trouble; keep them as our jewel, as our vineyard; keep a conscience void of offence; keep out bad thoughts; keep up good thoughts; keep the affections upon right objects and in due bounds. Keep them with all keepings (so the word is); there are many ways of keeping things--by care, by strength, by calling in help, and we must use them all in keeping our hearts; and all little enough, so deceitful are they, Jer. xvii. 9. Or above all keepings; we must keep our hearts with more care and diligence than we keep any thing else. We must keep our eyes (Job xxxi. 1), keep our tongues (Ps. xxxiv. 13), keep our feet (Eccl. v. 1), but, above all, keep our hearts. 2. A good reason given for this care, because out of it are the issues of life. Out of a heart well kept will flow living issues, good products, to the glory of God and the edification of others. Or, in general, all the actions of the life flow from the heart, and therefore keeping that is making the tree good and healing the springs. Our lives will be regular or irregular, comfortable or uncomfortable, according as our hearts are kept or neglected.
III. We must set a watch before the door of our lips, that we offend not with out tongue (v. 24): Put away from thee a froward mouth and perverse lips. Our hearts being naturally corrupt, out of them a great deal of corrupt communication is apt to come, and therefore we must conceive a great dread and detestation of all manner of evil words, cursing, swearing, lying, slandering, brawling, filthiness, and foolish talking, all which come from a froward mouth and perverse lips, that will not be governed either by reason or religion, but contradict both, and which are as unsightly and ill-favoured before God as a crooked distorted mouth drawn awry is before men. All manner of tongue sins, we must, by constant watchfulness and stedfast resolution, put from us, put far from us, abstaining from all words that have an appearance of evil and fearing to learn any such words.
IV. We must make a covenant with our eyes: "Let them look right on and straight before thee, v. 24. Let the eye be fixed and not wandering; let it not rove after every thing that presents itself, for then it will be diverted form good and ensnared in evil. Turn it from beholding vanity; let thy eye be single and not divided; let thy intentions be sincere and uniform, and look not asquint at any by-end." We must keep our eye upon our Master, and be careful to approve ourselves to him; keep our eye upon our rule, and conform to that; keep our eye upon our mark, the prize of the high calling, and direct all towards that. Oculum in metam--The eye upon the goal.
V. We must act considerately in all we do (v. 26): Ponder the path of thy feet, weigh it (so the word is); "put the word of God in one scale, and what thou hast done, or art about to do, in the other, and see how they agree; be nice and critical in examining whether thy way be good before the Lord and whether it will end well." We must consider our past ways and examine what we have done, and our present ways, what we are doing, whither we are going, and see that we walk circumspectly. It concerns us to consider what are the duties and what the difficulties, what are the advantages and what the dangers, of our way, that we may act accordingly. "Do nothing rashly."
VI. We must act with steadiness, caution, and consistency: "Let all thy ways be established (v. 26) and be not unstable in them, as the double-minded man is; halt not between two, but go on in an even uniform course of obedience; turn not to the right hand not to the left, for there are errors on both hands, and Satan gains his point if he prevails to draw us aside either way. Be very careful to remove thy foot from evil; take heed of extremes, for in them there is evil, and let thy eyes look right on, that thou mayest keep the golden mean." Those that would approve themselves wise must always be watchful.
Albert Barnes: Notes on the Bible - 1834
4:20
The teacher speaks again in his own person.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Pro 5:1, Pro 6:20, Pro 6:21, Pro 7:1; Psa 78:1, Psa 90:12; Isa 55:3; Mat 17:5
Proverbs 4:21
Carl Friedrich Keil and Franz Delitzsch
4:20
The paternal admonition now takes a new departure:
20 My son, attend unto my words,
Incline thine ear to my sayings.
21 Let them not depart from thine eyes;
Keep them in the midst of thine heart.
22 For they are life to all who get possession of them,
And health to their whole body.
Regarding the Hiph. הלּין (for הלין), Prov 4:21, formed after the Chaldee manner like הלּין, הנּיח, הסּיג, vid., Gesenius, 72, 9; - Ewald, 114, c, gives to it the meaning of "to mock," for he interchanges it with הלין, instead of the meaning to take away, efficere ut recedat (cf. under Prov 2:15). This supposed causative meaning it has also here: may they = may one (vid., under Prov 2:22) not remove them from thine eyes; the object is (Prov 4:20) the words of the paternal admonition. Hitzig, indeed, observes that "the accusative is not supplied;" but with greater right it is to be remarked that ילּיזוּ (fut. Hiph. of לוּז) and ילוּזוּ (fut. Kal of id.) are not one and the same, and the less so as הלּיז occurs, but the masoretical and grammatical authorities (e.g., Kimchi) demand ילּיזוּ. The plur. למצאיהם is continued, 22b, in the sing., for that which is said refers to each one of the many (Prov 3:18, Prov 3:28, Prov 3:35). מצא is fundamentally an active conception, like our "finden," to find; it means to attain, to produce, to procure, etc. מרפּא means, according as the מ is understood of the "that = ut" of the action or of the "what" of its performance, either health or the means of health; here, like רפאוּת, Prov 3:8, not with the underlying conception of sickness, but of the fluctuations connected with the bodily life of man, which make needful not only a continual strengthening of it, but also its being again and again restored. Nothing preserves soul and body in a healthier state than when we always keep before our eyes and carry in our hearts the good doctrines; they give to us true guidance on the way of life: "Godliness has the promise of this life, and of that which is to come." Ti1 4:8.
John Gill
4:20 My son, attend to my words,.... Which go before and which follow after, his doctrines, instructions, cautions, and exhortations;
incline thine ear unto my sayings; stoop and bow the ear; listen attentively to what is said, as being of the greatest moment and importance.
Robert Jamieson, A. R. Fausset and David Brown
4:20 (Compare Prov 4:10, Prov 4:13; Prov 3:8, &c.).
4:214:21: զի մի՛ պակասեսցին աղբեւրք քո։ Պահեա՛ զնոսա ՚ի սրտի քում.
21 Պահի՛ր իմ խօսքերը քո սրտի մէջ,
21 Անոնք քու աչքերուդ առջեւէն թող չհեռանան, Զանոնք քու սրտիդ մէջ պահէ
[57]զի մի՛ պակասեսցին աղբեւրք քո``. պահեա զնոսա ի սրտի քում:

4:21: զի մի՛ պակասեսցին աղբեւրք քո։ Պահեա՛ զնոսա ՚ի սրտի քում.
21 Պահի՛ր իմ խօսքերը քո սրտի մէջ,
21 Անոնք քու աչքերուդ առջեւէն թող չհեռանան, Զանոնք քու սրտիդ մէջ պահէ
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 да не отходят они от глаз твоих; храни их внутри сердца твоего:
4:22 ζωὴ ζωη life; vitality γάρ γαρ for ἐστιν ειμι be τοῖς ο the εὑρίσκουσιν ευρισκω find αὐτὰς αυτος he; him καὶ και and; even πάσῃ πας all; every σαρκὶ σαρξ flesh ἴασις ιασις healing
4:21 אַל־ ʔal- אַל not יַלִּ֥יזוּ yallˌîzû לוז turn aside מֵ mē מִן from עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye שָׁ֝מְרֵ֗ם ˈšomrˈēm שׁמר keep בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst לְבָבֶֽךָ׃ lᵊvāvˈeḵā לֵבָב heart
4:21. ne recedant ab oculis tuis custodi ea in medio cordis tuiLet them not depart from thy eyes, keep them in the midst of thy heart:
21. Let them not depart from thine eyes; keep them in the midst of thine heart.
4:21. Let them not recede from your eyes. Keep them in the midst of your heart.
4:21. Let them not depart from thine eyes; keep them in the midst of thine heart.
Let them not depart from thine eyes; keep them in the midst of thine heart:

4:21 да не отходят они от глаз твоих; храни их внутри сердца твоего:
4:22
ζωὴ ζωη life; vitality
γάρ γαρ for
ἐστιν ειμι be
τοῖς ο the
εὑρίσκουσιν ευρισκω find
αὐτὰς αυτος he; him
καὶ και and; even
πάσῃ πας all; every
σαρκὶ σαρξ flesh
ἴασις ιασις healing
4:21
אַל־ ʔal- אַל not
יַלִּ֥יזוּ yallˌîzû לוז turn aside
מֵ מִן from
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
שָׁ֝מְרֵ֗ם ˈšomrˈēm שׁמר keep
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
לְבָבֶֽךָ׃ lᵊvāvˈeḵā לֵבָב heart
4:21. ne recedant ab oculis tuis custodi ea in medio cordis tui
Let them not depart from thy eyes, keep them in the midst of thy heart:
4:21. Let them not recede from your eyes. Keep them in the midst of your heart.
4:21. Let them not depart from thine eyes; keep them in the midst of thine heart.
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Adam Clarke: Commentary on the Bible - 1831
4:21: Keep them in the midst of thine heart - Let them be wrapped up in the very center of thy affections; that they may give spring and energy to every desire, word, and wish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: depart: Pro 3:3, Pro 3:21
in the: Pro 2:1; Psa 40:8 *marg.
Proverbs 4:22
John Gill
4:21 Let them not depart from thine eyes,.... Commit them to writing, frequently read them over; let them be always in sight, as a rule and directory to steer the course of life by. Some understand this of the wicked, as if the sense was, let not them, the wicked, cause them to depart from thine eyes; nor thee to neglect them, by their bad advice, solicitations to sin, and ill examples; See Gill on Prov 3:21;
keep them in the midst of thine heart; lay them up there, and ponder them; often meditate upon them, and do not forget them; show the most affectionate regard unto them, and look upon them as a most inestimable treasure, for which no place is so fit a repository as the heart.
4:224:22: զի կեա՛նք են որոց գտանենն զնա. եւ ամենայն մսեղւոյ՝ բժշկութիւն[7856]։ [7856] Ոմանք. Քանզի կեանք են... զնոսա, եւ ամենայն մարմնոյ բժշկութիւն։
22 քանզի դրանք կեանք են գտնողների համար եւ բժշկութիւն՝ ամբողջ մարմնի համար:
22 Վասն զի անոնք կեանք են զանոնք գտնողներուն Եւ անոնց մարմնին՝ բժշկութիւն։
քանզի կեանք են որոց գտանեն զնոսա, եւ ամենայն մսեղւոյ` բժշկութիւն:

4:22: զի կեա՛նք են որոց գտանենն զնա. եւ ամենայն մսեղւոյ՝ բժշկութիւն[7856]։
[7856] Ոմանք. Քանզի կեանք են... զնոսա, եւ ամենայն մարմնոյ բժշկութիւն։
22 քանզի դրանք կեանք են գտնողների համար եւ բժշկութիւն՝ ամբողջ մարմնի համար:
22 Վասն զի անոնք կեանք են զանոնք գտնողներուն Եւ անոնց մարմնին՝ բժշկութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22 потому что они жизнь для того, кто нашел их, и здравие для всего тела его.
4:23 πάσῃ πας all; every φυλακῇ φυλακη prison; watch τήρει τηρεω keep σὴν σος your καρδίαν καρδια heart ἐκ εκ from; out of γὰρ γαρ for τούτων ουτος this; he ἔξοδοι εξοδος exodus ζωῆς ζωη life; vitality
4:22 כִּֽי־ kˈî- כִּי that חַיִּ֣ים ḥayyˈîm חַיִּים life הֵ֭ם ˈhēm הֵם they לְ lᵊ לְ to מֹצְאֵיהֶ֑ם mōṣᵊʔêhˈem מצא find וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בְּשָׂרֹ֥ו bᵊśārˌô בָּשָׂר flesh מַרְפֵּֽא׃ marpˈē מַרְפֵּא healing
4:22. vita enim sunt invenientibus ea et universae carni sanitasFor they are life to those that find them, and health to all flesh.
22. For they are life unto those that find them, and health to all their flesh.
4:22. For they are life to those who find them and health to all that is flesh.
4:22. For they [are] life unto those that find them, and health to all their flesh.
For they [are] life unto those that find them, and health to all their flesh:

4:22 потому что они жизнь для того, кто нашел их, и здравие для всего тела его.
4:23
πάσῃ πας all; every
φυλακῇ φυλακη prison; watch
τήρει τηρεω keep
σὴν σος your
καρδίαν καρδια heart
ἐκ εκ from; out of
γὰρ γαρ for
τούτων ουτος this; he
ἔξοδοι εξοδος exodus
ζωῆς ζωη life; vitality
4:22
כִּֽי־ kˈî- כִּי that
חַיִּ֣ים ḥayyˈîm חַיִּים life
הֵ֭ם ˈhēm הֵם they
לְ lᵊ לְ to
מֹצְאֵיהֶ֑ם mōṣᵊʔêhˈem מצא find
וּֽ ˈû וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בְּשָׂרֹ֥ו bᵊśārˌô בָּשָׂר flesh
מַרְפֵּֽא׃ marpˈē מַרְפֵּא healing
4:22. vita enim sunt invenientibus ea et universae carni sanitas
For they are life to those that find them, and health to all flesh.
4:22. For they are life to those who find them and health to all that is flesh.
4:22. For they [are] life unto those that find them, and health to all their flesh.
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Albert Barnes: Notes on the Bible - 1834
4:22: Health - See the Pro 3:8 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: life: Pro 4:4, Pro 4:10
health: Heb. medicine, Pro 3:8 *marg. Pro 12:18; Jer 33:6
Proverbs 4:23
Geneva 1599
4:22 For they [are] life unto those that find them, and health to all their (i) flesh.
(i) That is, they will have health of body: under which all other blessings promised in the law are contained.
John Gill
4:22 For they are life unto those that find them,.... The words or doctrines of Christ, whose type Solomon was, are to be found in the field of the Scriptures, by diligent searching for them; and being found, they are the means of spiritual life, and of maintaining it, and of showing the way, and bringing unto eternal life; see Jn 6:63;
and health to all their flesh; the whole man, soul and body, as they are the means of preserving the body from many diseases, which intemperance, lust, and luxury, lead unto, and are curbed by these; so of healing the various diseases of the soul; and, however, of directing to a panacea for them, to the blood of Christ, which is the true balm of Gilead, and he the physician of souls. Moreover, the doctrines of the Gospel are the wholesome words of our Lord Jesus; they are sound, salutary, and healthful, and serve to keep the soul in good plight, and the body too. The Septuagint render it, "to all flesh": that is, to all men; but this is not true in fact; for to some the Gospel of Christ, through contempt and rejection of it, is the savour of death unto death.
Robert Jamieson, A. R. Fausset and David Brown
4:22 health . . . flesh--by preserving from vices destructive of health.
4:234:23: Ամենայն պահպանութեամբ պահեա՛ զսիրտ քո. զի ՚ի սոցանէ՛ են ելք կենաց։
23 Ամենայն զգուշութեամբ պահի՛ր եւ պահպանի՛ր քո սիրտը, որովհետեւ նրանից է բխում կեանքի աղբիւրը:
23 Ամէն զգուշութիւնով քու սիրտդ պահէ, Քանզի կեանքի աղբիւրները* անկէ են։
Ամենայն պահպանութեամբ պահեա զսիրտ քո, զի ի սոցանէ են ելք կենաց:

4:23: Ամենայն պահպանութեամբ պահեա՛ զսիրտ քո. զի ՚ի սոցանէ՛ են ելք կենաց։
23 Ամենայն զգուշութեամբ պահի՛ր եւ պահպանի՛ր քո սիրտը, որովհետեւ նրանից է բխում կեանքի աղբիւրը:
23 Ամէն զգուշութիւնով քու սիրտդ պահէ, Քանզի կեանքի աղբիւրները* անկէ են։
zohrab-1805▾ eastern-1994▾ western am▾
4:234:23 Больше всего хранимого храни сердце твое, потому что из него источники жизни.
4:24 περίελε περιαιρεω disconnect; remove σεαυτοῦ σεαυτου of yourself σκολιὸν σκολιος warped; crooked στόμα στομα mouth; edge καὶ και and; even ἄδικα αδικος injurious; unjust χείλη χειλος lip; shore μακρὰν μακραν far away ἀπὸ απο from; away σοῦ σου of you; your ἄπωσαι απωθεω thrust away; reject
4:23 מִֽ mˈi מִן from כָּל־ kkol- כֹּל whole מִ֭שְׁמָר ˈmišmār מִשְׁמָר guard נְצֹ֣ר nᵊṣˈōr נצר watch לִבֶּ֑ךָ libbˈeḵā לֵב heart כִּֽי־ kˈî- כִּי that מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from תֹּוצְאֹ֥ות tôṣᵊʔˌôṯ תֹּוצָאֹות outlets חַיִּֽים׃ ḥayyˈîm חַיִּים life
4:23. omni custodia serva cor tuum quia ex ipso vita proceditWith all watchfulness keep thy heart, because life issueth out from it.
23. Keep thy heart with all diligence; for out of it are the issues of life.
4:23. Preserve your heart with all watchfulness, for life proceeds from this.
4:23. Keep thy heart with all diligence; for out of it [are] the issues of life.
Keep thy heart with all diligence; for out of it [are] the issues of life:

4:23 Больше всего хранимого храни сердце твое, потому что из него источники жизни.
4:24
περίελε περιαιρεω disconnect; remove
σεαυτοῦ σεαυτου of yourself
σκολιὸν σκολιος warped; crooked
στόμα στομα mouth; edge
καὶ και and; even
ἄδικα αδικος injurious; unjust
χείλη χειλος lip; shore
μακρὰν μακραν far away
ἀπὸ απο from; away
σοῦ σου of you; your
ἄπωσαι απωθεω thrust away; reject
4:23
מִֽ mˈi מִן from
כָּל־ kkol- כֹּל whole
מִ֭שְׁמָר ˈmišmār מִשְׁמָר guard
נְצֹ֣ר nᵊṣˈōr נצר watch
לִבֶּ֑ךָ libbˈeḵā לֵב heart
כִּֽי־ kˈî- כִּי that
מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from
תֹּוצְאֹ֥ות tôṣᵊʔˌôṯ תֹּוצָאֹות outlets
חַיִּֽים׃ ḥayyˈîm חַיִּים life
4:23. omni custodia serva cor tuum quia ex ipso vita procedit
With all watchfulness keep thy heart, because life issueth out from it.
4:23. Preserve your heart with all watchfulness, for life proceeds from this.
4:23. Keep thy heart with all diligence; for out of it [are] the issues of life.
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Adam Clarke: Commentary on the Bible - 1831
4:23: Keep thy heart with all diligence - "Above all keeping," guard thy heart. He who knows any thing of himself, knows how apt his affections are to go astray.
For out of it are the issues of life - תוצאות חיים totseoth chaiyim, "the goings out of lives." Is not this a plain allusion to the arteries which carry the blood from the heart through the whole body, and to the utmost extremities? As long as the heart is capable of receiving and propelling the blood, so long life is continued. Now as the heart is the fountain whence all the streams of life proceed, care must be taken that the fountain be not stopped up nor injured. A double watch for its safety must be kept up. So in spiritual things: the heart is the seat of the Lord of life and glory; and the streams of spiritual life proceed from him to all the powers and faculties of the soul. Watch with all diligence, that this fountain be not sealed up, nor these streams of life be cut off. Therefore "put away from thee a froward mouth and perverse lips - and let thy eyes look straight on." Or, in other words, look inwardlook onward - look upward.
I know that the twenty-third verse is understood as principally referring to the evils which proceed from the heart, and which must be guarded against; and the good purposes that must be formed in it, from which life takes its colouring. The former should be opposed; the latter should be encouraged and strengthened. If the heart be pure and holy, all its purposes will be just and good. If it be impure and defiled, nothing will proceed from it but abomination. But though all this be true, I have preferred following what I believe to be the metaphor in the text.
Albert Barnes: Notes on the Bible - 1834
4:23: Better, as in the margin, i. e., with more vigilance than men use over anything else. The words that follow carry on the same similitude. The fountains and wells of the East were watched over with special care. The heart is such a fountain, out of it flow the "issues" of life. Shall men let those streams be tainted at the fountain-head?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Keep: Pro 22:5, Pro 23:19, Pro 28:26; Deu 4:9; Psa 139:23, Psa 139:24; Jer 17:9; Mar 14:38; Heb 12:15
with all diligence: Heb. above all keeping, Pro 4:7, Pro 3:21, Pro 11:16, Pro 13:3; Ecc 5:13
for: Mat 12:35, Mat 15:19; Mar 7:21-23; Jam 1:14, Jam 1:15
Proverbs 4:24
Carl Friedrich Keil and Franz Delitzsch
4:23
After this general preface the exhortation now becomes special:
23 Above all other things that are to be guarded, keep thy heart,
For out from it life has its issues.
24 Put away from thee perverseness of mouth,
And waywardness of lips put far from thee.
25 Thine eyes should look straight forward,
And thine eyelids look straight to the end before thee.
26 Make even the path of thy feet,
And let all thy ways be correct.
27 Turn not aside to the right and to the left;
Remove thy foot from evil.
Although משׁמר in itself and in this connection may mean the object to be watchfully avoided (cavendi) (vid., under Prov 2:20): thus the usage of the language lying before us applies it, yet only as denoting the place of watching or the object observandi; so that it is not to be thus explained, with Raschi and others: before all from which one has to protect himself (ab omni re cavenda), guard thine heart; but: before all that one has to guard (prae omni re custodienda), guard it as the most precious of possessions committed to thy trust. The heart, which according to its etymon denotes that which is substantial (Kernhafte) in man (cf. Arab. lubb, the kernel of the nut or almond), comes here into view not as the physical, but as the intellectual, and specially the ethical centrum.
Prov 4:24
The תּוצאות are the point of a thing, e.g., of a boundary, from which it goes forth, and the linear course proceeding from thence. If thus the author says that the תּוצאות חיּים go out from the heart,
(Note: The correct form here is כּי־ממּנּוּ, with the Makkeph to כי.)
he therewith implies that the life has not only its fountain in the heart, but also that the direction which it takes is determined by the heart. Physically considered, the heart is the receptacle for the blood, in which the soul lives and rules; the pitcher at the blood-fountain which draws it and pours it forth; the chief vessel of the physically self-subsisting blood-life from which it goes forth, and into which it disembogues (Syst. der bib. Psychol. p. 232). What is said of the heart in the lower sense of corporeal vitality, is true in the higher sense of the intellectual soul-life. The Scripture names the heart also as the intellectual soul-centre of man, in its concrete, central unity, its dynamic activity, and its ethical determination on all sides. All the radiations of corporeal and of soul life concentrate there, and again unfold themselves from thence; all that is implied in the Hellenic and Hellenistic words νοῦς, λόγος, συνείδησις, θυμός, lies in the word καρδία; and all whereby בּשׂר (the body) and נפשׁ (the spirit, anima) are affected comes in לב into the light of consciousness (Id. p. 251). The heart is the instrument of the thinking, willing, perceiving life of the spirit; it is the seat of the knowledge of self, of the knowledge of God, of the knowledge of our relation to God, and also of the law of God impressed on our moral nature; it is the workshop of our individual spiritual and ethical form of life brought about by self-activity - the life in its higher and in its lower sense goes out from it, and receives from it the impulse of the direction which it takes; and how earnestly, therefore, must we feel ourselves admonished, how sacredly bound to preserve the heart in purity (Ps 73:1), so that from this spring of life may go forth not mere seeming life and a caricature of life, but a true life well-pleasing to God! How we have to carry into execution this careful guarding of the heart, is shown in Prov 4:24 and the golden rules which follow. Mouth and lips are meant (Prov 4:24) as instruments of speech, and not of its utterance, but of the speech going forth from them. עקּשׁוּת, distorsio, refers to the mouth (Prov 6:12), when what it speaks is disfiguring and deforming, thus falsehood as the contrast of truth and love (Prov 2:12); and to the lips לזוּת, when that which they speak turns aside from the true and the right to side-ways and by-ways. Since the Kametz of such abstracta, as well of verbs 'ו'ע like לזוּת, Ezek 32:5, as of verbs 'ה'ל like גּלוּת, Is 45:13, חזוּת, Is 28:18, is elsewhere treated as unalterable, there lies in this לזוּת either an inconsistency of punctuation, or it is presupposed that the form לזוּת was vocalized like שׁבוּת = שׁבית, Num 21:29.
Prov 4:25
Another rule commends gathering together (concentration) in opposition to dissipation. It is also even externally regarded worthy of consideration, as Ben-Sira, Prov 9:5, expresses it: μὴ περιβλέπου ἐν ῥύμαις πόλεως - purposeless, curious staring about operates upon the soul, always decentralizing and easily defiling it. But the rule does not exhaust itself in this meaning with reference to external self-discipline; it counsels also straight-forward, unswerving directness toward a fixed goal (and what else can this be in such a connection than that which wisdom places before man?), without the turning aside of the eye toward that which is profitless and forbidden, and in this inward sense it falls in with the demand for a single, not squinting eye, Mt 6:22, where Bengel explains ἁπλοῦς by simplex et bonus, intentus in caelum, in Deum, unice. נכח (R. נך) means properly fixing, or holding fast with the look, and נגד (as the Arab. najad, to be clear, to be in sight, shows) the rising up which makes the object stand conspicuous before the eyes; both denote here that which lies straight before us, and presents itself to the eye looking straight out. The naming of the עפעפּים (from עפעף, to flutter, to move tremblingly), which belongs not to the seeing apparatus of the eye but to its protection, is introduced by the poetical parallelism; for the eyelids, including in this word the twinkling, in their movement follow the direction of the seeing eye. On the form יישׁרוּ (fut. Hiph. of ישׁר, to be straight), defective according to the Masora, with the Jod audible, cf. Hos 7:12; 1Chron 12:2, and under Gen 8:17; the softened form הישׁיר does not occur, we find only הישׁיר or הושׁיר.
Prov 4:26
The understanding of this rule is dependent on the right interpretation of פּלּס, which means neither "weigh off" (Ewald) nor "measure off" (Hitzig, Zckler). פּלּס has once, Ps 58:3, the meaning to weigh out, as the denom. of פּלס, a level, a steelyard;
(Note: The Arabic word teflı̂s, said to be of the same signification (a balance), and which is given in the most recent editions of Gesenius' Lexicon, has been already shown under Job 37:16 to be a word devoid of all evidence.)
everywhere else it means to make even, to make level, to open a road: vid., under Is 26:7; Is 40:12. The admonition thus refers not to the careful consideration which measures the way leading to the goal which one wishes to reach, but to the preparation of the way by the removal of that which prevents unhindered progress and makes the way insecure. The same meaning appears if פּלּס, of cognate meaning with תּכּן, denoted first to level, and then to make straight with the level (Fleischer). We must remove all that can become a moral hindrance or a dangerous obstacle, in our life-course, in order that we may make right steps with our feet, as the lxx (Heb 12:13) translate. 26b is only another expression for this thought. הכין דּרכּו (2Chron 27:6) means to give a direction to his way; a right way, which keeps in and facilitates the keeping in the straight direction, is accordingly called דּרך נכון; and "let all thy ways be right" (cf. Ps 119:5, lxx κατευθυνθείησαν) will thus mean: see to it that all the ways which thou goest lead straight to the end.
Prov 4:27
In closest connection with the preceding, 27a cautions against by-ways and indirect courses, and 27b continues it in the briefest moral expression, which is here הסר רגלך מרע instead of סוּר מרע, Prov 3:7, for the figure is derived from the way. The lxx has other four lines after this verse (27), which we have endeavoured to retranslate into the Hebrew (Introd. p. 47). They are by no means genuine; for while in 27a right and left are equivalent to by-ways, here the right and left side are distinguished as that of truth and its contrary; and while there [in lxx] the ὀρθὰς τροχιὰς ποιεῖν is required of man, here it is promised as the operation of God, which is no contradiction, but in this similarity of expression betrays poverty of style. Hitzig disputes also the genuineness of the Hebrew Prov 4:27. But it continues explanatorily Prov 4:26, and is related to it, yet not as a gloss, and in the general relation of 26 and 27a there comes a word, certainly not unwelcome, such as 27b, which impresses the moral stamp on these thoughts. That with Prov 4:27 the admonition of his father, which the poet, placing himself back into the period of his youth, reproduces, is not yet concluded, the resumption of the address בּני, Prov 5:1, makes evident; while on the other hand the address בּנים in Prov 5:7 shows that at that point there is advance made from the recollections of his father's house to conclusions therefrom, for the circle of young men by whom the poet conceives himself to be surrounded. That in Prov 5:7. a subject of the warning with which the seventh address closes is retained and further prosecuted, does not in the connection of all these addresses contradict the opinion that with Prov 5:7 a new address begins. But the opinion that the warning against adultery does not agree (Zckler) with the designation רך, Prov 4:3, given to him to whom it is addressed, is refuted by 1Chron 22:5; 2Chron 13:7.
Geneva 1599
4:23 Keep thy heart with all diligence; for out of it [are] the issues of (k) life.
(k) For as the heart is either pure or corrupt, so is the whole course of man's life.
John Gill
4:23 Keep thy heart with all diligence,.... The mind from vanity, the understanding from error, the will from perverseness, the conscience clear of guilt, the affections from being inordinate and set on evil objects, the thoughts from being employed on bad subjects; and the whole from falling into the hands of the enemy, or being the possession of Satan: great diligence had need be used in keeping it, since it is naturally so deceitful and treacherous; a strict eye is to be kept upon it; all the avenues to it to be watched, that nothing hurtful enters, or evil comes out; it is to be kept by all manner of means that can be thought of, by prayer, hearing, reading, meditation; and, above all, by applying to Christ for his grace and Spirit to sanctify, preserve, and keep it. Or, "above all keeping, keep thine heart" (b); though other things are to be kept, and care taken of them, as kingdoms and cities, and towns and families, and treasures and riches; yet the heart above all:
for out of it are the issues of life; of natural life: it is the seat of it, from whence all actions of life are derived; it is, as philosophers say, the first that lives, and the last that dies; and it is the seat of spiritual life the principle of it is formed in it; from whence all spiritual and vital actions flow, and which lead unto and issue in eternal life: as is a man's heart, such is his state now, and will be hereafter; if the heart is quickened and sanctified by the grace of God, the man will live a life of faith and holiness here, and enjoy everlasting life hereafter: and if the heart is right, so will the actions of men be; they are regulated and denominated by it; they will then spring from right principles, and be directed to right ends, and performed with right views; great care therefore should be taken of the heart, since so much depends upon it, and it is so well known to God the searcher of it.
(b) "prae omni custodia", Vatablus, Baynus, Mercerus, Gejerus, Michaelis, Schultens; so Aben Ezra and Ben Melech.
John Wesley
4:23 Heart - Thy thoughts, will, and affections. For - From thence proceed all the actions, as of the natural, so of the spiritual life, which lead to eternal life.
Robert Jamieson, A. R. Fausset and David Brown
4:23 with all diligence--or, "above," or "more than all," custody (compare Margin), all that is kept (compare Ezek 38:7), because the heart is the depository of all wisdom and the source of whatever affects life and character (Mt 12:35; Mt 15:19).
4:244:24: ՚Ի բա՛ց արա ՚ի քէն զբերան կամակոր. եւ զշրթունս անիրաւս մերժեա՛ ՚ի քէն[7857]։ [7857] Օրինակ մի. ՚Ի բաց մերժեա՛ ՚ի քէն զբերան։
24 Հեռո՛ւ վանիր ստախօսութիւնը քո բերանից եւ անիրաւ շրթունքները հեռացրո՛ւ քեզանից:
24 Ծուռ բերանը քեզմէ մէկդի՛ ըրէ Ու անիրաւ շրթունքները քեզմէ հեռացո՛ւր։
Ի բաց արա ի քէն զբերան կամակոր, եւ զշրթունս անիրաւս մերժեա ի քէն:

4:24: ՚Ի բա՛ց արա ՚ի քէն զբերան կամակոր. եւ զշրթունս անիրաւս մերժեա՛ ՚ի քէն[7857]։
[7857] Օրինակ մի. ՚Ի բաց մերժեա՛ ՚ի քէն զբերան։
24 Հեռո՛ւ վանիր ստախօսութիւնը քո բերանից եւ անիրաւ շրթունքները հեռացրո՛ւ քեզանից:
24 Ծուռ բերանը քեզմէ մէկդի՛ ըրէ Ու անիրաւ շրթունքները քեզմէ հեռացո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
4:244:24 Отвергни от себя лживость уст, и лукавство языка удали от себя.
4:25 οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ὀρθὰ ορθος upright; normal βλεπέτωσαν βλεπω look; see τὰ ο the δὲ δε though; while βλέφαρά βλεφαρον of you; your νευέτω νευω nod δίκαια δικαιος right; just
4:24 הָסֵ֣ר hāsˈēr סור turn aside מִ֭מְּךָ ˈmimmᵊḵā מִן from עִקְּשׁ֣וּת ʕiqqᵊšˈûṯ עִקְּשׁוּת crookedness פֶּ֑ה pˈeh פֶּה mouth וּ û וְ and לְז֥וּת lᵊzˌûṯ לָזוּת crookedness שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip הַרְחֵ֥ק harḥˌēq רחק be far מִמֶּֽךָּ׃ mimmˈekkā מִן from
4:24. remove a te os pravum et detrahentia labia sint procul a teRemove from thee a froward mouth, and let detracting lips be far from thee.
24. Put away from thee a froward mouth, and perverse lips put far from thee.
4:24. Remove from yourself a corrupt mouth, and let detracting lips be far from you.
4:24. Put away from thee a froward mouth, and perverse lips put far from thee.
Put away from thee a froward mouth, and perverse lips put far from thee:

4:24 Отвергни от себя лживость уст, и лукавство языка удали от себя.
4:25
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ὀρθὰ ορθος upright; normal
βλεπέτωσαν βλεπω look; see
τὰ ο the
δὲ δε though; while
βλέφαρά βλεφαρον of you; your
νευέτω νευω nod
δίκαια δικαιος right; just
4:24
הָסֵ֣ר hāsˈēr סור turn aside
מִ֭מְּךָ ˈmimmᵊḵā מִן from
עִקְּשׁ֣וּת ʕiqqᵊšˈûṯ עִקְּשׁוּת crookedness
פֶּ֑ה pˈeh פֶּה mouth
וּ û וְ and
לְז֥וּת lᵊzˌûṯ לָזוּת crookedness
שְׂ֝פָתַ֗יִם ˈśᵊfāṯˈayim שָׂפָה lip
הַרְחֵ֥ק harḥˌēq רחק be far
מִמֶּֽךָּ׃ mimmˈekkā מִן from
4:24. remove a te os pravum et detrahentia labia sint procul a te
Remove from thee a froward mouth, and let detracting lips be far from thee.
4:24. Remove from yourself a corrupt mouth, and let detracting lips be far from you.
4:24. Put away from thee a froward mouth, and perverse lips put far from thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:24: A froward mouth - Beware of hastiness, anger, and rash speeches.
And perverse lips - Do not delight in nor acquire the habit of contradicting and gainsaying; and beware of calumniating and backbiting your neighbor.
Albert Barnes: Notes on the Bible - 1834
4:24: Speech turned from its true purpose, the wandering eye that leads on to evil, action hasty and inconsiderate, are the natural results where we do not "above all keeping keep our heart" Pro 4:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: Put: Job 11:14; Eze 18:31; Eph 4:25-31; Col 3:8; Jam 1:21, Jam 1:26; Pe1 2:1
a: etc. Heb. frowardness of mouth, and perverseness of lips, Pro 8:8, Pro 8:13, Pro 17:20; Ti1 6:5
Proverbs 4:25
John Gill
4:24 Put away from thee a froward mouth,.... A mouth speaking froward and perverse things; things contrary to right reason, to the law of God, and Gospel of Christ; blasphemies against God or men; every thing that is untrue, unchaste, unjust, foolish, and filthy; all swearing, lying, and everything that is repugnant to truth and justice. Some understand it of men that are liars, blasphemers, and froward persons, who are to be shunned and avoided, and to be debarred the houses and society of good men;
and perverse lips put far from thee; do not make use of them thyself, nor keep company with men of such a character. Much the same thing is meant as before.
John Wesley
4:24 Mouth - All sorts of sinful words.
Robert Jamieson, A. R. Fausset and David Brown
4:24 a froward mouth--that is, a mouth, or words of ill nature. The Hebrew word differs from that used (Prov 2:15; Prov 3:32).
perverse--or, "quarreling."
lips--or, "words."
4:254:25: Աչք քո ուղի՛ղ հայեսցին. եւ արտեւանունք քո արդա՛ր ակնարկեսցեն։
25 Թող քո աչքերը նայեն ուղիղ, եւ քո թարթիչները արդարութեամբ շարժուեն:
25 Քու աչքերդ ուղիղ թող նային Ու արտեւանունքներդ շիտակ դէպի առջեւդ թող ըլլան։
Աչք քո ուղիղ հայեսցին, եւ արտեւանունք քո արդար ակնարկեսցեն:

4:25: Աչք քո ուղի՛ղ հայեսցին. եւ արտեւանունք քո արդա՛ր ակնարկեսցեն։
25 Թող քո աչքերը նայեն ուղիղ, եւ քո թարթիչները արդարութեամբ շարժուեն:
25 Քու աչքերդ ուղիղ թող նային Ու արտեւանունքներդ շիտակ դէպի առջեւդ թող ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
4:254:25 Глаза твои пусть прямо смотрят, и ресницы твои да направлены будут прямо пред тобою.
4:26 ὀρθὰς ορθος upright; normal τροχιὰς τροχια rut; track ποίει ποιεω do; make σοῖς σος your ποσὶν πους foot; pace καὶ και and; even τὰς ο the ὁδούς οδος way; journey σου σου of you; your κατεύθυνε κατευθυνω straighten out; direct
4:25 עֵ֭ינֶיךָ ˈʕêneʸḵā עַיִן eye לְ lᵊ לְ to נֹ֣כַח nˈōḵaḥ נֹכַח straightness יַבִּ֑יטוּ yabbˈîṭû נבט look at וְ֝ ˈw וְ and עַפְעַפֶּ֗יךָ ʕafʕappˈeʸḵā עַפְעַפִּים beaming eyes יַיְשִׁ֥רוּ yayšˌirû ישׁר be right נֶגְדֶּֽךָ׃ neḡdˈeḵā נֶגֶד counterpart
4:25. oculi tui recta videant et palpebrae tuae praecedant gressus tuosLet thy eyes look straight on, and let thy eyelids go before thy steps.
25. Let thine eyes look right on, and let thine eyelids look straight before thee.
4:25. Let your eyes look straight ahead, and let your eyelids precede your steps.
4:25. Let thine eyes look right on, and let thine eyelids look straight before thee.
Let thine eyes look right on, and let thine eyelids look straight before thee:

4:25 Глаза твои пусть прямо смотрят, и ресницы твои да направлены будут прямо пред тобою.
4:26
ὀρθὰς ορθος upright; normal
τροχιὰς τροχια rut; track
ποίει ποιεω do; make
σοῖς σος your
ποσὶν πους foot; pace
καὶ και and; even
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
κατεύθυνε κατευθυνω straighten out; direct
4:25
עֵ֭ינֶיךָ ˈʕêneʸḵā עַיִן eye
לְ lᵊ לְ to
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
יַבִּ֑יטוּ yabbˈîṭû נבט look at
וְ֝ ˈw וְ and
עַפְעַפֶּ֗יךָ ʕafʕappˈeʸḵā עַפְעַפִּים beaming eyes
יַיְשִׁ֥רוּ yayšˌirû ישׁר be right
נֶגְדֶּֽךָ׃ neḡdˈeḵā נֶגֶד counterpart
4:25. oculi tui recta videant et palpebrae tuae praecedant gressus tuos
Let thy eyes look straight on, and let thy eyelids go before thy steps.
4:25. Let your eyes look straight ahead, and let your eyelids precede your steps.
4:25. Let thine eyes look right on, and let thine eyelids look straight before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: Pro 23:5, Pro 23:33; Job 31:1; Psa 119:37; Mat 6:22
Proverbs 4:26
John Gill
4:25 Let thine eyes look right on,.... To the path of truth and holiness, without turning or looking to the right hand or left, as it is afterwards expressed; to the word of truth, as the rule to walk by; to Christ, the author and finisher of faith, from whom all grace, and the supplies of it, are to be had; and to the mark, for the prize of the high calling of God;
and thine eyelids look straight before thee; to the precepts of the word, to observe them; to the promises of it for encouragement; to the examples of the saints gone before, as motives to excite diligence, and to exercise patience, faith, and hope; to the mercy of our Lord Jesus Christ for eternal life, and to the blessed hope laid up in heaven.
John Wesley
4:25 Right on - Direct all thine actions to a right end, and keep thy mind fixed upon that way which leads to it, and neither look or turn aside to the right - hand or the left.
Robert Jamieson, A. R. Fausset and David Brown
4:25 Let . . . before thee--that is, pursue a sincere and direct purpose, avoiding temptations.
4:264:26: Զշաւիղս ուղիղս արասցես ոտից քոց, եւ զճանապարհս քո ուղղեսցե՛ս։
26 Քո ոտքերին ուղիղ շաւիղներ արա՛, եւ քո ճանապարհները ուղղի՛ր:
26 Ոտքերուդ շաւիղները շտկէ՛ Եւ քու բոլոր ճամբաներդ պիտի հաստատուին։
Զշաւիղս ուղիղս արասցես ոտից քոց, եւ զճանապարհս քո ուղղեսցես:

4:26: Զշաւիղս ուղիղս արասցես ոտից քոց, եւ զճանապարհս քո ուղղեսցե՛ս։
26 Քո ոտքերին ուղիղ շաւիղներ արա՛, եւ քո ճանապարհները ուղղի՛ր:
26 Ոտքերուդ շաւիղները շտկէ՛ Եւ քու բոլոր ճամբաներդ պիտի հաստատուին։
zohrab-1805▾ eastern-1994▾ western am▾
4:264:26 Обдумай стезю для ноги твоей, и все пути твои да будут тверды.
4:27 μὴ μη not ἐκκλίνῃς εκκλινω deviate; avoid εἰς εις into; for τὰ ο the δεξιὰ δεξιος right μηδὲ μηδε while not; nor εἰς εις into; for τὰ ο the ἀριστερά αριστερος left ἀπόστρεψον αποστρεφω turn away; alienate δὲ δε though; while σὸν σος your πόδα πους foot; pace ἀπὸ απο from; away ὁδοῦ οδος way; journey κακῆς κακος bad; ugly [a] ὁδοὺς οδος way; journey γὰρ γαρ for τὰς ο the ἐκ εκ from; out of δεξιῶν δεξιος right οἶδεν οιδα aware ὁ ο the θεός θεος God διεστραμμέναι διαστρεφω twist; divert δέ δε though; while εἰσιν ειμι be αἱ ο the ἐξ εκ from; out of ἀριστερῶν αριστερος left [b] αὐτὸς αυτος he; him δὲ δε though; while ὀρθὰς ορθος upright; normal ποιήσει ποιεω do; make τὰς ο the τροχιάς τροχιας of you; your τὰς ο the δὲ δε though; while πορείας πορεια travel; journey σου σου of you; your ἐν εν in εἰρήνῃ ειρηνη peace προάξει προαγω precede; lead forth
4:26 פַּ֭לֵּס ˈpallēs פלס level מַעְגַּ֣ל maʕgˈal מַעְגָּל course רַגְלֶ֑ךָ raḡlˈeḵā רֶגֶל foot וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole דְּרָכֶ֥יךָ dᵊrāḵˌeʸḵā דֶּרֶךְ way יִכֹּֽנוּ׃ yikkˈōnû כון be firm
4:26. dirige semitam pedibus tuis et omnes viae tuae stabilienturMake straight the path for thy feet, and all thy ways shall be established.
26. Make level the path of thy feet, and let all thy ways be established.
4:26. Direct the path of your feet, and all your ways shall be secure.
4:26. Ponder the path of thy feet, and let all thy ways be established.
Ponder the path of thy feet, and let all thy ways be established:

4:26 Обдумай стезю для ноги твоей, и все пути твои да будут тверды.
4:27
μὴ μη not
ἐκκλίνῃς εκκλινω deviate; avoid
εἰς εις into; for
τὰ ο the
δεξιὰ δεξιος right
μηδὲ μηδε while not; nor
εἰς εις into; for
τὰ ο the
ἀριστερά αριστερος left
ἀπόστρεψον αποστρεφω turn away; alienate
δὲ δε though; while
σὸν σος your
πόδα πους foot; pace
ἀπὸ απο from; away
ὁδοῦ οδος way; journey
κακῆς κακος bad; ugly

[a]
ὁδοὺς οδος way; journey
γὰρ γαρ for
τὰς ο the
ἐκ εκ from; out of
δεξιῶν δεξιος right
οἶδεν οιδα aware
ο the
θεός θεος God
διεστραμμέναι διαστρεφω twist; divert
δέ δε though; while
εἰσιν ειμι be
αἱ ο the
ἐξ εκ from; out of
ἀριστερῶν αριστερος left

[b]
αὐτὸς αυτος he; him
δὲ δε though; while
ὀρθὰς ορθος upright; normal
ποιήσει ποιεω do; make
τὰς ο the
τροχιάς τροχιας of you; your
τὰς ο the
δὲ δε though; while
πορείας πορεια travel; journey
σου σου of you; your
ἐν εν in
εἰρήνῃ ειρηνη peace
προάξει προαγω precede; lead forth
4:26
פַּ֭לֵּס ˈpallēs פלס level
מַעְגַּ֣ל maʕgˈal מַעְגָּל course
רַגְלֶ֑ךָ raḡlˈeḵā רֶגֶל foot
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
דְּרָכֶ֥יךָ dᵊrāḵˌeʸḵā דֶּרֶךְ way
יִכֹּֽנוּ׃ yikkˈōnû כון be firm
4:26. dirige semitam pedibus tuis et omnes viae tuae stabilientur
Make straight the path for thy feet, and all thy ways shall be established.
4:26. Direct the path of your feet, and all your ways shall be secure.
4:26. Ponder the path of thy feet, and let all thy ways be established.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:26: Ponder the path of thy feet - Weigh well the part thou shouldst act in life. See that thou contract no bad habits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: Ponder: Pro 5:6; Psa 119:59; Eze 18:28; Hag 1:5, Hag 1:7; Eph 5:15, Eph 5:17
let all thy ways be established: or, all thy ways shall be ordered aright, Psa 37:23, Psa 40:2; Th1 3:13; Th2 3:3; Pe1 5:10
Proverbs 4:27
Geneva 1599
4:26 (l) Ponder the path of thy feet, and let all thy ways be established.
(l) Keep a measure in all your doings.
John Gill
4:26 Ponder the path of thy feet,.... Consider well what path it is, whether right or wrong; or weigh it in the balances of thought, as Aben Ezra; or rather in the balances of the word, and see whether it agrees with that or not. The Septuagint version is, "make straight paths for thy feet"; to which the author of the epistle to the Hebrews seems to have respect, Heb 12:13;
and let all thy walls be established; so as to walk on steadily, constantly, uniformly, and not be easily moved out of the ways of religion and truth. Or, "let all thy ways be prepared", or "directed", or "disposed" (c); according to the rule of the divine word. Some render it as a promise, "and all thy ways shall be established" (d); when care is taken to look well into them; see 2Chron 20:20.
(c) "dirigantur", Tigurine version, Mercerus; "recte apparentur aut disponantur", Vatablus. (d) "Stabilientur", V. L. Pagninus, Montanus; "constabilientur", Schultens.
John Wesley
4:26 Ponder - Consider thine actions before thou dost them, and see that they agree with the rule. And - Let thine actions be uniformly and constantly good in spite of all temptations.
Robert Jamieson, A. R. Fausset and David Brown
4:26 Ponder--Consider well; a wise course results from wise forethought.
4:274:27: Մի՛ յաջ խոտորիցիս՝ եւ մի՛ յահեակ. դարձո՛ զոտն քո ՚ի ճանապարհէ չարէ։ Զի զճանապարհս որ յաջմէ են՝ գիտէ Աստուած. թի՛ւր են ճանապարհք՝ որ ՚ի ձախմէ են։ Այլ ինքն ուղի՛ղ արասցէ զշաւիղս քո, եւ զճանապարհս քո խաղաղութեամբ յառաջեցուսցէ[7858]։[7858] Ոմանք. Մի՛ խոտորեսցիս յաջ... գիտէ Տէր... այլ ինքն Տէր ուղի՛ղ ա՛՛... եւ զգնացս քո խաղաղութեամբ յա՛՛։
27 Մի՛ խոտորուիր ո՛չ դէպի աջ եւ ո՛չ էլ դէպի ձախ. ոտքդ ե՛տ դարձրու չար ճանապարհից: Դէպի աջ տանող ճանապարհները գիտէ Աստուած, բայց դէպի ձախ տանող ճանապարհները մոլոր են, եւ Աստուած ինքն էլ կ’ուղղի քո շաւիղները եւ խաղաղութեամբ քեզ կ’առաջնորդի քո ճանապարհներով:
27 Աջ կամ ձախ կողմը մի՛ խոտորիր, Ոտքդ չարութենէ դարձո՛ւր։
Մի՛ խոտորիցիս յաջ եւ մի՛ յահեակ, դարձո զոտն քո ի ճանապարհէ չարէ: [58]Զի զճանապարհս որ յաջմէ են` գիտէ Աստուած, թեւր են ճանապարհք` որ ի ձախմէ են. այլ ինքն ուղիղ արասցէ զշաւիղս քո, եւ զճանապարհս քո խաղաղութեամբ յառաջեցուսցէ:

4:27: Մի՛ յաջ խոտորիցիս՝ եւ մի՛ յահեակ. դարձո՛ զոտն քո ՚ի ճանապարհէ չարէ։ Զի զճանապարհս որ յաջմէ են՝ գիտէ Աստուած. թի՛ւր են ճանապարհք՝ որ ՚ի ձախմէ են։ Այլ ինքն ուղի՛ղ արասցէ զշաւիղս քո, եւ զճանապարհս քո խաղաղութեամբ յառաջեցուսցէ[7858]։
[7858] Ոմանք. Մի՛ խոտորեսցիս յաջ... գիտէ Տէր... այլ ինքն Տէր ուղի՛ղ ա՛՛... եւ զգնացս քո խաղաղութեամբ յա՛՛։
27 Մի՛ խոտորուիր ո՛չ դէպի աջ եւ ո՛չ էլ դէպի ձախ. ոտքդ ե՛տ դարձրու չար ճանապարհից: Դէպի աջ տանող ճանապարհները գիտէ Աստուած, բայց դէպի ձախ տանող ճանապարհները մոլոր են, եւ Աստուած ինքն էլ կ’ուղղի քո շաւիղները եւ խաղաղութեամբ քեզ կ’առաջնորդի քո ճանապարհներով:
27 Աջ կամ ձախ կողմը մի՛ խոտորիր, Ոտքդ չարութենէ դարձո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
4:274:27 Не уклоняйся ни направо, ни налево; удали ногу твою от зла,[4:28] [потому что пути правые наблюдает Господь, а левые испорчены.[4:29] Он же прямыми сделает пути твои, и шествия твои в мире устроит.]
4:27 אַֽל־ ʔˈal- אַל not תֵּט־ tēṭ- נטה extend יָמִ֥ין yāmˌîn יָמִין right-hand side וּ û וְ and שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side הָסֵ֖ר hāsˌēr סור turn aside רַגְלְךָ֣ raḡlᵊḵˈā רֶגֶל foot מֵ mē מִן from רָֽע׃ rˈāʕ רַע evil
4:27. ne declines ad dexteram et ad sinistram averte pedem tuum a maloDecline not to the right hand, nor to the left: turn away thy foot from evil. For the Lord knoweth the ways that are on the right hand: but those are perverse which are on the left hand. But he will make thy courses straight, he will bring forward thy ways in peace.
27. Turn not to the right hand nor to the left: remove thy foot from evil.
4:27. Turn aside, neither to the right, nor to the left; yet turn your foot away from evil. For the Lord knows the ways that are on the right, and truly, those that are on the left are perverse. But he himself will make your courses straight. Then your journey will advance in peace.
4:27. Turn not to the right hand nor to the left: remove thy foot from evil.
Turn not to the right hand nor to the left: remove thy foot from evil:

4:27 Не уклоняйся ни направо, ни налево; удали ногу твою от зла,

[4:28] [потому что пути правые наблюдает Господь, а левые испорчены.
[4:29] Он же прямыми сделает пути твои, и шествия твои в мире устроит.]
4:27
אַֽל־ ʔˈal- אַל not
תֵּט־ tēṭ- נטה extend
יָמִ֥ין yāmˌîn יָמִין right-hand side
וּ û וְ and
שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side
הָסֵ֖ר hāsˌēr סור turn aside
רַגְלְךָ֣ raḡlᵊḵˈā רֶגֶל foot
מֵ מִן from
רָֽע׃ rˈāʕ רַע evil
4:27. ne declines ad dexteram et ad sinistram averte pedem tuum a malo
Decline not to the right hand, nor to the left: turn away thy foot from evil. For the Lord knoweth the ways that are on the right hand: but those are perverse which are on the left hand. But he will make thy courses straight, he will bring forward thy ways in peace.
4:27. Turn aside, neither to the right, nor to the left; yet turn your foot away from evil. For the Lord knows the ways that are on the right, and truly, those that are on the left are perverse. But he himself will make your courses straight. Then your journey will advance in peace.
4:27. Turn not to the right hand nor to the left: remove thy foot from evil.
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Adam Clarke: Commentary on the Bible - 1831
4:27: Turn not to the right hand nor to the left - Avoid all crooked ways. Be an upright, downright, and straight-forward man. Avoid tricks, wiles, and deceptions of this kind.
To this the Septuagint and Vulgate add the following verse: Αυτος δε ορθας ποιησει τας τροχιας σου, τας δε πορειας σου εν ειρηνη προαξει. Ipse autem rectos faciet cursus tuos; itinera autem tua in pace producet. "For himself will make thy paths straight and thy journeyings will he conduct in prosperity." The Arabic has also a clause to the same effect. But nothing like this is found in the Hebrew, Chaldee, or Syriac; nor in the Vulgate, as printed in the Complutensian Polyglot; nor in that of Antwerp or of Paris; but it is in the Greek text of those editions, in the editio princeps of the Vulgate, in five of my own MSS., and in the old MS. Bible. De Lyra rejects the clause as a gloss that stands on no authority. If an addition, it is certainly very ancient; and the promise it contains is true whether the clause be authentic or not.
Albert Barnes: Notes on the Bible - 1834
4:27: The ever-recurring image of the straight road on which no one ever loses his way represents here as elsewhere the onward course through life of the man who seeks and finds wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: Turn: Deu 5:32, Deu 12:32, Deu 28:14; Jos 1:7
remove: Pro 16:17; Isa 1:16; Rom 12:9
John Gill
4:27 Turn not to the right hand nor to the left,.... Either into the road of immorality and profaneness, or into that of error, superstition, and false worship; but attend to the way of holiness and truth, directed to in the word of God; see Is 30:21; nor be moved out of it by threatenings and menaces, nor by flatteries and promises; neither be cast down with adversity, nor be lifted up with prosperity; but keep on in an even way, attending to that which is just and right; leaving all events with God, as knowing you are in the way of your duty, and in which he would have you walk;
remove, by foot from evil; from walking in evil ways and along with evil men, and from doing evil things; abstain from all appearance of evil, keep at a distance from it; the evil of sin brings on the evil of punishment. There are two verses added in the Septuagint, Arabic, and Vulgate Latin versions, which are not in the Hebrew text;
"for the ways which are on the right hand God knoweth; but those that are on the left are perverse. He will make thy paths right, and promote thy goings in peace.''
Robert Jamieson, A. R. Fausset and David Brown
4:27 (Compare Prov 4:25). Avoid all by-paths of evil (Deut 2:27; Deut 17:11). A life of integrity requires attention to heart, speech, eyes, and conduct.