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tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-3. О внутренней и внешней противоположности добра и зла вообще. 4-11. О счастье и несчастье домашней жизни и о причинах того и другого. 12-22. О положительных и отрицательных явлениях в жизни общественной, преимущественно в связи с должным или недолжным употреблением языка 23-26. О мудрости, правде и прилежании с их противоположностями
Adam Clarke: Commentary on the Bible - 1831
Of the benefit of instruction, and the cultivation of piety. The virtuous woman. The different lot of the just and unjust. The humane man. The industrious man. The fool and the wise man. The uncharitable. The excellence of the righteous. The slothful is in want. Righteousness leads to life, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 12:1: loveth: Pro 2:10, Pro 2:11, Pro 8:17, Pro 8:32, Pro 18:1; Psa 119:27, Psa 119:97-100; Th2 2:10
he that: Pro 5:12, Pro 5:13, Pro 9:7, Pro 9:8; Psa 32:9, Psa 92:6; Isa 1:3
12:112:1: Որ սիրէ զխրատ՝ սիրէ զիմաստութիւն. իսկ որ ատեայ զյանդիմանութիւն՝ անմի՛տ է[8009]։ [8009] Ոմանք. Եւ որ ատեայ։
1 Ով խրատ է սիրում, նա իմաստութիւն է սիրում. ով ատում է յանդիմանութիւնը, նա անմիտ է:
12 Խրատ սիրողը գիտութիւն կը սիրէ, Բայց յանդիմանութիւն ատողը անմիտ է։
Որ սիրէ զխրատ` սիրէ զիմաստութիւն, եւ որ ատեայ զյանդիմանութիւն` անմիտ է:

12:1: Որ սիրէ զխրատ՝ սիրէ զիմաստութիւն. իսկ որ ատեայ զյանդիմանութիւն՝ անմի՛տ է[8009]։
[8009] Ոմանք. Եւ որ ատեայ։
1 Ով խրատ է սիրում, նա իմաստութիւն է սիրում. ով ատում է յանդիմանութիւնը, նա անմիտ է:
12 Խրատ սիրողը գիտութիւն կը սիրէ, Բայց յանդիմանութիւն ատողը անմիտ է։
zohrab-1805▾ eastern-1994▾ western am▾
12:112:1 Кто любит наставление, тот любит знание; а кто ненавидит обличение, тот невежда.
12:1 ὁ ο the ἀγαπῶν αγαπαω love παιδείαν παιδεια discipline ἀγαπᾷ αγαπαω love αἴσθησιν αισθησις sensation; perception ὁ ο the δὲ δε though; while μισῶν μισεω hate ἐλέγχους ελεγχος conviction ἄφρων αφρων senseless
12:1 אֹהֵ֣ב ʔōhˈēv אהב love מ֖וּסָר mˌûsār מוּסָר chastening אֹ֣הֵֽב ʔˈōhˈēv אהב love דָּ֑עַת dˈāʕaṯ דַּעַת knowledge וְ wᵊ וְ and שֹׂנֵ֖א śōnˌē שׂנא hate תֹוכַ֣חַת ṯôḵˈaḥaṯ תֹּוכַחַת rebuke בָּֽעַר׃ bˈāʕar בַּעַר stupid
12:1. qui diligit disciplinam diligit scientiam qui autem odit increpationes insipiens estHe that loveth correction, loveth knowledge: but he that hateth reproof, is foolish.
1. Whoso loveth correction loveth knowledge: but he that hateth reproof is brutish.
12:1. Whoever loves discipline loves knowledge. But whoever hates correction is unwise.
12:1. Whoso loveth instruction loveth knowledge: but he that hateth reproof [is] brutish.
Whoso loveth instruction loveth knowledge: but he that hateth reproof [is] brutish:

12:1 Кто любит наставление, тот любит знание; а кто ненавидит обличение, тот невежда.
12:1
ο the
ἀγαπῶν αγαπαω love
παιδείαν παιδεια discipline
ἀγαπᾷ αγαπαω love
αἴσθησιν αισθησις sensation; perception
ο the
δὲ δε though; while
μισῶν μισεω hate
ἐλέγχους ελεγχος conviction
ἄφρων αφρων senseless
12:1
אֹהֵ֣ב ʔōhˈēv אהב love
מ֖וּסָר mˌûsār מוּסָר chastening
אֹ֣הֵֽב ʔˈōhˈēv אהב love
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
שֹׂנֵ֖א śōnˌē שׂנא hate
תֹוכַ֣חַת ṯôḵˈaḥaṯ תֹּוכַחַת rebuke
בָּֽעַר׃ bˈāʕar בַּעַר stupid
12:1. qui diligit disciplinam diligit scientiam qui autem odit increpationes insipiens est
He that loveth correction, loveth knowledge: but he that hateth reproof, is foolish.
1. Whoso loveth correction loveth knowledge: but he that hateth reproof is brutish.
12:1. Whoever loves discipline loves knowledge. But whoever hates correction is unwise.
12:1. Whoso loveth instruction loveth knowledge: but he that hateth reproof [is] brutish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Мысль о том, что путь к мудрости заключается в наставлении и тщательном внимании к нему (ст. 1), представляет повторение высказанного в Х:17; а мысль о прочности единой лишь праведности (ст. 3) выражена была ранее в X:25.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Advantages of the Righteous.
1 Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
We are here taught to try whether we have grace or no by enquiring how we stand affected to the means of grace. 1. Those that have grace and love it will delight in all the instructions that are given them by way of counsel; admonition, or reproof, by the word or providence of God; they will value a good education, and think it not a hardship, but a happiness, to be under a strict and prudent discipline. Those that love a faithful ministry, that value it, and sit under it with pleasure, make it to appear that they love knowledge. 2. Those show themselves not only void of grace, but void of common sense, that take it as an affront to be told of their faults, and an imposition upon their liberty to be put in mind of their duty: He that hates reproof is not only foolish, but brutish, like the horse and the mule that have no understanding, or the ox that kicks against the goad. Those that desire to live in loose families and societies, where they may be under no check, that stifle the convictions of their own consciences, and count those their enemies that tell them the truth, are the brutish here meant.
Adam Clarke: Commentary on the Bible - 1831
12:1: Whoso loveth instruction - מוסר musar, discipline or correction, loves knowledge; for correction is the way to knowledge.
But he that hateth reproof is brutish - בער baar, he is a bear; and expects no more benefit from correction than the ox does from the goad.
Albert Barnes: Notes on the Bible - 1834
12:1: Brutish - Dumb as a brute beast. The difference between man and brute lies chiefly in the capacity of the former for progress and improvement, and that capacity depends upon his willingness to submit to discipline and education. Compare Psa 49:12.
Carl Friedrich Keil and Franz Delitzsch
12:1
Three proverbs on knowledge, the favour of God, firmness and the means thereto.
1 He loveth correction who loveth knowledge,
And he hateth instruction who is without reason.
Tit is difficult in such cases to say which is the relation of the ideas that is intended. The sequence of words which lies nearest in the Semitic substantival clause is that in which the predicate is placed first; but the subject may, if it is to be made prominent, stand at the head of the sentence. Here, 1b, the placing of the subject in advance recommends itself: one who hates instruction is devoid of reason. But since we have no reason in 1a to invert the order of the words as they lie together, we take the conceptions placed first in both cases as the predicates. Thus: he who loves knowledge shows and proves that he does so by this, that he willingly puts himself in the place of a learner; and devoid of reason is he who with aversion rejects reproof, which is designed to guard him from future mistakes and false steps. Regarding the punctuation דעת אהב (with Mercha on the ante-penult. and the העמדה-sign on the penult.), vid., at Prov 11:26., Prov 1:19. In 1b the Munach in תוכחת is transformed from Mugrash (Accentssystem, xviii. 2), as in Prov 15:10. בּער (cf. Prov 30:2) is a being who is stupid as the brute cattle (בּעיר, from בּער, to graze, cattle of all kinds; Arab. b'ayr, the beast κατ ̓ ἐξ., i.e., the camel); as a homo brutus is compared to a בּהמּה (Ps. 49:21), 73:22), and is called Arab. behymt, from bahym, "shut up" (spec. dabb, a bear; thwr, an ox; ḥamâr, an ass) (Fl.).
John Gill
12:1 Whose loveth instruction loveth knowledge,.... That loves the instruction of Wisdom, or Christ, Prov 4:13; the means of instruction, the Scriptures, which are profitable for instruction in righteousness, and are written for our learning; the Gospel, which instructs into the person, office, and grace of Christ; the ministers of the word, who are so many instructors in Christ; and even the rod of afflictions, by which men are taught their duty, and the will of God: and these are to be loved; and he that loves them clearly shows that he loves knowledge; since the means of instruction, making use of them, and getting instruction by them, are attended with labour, trouble, and difficulty; which a man would not choose, had he not a love unto and a desire after knowledge, and an increase of it; as the knowledge of God, of Christ, and of his truths. Aben Ezra inverts the words;
"he that loves knowledge loves instruction;''
but the sense is much the same;
but he that hateth reproof is brutish; or a "beast" (k): as the man that is willing to be instructed, in order to gain knowledge, shows himself to be a wise and understanding man; so he that hates the reproof the word of God gives, or the ministers of it, or God by them, appears to be no better than a brute, than the horse or mule that want understanding: so the man of sin hates the Scriptures, the Gospel, and the ministers of it, and the reproofs and convictions they give of his idolatry, superstition, and will worship; nor does he care that his doctrines and practices should be brought to this test, or that the people should have knowledge of them; but keeps them from them, and sets up his own infallibility as the rule of judgment; and it is one character of his followers, that they "receive not the love of the truth", Th2 2:10; and both he and they are represented by a beast, Rev_ 13:1; and are more brutish than any man; see Prov 5:11.
(k) "instar bruti indocilis est", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
12:1 (Pro. 12:1-28)
loveth knowledge--as the fruit of instruction or training (Prov 1:2).
hateth reproof-- (Prov 10:17).
brutish--stupid, regardless of his own welfare (Ps 49:10; Ps 73:22).
12:212:2: Լա՛ւ է որ գտանէ շնորհս ՚ի Տեառնէ. իսկ այր անօրէն կարկեսցի՛[8010]։ [8010] Ոսկան. Լաւ է գտանել զշնորհս։
2 լաւ է, որ մարդ Տիրոջից շնորհ է գտնում, իսկ անօրէն մարդու բերանը պիտի կարկամի:
2 Բարի մարդը Տէրոջմէն շնորհք կը ստանայ, Բայց Աստուած նենգաւոր մարդը պիտի դատապարտէ։
[166]Լաւ է որ`` գտանէ շնորհս ի Տեառնէ, իսկ այր անօրէն [167]կարկեսցի:

12:2: Լա՛ւ է որ գտանէ շնորհս ՚ի Տեառնէ. իսկ այր անօրէն կարկեսցի՛[8010]։
[8010] Ոսկան. Լաւ է գտանել զշնորհս։
2 լաւ է, որ մարդ Տիրոջից շնորհ է գտնում, իսկ անօրէն մարդու բերանը պիտի կարկամի:
2 Բարի մարդը Տէրոջմէն շնորհք կը ստանայ, Բայց Աստուած նենգաւոր մարդը պիտի դատապարտէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 Добрый приобретает благоволение от Господа; а человека коварного Он осудит.
12:2 κρείσσων κρεισσων superior ὁ ο the εὑρὼν ευρισκω find χάριν χαρις grace; regards παρὰ παρα from; by κυρίῳ κυριος lord; master ἀνὴρ ανηρ man; husband δὲ δε though; while παράνομος παρανομος keep silent
12:2 טֹ֗וב ṭˈôv טֹוב good יָפִ֣יק yāfˈîq פוק totter רָ֭צֹון ˈrāṣôn רָצֹון pleasure מֵ mē מִן from יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose יַרְשִֽׁיעַ׃ yaršˈîₐʕ רשׁע be guilty
12:2. qui bonus est hauriet a Domino gratiam qui autem confidit cogitationibus suis impie agitHe that is good, shall draw grace from the Lord: but he that trusteth in his own devices, doth wickedly.
2. A good man shall obtain favour of the LORD: but a man of wicked devices will he condemn.
12:2. Whoever is good shall draw grace from the Lord. But whoever trusts in his own thoughts acts impiously.
12:2. A good [man] obtaineth favour of the LORD: but a man of wicked devices will he condemn.
A good [man] obtaineth favour of the LORD: but a man of wicked devices will he condemn:

12:2 Добрый приобретает благоволение от Господа; а человека коварного Он осудит.
12:2
κρείσσων κρεισσων superior
ο the
εὑρὼν ευρισκω find
χάριν χαρις grace; regards
παρὰ παρα from; by
κυρίῳ κυριος lord; master
ἀνὴρ ανηρ man; husband
δὲ δε though; while
παράνομος παρανομος keep silent
12:2
טֹ֗וב ṭˈôv טֹוב good
יָפִ֣יק yāfˈîq פוק totter
רָ֭צֹון ˈrāṣôn רָצֹון pleasure
מֵ מִן from
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose
יַרְשִֽׁיעַ׃ yaršˈîₐʕ רשׁע be guilty
12:2. qui bonus est hauriet a Domino gratiam qui autem confidit cogitationibus suis impie agit
He that is good, shall draw grace from the Lord: but he that trusteth in his own devices, doth wickedly.
12:2. Whoever is good shall draw grace from the Lord. But whoever trusts in his own thoughts acts impiously.
12:2. A good [man] obtaineth favour of the LORD: but a man of wicked devices will he condemn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
Note, 1. We are really as we are with God. Those are happy, truly happy, for ever happy, that obtain favour of the Lord, though the world frown upon them, and they find little favour with men; for in God's favour is life, and that is the fountain of all good. On the other hand those are miserable whom he condemns, however men may applaud them, and cry them up; whom he condemns he condemns to the second death. 2. We are with God as we are with men, as we have our conversation in this world. Our Father judges of his children very much by their conduct one to another; and therefore a good man, that is merciful, and charitable, and does good, draws out favour from the Lord by his prayers; but a malicious man, that devises wickedness against his neighbours, he will condemn, as unworthy of a place in his kingdom.
Adam Clarke: Commentary on the Bible - 1831
12:2: A good man obtaineth favor - First, it is God who makes him good; for every child of Adam is bad till the grace of God changes his heart. Secondly, while he walks in the path of obedience he increases in goodness, and consequently in the favor of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: good: Pro 8:35; Psa 112:5; Ecc 8:8; Act 11:24; Rom 5:7
a man: Pro 1:31, Pro 6:18; Psa 9:15; Isa 32:5-7
Carl Friedrich Keil and Franz Delitzsch
12:2
2 A good man obtaineth favour with Jahve,
But the man of wicked devices He condemns.
He who is an אישׁ מזמּות (Prov 14:17, cf. Ps 37:7) is defined in Prov 24:8 : he is a man of devices, namely, that are wicked, one who contrives evil against his neighbour. The meaning of the subject-conception טוב is defined according to this, although in itself also it is clear, for טוב, used of God (e.g., Ps 73:1; Ps 86:5) and of men (Prov 13:22; Prov 14:14), denotes the good (bonus) in the sense of the benevolent (benignus); the Scripture truths, that God is love, that love is the essence of goodness and is the fulfilling of the law, are so conformed to reason, that they stamp themselves as immediate component parts of the human consciousness. A טוב is thus a man who acts according to the ruling motive of self-sacrificing love; such an one obtains (vid., on יפיק, educit = adipiscitur, at Prov 3:13) the favour of God, He is and shows Himself kind to him, while on the contrary He condemns the wicked intriguer. Hitzig translates: the former of intrigues is punishable (as the Syr.: is condemned; Targ.: his contrivance is shattered to pieces); but to become a רשׁע = reus הרשׁיע does not denote, but either to practise רשׁע, Job 34:12, or to set forth as רשׁע = to condemn, Is 50:9. Taken in the former signification (Jerome, impie agit), a declaration is made which is not needed, since the moral badness already lies in the reference of the subject: thus ירשׁיע will be used also of Jahve. In proof that the poet did not need to say ואת־אישׁ, Zckler rightly points to Prov 10:6; Job 22:29.
John Gill
12:2 A good man obtaineth favour of the Lord,.... One that is made so by the grace of God, for no man is so naturally; there is none good, nor does good, no, not one, until some good thing is put into him, or the good work of grace is begun in him. And such a man obtains favour or good will from the Lord; that is, as Gersom explains it, what he himself wills, for the will of God is his will; or rather the good will of God, his grace, and layout; fresh manifestations and discoveries of which he obtains and enjoys, not by merit, through any goodness of his own, or by means of his obedience but he draws it out, as the word (l) signifies, as out of a fountain, by prayer and supplication, and by fresh repeated acts of faith upon it; which may be said to be ad and enjoyed, when it is remembered to him, he is encompassed with it, or it is shed abroad in his heart, or his heart is directed into it; and he also obtains and enjoys all the blessings, of grace here, and glory hereafter, as springing from it;
but a man of wicked devices will he condemn; whose thoughts, and the imaginations of his heart, are evil continually; who is always contriving mischief to others: such a man shall be so far from enjoying the favour of God, that he shall be pronounced guilty of death, and condemned to it; he shall be banished from the presence of the Lord, and be punished with everlasting destruction. As the man of sin is continually devising wicked things against God, against Christ, against his interest and people; he shall be condemned by the Lord, consumed with the breath of his mouth; go into perdition, and be cast into the lake burning with fire and brimstone: and this will be the portion of all his followers, that join with him in forming and executing his wicked devices.
(l) "educet", Pagninus, Montanus, "hauriet", V. L. "haurit", Mercerus, Gejerus.
12:312:3: Ո՛չ յաջողեսցի մարդոյ յանօրէնութենէ. արմատք արդարոց ո՛չ հատցին[8011]։ [8011] Ոմանք. Մարդոյ յանիրաւութենէ։
3 Մարդ անօրէնութեամբ յաջողութեան չի հասնի. արդարների արմատները չպիտի կտրուեն:
3 Մարդը անիրաւութեամբ հաստատութիւն չ’ունենար, Բայց արդարներուն արմատը չի շարժիր։
Ոչ յաջողեսցի մարդոյ յանօրէնութենէ, արմատք արդարոց ոչ հատցին:

12:3: Ո՛չ յաջողեսցի մարդոյ յանօրէնութենէ. արմատք արդարոց ո՛չ հատցին[8011]։
[8011] Ոմանք. Մարդոյ յանիրաւութենէ։
3 Մարդ անօրէնութեամբ յաջողութեան չի հասնի. արդարների արմատները չպիտի կտրուեն:
3 Մարդը անիրաւութեամբ հաստատութիւն չ’ունենար, Բայց արդարներուն արմատը չի շարժիր։
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 Не утвердит себя человек беззаконием; корень же праведников неподвижен.
12:3 οὐ ου not κατορθώσει κατορθοω person; human ἐξ εκ from; out of ἀνόμου ανομος lawless αἱ ο the δὲ δε though; while ῥίζαι ριζα root τῶν ο the δικαίων δικαιος right; just οὐκ ου not ἐξαρθήσονται εξαιρω lift out / up; remove
12:3 לֹא־ lō- לֹא not יִכֹּ֣ון yikkˈôn כון be firm אָדָ֣ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt וְ wᵊ וְ and שֹׁ֥רֶשׁ šˌōreš שֹׁרֶשׁ root צַ֝דִּיקִ֗ים ˈṣaddîqˈîm צַדִּיק just בַּל־ bal- בַּל not יִמֹּֽוט׃ yimmˈôṭ מוט totter
12:3. non roborabitur homo ex impietate et radix iustorum non commovebiturMan shall not be strengthened by wickedness: and the root of the just shall not be moved.
3. A man shall not be established by wickedness: but the root of the righteous shall never be moved.
12:3. Man will not be made strong from impiety. And the root of the just shall not be moved.
12:3. A man shall not be established by wickedness: but the root of the righteous shall not be moved.
A man shall not be established by wickedness: but the root of the righteous shall not be moved:

12:3 Не утвердит себя человек беззаконием; корень же праведников неподвижен.
12:3
οὐ ου not
κατορθώσει κατορθοω person; human
ἐξ εκ from; out of
ἀνόμου ανομος lawless
αἱ ο the
δὲ δε though; while
ῥίζαι ριζα root
τῶν ο the
δικαίων δικαιος right; just
οὐκ ου not
ἐξαρθήσονται εξαιρω lift out / up; remove
12:3
לֹא־ lō- לֹא not
יִכֹּ֣ון yikkˈôn כון be firm
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
וְ wᵊ וְ and
שֹׁ֥רֶשׁ šˌōreš שֹׁרֶשׁ root
צַ֝דִּיקִ֗ים ˈṣaddîqˈîm צַדִּיק just
בַּל־ bal- בַּל not
יִמֹּֽוט׃ yimmˈôṭ מוט totter
12:3. non roborabitur homo ex impietate et radix iustorum non commovebitur
Man shall not be strengthened by wickedness: and the root of the just shall not be moved.
12:3. Man will not be made strong from impiety. And the root of the just shall not be moved.
12:3. A man shall not be established by wickedness: but the root of the righteous shall not be moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 A man shall not be established by wickedness: but the root of the righteous shall not be moved.
Note, 1. Though men may advance themselves by sinful arts, they cannot by such arts settle and secure themselves; though they may get large estates they cannot get such as will abide: A man shall not be established by wickedness; it may set him in high places, but they are slippery places, Ps. lxxiii. 18. That prosperity which is raised by sin is built on the sand, and so it will soon appear. 2. Though good men may have but little of the world, yet that little will last, and what is honestly got will wear well: The root of the righteous shall not be moved, though their branches may be shaken. Those that by faith are rooted in Christ are firmly fixed; in him their comfort and happiness are so rooted as never to be rooted up.
Adam Clarke: Commentary on the Bible - 1831
12:3: A man shall not be established by wickedness - Evil is always variable: it has no fixed principle, except the root that is in the human heart; and even that is ever assuming new forms. Nothing is permanent but goodness; and that is unchangeable, because it comes from God. The produce of goodness is permanent, because it has God's blessing in it: the fruit of wickedness, or the property procured by wickedness, is transitory, because it has God's curse in it. The righteous has his root in God; and therefore he shall not be moved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: shall not be established: Pro 10:25; Job 5:3-5, Job 15:29, Job 20:5-9, Job 27:16-18
the root: Pro 12:12; Psa 15:5, Psa 125:1, Psa 125:2; Sa1 25:33; Eph 3:17; Col 2:7
Carl Friedrich Keil and Franz Delitzsch
12:3
3 A man does not stand by wickedness,
But the root of the righteous remains unmoved.
In רשׁע there lies the idea of want of inward stay (vid., at Ps 1:1); in a manner of thought and of conduct which has no stay in God and His law, there can be expected no external endurance, no solidity. The righteous, on the contrary, have their root in God; nothing can tear them from the ground in which they are rooted, they are as trees which no storm outroots. The very same thought is clothed in other words in Prov 10:25, and another statement regarding the root of the righteous is found at Prov 12:12.
Geneva 1599
12:3 A man shall not be established by wickedness: but the (a) root of the righteous shall not be moved.
(a) They are so grounded in the favour of God, that their root will prosper continually.
John Gill
12:3 A man shall not be established by wickedness,.... Not any man, though he may be established in his wickedness, so as not to be rooted out of it; yet he cannot be so established by it as not to be removed from a prosperous state and condition into an unhappy and distressed one; he may seem to be in a firm and settled state of prosperity, amidst all his wickedness; be like a green bay tree, spreading itself, and seemingly immovable, when on a sudden it is blown down and rooted up, and is no more: so Babylon will seem to be in a settled state of grandeur, ease, and rest, and say, "I sit a queen, and shall see no sorrow"; when in one day, and in one hour, her destruction shall come upon her, Rev_ 18:7;
but the root of the righteous shall not be moved; they are rooted and grounded in the love of God, which is immovable; they are rooted and built up in Christ, and so are as Mount Zion, which can never be removed; the root of the matter, or of grace, is in them, which can never be lost; while others wither away, because they have no root in them, these abide; and though they may be shaken with the persecutions of men, the temptations of Satan, the errors of the wicked, and their own corruptions, yet they afresh take root again downward, and bring forth fruit upward.
Robert Jamieson, A. R. Fausset and David Brown
12:3 Wickedness cannot give permanent prosperity.
root . . . not be moved--firm as a flourishing tree-- (Ps 1:3; Ps 15:5; Jer 17:8).
12:412:4: Կին ժրագլուխ՝ պսա՛կ է առն իւրոյ. որպէս որդն՝ փայտի վնասակա՛ր է, նոյնպէս կորուսանէ զայր կի՛ն չարագործ[8012]։ [8012] Ոմանք. Որպէս որդն ՚ի փայտի, նոյնպէս։
4 Ժրաջան կինն իր ամուսնու պսակն է. ինչպէս փայտի համար վնասակար է որդը, այնպէս էլ չարագործ կինը կորստի կը մատնի ամուսնուն:
4 Առաքինի կինը իր էրկանը պսակ է, Բայց նախատինք բերողը անոր ոսկորներուն փտութեանը պէս է։
Կին ժրագլուխ` պսակ է առն իւրոյ. որպէս [168]որդն` փայտի վնասակար է, նոյնպէս կորուսանէ զայր կին չարագործ:

12:4: Կին ժրագլուխ՝ պսա՛կ է առն իւրոյ. որպէս որդն՝ փայտի վնասակա՛ր է, նոյնպէս կորուսանէ զայր կի՛ն չարագործ[8012]։
[8012] Ոմանք. Որպէս որդն ՚ի փայտի, նոյնպէս։
4 Ժրաջան կինն իր ամուսնու պսակն է. ինչպէս փայտի համար վնասակար է որդը, այնպէս էլ չարագործ կինը կորստի կը մատնի ամուսնուն:
4 Առաքինի կինը իր էրկանը պսակ է, Բայց նախատինք բերողը անոր ոսկորներուն փտութեանը պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 Добродетельная жена венец для мужа своего; а позорная как гниль в костях его.
12:4 γυνὴ γυνη woman; wife ἀνδρεία ανδρειος wreath; laurel τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him ὥσπερ ωσπερ just as δὲ δε though; while ἐν εν in ξύλῳ ξυλον wood; timber σκώληξ σκωληξ worm οὕτως ουτως so; this way ἄνδρα ανηρ man; husband ἀπόλλυσιν απολλυμι destroy; lose γυνὴ γυνη woman; wife κακοποιός κακοποιος doing bad
12:4 אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman חַ֭יִל ˈḥayil חַיִל power עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath בַּעְלָ֑הּ baʕlˈāh בַּעַל lord, baal וּ û וְ and כְ ḵᵊ כְּ as רָקָ֖ב rāqˌāv רָקָב rottenness בְּ bᵊ בְּ in עַצְמֹותָ֣יו ʕaṣmôṯˈāʸw עֶצֶם bone מְבִישָֽׁה׃ mᵊvîšˈā בושׁ be ashamed
12:4. mulier diligens corona viro suo et putredo in ossibus eius quae confusione res dignas geritA diligent woman is a crown to her husband: and she that doth things worthy of confusion, is as rottenness in his bones.
4. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
12:4. A diligent woman is a crown to her husband. And she who acts with confusion as to which things are worthy is decay to his bones.
12:4. A virtuous woman [is] a crown to her husband: but she that maketh ashamed [is] as rottenness in his bones.
A virtuous woman [is] a crown to her husband: but she that maketh ashamed [is] as rottenness in his bones:

12:4 Добродетельная жена венец для мужа своего; а позорная как гниль в костях его.
12:4
γυνὴ γυνη woman; wife
ἀνδρεία ανδρειος wreath; laurel
τῷ ο the
ἀνδρὶ ανηρ man; husband
αὐτῆς αυτος he; him
ὥσπερ ωσπερ just as
δὲ δε though; while
ἐν εν in
ξύλῳ ξυλον wood; timber
σκώληξ σκωληξ worm
οὕτως ουτως so; this way
ἄνδρα ανηρ man; husband
ἀπόλλυσιν απολλυμι destroy; lose
γυνὴ γυνη woman; wife
κακοποιός κακοποιος doing bad
12:4
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
חַ֭יִל ˈḥayil חַיִל power
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
בַּעְלָ֑הּ baʕlˈāh בַּעַל lord, baal
וּ û וְ and
כְ ḵᵊ כְּ as
רָקָ֖ב rāqˌāv רָקָב rottenness
בְּ bᵊ בְּ in
עַצְמֹותָ֣יו ʕaṣmôṯˈāʸw עֶצֶם bone
מְבִישָֽׁה׃ mᵊvîšˈā בושׁ be ashamed
12:4. mulier diligens corona viro suo et putredo in ossibus eius quae confusione res dignas gerit
A diligent woman is a crown to her husband: and she that doth things worthy of confusion, is as rottenness in his bones.
4. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
12:4. A diligent woman is a crown to her husband. And she who acts with confusion as to which things are worthy is decay to his bones.
12:4. A virtuous woman [is] a crown to her husband: but she that maketh ashamed [is] as rottenness in his bones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-11: На первом месте в ряду благ домашней жизни человека поставляется доблестная жена, именуемая венцом мужа своего (4а) - так как ее труд, прилежание, толковость и под. приносят мужу богатство, честь и славу (ср. XXXI:10: след.); напротив, неизмеримо велик вред для мужа от злой жены: как червь подтачивает дерево, и оно сохнет и гибнет, так и злая жена подтачивает здоровье и благосостояние мужа и всей семьи (ср. Сир XXV:11: и след.). Затем, после общего противоположения благотворности мыслей, намерений, слов и дел праведников и зловредности всего этого у нечестивых (ст. 5-6) и указания противоположности внешней конечной судьбы нечестивого и праведного (ст. 7, ср. X:25), а также не одинакового отношения общественного мнения к словам и речам того и другого (ст. 8), похваляется трудолюбие незнатного бедняка и осуждается презрение к труду и бездеятельность человека тщеславного своим происхождением (ст. 9), частнее, похваляется труд земледельца и осуждается всякая праздность, приводящая к разным порокам, напр., к пьянству (ст. 11: по LXX-ти). К характеристике праведника принадлежит (ст. 10) и то, что он оказывает милосердие и к животным, повинуясь внушениям естественного чувства сострадания и следуя прямым предписаниям закона (Исх. XX:10; XXII:4-5; Лев. XXII:28; Втор. XXV:4), предписывавшего еврею гуманное обращение и с животными.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
Note, 1. He that is blessed with a good wife is as happy as if he were upon the throne, for she is no less than a crown to him. A virtuous woman, that is pious and prudent, ingenious and industrious, that is active for the good of her family and looks well to the ways of her household, that makes conscience of her duty in every relation, a woman of spirit, that can bear crosses without disturbance, such a one owns her husband for her head, and therefore she is a crown to him, not only a credit and honour to him, as a crown is an ornament, but supports and keeps up his authority in his family, as a crown is an ensign of power. She is submissive and faithful to him and by her example teaches his children and servants to be so too. 2. He that is plagued with a bad wife is as miserable as if he were upon the dunghill; for she is no better than rottenness in his bones, an incurable disease, besides that she makes him ashamed. She that is silly and slothful, wasteful and wanton, passionate and ill-tongued, ruins both the credit and comfort of her husband. If he go abroad, his head is hung down, for his wife's faults turn to his reproach. If he retire into himself, his heart is sunk; he is continually uneasy; it is an affliction that preys much upon the spirits.
Adam Clarke: Commentary on the Bible - 1831
12:4: A virtuous woman is a crown to her husband - אשת חיל esheth chayil, a strong woman. Our word virtue (virtus) is derived from vir, a man; and as man is the noblest of God's creatures, virtue expresses what is becoming to man; what is noble, courageous, and dignified: and as vir, a man, comes from vis, power or strength; so it implies what is strong and vigorous in principle: and as in uncivilized life strength and courage were considered the very highest, because apparently the most necessary, of all virtues; hence the term itself might have become the denomination of all excellent moral qualities; and is now applied to whatever constitutes the system of morality and moral duties. In some parts of the world, however, where arts and sciences have made little progress, strength is one of the first qualifications of a wife, where the labors of the field are appointed to them. It is not an uncommon sight in different parts of Africa, to see the wives (queens) of the kings and chiefs going out in the morning to the plantations, with their mattock in their hand, and their youngest child on their back; and when arrived at the ground, lay the young prince or princess upon the earth, which when weary of lying on one side, will roll itself on the other, and thus continue during the course of the day, without uttering a single whimper, except at the intervals in which its mother gives it suck; she being employed all the while in such labor as we in Europe generally assign to our horses. In these cases, the strong wife is the highest acquisition; and is a crown to her husband, though he be king of Bonny or Calabar. It is certain that in ancient times the women in Judea did some of the severest work in the fields, such as drawing water from the wells, and watering the flocks, etc. On this account, I think, the words may be taken literally; and especially when we add another consideration, that a woman healthy, and of good muscular powers, is the most likely to produce and properly rear up a healthy offspring; and children of this kind are a crown to their parents.
Is as rottenness in his bones - Does not this refer to a woman irregular in her manners, who by her incontinence not only maketh her husband ashamed, but contracts and communicates such diseases as bring rottenness into the bones? I think so. And I think this was the view taken of the text by Coverdale, who translates thus: "A stedfast woman is a crowne unto her hussbonde: but she that behaveth herself unhonestly is a corruption in his bones."
Albert Barnes: Notes on the Bible - 1834
12:4: Virtuous - The word implies the virtue of earnestness, or strength of character, rather than of simple chastity.
A crown - With the Jews the sign, not of kingly power only, but also of joy and gladness. Compare Sol 3:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: virtuous: Pro 14:1, Pro 19:13, Pro 19:14, Pro 31:10-25; Co1 11:7, Co1 11:11
she: Pro 21:9, Pro 21:19, Pro 27:15, Pro 27:16
as: Pro 14:30; Hab 3:16
Carl Friedrich Keil and Franz Delitzsch
12:4
We now place together Prov 12:4-12. One proverb concerning the house-wife forms the beginning of this group, and four regarding the management of the house and business form the conclusion.
4 A good brave wife is the crown of her husband,
But as rottenness in his bones is one that causeth shame.
As Prov 11:16 says of אושׁת חן, the pleasant wife (חן = χάρις), that she obtaineth honour, so this proverb of אושׁת חיל, the good wife (חיל = ἀρετή, virtus), that she raises her husband to higher honour: she is for his self-consciousness στέφανος καυχήσεως (Th1 2:19), and is also to him such a crown of honour before the world (cf. Prov 31:23). On the contrary, a מבישׁה, conducting herself shamefully (cf. regarding the double meaning of this Mishle word, which only here occurs in the fem., at Prov 10:5), is to her husband instar cariei in ossibus. רקב (רקב, Prov 10:7) denotes both the caries and the worm-hole (cf. Job 41:19, עץ רקּבון, worm-eaten wood). Like as the caries slowly but continuously increases, till at last the part of the body which the bone bears and the whole life of the man falls to ruin; so an unhappy marriage gnaws at the marrow of life, it destroys the happiness of life, disturbs the pursuit, undermines the life of the husband.
John Gill
12:4 A virtuous woman is a crown to her husband,.... One that is loving and chaste, constant and faithful, obsequious and submissive to him; that is diligent in the affairs of her house, takes care of her family, brings up her children, and keeps up a good order and decorum among her servants, is an honour and credit to her husband. Such is the true church of Christ, who is compared to a woman, Rev_ 12:1; to a woman of purity and chastity, whose members are virgins, not defiled with the corruptions, errors, and superstition of the apostate church; to a woman of fortitude and courage, as the word (m) signifies, who resists sin, temptation, error, heresy, and idolatry, even unto blood; and whose true members love not their lives unto death, but freely lay them down in the cause of truth; such an one is an honour to Christ her husband;
but she that maketh ashamed; makes her husband ashamed, by her levity and wantonness, her negligence and slothfulness, so that he is ashamed to be seen with her, or to be known that he stands in such a relation to her; she
is as rottenness in his bones; a constant grief to his mind, a pressure upon his spirits, a wasting of his body, and a consumption of his estate; she is, as the Targum has it, "as a worm in wood", which rots and consumes it (n); so the Septuagint, Syriac, and Arabic versions. Thus the apostate church of Rome, that professes to be the spouse of Christ, has made him ashamed of her; as being the Jezebel, that seduces his servants to fornication or idolatry; and whose doctrine and superstition eat, like a canker, the vitals of religion.
(m) "mulier virtutis", Montanus, Vatablus; "uxor strenua", Junius & Tremellius, Piscator, Cocceius; "mulier fortis", Pagninus, Gejerus. (n) Such as are called Cossi, Tabani, Teredines, Thrypes; Plin. Nat. Hist. l. 1. c. 33. & l. 16. c. 41.
Robert Jamieson, A. R. Fausset and David Brown
12:4 A virtuous woman--in the wide sense of well-disposed to all moral duties (Prov 31:10).
maketh ashamed--that is, by misconduct.
rottenness--an incurable evil.
12:512:5: Խորհուրդք արդարոց իրաւունք. առաջնո՛րդք են ամպարիշտք նենգութեանց[8013]։ [8013] Ոմանք. Առաջնորդեն ամբարիշտք։
5 Արդարների խորհուրդները իրաւացի են, իսկ ամբարիշտները նենգութիւնների առաջնորդներ են:
5 Արդարներուն մտածումները իրաւունք են, Բայց ամբարիշտներուն խորհուրդները՝ նենգ։
Խորհուրդք արդարոց իրաւունք, [169]առաջնորդք են ամպարիշտք նենգութեանց:

12:5: Խորհուրդք արդարոց իրաւունք. առաջնո՛րդք են ամպարիշտք նենգութեանց[8013]։
[8013] Ոմանք. Առաջնորդեն ամբարիշտք։
5 Արդարների խորհուրդները իրաւացի են, իսկ ամբարիշտները նենգութիւնների առաջնորդներ են:
5 Արդարներուն մտածումները իրաւունք են, Բայց ամբարիշտներուն խորհուրդները՝ նենգ։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 Помышления праведных правда, а замыслы нечестивых коварство.
12:5 λογισμοὶ λογισμος account δικαίων δικαιος right; just κρίματα κριμα judgment κυβερνῶσιν κυβερναω though; while ἀσεβεῖς ασεβης irreverent δόλους δολος cunning; treachery
12:5 מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice תַּחְבֻּלֹ֖ות taḥbulˌôṯ תַּחְבֻּלֹות steering רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty מִרְמָֽה׃ mirmˈā מִרְמָה deceit
12:5. cogitationes iustorum iudicia et consilia impiorum fraudulentiaThe thoughts of the just are judgments: and the counsels of the wicked are deceitful.
5. The thoughts of the righteous are just: the counsels of the wicked are deceit.
12:5. The thoughts of the just are judgments. And the counsels of the impious are dishonest.
12:5. The thoughts of the righteous [are] right: [but] the counsels of the wicked [are] deceit.
The thoughts of the righteous [are] right: [but] the counsels of the wicked [are] deceit:

12:5 Помышления праведных правда, а замыслы нечестивых коварство.
12:5
λογισμοὶ λογισμος account
δικαίων δικαιος right; just
κρίματα κριμα judgment
κυβερνῶσιν κυβερναω though; while
ἀσεβεῖς ασεβης irreverent
δόλους δολος cunning; treachery
12:5
מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
תַּחְבֻּלֹ֖ות taḥbulˌôṯ תַּחְבֻּלֹות steering
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
12:5. cogitationes iustorum iudicia et consilia impiorum fraudulentia
The thoughts of the just are judgments: and the counsels of the wicked are deceitful.
12:5. The thoughts of the just are judgments. And the counsels of the impious are dishonest.
12:5. The thoughts of the righteous [are] right: [but] the counsels of the wicked [are] deceit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 The thoughts of the righteous are right: but the counsels of the wicked are deceit.
Note, 1. The word of God is a discerner of the thoughts and intents of the heart, and judges them. We mistake if we imagine that thoughts are free. No, they are under the divine cognizance, and therefore under the divine command. 2. We ought to be observers of the thoughts and intents of our own hearts, and to judge of ourselves by them; for they are the first-born of the soul, that have most of its image undisguised. Right thoughts are a righteous man's best evidences, as nothing more certainly proves a man wicked than wicked contrivances and designs. A good man may have in his mind bad suggestions, but he does not indulge them and harbour them till they are ripened into bad projects and resolutions. 3. It is a man's honour to mean honestly, and to have his thoughts right, though a word or action may be misplaced, or mistimed, or at least misinterpreted. But it is a man's shame to lie always at catch, to act with deceit, with trick and design, not only with a long reach, but with an overreach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: thoughts: Pro 11:23, Pro 24:9; Psa 119:15, Psa 139:23; Isa 55:7; Jer 4:14
counsels: Psa 12:2, Psa 12:3, Psa 36:2-4, Psa 41:6, Psa 41:7, Psa 140:1-3; Mat 2:3-8, Mat 2:16, Mat 26:4; Co1 4:5; Co2 4:2
Carl Friedrich Keil and Franz Delitzsch
12:5
5 The thoughts of the righteous are justice,
The counsels of the godless are deceit.
They are so, that is, in their contents and their aim. To the righteous are ascribed מחשׁבות, namely, simple and clear; to the godless, תּחבּות, carefully thought out, prudently thought through schemes and measures, but on that very account not simple, because with a tendency; for the righteous have an objective rule, namely, that which is right in the sight of God and of men, but the godless have only a selfish purpose, which they seek to attain by deceiving, and at the cost of, their neighbour.
John Gill
12:5 The thoughts of the righteous are right,.... Or "judgment" (o). The thoughts of men's hearts are naturally evil, nor can any think a good thought of themselves; but the thoughts of the righteous are directed and influenced by the grace of God, and are formed according to that Word which is a discerner of the thoughts and intents of the heart; their thoughts concerning God and religion, concerning Christ and his Gospel, his ways and worship, his truths and ordinances, they are judiciously framed according to the rule of God's word, the revelation he has made, and so are right; and such are their resolutions and designs to serve the Lord their God, and him only, and to cleave to him with full purpose of heart
but the counsels of the wicked are deceit; the designs, schemes, and contrivances of wicked men, are to trick, and overreach, and defraud their neighbours in civil affairs; and of false teachers, to deceive the hearts of the simple in religious ones. The coming of the man of sin was with all deceivableness; and all the gaudy show and pageantry he makes, and pretended miracles he works, are to deceive the inhabitants of the earth; and by his sorceries all nations are deceived, Th2 2:10.
(o) "judicium", Pagninns, Montanus, Mercerus, Cocceius, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
12:5 thoughts--or, "purposes."
are right--literally, "are judgment," that is, true decisions.
counsels--(Compare Prov 11:14).
deceit--contrary to truth and honesty.
12:612:6: Բերան ամպարշտաց նենգաւորք. բերան ուղղոց փրկեսցէ զնոսա[8014]։ [8014] Ոմանք. Նենգաւորք են... փրկէ զնոսա։
6 Ամբարիշտների բերանները նենգաւոր են. ուղղամիտների բերանը կը փրկի իրենց:
6 Ամբարիշտներուն խօսքերը արիւնի համար դարան են, Բայց ուղիղներուն բերանը զիրենք կ’ազատէ։
Բերանք ամպարշտաց նենգաւորք,`` բերան ուղղոց փրկեսցէ զնոսա:

12:6: Բերան ամպարշտաց նենգաւորք. բերան ուղղոց փրկեսցէ զնոսա[8014]։
[8014] Ոմանք. Նենգաւորք են... փրկէ զնոսա։
6 Ամբարիշտների բերանները նենգաւոր են. ուղղամիտների բերանը կը փրկի իրենց:
6 Ամբարիշտներուն խօսքերը արիւնի համար դարան են, Բայց ուղիղներուն բերանը զիրենք կ’ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 Речи нечестивых засада для пролития крови, уста же праведных спасают их.
12:6 λόγοι λογος word; log ἀσεβῶν ασεβης irreverent δόλιοι δολιος cunning; deceitful στόμα στομα mouth; edge δὲ δε though; while ὀρθῶν ορθος upright; normal ῥύσεται ρυομαι rescue αὐτούς αυτος he; him
12:6 דִּבְרֵ֣י divrˈê דָּבָר word רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֱרָב־ ʔᵉrov- ארב lie in ambush דָּ֑ם dˈām דָּם blood וּ û וְ and פִ֥י fˌî פֶּה mouth יְ֝שָׁרִ֗ים ˈyšārˈîm יָשָׁר right יַצִּילֵֽם׃ yaṣṣîlˈēm נצל deliver
12:6. verba impiorum insidiantur sanguini os iustorum liberabit eosThe words of the wicked lie in wait for blood: the mouth of the just shall deliver them.
6. The words of the wicked are of lying in wait for blood: but the mouth of the upright shall deliver them.
12:6. The words of the impious lie in wait for blood. The mouth of the just shall free them.
12:6. The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall deliver them.
The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall deliver them:

12:6 Речи нечестивых засада для пролития крови, уста же праведных спасают их.
12:6
λόγοι λογος word; log
ἀσεβῶν ασεβης irreverent
δόλιοι δολιος cunning; deceitful
στόμα στομα mouth; edge
δὲ δε though; while
ὀρθῶν ορθος upright; normal
ῥύσεται ρυομαι rescue
αὐτούς αυτος he; him
12:6
דִּבְרֵ֣י divrˈê דָּבָר word
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
אֱרָב־ ʔᵉrov- ארב lie in ambush
דָּ֑ם dˈām דָּם blood
וּ û וְ and
פִ֥י fˌî פֶּה mouth
יְ֝שָׁרִ֗ים ˈyšārˈîm יָשָׁר right
יַצִּילֵֽם׃ yaṣṣîlˈēm נצל deliver
12:6. verba impiorum insidiantur sanguini os iustorum liberabit eos
The words of the wicked lie in wait for blood: the mouth of the just shall deliver them.
12:6. The words of the impious lie in wait for blood. The mouth of the just shall free them.
12:6. The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall deliver them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
In the foregoing verse the thoughts of the wicked and righteous were compared; here their words, and those are as the abundance of the heart is. 1. Wicked people speak mischief to their neighbours; and wicked indeed those are whose words are to lie in wait for blood; their tongues are swords to those that stand in their way, to good men whom they hate and persecute. See an instance, Luke xx. 20, 21. 2. Good men speak help to their neighbours: The mouth of the upright is ready to be opened in the cause of those that are oppressed (ch. xxxi. 8), to plead for them, to witness for them, and so to deliver them, particularly those whom the wicked lie in wait for. A man may sometimes do a very good work with one good word.
Albert Barnes: Notes on the Bible - 1834
12:6: Shall deliver them - i. e., The righteous themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: words: Pro 1:11-19; Sa2 17:1-4; Isa 59:7; Jer 5:26; Mic 7:1, Mic 7:2; Act 23:12, Act 23:15; Act 25:3
the mouth: Pro 14:3; Est 4:7-14, Est 7:4-6
Carl Friedrich Keil and Franz Delitzsch
12:6
6 The word of the godless is to lie in wait for the blood of others,
But the mouth of the upright delivereth them.
Our editions have דברי רשׁעים, but the right sequence of the accents (in Cod. 1294 and elsewhere) is דברי רשׁעים; the logical relation in this transformation, which is only rhythmically conditioned, remains the same. The vocalization wavers between ארב־, which would be imper., and ארב־, which is infin., like אמר־, Prov 25:7, ענשׁ־, Prov 21:11, אכל־, Gen 3:11. However one punctuates it, the infin. is intended in any case, in which the expression always remains sketchy enough: the words of the godless are lying in wait for blood, i.e., they are calculated to bring others to this, into the danger of their lives, e.g., before the tribunal by false charges and false witness. דּם is the accus. of the object; for instead of ארב לדם (Prov 1:11), to lurk for blood, a shorter expression, ארב דּם, is used (Ewald, 282a). The suffix of יצּילם
(Note: Elias Levita, in his note to the root פה in Kimchi's Wrterbuch, reads תּצּילם, and so also do 6 codd. in Kennicot. But פּה is masculine.)
might appear, after Prov 11:6, to refer back to the ישׁרים; but the thought that their mouth saves the upright, that they thus know to speak themselves out of the danger, is by far less appropriate (vid., on the contrary, בדעת, Prov 11:9) than the thought that the mouth of the upright delivereth from danger those whose lives are threatened by the godless, as is rightly explained by Ewald, Bertheau, Elster. The personal subject or object is in the Mashal style often to be evolved from the connection, e.g., Prov 14:26; Prov 19:23.
Geneva 1599
12:6 The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall (b) deliver them.
(b) As their conscience is upright, so will they be able to speak for themselves against their accusers.
John Gill
12:6 The words of the wicked are to lie in wait for blood,.... Which some understand of perjury and false witness, as Jarchi, whereby the lives of innocent persons are taken away: or it may be interpreted either of the smooth words and fair speeches, and secret artifices, antichrist and his emissaries make use of to entrap the innocent, and draw them into their net, to their ruin; see Ps 10:7; as the Jews attempted to deal with Christ, Lk 20:20; or of the laws and edicts of the beast, that such should be killed who would not worship his image; and with the blood of these innocent ones the whore of Rome is said to be drunk, Rev_ 13:15;
but the mouth of the upright shall deliver them: the innocent laid in wait for; either by their prayers to God, which are of great avail with him, and through whose importunity he will avenge his elect, and deliver them; or through their apologies for them, and defences of them, as in the times of Pagan persecution; or rather through the doctrines of the reformation, whereby many simple and unwary souls were delivered, who were in danger of being ensnared; and whereby the eyes of many princes were opened, and were stirred up to protect those innocent ones, and prevent their blood being shed.
John Wesley
12:6 Lie in wait - Are designed to entrap others, and to destroy them. Deliver them - From those that lie in wait for them.
Robert Jamieson, A. R. Fausset and David Brown
12:6 The words--or, "expressed designs" of the wicked are for evil purposes.
the mouth--or, "words" of the righteous delivering instead of ensnaring men.
12:712:7: Յոր կողմ եւ դարձցի ամպարիշտն՝ եղծանի՛. տունք արդարոց յերկարեսցին[8015]։ [8015] Ոսկան. Յերկարասցին։
7 Ամբարիշտը որ կողմ էլ դառնայ, պիտի բնաջնջուի, բայց արդարների տները պիտի յարատեւեն:
7 Ամբարիշտները կը կործանին ու բնաջինջ կ’ըլլան, Բայց արդարներուն տունը կը հաստատուի։
Յոր կողմ եւ դարձցի ամպարիշտն` եղծանի, տունք արդարոց յերկարեսցին:

12:7: Յոր կողմ եւ դարձցի ամպարիշտն՝ եղծանի՛. տունք արդարոց յերկարեսցին[8015]։
[8015] Ոսկան. Յերկարասցին։
7 Ամբարիշտը որ կողմ էլ դառնայ, պիտի բնաջնջուի, բայց արդարների տները պիտի յարատեւեն:
7 Ամբարիշտները կը կործանին ու բնաջինջ կ’ըլլան, Բայց արդարներուն տունը կը հաստատուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 Коснись нечестивых несчастие и нет их, а дом праведных стоит.
12:7 οὗ ος who; what ἐὰν εαν and if; unless στραφῇ στρεφω turn; turned around ἀσεβὴς ασεβης irreverent ἀφανίζεται αφανιζω obscure; hide οἶκοι οικος home; household δὲ δε though; while δικαίων δικαιος right; just παραμένουσιν παραμενω linger
12:7 הָפֹ֣וךְ hāfˈôḵ הפך turn רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and אֵינָ֑ם ʔênˈām אַיִן [NEG] וּ û וְ and בֵ֖ית vˌêṯ בַּיִת house צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יַעֲמֹֽד׃ yaʕᵃmˈōḏ עמד stand
12:7. verte impios et non erunt domus autem iustorum permanebitTurn the wicked, and they shall not be: but the house of the just shall stand firm.
7. The wicked are overthrown, and are not: but the house of the righteous shall stand.
12:7. Turn from the impious, and they will not be. But the house of the just shall stand firm.
12:7. The wicked are overthrown, and [are] not: but the house of the righteous shall stand.
The wicked are overthrown, and [are] not: but the house of the righteous shall stand:

12:7 Коснись нечестивых несчастие и нет их, а дом праведных стоит.
12:7
οὗ ος who; what
ἐὰν εαν and if; unless
στραφῇ στρεφω turn; turned around
ἀσεβὴς ασεβης irreverent
ἀφανίζεται αφανιζω obscure; hide
οἶκοι οικος home; household
δὲ δε though; while
δικαίων δικαιος right; just
παραμένουσιν παραμενω linger
12:7
הָפֹ֣וךְ hāfˈôḵ הפך turn
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
וְ wᵊ וְ and
אֵינָ֑ם ʔênˈām אַיִן [NEG]
וּ û וְ and
בֵ֖ית vˌêṯ בַּיִת house
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
יַעֲמֹֽד׃ yaʕᵃmˈōḏ עמד stand
12:7. verte impios et non erunt domus autem iustorum permanebit
Turn the wicked, and they shall not be: but the house of the just shall stand firm.
12:7. Turn from the impious, and they will not be. But the house of the just shall stand firm.
12:7. The wicked are overthrown, and [are] not: but the house of the righteous shall stand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 The wicked are overthrown, and are not: but the house of the righteous shall stand.
We are here taught as before (v. 3 and ch. x. 25, 30), 1. That the triumphing of the wicked is short. They may be exalted for a while, but in a little time they are overthrown and are not; their trouble proves their overthrow, and those who made a great show disappear, and their place knows them no more. Turn the wicked, and they are not; they stand in such a slippery place that the least touch of trouble brings them down, like the apples of Sodom, which look fair, but touch them and they go to dust. 2. That the prosperity of the righteous has a good bottom and will endure. Death will remove them, but their house shall stand, their families shall be kept up, and the generation of the upright shall be blessed.
Adam Clarke: Commentary on the Bible - 1831
12:7: The wicked are overthrown - Seldom does God give such a long life or numerous offspring.
But the house of the righteous shall stand - God blesses their progeny, and their families continue long in the earth; whereas the wicked seldom have many generations in a direct line. This is God's mercy, that the entail of iniquity may be in some sort cut off, so that the same vices may not be strengthened by successive generations. For generally the bad root produces not only a bad plant, but one worse than itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: wicked: Pro 11:21, Pro 14:11, Pro 15:25; Est 9:6-10, Est 9:14; Job 5:3, Job 5:4, Job 11:20, Job 18:15-20; Job 27:18-23; Psa 37:10, Psa 37:35-37, Psa 73:18, Psa 73:19
the house: Pro 14:1, Pro 24:3, Pro 24:4; Sa2 7:16, Sa2 7:26; Mat 7:24-27
Carl Friedrich Keil and Franz Delitzsch
12:7
7 The godless are overturned and are no more,
But the house of the righteous stands.
Bertheau and Zckler explain: The wicked turn about, then are they no more; i.e., as we say: it is over with them "in the turning of a hand." The noun in the inf. absol. may certainly be the subject, like Prov 17:12, as well as the object (Ewald, 328c), and הפך may be used of the turning about of oneself, Ps 78:9; 4Kings 5:26; 2Chron 9:12. That explanation also may claim for itself that הפך nowhere occurs with a personal object, if we except one questionable passage, Is 1:7. But here the interpretation of the רשׁעים as the object lies near the contrast of בית, and moreover the interpretation of the הפך, not in the sense of στρέφεσθαι (lxx), but of καταστρέφειν (Syr., Targ., Jerome, Graec. Venet., Luther), lies near the contrast of יעמד. The inf. absol. thus leaves the power from which the catastrophe proceeds indefinite, as the pass. יהפפכוּ would also leave it, and the act designedly presented in a vague manner to connect with ו the certain consequences therewith, as Prov 25:4., as if to say: there comes only from some quarter an unparalleled overthrow which overwhelms the godless; thus no rising up again is to be thought on, it is all over with them; while, on the contrary, the house of the righteous withstands the storm which sweeps away the godless.
John Gill
12:7 The wicked are overthrown, and are not,.... With such an overthrow as God overthrew Sodom and Gomorrah. The kingdom of the beast shall not only be full of darkness, as at the pouring of the fifth vial, and be in the utmost confusion, but it shall be brought to ruin and destruction; which stands opposed to "the house of the righteous", in the next clause: the ten kings, the supporters of antichrist, shall be overcome by the Lamb, with whom they will make war; the beast, and the false prophet, shall be taken by him, and destroyed; and Babylon shall sink like a millstone into the sea, and be no more; the wicked shall be consumed out of the earth; these Heathens shall be no more in the land; the man of sin shall never revive again;
but the house of the righteous shall stand; not his material dwelling house; nor the earthly house of his tabernacle, his body; nor his family, as the generality of interpreters, for the family of the righteous may be extinct, and especially not continue as righteous; but the church of God, as the gloss upon the text, the house of the living God, the pillar and ground of truth; the church which is built on the Rock, Christ; the mountain of the Lord's house, which shall be established upon the top of the mountains in the latter day, when the kingdom of antichrist shall be overthrown, and be no more. This is the same with the household of faith, and the household of God, and here called "the house of the righteous"; because they dwell in it, have a place and a name in it better than sons and daughters; and indeed none but they ought to be in it, that have on the wedding garment, the robe of Christ's righteousness; and who walk uprightly, and work righteousness. Now this house shall stand; its foundation, which is Christ, is sure, an everlasting one; its pillars are firm and stable, the ministers of the word, who will be to the end of the world; the ordinances of it will continue till Christ's second coming; the doctrines of it are the word of God, which standeth for ever, when all flesh is as grass. This house stands, notwithstanding all the persecutions of men; it has stood against all the fury of Rome, Pagan and Papal, and still will continue, notwithstanding the craft of false teachers to undermine it; and though it may sometimes be in a waste and ruinous condition seemingly, yet the Lord will raise it up again, and glorify this house of his glory, and make it beautiful and honourable: it shall stand, because it is the Lord's house, of his building, and where he delights to dwell in; because it is the house of Christ, which he, Wisdom, has built; and where he presides as a Son, as a Prophet, Priest, and King; and because it is the house where his people are born and brought up, and therefore shall continue tilt everyone are brought in; and because it is built on a rock, against which the gates of hell cannot prevail, Mt 16:18; compare with this Mt 7:24.
John Wesley
12:7 Are not - Both they and their families suddenly perish.
Robert Jamieson, A. R. Fausset and David Brown
12:7 Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family.
12:812:8: Բերան իմաստնոյ գովի՛ ՚ի մարդկանէ. իսկ խօթասիրտն արհամարհեսցի։
8 Իմաստունի բերանը պիտի գովաբանուի մարդկանցից, բայց ծուռ սիրտ ունեցողը պիտի արհամարհուի:
8 Մարդը իր խոհեմութեանը չափ կը գովուի, Բայց ծուռ սիրտ ունեցողը կ’անարգուի։
[170]Բերան իմաստնոյ գովի ի մարդկանէ``, իսկ խօթասիրտն արհամարհեսցի:

12:8: Բերան իմաստնոյ գովի՛ ՚ի մարդկանէ. իսկ խօթասիրտն արհամարհեսցի։
8 Իմաստունի բերանը պիտի գովաբանուի մարդկանցից, բայց ծուռ սիրտ ունեցողը պիտի արհամարհուի:
8 Մարդը իր խոհեմութեանը չափ կը գովուի, Բայց ծուռ սիրտ ունեցողը կ’անարգուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 Хвалят человека по мере разума его, а развращенный сердцем будет в презрении.
12:8 στόμα στομα mouth; edge συνετοῦ συνετος comprehending; intelligent ἐγκωμιάζεται εγκωμιαζω under; by ἀνδρός ανηρ man; husband νωθροκάρδιος νωθροκαρδιος though; while μυκτηρίζεται μυκτηριζω mock
12:8 לְֽ lᵊˈ לְ to פִי־ fî- פֶּה mouth שִׂ֭כְלֹו ˈśiḵlô שֶׂכֶל insight יְהֻלַּל־ yᵊhullal- הלל praise אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and נַעֲוֵה־ naʕᵃwē- עוה do wrong לֵ֝֗ב ˈlˈēv לֵב heart יִהְיֶ֥ה yihyˌeh היה be לָ lā לְ to בֽוּז׃ vˈûz בּוּז contempt
12:8. doctrina sua noscetur vir qui autem vanus et excors est patebit contemptuiA man shall be known by his learning: but he that is vain and foolish, shall be exposed to contempt.
8. A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised.
12:8. A man will be known by his doctrine. But whoever is vain and heartless will suffer contempt.
12:8. A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised.
A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised:

12:8 Хвалят человека по мере разума его, а развращенный сердцем будет в презрении.
12:8
στόμα στομα mouth; edge
συνετοῦ συνετος comprehending; intelligent
ἐγκωμιάζεται εγκωμιαζω under; by
ἀνδρός ανηρ man; husband
νωθροκάρδιος νωθροκαρδιος though; while
μυκτηρίζεται μυκτηριζω mock
12:8
לְֽ lᵊˈ לְ to
פִי־ fî- פֶּה mouth
שִׂ֭כְלֹו ˈśiḵlô שֶׂכֶל insight
יְהֻלַּל־ yᵊhullal- הלל praise
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
נַעֲוֵה־ naʕᵃwē- עוה do wrong
לֵ֝֗ב ˈlˈēv לֵב heart
יִהְיֶ֥ה yihyˌeh היה be
לָ לְ to
בֽוּז׃ vˈûz בּוּז contempt
12:8. doctrina sua noscetur vir qui autem vanus et excors est patebit contemptui
A man shall be known by his learning: but he that is vain and foolish, shall be exposed to contempt.
12:8. A man will be known by his doctrine. But whoever is vain and heartless will suffer contempt.
12:8. A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised.
We are here told whence to expect a good name. Reputation is what most have a high regard to and stand much upon. Now it is certain, 1. The best reputation is that which attends virtue and serious piety, and the prudent conduct of life: A man shall be commended by all that are wise and good, in conformity to the judgment of God himself, which we are sure is according to truth, not according to his riches or preferments, his craft and subtlety, but according to his wisdom, the honesty of his designs and the prudent choice of means to compass them. 2. The worst reproach is that which follows wickedness and an opposition to that which is good: He that is of a perverse heart, that turns aside to crooked ways, and goes on frowardly in them, shall be despised. Providence will bring him to poverty and contempt, and all that have a true sense of honour will despise him as unworthy to be dealt with and unfit to be trusted, as a blemish and scandal to mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: commended: Gen 41:39; Sa1 16:18, Sa1 18:30; Ecc 8:1; Luk 12:42-44, Luk 16:8; Co1 3:10-15; Co1 4:5; Co2 10:18
he: Pro 1:26, Pro 3:35, Pro 5:23; Sa1 13:13, Sa1 25:17; Psa 132:18; Dan 12:2; Mal 2:8, Mal 2:9; Mat 27:4, Mat 27:5; Act 12:23
of a perverse heart: Heb. perverse of heart
Carl Friedrich Keil and Franz Delitzsch
12:8
8 According to the measure of his intelligence is a man praised,
And whoever is of a perverse mind is despised.
Everywhere in the Mishle שׂכל has no other meaning than intellectus. The praise which is given to a man measures itself לפי שׂכלו (punctuate לפי־שׂכלו, according to Torath Emeth, p. 41, Accentssystem, xx. 1), i.e., according to the measure (so לפי is used in the oldest form of the language) of his intelligence, or as we may also say, of his culture; for in these proverbs, which make the fear of God the highest principle, שׂכל means also understanding of moral excellence, not merely the intellectual superiority of natural gifts. הלּל is here a relative conception of manifold gradations, but it does not mean renown in general, but good renown. Parallel with שׂכלו, לב refers to the understanding (νοῦς); the rendering of Lwenstein, "who is of false heart," is defective. נעוה (synon. of נפתּל and עקּשׁ, but nowhere else interchanging with it) means here a vero et recto detortus et aversus (Fl.). Such a man who has not a good understanding, nor any certain rule of judgment, falls under contempt (Graec. Venet. τῷ ὀντωτῇ εἰς μυσαγμόν, after the false reading of יהוה instead of יהיה), i.e., he defames himself by his crooked judgment of men, of things and their relations, and is on this account in no position rightly to make use of them.
John Gill
12:8 A man shall be commended according to his wisdom,.... Not according to his birth and pedigree; not according to his riches and wealth; not according to the places of honour and trust he may be in; but according to his wisdom, which he discovers in his words and actions, in his life and conversation: not according to the wisdom that is earthly, sensual, and devilish; not according to the wisdom of the world, which comes to nought, either natural or civil; especially that which lies in sophistry and subtlety, in wicked craft and cunning, whereby men trick, overreach, and defraud one another; but according to that which is spiritual and evangelical; which lies in the knowledge of Christ, and of God in Christ, and of those things which belong to salvation; the beginning of which is the fear of the Lord, and which comes from above, and is pure and peaceable. A man possessed of this is commended by all wise and good men, and by the Lord himself; as the wise man is by Christ, Mt 7:24; who builds his house on a rock; for which reason it stands, as in the preceding verse;
but he that is of a perverse heart shall be despised; and which appears by the perverse words he speaks against God and Christ; against his people, ways, and worship, as antichrist and his followers do; and by his perverse actions, which are contrary to the light of nature, to the law of God, and Gospel of Christ: and such vile persons are contemned in the eyes of all good men, and are had in abhorrence by the Lord himself; for such who despise him are lightly esteemed; see Prov 18:3.
Robert Jamieson, A. R. Fausset and David Brown
12:8 despised--as opposed to commended (Prov 11:12).
perverse heart--or, "wicked principles," as opposed to one of wisdom.
12:912:9: Լա՛ւ է մարդոյ խոնարհութեամբ ծառայել անձին, քան անձին շո՛ւք եդեալ՝ եւ հաց մուրանայցէ։
9 Լաւ է խոնարհ ծառայ լինել իր անձի համար, քան իր անձը մեծարել եւ հաց մուրալ:
9 Իր հացին համար ծառայող մարդը աւելի աղէկ է, Քան թէ զինք մեծ ցուցնող, բայց հացի կարօտ մարդը։
Լաւ է մարդոյ [171]խոնարհութեամբ ծառայել անձին``, քան անձին շուք եդեալ` եւ հաց մուրանայցէ:

12:9: Լա՛ւ է մարդոյ խոնարհութեամբ ծառայել անձին, քան անձին շո՛ւք եդեալ՝ եւ հաց մուրանայցէ։
9 Լաւ է խոնարհ ծառայ լինել իր անձի համար, քան իր անձը մեծարել եւ հաց մուրալ:
9 Իր հացին համար ծառայող մարդը աւելի աղէկ է, Քան թէ զինք մեծ ցուցնող, բայց հացի կարօտ մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 Лучше простой, но работающий на себя, нежели выдающий себя за знатного, но нуждающийся в хлебе.
12:9 κρείσσων κρεισσων superior ἀνὴρ ανηρ man; husband ἐν εν in ἀτιμίᾳ ατιμια dishonor δουλεύων δουλευω give allegiance; subject ἑαυτῷ εαυτου of himself; his own ἢ η or; than τιμὴν τιμη honor; value ἑαυτῷ εαυτου of himself; his own περιτιθεὶς περιτιθημι put around / on καὶ και and; even προσδεόμενος προσδεομαι petition toward ἄρτου αρτος bread; loaves
12:9 טֹ֣וב ṭˈôv טֹוב good נִ֭קְלֶה ˈniqleh קלה contempt וְ wᵊ וְ and עֶ֣בֶד ʕˈeveḏ עֶבֶד servant לֹ֑ו lˈô לְ to מִ֝ ˈmi מִן from מְּתַכַּבֵּ֗ד mmᵊṯakkabbˈēḏ כבד be heavy וַ wa וְ and חֲסַר־ ḥᵃsar- חָסֵר lacking לָֽחֶם׃ lˈāḥem לֶחֶם bread
12:9. melior est pauper et sufficiens sibi quam gloriosus et indigens paneBetter is the poor man that provideth for himself, than he that is glorious and wanteth bread.
9. Better is he that is lightly esteemed, and hath a servant, than he that honoureth himself, and lacketh bread.
12:9. Better is a pauper who has what he needs, than someone glorious and in need of bread.
12:9. [He that is] despised, and hath a servant, [is] better than he that honoureth himself, and lacketh bread.
He that is despised, and hath a servant, [is] better than he that honoureth himself, and lacketh bread:

12:9 Лучше простой, но работающий на себя, нежели выдающий себя за знатного, но нуждающийся в хлебе.
12:9
κρείσσων κρεισσων superior
ἀνὴρ ανηρ man; husband
ἐν εν in
ἀτιμίᾳ ατιμια dishonor
δουλεύων δουλευω give allegiance; subject
ἑαυτῷ εαυτου of himself; his own
η or; than
τιμὴν τιμη honor; value
ἑαυτῷ εαυτου of himself; his own
περιτιθεὶς περιτιθημι put around / on
καὶ και and; even
προσδεόμενος προσδεομαι petition toward
ἄρτου αρτος bread; loaves
12:9
טֹ֣וב ṭˈôv טֹוב good
נִ֭קְלֶה ˈniqleh קלה contempt
וְ wᵊ וְ and
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
לֹ֑ו lˈô לְ to
מִ֝ ˈmi מִן from
מְּתַכַּבֵּ֗ד mmᵊṯakkabbˈēḏ כבד be heavy
וַ wa וְ and
חֲסַר־ ḥᵃsar- חָסֵר lacking
לָֽחֶם׃ lˈāḥem לֶחֶם bread
12:9. melior est pauper et sufficiens sibi quam gloriosus et indigens pane
Better is the poor man that provideth for himself, than he that is glorious and wanteth bread.
12:9. Better is a pauper who has what he needs, than someone glorious and in need of bread.
12:9. [He that is] despised, and hath a servant, [is] better than he that honoureth himself, and lacketh bread.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
Note, 1. It is the folly of some that they covet to make a great figure abroad, take place, and take state, as persons of quality, and yet want necessaries at home, and, if their debts were paid, would not be worth a morsel of bread, nay, perhaps, pinch their bellies to put it on their backs, that they may appear very gay, because fine feathers make fine birds. 2. The condition and character of those is every way better who content themselves in a lower sphere, where they are despised for the plainness of their dress and the meanness of their post, that they may be able to afford themselves, not only necessaries, but conveniences, in their own houses, not only bread, but a servant to attend them and take some of their work off their hands. Those that contrive to live plentifully and comfortably at home are to be preferred before those that affect nothing so much as to appear splendid abroad, though they have not wherewithal to maintain their appearance, whose hearts are unhumbled when their condition is low.
Adam Clarke: Commentary on the Bible - 1831
12:9: He that is despised, and hath a servant - I believe the Vulgate gives the true sense of this verse: Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane.
"Better is the poor man who provides for himself, than the proud who is destitute of bread." The versions in general agree in this sense. This needs no comment. There are some who, through pride of birth, etc., would rather starve, than put their hands to menial labor. Though they may be lords, how much to be preferred is the simple peasant, who supports himself and family by the drudgery of life!
Albert Barnes: Notes on the Bible - 1834
12:9: Two interpretations are equally tenable;
(1) as in the King James Version, He whom men despise, or who is "lowly" in his own eyes (compare Sa1 18:23), if he has a slave, i. e., if he is one step above absolute poverty, and has some one to supply his wants, is better off than the man who boasts of rank or descent and has nothing to eat. Respectable mediocrity is better than boastful poverty.
(2) he who, though despised, is a servant to himself, i. e., supplies his own wants, is better than the arrogant and helpless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: He that is: etc. Or, rather, as in the old translation "He that is despised, and is his own servant, is better than he that boasteth himself and wanteth bread;" with which the versions generally agree. That is, it is better to be in lowness and obscurity, and to support oneself by manual labour, than to want the necessaries of life, through a foolish vanity, or the pride of birth, which refuses to labour.
despised: Pro 13:7; Luk 14:11
Proverbs 12:10
Carl Friedrich Keil and Franz Delitzsch
12:9
9 Better is he who is lowly and has a servant,
Than he that makes himself mighty and is without bread.
This proverb, like Prov 15:17, commends the middle rank of life with its quiet excellences. נקלה (like 1Kings 18:23), from קלה, cognate with קלל, Syr. 'kly, to despise, properly levi pendere, levem habere (whence קלון, scorn, disgrace), here of a man who lives in a humble position and does not seek to raise himself up. Many of the ancients (lxx, Symmachus, Jerome, Syr., Rashi, Luther, Schultens) explain ועבד לו by, and is a servant to himself, serves himself; but in that case the words would have been עבד לנפשׁו (Syr. דּמשׁמּשׁ נפשׁהּ), or rather ועבדּו הוּא. ועבד לו would be more appropriate, as thus pointed by Ziegler, Ewald, and Hitzig. But if one adheres to the traditional reading, and interprets this, as it must be interpreted: et cui servus (Targ., Graec. Venet.), then that supplies a better contrast to וחסר־לחם, for "the first necessity of an oriental in only moderate circumstances is a slave, just as was the case with the Greeks and Romans" (Fl.). A man of lowly rank, who is, however, not so poor that he cannot support a slave, is better than one who boasts himself and is yet a beggar (2Kings 3:29). The Hithpa. often expresses a striving to be, or to wish to appear to be, what the adj. corresponding to the verb states, e.g., התגּדּל, התעשּׁר; like the Greek middles, εζεσθαι, αζεσθαι, cf. התחכּם and σοφίζεσθαι. So here, where with Fleischer we have translated: who makes himself mighty, for כבד, gravem esse, is etymologically also the contrast of קלה. The proverb, Sirach 10:26: κρείσσων ἐργαζόμενος καὶ περισσεύων ἐν πᾶσιν, ἢ δοξαζόμενος καὶ ἀπορῶν ἄρτων (according to the text of Fritzsche), is a half remodelling, half translation of this before us.
Geneva 1599
12:9 [He that is] despised, (c) and hath a servant, [is] better than he that honoureth himself, and is destitute of bread.
(c) The poor man that is contemned and yet lives of his own travail.
John Gill
12:9 He that is despised, and hath a servant,.... Meaning not the same person as before, but one in mean circumstances of life; and because he has not that substance as others have, at least does not make that show and figure in the world as some; and mean in his own eyes, as Jarchi; and does not affect grandeur, and to look greater than he is; has just sufficiency to keep a servant to wait upon him; or, as some render it, is "a servant to himself" (p); to this purpose the Septuagint; and so Jarchi and Gersom interpret it, who does his own work at home and abroad, in the house and in the field, and so gets himself a competent living. He
is better than he that honoureth himself, and lacketh bread; that boasts of his pedigree, and brags of his wealth; dresses out in fine clothes, keeps a fine equipage, makes a great figure abroad, and has scarce bread to eat at home, and would have none if his debts were paid; the former is much the better man on all accounts, and more to be commended; see Prov 13:7. And so, as Cocceius observes, the least shepherd (under Christ) that has ever so few sheep, one or two under his care, whom he brings to righteousness, and by whom he is loved, is preferable to the pope of Rome, who is adored by all; and yet neither has nor gives the bread of souls; and without the offerings of others has not anything to eat.
(p) "servus sibiipsi", Montanus; "suiipius", Vatablus; "sibimet", Schultens.
John Wesley
12:9 Despised - That lives in a mean condition. Honoureth - That glories in his high birth or gay attire.
Robert Jamieson, A. R. Fausset and David Brown
12:9 despised--held in little repute, obscure (1Kings 18:23; Is 3:5).
hath a servant--implying some means of honest living.
honoureth himself--is self-conceited.
12:1012:10: Արդար ողորմի՛ անասնոյ իւրում. աղիք ամպարշտաց անողո՛րմ են[8016]։ [8016] Ոմանք. Անասնոյ իւրոյ։
10 Արդարը խղճում է իր անասունին, բայց ամբարիշտները անողորմ են:
10 Արդարը իր անասուններուն հոգ կը տանի, Բայց ամբարիշտները անողորմ են։
Արդար ողորմի անասնոյ իւրում, աղիք ամպարշտաց անողորմ են:

12:10: Արդար ողորմի՛ անասնոյ իւրում. աղիք ամպարշտաց անողո՛րմ են[8016]։
[8016] Ոմանք. Անասնոյ իւրոյ։
10 Արդարը խղճում է իր անասունին, բայց ամբարիշտները անողորմ են:
10 Արդարը իր անասուններուն հոգ կը տանի, Բայց ամբարիշտները անողորմ են։
zohrab-1805▾ eastern-1994▾ western am▾
12:1012:10 Праведный печется и о жизни скота своего, сердце же нечестивых жестоко.
12:10 δίκαιος δικαιος right; just οἰκτίρει οικτειρω have compassion ψυχὰς ψυχη soul κτηνῶν κτηνος livestock; animal αὐτοῦ αυτος he; him τὰ ο the δὲ δε though; while σπλάγχνα σπλαγχνον sensitivity; innards τῶν ο the ἀσεβῶν ασεβης irreverent ἀνελεήμονα ανελεημων merciless
12:10 יֹודֵ֣עַ yôḏˈēₐʕ ידע know צַ֭דִּיק ˈṣaddîq צַדִּיק just נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul בְּהֶמְתֹּ֑ו bᵊhemtˈô בְּהֵמָה cattle וְֽ wᵊˈ וְ and רַחֲמֵ֥י raḥᵃmˌê רַחֲמִים compassion רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty אַכְזָרִֽי׃ ʔaḵzārˈî אַכְזָרִי cruel
12:10. novit iustus animas iumentorum suorum viscera autem impiorum crudeliaThe just regardeth the lives of his beasts: but the bowels of the wicked are cruel.
10. A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.
12:10. The just one knows the lives of his beasts. But the inner most parts of the impious are cruel.
12:10. A righteous [man] regardeth the life of his beast: but the tender mercies of the wicked [are] cruel.
A righteous [man] regardeth the life of his beast: but the tender mercies of the wicked [are] cruel:

12:10 Праведный печется и о жизни скота своего, сердце же нечестивых жестоко.
12:10
δίκαιος δικαιος right; just
οἰκτίρει οικτειρω have compassion
ψυχὰς ψυχη soul
κτηνῶν κτηνος livestock; animal
αὐτοῦ αυτος he; him
τὰ ο the
δὲ δε though; while
σπλάγχνα σπλαγχνον sensitivity; innards
τῶν ο the
ἀσεβῶν ασεβης irreverent
ἀνελεήμονα ανελεημων merciless
12:10
יֹודֵ֣עַ yôḏˈēₐʕ ידע know
צַ֭דִּיק ˈṣaddîq צַדִּיק just
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
בְּהֶמְתֹּ֑ו bᵊhemtˈô בְּהֵמָה cattle
וְֽ wᵊˈ וְ and
רַחֲמֵ֥י raḥᵃmˌê רַחֲמִים compassion
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
אַכְזָרִֽי׃ ʔaḵzārˈî אַכְזָרִי cruel
12:10. novit iustus animas iumentorum suorum viscera autem impiorum crudelia
The just regardeth the lives of his beasts: but the bowels of the wicked are cruel.
12:10. The just one knows the lives of his beasts. But the inner most parts of the impious are cruel.
12:10. A righteous [man] regardeth the life of his beast: but the tender mercies of the wicked [are] cruel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.
See here, 1. To how great a degree a good man will be merciful; he has not only a compassion for the human nature under its greatest abasements, but he regards even the life of his beast, not only because it is his servant, but because it is God's creature, and in conformity to Providence, which preserves man and beast. The beasts that are under our care must be provided for, must have convenient food and rest, must in no case be abused or tyrannised over. Balaam was checked for beating his ass. The law took care for oxen. Those therefore are unrighteous men that are not just to the brute-creatures; those that are furious and barbarous to them evidence, and confirm in themselves, a habit of barbarity, and help to make the creation groan, Rom. viii. 22. 2. To how great a degree a wicked man will be unmerciful; even his tender mercies are cruel; that natural compassion which is in him, as a man, is lost, and, by the power of corruption, is turned into hard-heartedness; even that which they will have to pass for compassion is really cruel, as Pilate's resolution concerning Christ the innocent, I will chastise him and let him go. Their pretended kindnesses are only a cover for purposed cruelties.
Adam Clarke: Commentary on the Bible - 1831
12:10: A righteous man regardeth the life of his beast - One principal characteristic of a holy man is mercy: cruelty is unknown to him; and his benevolence extends to the meanest of the brute creation. Pity rules the heart of a pious man; he can do nothing that is cruel. He considers what is best for the comfort, ease health, and life of the beast that serves him, and he knows that God himself careth for oxen: and one of the ten commandments provides a seventh part of time to be allotted for the rest of laboring beasts as well as for man.
I once in my travels met with the Hebrew of this clause on the sign board of a public inn: יודע צדיק נפש בהמתו yodea tsaddik nephesh behemto. "A righteous man considereth the life of his beast;" which, being very appropriate, reminded me that I should feed my horse.
The tender mercies of the wicked are cruel - אחזרי achzari, are violent, without mercy, ruthless. The wicked, influenced by Satan, can show no other disposition than what is in their master. If they appear at any time merciful, it is a cloak which they use to cover purposes of cruelty. To accomplish its end, iniquity will assume any garb, speak mercifully, extol benevolence, sometimes even give to the poor! But, timeo Danaos, et dona ferentes. The cry of fire at midnight, provided it be in another's dwelling, is more congenial to their souls than the; cry of mercy. Look at the human fiends, "out-heroding Herod," in horse races, bruising matches, and cock fights, and in wars for the extension of territory, and the purposes of ambition. The hell is yet undescribed, that is suited to such monsters in cruelty.
Albert Barnes: Notes on the Bible - 1834
12:10: Regardeth - literally, "knoweth." All true sympathy and care must grow out of knowledge. The duty of a person to animals:
(1) rests upon direct commandments in the Law Exo 20:10; Exo 23:4-5;
(2) connects itself with the thought that the mercies of God are over all His works, and that man's mercy, in proportion to its excellence, must be like His Jon 4:11; and
(3) has perpetuated its influence in the popular morality of the East.
Tender mercies - Better, "the feelings, the emotions," all that should have led to mercy and pity toward man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: righteous: Gen 33:13, Gen 33:14; Num 22:28-32; Deu 25:4; Joh 4:11
but: Gen 37:26-28; Jdg 1:7; Sa1 11:2; Joh 19:31, Joh 19:32; Jam 2:13-16
tender mercies: or, bowels, Jo1 3:17
Proverbs 12:11
Carl Friedrich Keil and Franz Delitzsch
12:10
10 The righteous knows how his cattle feel,
And the compassion of the godless is cruel.
The explanation: the righteous taketh care for the life of his beast (Fl.), fails, for 10a is to be taken with Ex 23:9; נפשׁ signifies also the state of one's soul, the frame of mind, the state of feeling; but ידע has, as in the related proverb, Prov 27:23, the meaning of careful cognizance or investigation, in conformity with which one acts. If the Tor includes in the law of the Sabbath (Ex 20:10; Ex 23:12) useful beasts and cattle, which are here especially meant, and secures to them the reward of their labour (Deut 25:4); if it forbids the mutilation, and generally the giving of unnecessary pain, to beasts; if it enjoins those who take a bird's nest to let the dam escape (Deut 22:6.) - these are the prefigurations of that דעת נפש בהמה, and as the God of the Tor thus appears at the close of the Book of Jonah, this wonderful apology (defensio) of the all-embracing compassion, the God also of the world-history in this sympathy for the beasts of the earth as the type of the righteous.
In 10b most interpreters find an oxymoron: the compassion of the godless is compassionless, the direct opposite of compassion; i.e., he possesses either altogether no compassion, or he shows such as in its principle, its expression, and in its effects is the opposite of what it ought to be (Fl.). Bertheau believes that in the sing. of the predicate אכזרי he is justified in translating: the compassion of the wicked is a tyranny. And as one may speak of a loveless love, i.e., of a love which in its principle is nothing else than selfishness, so also of a compassionless compassion, such as consists only in gesture and speech without truth of feeling and of active results. But how such a compassionless compassion toward the cattle, and one which is really cruel, is possible, it may be difficult to show. Hitzig's conjecture, רחמי, sprang from this thought: the most merciful among sinners are cruel - the sinner is as such not רחוּם. The lxx is right in the rendering, τὰ δὲ σπλάγχνα τῶν ἀσεβῶν ἀνελεήμονα. The noun רחמים means here not compassion, but, as in Gen 43:30 (lxx ἔντερα or ἔγκατα) and 3Kings 3:26 (lxx μήτρα), has the meaning the bowels (properly tender parts, cf. Arab. rakhuma, to be soft, tender, with rḥm), and thus the interior of the body, in which deep emotions, and especially strong sympathy, are wont to be reflected (cf. Hos 10:8). The singular of the predicate אכזרי arises here from the unity of the subject-conception: the inwards, as Jer 50:12, from the reference of the expression to each individual of the many.
Geneva 1599
12:10 A righteous [man] (d) regardeth the life of his beast: but the tender mercies of the wicked [are] cruel.
(d) Is merciful, even to the very beast who does him service.
John Gill
12:10 A righteous man regardeth the life of his beast,.... Or "knoweth" it (q); knows the worth of it and values it, and takes care of it, and is concerned for the preservation of it; he provides sufficient food for it, and gives it; he does not overwork it, but allows it proper rest from labour; and, if in any disorder, will make use of all suitable means to heal it; see an instance of the care of Jacob, that righteous man, of his cattle, Gen 33:14; and, on the other hand, see an instance of a wicked man's cruelty to his beast in Balaam, for which he was reproved, Num 22:28; by various laws and rules which God has given, it is his will that men should be merciful to their beasts, Deut 25:4; and such who are so will be more especially pitiful and tenderhearted to their fellow creatures;
but the tender mercies of the wicked are cruel; or "are the mercies of a cruel one" (r); the most tender things which are expressed or done by them are nothing but cruelty; and what then must be their more severe expressions and actions? so the most tender concern which antichrist and his followers show to the souls of men breathes nothing but cruelty; the compassionate methods they take to convert heretics, as they call them, are dark dungeons and stinking prisons, racks and tortures, fire and faggots; these are their wholesome severities; this their kindness to men, to deliver them up to the secular power, to inflict pains and punishments on them the most grievous to save their souls. Thus, while the beast of Rome looks like a lamb, he speaks like a dragon, and exercises all the cruelty of the first beast, Rome Pagan, Rev_ 13:11.
(q) "novit", Mercerus, Michaelis; so Vulgate Latin. (r) "sunt miserationes crudelis", Montanus, Junius & Tremellius, Piscator, Aben Ezra in Mercerus, so some Jewish writers in Vatablus.
John Wesley
12:10 Regardeth - He will not destroy it either by labour beyond its strength, or by denying it necessary food or rest. Cruel - There is cruelty mixed even with their most merciful actions.
Robert Jamieson, A. R. Fausset and David Brown
12:10 regardeth--literally, "knoweth" (Ps 1:6).
mercies . . . cruel--as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man.
12:1112:11: Որ գործէ զերկիր իւր՝ յագեսցի հացիւ, իսկ որ զհետ երթան զնանրութեան՝ պակասամի՛տք են։ Որ ախորժէ զգինեաց դեգերանս, թողցէ՛ ՚ի բնակութիւնս իւր զանարգանս[8017]։ [8017] Ոմանք. Լցցի հացիւ. եւ որ զհետ երթայ դատարկութեան. լցցի աղքատութեամբ... ՚ի բնակութիւնս իւր անարգութիւն։
11 Ով մշակում է իր հողը, պիտի կշտանայ հացով, իսկ ով դատարկ բաների յետեւից է գնում, նա պակասամիտ է: Ով ժամանակը վատնում է գինարբուքի մէջ, նա անարգանք է թողնելու իր շրջապատի վրայ:
11 Իր երկիրը մշակողը հացով կը կշտանայ. Բայց դատարկ մարդոց հետեւողը պակասամիտ է։
Որ գործէ զերկիր իւր` յագեսցի հացիւ, իսկ որ զհետ երթան զնանրութեան` պակասամիտք են: [172]Որ ախորժէ զգինեաց դեգերանս, թողցէ ի բնակութիւնս իւր զանարգանս:

12:11: Որ գործէ զերկիր իւր՝ յագեսցի հացիւ, իսկ որ զհետ երթան զնանրութեան՝ պակասամի՛տք են։ Որ ախորժէ զգինեաց դեգերանս, թողցէ՛ ՚ի բնակութիւնս իւր զանարգանս[8017]։
[8017] Ոմանք. Լցցի հացիւ. եւ որ զհետ երթայ դատարկութեան. լցցի աղքատութեամբ... ՚ի բնակութիւնս իւր անարգութիւն։
11 Ով մշակում է իր հողը, պիտի կշտանայ հացով, իսկ ով դատարկ բաների յետեւից է գնում, նա պակասամիտ է: Ով ժամանակը վատնում է գինարբուքի մէջ, նա անարգանք է թողնելու իր շրջապատի վրայ:
11 Իր երկիրը մշակողը հացով կը կշտանայ. Բայց դատարկ մարդոց հետեւողը պակասամիտ է։
zohrab-1805▾ eastern-1994▾ western am▾
12:1112:11 Кто возделывает землю свою, тот будет насыщаться хлебом; а кто идет по следам празднолюбцев, тот скудоумен. [Кто находит удовольствие в трате времени за вином, тот в своем доме оставит бесславие.]
12:11 ὁ ο the ἐργαζόμενος εργαζομαι work; perform τὴν ο the ἑαυτοῦ εαυτου of himself; his own γῆν γη earth; land ἐμπλησθήσεται εμπιπλημι fill in; fill up ἄρτων αρτος bread; loaves οἱ ο the δὲ δε though; while διώκοντες διωκω go after; pursue μάταια ματαιος superficial ἐνδεεῖς ενδεης straitened φρενῶν φρην feeling; wits [a] ὅς ος who; what ἐστιν ειμι be ἡδὺς ηδυς in οἴνων οινος wine διατριβαῖς διατριβη in τοῖς ο the ἑαυτοῦ εαυτου of himself; his own ὀχυρώμασιν οχυρωμα stronghold καταλείψει καταλειπω leave behind; remain ἀτιμίαν ατιμια dishonor
12:11 עֹבֵ֣ד ʕōvˈēḏ עבד work, serve אַ֭דְמָתֹו ˈʔaḏmāṯô אֲדָמָה soil יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated לָ֑חֶם lˈāḥem לֶחֶם bread וּ û וְ and מְרַדֵּ֖ף mᵊraddˌēf רדף pursue רֵיקִ֣ים rêqˈîm רֵיק empty חֲסַר־ ḥᵃsar- חָסֵר lacking לֵֽב׃ lˈēv לֵב heart
12:11. qui operatur terram suam saturabitur panibus qui autem sectatur otium stultissimus estHe that tilleth his land shall be satisfied with bread: but he that pursueth idleness is very foolish.
11. He that tilleth his land shall have plenty of bread: but he that followeth after vain is void of understanding.
12:11. Whoever works his land shall be satisfied with bread. But whoever continually pursues leisure is most foolish. Whoever is soothed by lingering over wine leaves behind contempt in his strongholds.
12:11. He that tilleth his land shall be satisfied with bread: but he that followeth vain [persons is] void of understanding.
He that tilleth his land shall be satisfied with bread: but he that followeth vain [persons is] void of understanding:

12:11 Кто возделывает землю свою, тот будет насыщаться хлебом; а кто идет по следам празднолюбцев, тот скудоумен. [Кто находит удовольствие в трате времени за вином, тот в своем доме оставит бесславие.]
12:11
ο the
ἐργαζόμενος εργαζομαι work; perform
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
γῆν γη earth; land
ἐμπλησθήσεται εμπιπλημι fill in; fill up
ἄρτων αρτος bread; loaves
οἱ ο the
δὲ δε though; while
διώκοντες διωκω go after; pursue
μάταια ματαιος superficial
ἐνδεεῖς ενδεης straitened
φρενῶν φρην feeling; wits

[a]
ὅς ος who; what
ἐστιν ειμι be
ἡδὺς ηδυς in
οἴνων οινος wine
διατριβαῖς διατριβη in
τοῖς ο the
ἑαυτοῦ εαυτου of himself; his own
ὀχυρώμασιν οχυρωμα stronghold
καταλείψει καταλειπω leave behind; remain
ἀτιμίαν ατιμια dishonor
12:11
עֹבֵ֣ד ʕōvˈēḏ עבד work, serve
אַ֭דְמָתֹו ˈʔaḏmāṯô אֲדָמָה soil
יִֽשְׂבַּֽע־ yˈiśbˈaʕ- שׂבע be sated
לָ֑חֶם lˈāḥem לֶחֶם bread
וּ û וְ and
מְרַדֵּ֖ף mᵊraddˌēf רדף pursue
רֵיקִ֣ים rêqˈîm רֵיק empty
חֲסַר־ ḥᵃsar- חָסֵר lacking
לֵֽב׃ lˈēv לֵב heart
12:11. qui operatur terram suam saturabitur panibus qui autem sectatur otium stultissimus est
He that tilleth his land shall be satisfied with bread: but he that pursueth idleness is very foolish.
12:11. Whoever works his land shall be satisfied with bread. But whoever continually pursues leisure is most foolish. Whoever is soothed by lingering over wine leaves behind contempt in his strongholds.
12:11. He that tilleth his land shall be satisfied with bread: but he that followeth vain [persons is] void of understanding.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.
Note, 1. It is men's wisdom to mind their business and follow an honest calling, for that is the way, by the blessing of God, to get a livelihood: He that tills his land, of which he is either the owner or the occupant, that keeps to his word and is willing to take pains, if he do not raise an estate by it (what need is there of that?), yet he shall be satisfied with bread, shall have food convenient for himself and his family, enough to bear his charges comfortably through the world. Even the sentence of wrath has this mercy in it, Thou shalt eat bread, though it be in the sweat of thy face. Cain was denied this, Gen. iv. 12. Be busy, and that is the true way to be easy. Keep thy shop and thy shop will keep thee. Thou shalt eat the labour of thy hands. 2. It is men's folly to neglect their business. Those are void of understanding that do so, for then they fall in with idle companions and follow them in their evil courses, and so come to want bread, at least bread of their own, and make themselves burdensome to others, eating the bread out of other people's mouths.
Adam Clarke: Commentary on the Bible - 1831
12:11: He that tilleth his land - God's blessing will be in the labor of the honest agriculturist.
But he that followeth vain persons - He who, while he should be cultivating his ground, preparing for a future crop, or reaping his harvest, associates with fowlers, coursers of hares, hunters of foxes, or those engaged in any champaign amusements, is void of understanding; and I have known several such come to beggary.
To this verse the Septuagint add the following clause: 'ov estin en oinwn diatribaiv, en toiv eautou ocurwmasi kataleiqei atimian. "He who is a boon companion in banquets, shall leave dishonor in his own fortresses." This has been copied by the Vulgate and the Arabic. That is The man who frequents the ale-house enriches that, while he impoverishes his own habitation.
Albert Barnes: Notes on the Bible - 1834
12:11: The contrast is carried on between the life of industry and that of the idle, "vain person" of the "baser sort" (the "Raca" of Mat 5:22). We might have expected that the second clause would have ended with such words as "shall lack bread," but the contrast goes deeper. Idleness leads to a worse evil than that of hunger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: tilleth: Pro 13:23, Pro 14:4, Pro 14:23, Pro 27:27, Pro 28:19; Gen 3:19; Psa 128:2; Eph 4:28; Th1 4:11, Th1 4:12; Th2 3:8
he that followeth: Pro 1:10-19, Pro 4:14, Pro 4:15, Pro 6:32, Pro 7:7, Pro 9:6, Pro 9:13, Pro 9:16, Pro 13:20; Jdg 9:4; Psa 26:4; Jon 2:8; Tit 1:10, Tit 1:11
Proverbs 12:12
Carl Friedrich Keil and Franz Delitzsch
12:11
11 He that tilleth his own ground is satisfied with bread,
And he that followeth after vain pursuits is devoid of understanding.
Yet more complete is the antithetic parallelism in the doublette, Prov 28:19 (cf. also Sir. 20:27a). The proverb recommends the cultivation of the field as the surest means of supporting oneself honestly and abundantly, in contrast to the grasping after vain, i.e., unrighteous means of subsistence, windy speculations, and the like (Fl.). ריקים are here not persons (Bertheau), but things without solidity and value (lxx μάταια; Aquila, Theodotion, κενά), and, in conformity with the contrast, not real business. Elsewhere also the mas. plur. discharges the function of a neut. noun of multitude, vid., נגידים, principalia, Prov 8:6, and זדים, Ps 19:14 - one of the many examples of the imperfect use of the gender in Hebr.; the speaker has in ריקים, vana et inania, not אנשׁים (Judg 9:4), but דברים (Deut 32:47) in view. The lxx erroneously at Prov 28:19, and Symmachus and Jerome at both places understand ריקים of slothfulness.
John Gill
12:11 He that tilleth his land shall be satisfied with bread,.... This was man's work in innocence; this he was doomed to do with the sweat of his brow after his fall; every man has his land to till, or some calling, work, or business, to be employed in, either civil or sacred; and it becomes him to be diligent therein, and such as are shall not want bread, but shall have a sufficiency of it;
but he that followeth vain persons is void of understanding: that neglects his business, loiters away his time, spends it in the company of vain, empty, and unprofitable persons; as he shows himself by such a choice that he is void of understanding, or "wants a heart" (s), to improve his time and talents; so before long it is much if he does not want a piece of bread. Thus he that is concerned to have the fallow ground of his heart ploughed up, and righteousness, truth, and holiness, sown therein, that it may bring forth fruit; or who is careful about the welfare and salvation of his immortal soul, and makes diligent use of all means to promote its spiritual good, shall be filled with the bread of life, shall find it and eat it, to the joy and rejoicing of his heart; and, on the contrary, he that associates himself with vain persons, empty of all that is spiritually good, that have only empty notions of religion; or who attend to the profane and vain boastings of antichrist, and all false teachers; and give heed to seducing spirits and doctrines of devils, whose words eat as do a canker; these, as they show themselves to want wisdom, so they are and will be brought into starving and famishing circumstances in a spiritual sense. Jarchi interprets the former clause of a man that is studious in his doctrine, that revolves it in his mind, that he may not forget it; and the Arabic version renders the last clause,
"they that run after false demons, their minds are deficient;''
see Rev_ 9:20.
(s) "deficiens corde", Pagninus; "carens corde", Montanus; "deficitur corde", Schultens.
John Wesley
12:11 Tilleth - That employs his time in an honest calling. Vain persons - In an idle course of living.
Robert Jamieson, A. R. Fausset and David Brown
12:11 The idler's fate is the result of indolence and want of principle (Prov 6:32; Prov 7:7).
12:1212:12: Ցանկութիւնք ամպարշտաց՝ չա՛ր են. արմատք բարեպաշտաց՝ հաստատո՛ւնք են։
12 Ամբարիշտների ցանկութիւնները չար են, իսկ բարեպաշտների արմատները՝ հաստատուն:
12 Ամբարիշտը չարերուն աւարին կը փափաքի, Բայց արդարներուն արմատը պտուղ կու տայ։
Ցանկութիւնք ամպարշտաց` [173]չար են, արմատք բարեպաշտաց հաստատունք`` են:

12:12: Ցանկութիւնք ամպարշտաց՝ չա՛ր են. արմատք բարեպաշտաց՝ հաստատո՛ւնք են։
12 Ամբարիշտների ցանկութիւնները չար են, իսկ բարեպաշտների արմատները՝ հաստատուն:
12 Ամբարիշտը չարերուն աւարին կը փափաքի, Բայց արդարներուն արմատը պտուղ կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212:12 Нечестивый желает уловить в сеть зла; но корень праведных тверд.
12:12 ἐπιθυμίαι επιθυμια longing; aspiration ἀσεβῶν ασεβης irreverent κακαί κακος bad; ugly αἱ ο the δὲ δε though; while ῥίζαι ριζα root τῶν ο the εὐσεβῶν ευσεβης reverent ἐν εν in ὀχυρώμασιν οχυρωμα stronghold
12:12 חָמַ֣ד ḥāmˈaḏ חמד desire רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty מְצֹ֣וד mᵊṣˈôḏ מָצֹוד net רָעִ֑ים rāʕˈîm רַע evil וְ wᵊ וְ and שֹׁ֖רֶשׁ šˌōreš שֹׁרֶשׁ root צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יִתֵּֽן׃ yittˈēn נתן give
12:12. desiderium impii munimentum est pessimorum radix autem iustorum proficietThe desire of the wicked is the fortification of evil men: but the root of the just shall prosper.
12. The wicked desireth the net of evil men: but the root of the righteous yieldeth .
12:12. The desire of the impious is the fortification of what is most wicked. But the root of the just shall prosper.
12:12. The wicked desireth the net of evil [men]: but the root of the righteous yieldeth [fruit].
The wicked desireth the net of evil [men]: but the root of the righteous yieldeth:

12:12 Нечестивый желает уловить в сеть зла; но корень праведных тверд.
12:12
ἐπιθυμίαι επιθυμια longing; aspiration
ἀσεβῶν ασεβης irreverent
κακαί κακος bad; ugly
αἱ ο the
δὲ δε though; while
ῥίζαι ριζα root
τῶν ο the
εὐσεβῶν ευσεβης reverent
ἐν εν in
ὀχυρώμασιν οχυρωμα stronghold
12:12
חָמַ֣ד ḥāmˈaḏ חמד desire
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
מְצֹ֣וד mᵊṣˈôḏ מָצֹוד net
רָעִ֑ים rāʕˈîm רַע evil
וְ wᵊ וְ and
שֹׁ֖רֶשׁ šˌōreš שֹׁרֶשׁ root
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
יִתֵּֽן׃ yittˈēn נתן give
12:12. desiderium impii munimentum est pessimorum radix autem iustorum proficiet
The desire of the wicked is the fortification of evil men: but the root of the just shall prosper.
12:12. The desire of the impious is the fortification of what is most wicked. But the root of the just shall prosper.
12:12. The wicked desireth the net of evil [men]: but the root of the righteous yieldeth [fruit].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-22: Желания, слова и дела нечестивого и праведного существенно различны, различен и плод, последствие их для того и другого, неудача и прямая гибель для нечестивого, и спасение для праведного (ст. 12-14, сн. XVIII:7; Пс. LXI:13).

Затем противополагаются самомнение и нетерпеливость безумного и скромность (в принятии советов от ближних) и терпеливость и осторожность (при получении обид) мудрого (ст. 15-16), а также правдивость и истинность свидетельства мудрого и ложь, коварство и злоба свидетельства безумного и нечестивого (ст. 17-22). Будучи само по себе злом, которое всегда болезненно отзывается в сердце ближнего, как бы нанося ему рану (ст. 18), свидетельство или лжесвидетельство нечестивого и самому ему приносит гибель (ст. 19-20), главное - лишение милости Божией, которая неразлучна с правыми сердцем, словами и делами (ст. 22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.
See here, 1. What is the care and aim of a wicked man; he would do mischief: He desires the net of evil men. "Oh that I were but as cunning as such a man, to make a hand of those I deal with, that I had but his art of over-reaching, that I could but take my revenge on one I have spite to as effectually as he can!" He desires the strong-hold, or fortress, of evil men (so some read it), to act securely in doing mischief, that it may not turn upon him. 2. What is the care and aim of a good man: His root yields fruit, and is his strength and stability, and that is it that he desires, to do good and to be fixed and confirmed in doing good. The wicked desires only a net wherewith to fish for himself; the righteous desires to yield fruit for the benefit of others and God's glory, Rom. xiv. 6.
Adam Clarke: Commentary on the Bible - 1831
12:12: The wicked desireth the net of evil men - They applaud their ways, and are careful to imitate them in their wiles.
Albert Barnes: Notes on the Bible - 1834
12:12: The meaning seems to be: The "net of evil men" (compare Pro 1:17) is that in which they are taken, the judgment of God in which they are ensnared. This they run into with such a blind infatuation, that it seems as if they were in love with their own destruction. The marginal rendering gives the thought that the wicked seek the protection of others like themselves, but seek in vain; the "root of the just" (i. e., that in them which is fixed and stable) alone yields that protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: desireth: Pro 1:17-19, Pro 29:5, Pro 29:6; Psa 9:15, Psa 10:9; Jer 5:26-28; Mic 7:2; Hab 1:15-17
net: or, fortress, Pro 10:15
the root: Psa 1:3; Isa 27:6, Isa 37:31; Jer 17:7, Jer 17:8; Luk 8:13-15; Joh 15:5, Joh 15:16; Rom 6:22
Proverbs 12:13
Carl Friedrich Keil and Franz Delitzsch
12:12
12 The godless lusteth after the spoil of evil-doers;
But the root of the righteous shoots forth.
This translation is at the same time an explanation, and agrees with Fleischer's "the godless strives by unrighteous gain like the wicked (Prov 4:14) to enrich himself, namely, as must be understood from the antithetic members of the parallelism, in vain, without thereby making progress and gaining anything certain. The preterite, as Prov 11:2, Prov 11:8, etc., places the general true proposition as a separate historic principle derived from experience. In 12b יתּן stands elliptically or pregnantly: edet, scil. quod radix edere solet, sobolem stirpis, ramorum, etc., as in the Arab. natan and ânatan are specially used without an obj. of the spontaneousness of an odour." מצוד (from צוּד, to spy, to hunt) is elsewhere the instrument of the hunt (a net), here the object and end of it. If the words had been מצוּדי רעים, then we would explain after מלאכי רעים, Ps 78:49 (vid., comm. on), and אושׁת רע, Prov 6:24; but in the difference of number, רעים will not be the qualitative but the subjective personal genitive: capturam qualem mali captant. Ewald, who understands ריקים, 11b, of good-for-nothing-fellows, interprets רעים here, on the contrary, as neuter (172b): the desire of the wicked is an evil net, i.e., wherein he catches all manner of evil for himself. The lxx has here two proverbs, in which מצוד occurs in the plur. and in the sense of ὀχυρώματα; 12b of the Hebr. text is rendered: αἱ δὲ ῥίζαι τῶν εὐσεβῶν ἐν ὀχρυώμασι, which Schleusner explains immotae erunt. The Hebr. text can gain nothing from this variation. That the lxx read ושׁרשׁ צדיקים איתן is not probable, since they nowhere thus translate איתן. But Reiske and Ziegler have, like Ewald and Hitzig, combined יתּן of this proverb with יתן from איתן (Arab. wâtin), firmum, perennem esse. Hitzig translates the distich, after emending the text of 12a by the help of the lxx and the Arab.: the refuge of the wicked is crumbling clay, but the root of the righteous endures (יתן from יתן). Bttcher also reads חמר instead of חמד, and translates (vid., p. 192, l. 11): the refuge of the wicked is miry clay, but the root of the righteous holdeth fast (יתן = Arab. wâtin). But this derivation of a verb יתן is not necessary. The Graec. Venet. rightly, ῥίζα δὲ δικαίων δώσει. The obj. is self-evident. Rashi reads מה שהוא ראוי ליתן והוא הפרי. So also Schultens. The root giveth, is equivalent to, it is productive in bringing forth that which lies in its nature. That the root of the righteous endures (Targ. נתקיּם) is otherwise expressed, Prov 12:3.
Geneva 1599
12:12 The wicked desireth the (e) net of evil [men]: but the (f) root of the righteous yieldeth [fruit].
(e) Continually imagines ways to harm others.
(f) Meaning, their heart within, which is upright, and does good to all.
John Gill
12:12 The wicked desireth the net of evil men,.... To be master of all the wicked arts and methods evil men use to ensnare and oppress others; to get them and their substance into their hands; or "desireth the evil net", as the Targum; the evil net of antichrist, which he lays for the poor, whom he draws into it and catches them; see Ps 10:9. Jarchi understands it of "hunting" (t) and of wicked men desiring to be fed and nourished with what evil men get by hunting; compare with this Ezek 13:18. Some render it the "fortress" or "strong hold" (u) of evil men, in which they fortify and secure themselves to do mischief to others, and to prevent any besieging them, so Gersom; and this is what all wicked men are desirous of;
but the root of the righteous yieldeth fruit; or "shall give" (w) that; that security and protection from real evil and mischief which the wicked cannot obtain; or he, that is, God, "shall give the righteous root" (x), firmly fix them that they shall not be moved; or as we supply it, and so Aben Ezra, "yieldeth fruit", much more desirable than the net of evil men the wicked covet: righteous men are compared to trees, they are called "trees of righteousness", Is 61:3; these have a root in the love of God, in the person of Christ, and in the grace of the Spirit, and this root yieldeth fruit; the love of God is the root and source of all good things, of all the blessings of grace, of the fruit of grace, faith, hope, and love, and of evangelical obedience; the person of Christ is the source of all spiritual blessings, of salvation and eternal life; the righteous have their being in him as a root; they are bore by him, have all their life, grace, holiness, fruitfulness, and perseverance therein, from him; and the grace of the Spirit in the heart, which is the root of the matter, the hidden man of the heart, from hence are fruits meet for faith and repentance, and good works, which are both pleasant and profitable. The Targum is,
"the root of the righteous shall remain, or be established;''
see Prov 12:3.
(t) "venationem", Munster, Schultens; "venatum", Tigurine version. (u) "Praesidium", Mercerus, Junius & Tremelllus, Piscator. (w) "dabit", Pagninus, Montanus, Baynus, Mercerus. (x) "Radicem justorum dabit Deus", Gejerus, Michaelis.
John Wesley
12:12 Desireth - He approves those arts, which wicked men use like nets to ensnare other men. The root - That piety, which is the root of his actions, yields him sufficient fruit both for his own need, and to do good to others.
Robert Jamieson, A. R. Fausset and David Brown
12:12 the wicked . . . evil--They love the crafty arts of deception.
the root . . . fruit--their own resources supply them; or, it may be rendered: "He (God) giveth, or, sets (Ezek 17:22) the root of the righteous," and hence it is firm: or, the verb is impersonal; "As to the root . . . it is firm" (Prov 17:19).
12:1312:13: Վասն վնասու շրթանց անկանի յորոգա՛յթ մեղաւորն՝ եւ արդարն զերծանի՛ ՚ի նմանէ։ Քաղցրահայեացն գթութիւն գտցէ. որ պատահէ ՚ի դրունս՝ նեղէ զոգիս[8018]։ [8018] Ոմանք. Գթութիւն գտանէ... նեղէ զանձինս։
13 Մեղաւորն իր լեզուի պատճառով որոգայթի մէջ կ’ընկնի, բայց արդարը զերծ կը մնայ դրանից: Քաղցրահայեաց մարդը գթութիւն է գտնում, բայց ով դռների արանքում է պատահում մարդկանց, նեղութիւն է պատճառում հոգուն:
13 Չարը իր շրթունքներուն յանցանքովը որոգայթը կ’իյնայ, Բայց արդարը նեղութենէ կ’ազատի։
Վասն վնասու շրթանց անկանի յորոգայթ մեղաւորն, եւ արդարն զերծանի [174]ի նմանէ: Քաղցրահայեացն գթութիւն գտանէ. որ պատահէ ի դրունս` նեղէ զոգիս:

12:13: Վասն վնասու շրթանց անկանի յորոգա՛յթ մեղաւորն՝ եւ արդարն զերծանի՛ ՚ի նմանէ։ Քաղցրահայեացն գթութիւն գտցէ. որ պատահէ ՚ի դրունս՝ նեղէ զոգիս[8018]։
[8018] Ոմանք. Գթութիւն գտանէ... նեղէ զանձինս։
13 Մեղաւորն իր լեզուի պատճառով որոգայթի մէջ կ’ընկնի, բայց արդարը զերծ կը մնայ դրանից: Քաղցրահայեաց մարդը գթութիւն է գտնում, բայց ով դռների արանքում է պատահում մարդկանց, նեղութիւն է պատճառում հոգուն:
13 Չարը իր շրթունքներուն յանցանքովը որոգայթը կ’իյնայ, Բայց արդարը նեղութենէ կ’ազատի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1312:13 Нечестивый уловляется грехами уст своих; но праведник выйдет из беды. [Смотрящий кротко помилован будет, а встречающийся в воротах стеснит других.]
12:13 δι᾿ δια through; because of ἁμαρτίαν αμαρτια sin; fault χειλέων χειλος lip; shore ἐμπίπτει εμπιπτω fall in εἰς εις into; for παγίδας παγις trap ἁμαρτωλός αμαρτωλος sinful ἐκφεύγει εκφευγω escape δὲ δε though; while ἐξ εκ from; out of αὐτῶν αυτος he; him δίκαιος δικαιος right; just [a] ὁ ο the βλέπων βλεπω look; see λεῖα λειος smooth ἐλεηθήσεται ελεεω show mercy; have mercy on ὁ ο the δὲ δε though; while συναντῶν συνανταω meet with ἐν εν in πύλαις πυλη gate ἐκθλίψει εκθλιβω soul
12:13 בְּ bᵊ בְּ in פֶ֣שַׁע fˈešaʕ פֶּשַׁע rebellion שְׂ֭פָתַיִם ˈśᵊfāṯayim שָׂפָה lip מֹוקֵ֣שׁ môqˈēš מֹוקֵשׁ bait רָ֑ע rˈāʕ רַע evil וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out מִ mi מִן from צָּרָ֣ה ṣṣārˈā צָרָה distress צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
12:13. propter peccata labiorum ruina proximat malo effugiet autem iustus de angustiaFor the sins of the lips ruin draweth nigh to the evil man: but the just shall escape out of distress.
13. In the transgression of the lips is a snare to the evil man: but the righteous shall come out of trouble.
12:13. For the sins of the lips draw ruin to the evil. But the just shall escape from distress.
12:13. The wicked is snared by the transgression of [his] lips: but the just shall come out of trouble.
The wicked is snared by the transgression of [his] lips: but the just shall come out of trouble:

12:13 Нечестивый уловляется грехами уст своих; но праведник выйдет из беды. [Смотрящий кротко помилован будет, а встречающийся в воротах стеснит других.]
12:13
δι᾿ δια through; because of
ἁμαρτίαν αμαρτια sin; fault
χειλέων χειλος lip; shore
ἐμπίπτει εμπιπτω fall in
εἰς εις into; for
παγίδας παγις trap
ἁμαρτωλός αμαρτωλος sinful
ἐκφεύγει εκφευγω escape
δὲ δε though; while
ἐξ εκ from; out of
αὐτῶν αυτος he; him
δίκαιος δικαιος right; just

[a]
ο the
βλέπων βλεπω look; see
λεῖα λειος smooth
ἐλεηθήσεται ελεεω show mercy; have mercy on
ο the
δὲ δε though; while
συναντῶν συνανταω meet with
ἐν εν in
πύλαις πυλη gate
ἐκθλίψει εκθλιβω soul
12:13
בְּ bᵊ בְּ in
פֶ֣שַׁע fˈešaʕ פֶּשַׁע rebellion
שְׂ֭פָתַיִם ˈśᵊfāṯayim שָׂפָה lip
מֹוקֵ֣שׁ môqˈēš מֹוקֵשׁ bait
רָ֑ע rˈāʕ רַע evil
וַ wa וְ and
יֵּצֵ֖א yyēṣˌē יצא go out
מִ mi מִן from
צָּרָ֣ה ṣṣārˈā צָרָה distress
צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
12:13. propter peccata labiorum ruina proximat malo effugiet autem iustus de angustia
For the sins of the lips ruin draweth nigh to the evil man: but the just shall escape out of distress.
12:13. For the sins of the lips draw ruin to the evil. But the just shall escape from distress.
12:13. The wicked is snared by the transgression of [his] lips: but the just shall come out of trouble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Truth and Falsehood.
13 The wicked is snared by the transgression of his lips: but the just shall come out of trouble.
See here, 1. The wicked entangling themselves in trouble by their folly, when God in justice leaves them to themselves. They are often snared by the transgression of their lips and their throats are cut with their own tongues. By speaking evil of dignities they expose themselves to public justice; by giving ill language they become obnoxious to private resentments, are sued for defamation, and actions on the case for words are brought against them. Many a man has paid dearly in this world for the transgression of his lips, and has felt the lash on his back for want of a bridle upon his tongue, Ps. lxiv. 8. 2. The righteous extricating themselves out of trouble by their own wisdom, when God in mercy comes in for their succour: The just shall come out of such troubles as the wicked throw themselves headlong into. It is intimated that the just may perhaps come into trouble; but, though they fall, they shall not be utterly cast down, Ps. xxxiv. 19.
Adam Clarke: Commentary on the Bible - 1831
12:13: The wicked is snared by the transgression of his lips - A man who deals in lies and false oaths will sooner or later be found out to his own ruin. There is another proverb as true as this: A liar had need of a good memory; for as the truth is not in him, he says and unsays, and often contradicts himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: wicked is snared by the transgression of his lips: Heb. snare of the wicked is in the transgression of lips, Pro 6:2, Pro 15:2, Pro 18:6, Pro 18:7; Kg1 2:23; Psa 5:6, Psa 64:8; Dan 6:24; Mat 27:25
but: Pro 11:8; Gen 48:16; Sa2 4:9; Psa 34:19; Ecc 7:18; Rom 8:35-37; Pe2 2:9
Proverbs 12:14
Carl Friedrich Keil and Franz Delitzsch
12:13
Proverbs regarding injurious and beneficial words, wise hearing and prudent silence.
13 In the transgression of the lips there lies a dangerous snare;
The righteous escapeth from trouble.
The consecutive modus (ויּצא) is here of greater weight than e.g., at Prov 11:8, where the connection follows without it (ויּבא) from the idea of the change of place. The translation: but the righteous ... restores ויצא (ויצא), and ignores the syllogistic relation of the members of the proverb, which shows itself here (cf. the contrary, Prov 11:9) to a certain degree by ויּצא. Ewald displaces this relation, for he paraphrases: "any one may easily come into great danger by means of inconsiderate words; yet it is to be hoped that the righteous may escape, for he will guard himself against evil from the beginning." He is right here in interpreting צרה and מוקשׁ רע as the designation of danger into which one is betrayed by the transgressions of his lips, but "inconsiderate words" are less than פּשׁע שׂפתים. One must not be misled into connecting with פּשׁע the idea of missing, or a false step, from the circumstance that פּשׁע means a step; both verbs have, it is true, the common R. פש with the fundamental idea of placing apart or separating, but פּשׁע has nothing to do with פּשׁע (step = placing apart of the legs), but denotes (as Arab. fusuwḳ fisḳ, from the primary meaning diruptio, diremtio) a sinning, breaking through and breaking off the relation to God (cf. e.g., Prov 28:24), or even the restraints of morality (Prov 10:19). Such a sinning, which fastens itself to, and runs even among the righteous, would not be called פשׁע, but rather חטּאת (Prov 20:9). According to this the proverb will mean that sinful words bring into extreme danger every one who indulges in them - a danger which he can with difficulty escape; and that thus the righteous, who guards himself against sinful words, escapes from the distress (cf. with the expression, Eccles 7:18) into which one is thereby betrayed. רע is the descriptive and expressive epithet to מוקשׁ (cf. Eccles 9:12): a bad false trap, a malicious snare, for מוקשׁ is the snare which closes together and catches the bird by the feet. This proverb is repeated at Prov 29:6, peculiarly remodelled. The lxx has after Prov 12:13 another distich:
He who is of mild countenance findeth mercy;
He who is litigious oppresseth souls.
(נפשׁות, or rather, more in accordance with the Hebrew original: oppresseth himself, נפשׁו.)
John Gill
12:13 The wicked is snared by the transgression of his lips,.... A wicked man often brings himself into trouble by giving his tongue too great a liberty, and by making free with the characters of others; sometimes by treasonable speeches against his sovereign; sometimes by bearing false Witness, and by lies and perjuries, of which he is convicted in open court; and by calumnies, reproaches, detraction, and scandal raised by him, and cast on his neighbour, who sues him for these things: or "in the transgression of the lips is an evil snare"; or "the snare of an evil man" (y); by the wicked things they say they lay a snare for others, which the simple and incautious are taken in; so heretics ensnare men by their good words and fair speeches, and plausibility of their doctrines; so antichrist, by lies in hypocrisy, and by his deceivableness of unrighteousness;
but the just shall come out of trouble; or escape it; he escapes the snare that is laid for him, and so the trouble consequent upon it; a just man escapes trouble by not giving his tongue the liberty wicked men do; and when he by any means falls into trouble, he gets out of it again by giving good words to those in whose hands he is; and by his prayers and supplications unto God. The righteous are sometimes in trouble, and in such sort of trouble as others are not; by reason of their own corruptions, Satan's temptations, the hidings of God's face, as well as various outward afflictions; out of all which the Lord delivers them sooner or later, in life or in death, Ps 34:19. Jarchi exemplifies this in the case of righteous Noah, who escaped the flood, when the world of the ungodly were destroyed by it, for the transgression of their lips, saying, as in Job 21:15, "what is the Almighty?" &c.
(y) "in praevaricatione labiorum laqueos malus", Montanus, Michaelis, Schultens, so Junius & Tremellius, Piscator, Cocceius; "vel laqueus hominis mali", Mercerus, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
12:13 The wicked is snared, &c.--The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.
12:1412:14: ՚Ի պտղոյ բերանոյ առն՝ լցցի՛ անձն իւր բարութեամբ. հատուցումն շրթանց իւրոց հատուսցի՛ նմա։
14 Մարդ պիտի լցուի բարիքներով իր բերանի պտղից, եւ իր շուրթերի տուածի համեմատ՝ ստանայ հատուցում:
14 Մարդը իր բերնին պտուղէն բարիքներով պիտի լեցուի Եւ իր գործերուն հատուցում պիտի ընդունի։
Ի պտղոյ բերանոյ առն` լցցի անձն իւր բարութեամբ, հատուցումն [175]շրթանց իւրոց հատուսցի նմա:

12:14: ՚Ի պտղոյ բերանոյ առն՝ լցցի՛ անձն իւր բարութեամբ. հատուցումն շրթանց իւրոց հատուսցի՛ նմա։
14 Մարդ պիտի լցուի բարիքներով իր բերանի պտղից, եւ իր շուրթերի տուածի համեմատ՝ ստանայ հատուցում:
14 Մարդը իր բերնին պտուղէն բարիքներով պիտի լեցուի Եւ իր գործերուն հատուցում պիտի ընդունի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1412:14 От плода уст {своих} человек насыщается добром, и воздаяние человеку по делам рук его.
12:14 ἀπὸ απο from; away καρπῶν καρπος.1 fruit στόματος στομα mouth; edge ψυχὴ ψυχη soul ἀνδρὸς ανηρ man; husband πλησθήσεται πληθω fill; fulfill ἀγαθῶν αγαθος good ἀνταπόδομα ανταποδομα repayment δὲ δε though; while χειλέων χειλος lip; shore αὐτοῦ αυτος he; him δοθήσεται διδωμι give; deposit αὐτῷ αυτος he; him
12:14 מִ mi מִן from פְּרִ֣י ppᵊrˈî פְּרִי fruit פִי־ fî- פֶּה mouth אִ֭ישׁ ˈʔîš אִישׁ man יִשְׂבַּע־ yiśbaʕ- שׂבע be sated טֹ֑וב ṭˈôv טֹוב good וּ û וְ and גְמ֥וּל ḡᵊmˌûl גְּמוּל deed יְדֵי־ yᵊḏê- יָד hand אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind יָשִׁ֥יבישׁוב *yāšˌîv שׁוב return לֹֽו׃ lˈô לְ to
12:14. de fructu oris sui unusquisque replebitur bonis et iuxta opera manuum suarum retribuetur eiBy the fruit of his own mouth shall a man be filled wlth good things, and according to the works of his hands it shall be repaid him.
14. A man shall be satisfied with good by the fruit of his mouth: and the doings of a man’s hands shall be rendered unto him.
12:14. By the fruit of his own mouth, each one shall be filled with good things, and according to the works of his own hands, it will be distributed to him.
12:14. A man shall be satisfied with good by the fruit of [his] mouth: and the recompence of a man’s hands shall be rendered unto him.
A man shall be satisfied with good by the fruit of [his] mouth: and the recompence of a man' s hands shall be rendered unto him:

12:14 От плода уст {своих} человек насыщается добром, и воздаяние человеку по делам рук его.
12:14
ἀπὸ απο from; away
καρπῶν καρπος.1 fruit
στόματος στομα mouth; edge
ψυχὴ ψυχη soul
ἀνδρὸς ανηρ man; husband
πλησθήσεται πληθω fill; fulfill
ἀγαθῶν αγαθος good
ἀνταπόδομα ανταποδομα repayment
δὲ δε though; while
χειλέων χειλος lip; shore
αὐτοῦ αυτος he; him
δοθήσεται διδωμι give; deposit
αὐτῷ αυτος he; him
12:14
מִ mi מִן from
פְּרִ֣י ppᵊrˈî פְּרִי fruit
פִי־ fî- פֶּה mouth
אִ֭ישׁ ˈʔîš אִישׁ man
יִשְׂבַּע־ yiśbaʕ- שׂבע be sated
טֹ֑וב ṭˈôv טֹוב good
וּ û וְ and
גְמ֥וּל ḡᵊmˌûl גְּמוּל deed
יְדֵי־ yᵊḏê- יָד hand
אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind
יָשִׁ֥יבישׁוב
*yāšˌîv שׁוב return
לֹֽו׃ lˈô לְ to
12:14. de fructu oris sui unusquisque replebitur bonis et iuxta opera manuum suarum retribuetur ei
By the fruit of his own mouth shall a man be filled wlth good things, and according to the works of his hands it shall be repaid him.
12:14. By the fruit of his own mouth, each one shall be filled with good things, and according to the works of his own hands, it will be distributed to him.
12:14. A man shall be satisfied with good by the fruit of [his] mouth: and the recompence of a man’s hands shall be rendered unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man's hands shall be rendered unto him.
We are here assured, for our quickening to every good word and work, 1. That even good words will turn to a good account (v. 14): A man shall be satisfied with good (that is, he shall gain present comfort, that inward pleasure which is truly satisfying) by the fruit of his mouth, by the good he does with his pious discourse and prudent advice. While we are teaching others we may ourselves learn, and feed on the bread of life we break to others. 2. That good works, much more, will be abundantly rewarded: The recompence of a man's hands for all his work and labour of love, all he has done for the glory of God and the good of his generation, shall be rendered unto him, and he shall reap as he has sown. Or it may be understood of the general rule of justice; God will render to every man according to his work, Rom. ii. 6.
Albert Barnes: Notes on the Bible - 1834
12:14: See Pro 13:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: satisfied: Pro 13:2, Pro 18:20, Pro 18:21; Psa 63:5
and: Isa 3:10, Isa 3:11; Mat 10:41, Mat 10:42, Mat 16:27; Th2 1:6, Th2 1:7; Heb 2:2, Heb 11:26
Proverbs 12:15
Carl Friedrich Keil and Franz Delitzsch
12:14
14 From the fruit which the mouth of the man bringeth forth is he satisfied with good,
And what the hands of the man accomplish returns back to him.
The proverb finds its final verification in the last judgment (cf. Mt 12:37), but it is also illustrated in the present life. If the mouth of a man bringeth forth fruit - namely, the fruit of wholesome doctrine, of right guidance, of comforting exhortation, of peace-bringing consolation for others - this fruit is also to his own advantage, he richly enjoys the good which flows out of his own mouth, the blessing he bestows is also a blessing for himself. The same also is the case with the actions of a man. That which is done, or the service which is rendered by his hands, comes back to him as a reward or as a punishment. גּמוּל signifies primarily accomplishment, execution, and is a twofold, double-sided conception: a rendering of good or evil, and merit on the side of men (whether merited reward or merited punishment), as well as recompense, requital on the side of God. The first line is repeated, somewhat altered, at Prov 13:2; Prov 18:20. The whole proverb is prophetically echoed in Is 3:10. The Kerı̂ ישׁיב has Jahve as the subject, or rather the subject remains undefined, and "one requites him" is equivalent to: it is requited to him. The Chethı̂b seems to us more expressive; but this use of the active with the undefined subject, instead of the passive, is certainly as much in the Mishle style (cf. Prov 13:21) as the development of the subject of the clause from a foregoing genitive.
John Gill
12:14 A man shall be satisfied with good by the fruit of his mouth,.... The wholesome advice, the good instruction, and sound doctrine he delivers to others, which are the fruit of his lips, and come forth by them from his heart; these redound to his own advantage, are not only a satisfaction to his mind upon reflection, but because of these he is filled with good things, even to satiety, both in this life and that to come; see Ti1 4:6; or a "man shall be satisfied with good from the fruit of the mouth"; or "be satisfied from the fruit of the mouth of a man" (z); that is, of another man; either of a private man, by his prayers, by the account he gives of his own experience, by the conversation he has with him about the truths of the Gospel; or of a faithful minister of the word, who is the means of feeding the souls of men with good things, even to satisfaction, with the wholesome words of our Lord Jesus Christ, with the sincere milk of the word, with the bread of life, even with the finest of the wheat;
and the recompence of a man's hand shall be rendered unto him; if his words turn to his account, much more his works; if he is filled with good things for the sake of the one, much more will he be recompensed in a way of grace on account of the other; and not for the one without the other, nor for words without works: or "the recompence of a man's hands", or of his works which his hands do, "he shall render to him" (a); that is, God, who renders to every man according to his works; which serves not to establish the doctrine of merit, but to show the goodness and grace of God in taking notice of and accepting the imperfect works of men through Christ, and for his sake.
(z) "de fructu oris viri", Pagninus, Montanus, Mercerus, Schultens. (a) "reddet ei", Pagninus, Montanus, Mercerus, Gejerus, Michaelis; "restituet ei", Munster, so Aben Ezra; "ei refundet", Schultens.
John Wesley
12:14 Mouth - By his pious and profitable discourses. Hands - Of his actions.
12:1512:15: Ճանապարհք անմտաց՝ ուղի՛ղ թուին առաջի նոցա։ Ունկնդի՛ր լինի խրատու իմաստունն.
15 Անմիտներին իրենց ճանապարհները թւում են ուղիղ:
15 Յիմարին ճամբան իր աչքերուն շիտակ է, Բայց իմաստունը խրատին մտիկ կ’ընէ։
Ճանապարհք անմտաց` ուղիղ թուին առաջի նոցա. ունկնդիր լինի խրատու իմաստունն:

12:15: Ճանապարհք անմտաց՝ ուղի՛ղ թուին առաջի նոցա։ Ունկնդի՛ր լինի խրատու իմաստունն.
15 Անմիտներին իրենց ճանապարհները թւում են ուղիղ:
15 Յիմարին ճամբան իր աչքերուն շիտակ է, Բայց իմաստունը խրատին մտիկ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1512:15 Путь глупого прямой в его глазах; но кто слушает совета, тот мудр.
12:15 ὁδοὶ οδος way; journey ἀφρόνων αφρων senseless ὀρθαὶ ορθος upright; normal ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him εἰσακούει εισακουω heed; listen to δὲ δε though; while συμβουλίας συμβουλια wise
12:15 דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way אֱ֭וִיל ˈʔᵉwîl אֱוִיל foolish יָשָׁ֣ר yāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וְ wᵊ וְ and שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear לְ lᵊ לְ to עֵצָ֣ה ʕēṣˈā עֵצָה counsel חָכָֽם׃ ḥāḵˈām חָכָם wise
12:15. via stulti recta in oculis eius qui autem sapiens est audit consiliaThe way of a fool is right in his own eyes: but he that is wise hearkeneth unto counsels.
15. The way of the foolish is right in his own eyes: but he that is wise hearkeneth unto counsel.
12:15. The way of the foolish is right in his own eyes. But whoever is wise listens to counsels.
12:15. The way of a fool [is] right in his own eyes: but he that hearkeneth unto counsel [is] wise.
The way of a fool [is] right in his own eyes: but he that hearkeneth unto counsel [is] wise:

12:15 Путь глупого прямой в его глазах; но кто слушает совета, тот мудр.
12:15
ὁδοὶ οδος way; journey
ἀφρόνων αφρων senseless
ὀρθαὶ ορθος upright; normal
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
εἰσακούει εισακουω heed; listen to
δὲ δε though; while
συμβουλίας συμβουλια wise
12:15
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
אֱ֭וִיל ˈʔᵉwîl אֱוִיל foolish
יָשָׁ֣ר yāšˈār יָשָׁר right
בְּ bᵊ בְּ in
עֵינָ֑יו ʕênˈāʸw עַיִן eye
וְ wᵊ וְ and
שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear
לְ lᵊ לְ to
עֵצָ֣ה ʕēṣˈā עֵצָה counsel
חָכָֽם׃ ḥāḵˈām חָכָם wise
12:15. via stulti recta in oculis eius qui autem sapiens est audit consilia
The way of a fool is right in his own eyes: but he that is wise hearkeneth unto counsels.
12:15. The way of the foolish is right in his own eyes. But whoever is wise listens to counsels.
12:15. The way of a fool [is] right in his own eyes: but he that hearkeneth unto counsel [is] wise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.
See here, 1. What it is that keeps a fool from being wise: His way is right in his own eyes; he thinks he is in the right in every thing he does, and therefore asks no advice, because he does not apprehend he needs it; he is confident he knows the way, and cannot miss it, and therefore never enquires the way. The rule he goes by is to do that which is right in his own eyes, to walk in the way of his heart. Quicquid libet, licet--He makes his will his law. He is a fool that is governed by his eye, and not by his conscience. 2. What it is that keeps a wise man from being a fool; he is willing to be advised, desires to have counsel given him, and hearkens to counsel, being diffident of his own judgment and having a value for the direction of those that are wise and good. He is wise (it is a sign he is so, and he is likely to continue so) whose ear is always open to good advice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: way: Pro 3:7, Pro 14:16, Pro 16:2, Pro 16:25, Pro 26:12, Pro 26:16, Pro 28:11, Pro 30:12; Luk 18:11; Gal 6:3
but: Pro 1:5, Pro 9:9, Pro 19:20; Ecc 4:13; Jer 38:15-28
Proverbs 12:16
Carl Friedrich Keil and Franz Delitzsch
12:15
15 The way of the fool is right in his own eyes,
But the wise listeneth to counsel.
Other proverbs, like Prov 16:2, say that generally the judgment of a man regarding his character does not go beyond a narrow subjectivity; but there are objective criteria according to which a man can prove whether the way in which he walks is right; but the fool knows not other standard than his own opinion, and however clearly and truly one may warn him that the way which he has chosen is the wrong way and leads to a false end, yet he obstinately persists;
(Note: Vid., kindred proverbs by Carl Schulze, Die bibl. Sprichwrter der deutschen Sprache (1860), p. 50, and M. C. Wahl's Das Sprichwort in der heb.-aram. Literatur, u.s.w. (1871), p. 31.)
while a wise man is not so wise in his own eyes (Prov 3:7) as not to be willing to listen to well-meant counsel, because, however careful he may be regarding his conduct, yet he does not regard his own judgment so unerring as not to be inclined ever anew to try it and let it stand the test. Ewald has falsely construed: yet whoever hears counsel is wise. In consequence of the contrast, אויל and חכם are the subject ideas, and with ושׁמע לעצה is brought forward that which is in contrast to the self-complacency of the fool, the conduct of the wise man.
Geneva 1599
12:15 The way of a fool [is] (g) right in his own eyes: but he that hearkeneth to counsel [is] wise.
(g) He stands in his own conceit, and condemns all others in respect to himself.
John Gill
12:15 The way of a fool is right in his own eyes,.... Whether it be the way of open profaneness, or self-righteousness, it appears to him to be the right way; it seems to him a very plain one, and he finds it pleasant; and, trusting to carnal sense, corrupt reason, and a false judgment, and having a high opinion of himself and his own knowledge, never asks after the right way, nor takes the advice of others;
but he that hearkeneth unto counsel is wise; that asks advice and takes it of such who are men of age and experience, men of longer standing, and are wiser than himself; who consults the word of God about the right way of walk, worship, and salvation, and makes the testimonies of God the men of his counsel, which are able to make him wise unto salvation; who hearkens to the counsel of Gospel ministers, and obeys it; and especially to Jesus Christ the wonderful Counsellor, and to the advice he gives, Rev_ 3:18; and who not only hears his words, but does them; such an one is a wise man, Mt 7:24.
John Wesley
12:15 Hearkeneth - That distrusts his own judgments, and seeks counsel from others.
Robert Jamieson, A. R. Fausset and David Brown
12:15 The way . . . eyes--The fool is self-conceited (compare Prov 12:1; Prov 1:32; Prov 10:17; Jas 3:17).
12:1612:16: իսկ անմիտն առ օրին յայտնէ զբարկութիւն իւր։ Թաքուցանէ զանարգանս իւր այր խորագէտ[8019]։ [8019] Ոմանք. Ծածկէ զանարգանս իւր խորագէտն։
16 Իմաստունն ունկնդիր է լինում խրատին, իսկ անմիտն իսկոյն յայտնի է դարձնում իր բարկութիւնը:
16 Յիմարը նոյն օրը կը յայտնէ իր բարկութիւնը, Բայց անարգանքը ծածկողը խելացի է։
իսկ անմիտն առ օրին յայտնէ զբարկութիւն իւր. թաքուցանէ զանարգանս իւր այր խորագէտ:

12:16: իսկ անմիտն առ օրին յայտնէ զբարկութիւն իւր։ Թաքուցանէ զանարգանս իւր այր խորագէտ[8019]։
[8019] Ոմանք. Ծածկէ զանարգանս իւր խորագէտն։
16 Իմաստունն ունկնդիր է լինում խրատին, իսկ անմիտն իսկոյն յայտնի է դարձնում իր բարկութիւնը:
16 Յիմարը նոյն օրը կը յայտնէ իր բարկութիւնը, Բայց անարգանքը ծածկողը խելացի է։
zohrab-1805▾ eastern-1994▾ western am▾
12:1612:16 У глупого тотчас же выкажется гнев его, а благоразумный скрывает оскорбление.
12:16 ἄφρων αφρων senseless αὐθημερὸν αυθημερον report ὀργὴν οργη passion; temperament αὐτοῦ αυτος he; him κρύπτει κρυπτω hide δὲ δε though; while τὴν ο the ἑαυτοῦ εαυτου of himself; his own ἀτιμίαν ατιμια dishonor πανοῦργος πανουργος crafty
12:16 אֱוִ֗יל ʔᵉwˈîl אֱוִיל foolish בַּ֭ ˈba בְּ in † הַ the יֹּום yyôm יֹום day יִוָּדַ֣ע yiwwāḏˈaʕ ידע know כַּעְסֹ֑ו kaʕsˈô כַּעַס grief וְ wᵊ וְ and כֹסֶ֖ה ḵōsˌeh כסה cover קָלֹ֣ון qālˈôn קָלֹון dishonour עָרֽוּם׃ ʕārˈûm עָרוּם shrewd
12:16. fatuus statim indicat iram suam qui autem dissimulat iniuriam callidus estA fool immediately sheweth his anger: but he that dissembleth injuries is wise.
16. A fool’s vexation is presently known: but a prudent man concealeth shame.
12:16. The senseless immediately reveals his anger. But whoever ignores injuries is clever.
12:16. A fool’s wrath is presently known: but a prudent [man] covereth shame.
A fool' s wrath is presently known: but a prudent [man] covereth shame:

12:16 У глупого тотчас же выкажется гнев его, а благоразумный скрывает оскорбление.
12:16
ἄφρων αφρων senseless
αὐθημερὸν αυθημερον report
ὀργὴν οργη passion; temperament
αὐτοῦ αυτος he; him
κρύπτει κρυπτω hide
δὲ δε though; while
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
ἀτιμίαν ατιμια dishonor
πανοῦργος πανουργος crafty
12:16
אֱוִ֗יל ʔᵉwˈîl אֱוִיל foolish
בַּ֭ ˈba בְּ in
הַ the
יֹּום yyôm יֹום day
יִוָּדַ֣ע yiwwāḏˈaʕ ידע know
כַּעְסֹ֑ו kaʕsˈô כַּעַס grief
וְ wᵊ וְ and
כֹסֶ֖ה ḵōsˌeh כסה cover
קָלֹ֣ון qālˈôn קָלֹון dishonour
עָרֽוּם׃ ʕārˈûm עָרוּם shrewd
12:16. fatuus statim indicat iram suam qui autem dissimulat iniuriam callidus est
A fool immediately sheweth his anger: but he that dissembleth injuries is wise.
12:16. The senseless immediately reveals his anger. But whoever ignores injuries is clever.
12:16. A fool’s wrath is presently known: but a prudent [man] covereth shame.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 A fool's wrath is presently known: but a prudent man covereth shame.
Note, 1. Passion is folly: A fool is known by his anger (so some read it); not but that a wise man may be angry when there is just cause for it, but then he has his anger under check and direction, is lord of his anger, whereas a fool's anger lords it over him. He that, when he is provoked, breaks out into indecent expressions, in words or behaviour, whose passion alters his countenance, makes him outrageous, and leads him to forget himself, Nabal certainly is his name and folly is with him. A fool's indignation is known in the day; he proclaims it openly, whatever company he is in. Or it is known in the day he is provoked; he cannot defer showing his resentments. Those that are soon angry, that are quickly put into a flame by the least spark, have not that rule which they ought to have over their own spirits. 2. Meekness is wisdom: A prudent man covers shame. (1.) He covers the passion that is in his own breast; when his spirit is stirred, and his heart hot within him, he keeps his mouth as with a bridle, and suppresses his resentments, by smothering and stifling them. Anger is shame, and, though a wise man be not perfectly free from it, yet he is ashamed of it, rebukes it, and suffers not the evil spirit to speak. (2.) He covers the provocation that is given him, the indignity that is done him, winks at it, covers it as much as may be from himself, that he may not carry his resentments of it too far. It is a kindness to ourselves, and contributes to the repose of our own minds, to extenuate and excuse the injuries and affronts that we receive, instead of aggravating them and making the worst of them, as we are apt to do.
Adam Clarke: Commentary on the Bible - 1831
12:16: A fool's wrath is presently known - We have a proverb very like this, and it will serve for illustration: -
A fool's bolt is soon shot.
A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.
Albert Barnes: Notes on the Bible - 1834
12:16: The "fool" cannot restrain his wrath; it rushes on "presently" (as in the margin, on the same day, however, uselessly. The prudent man knows that to utter his indignation at reproach and shame will but lead to a fresh attack, and takes refuge in reticence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: fool's: Pro 25:28, Pro 29:11; Sa1 20:30-34; Kg1 19:1, Kg1 19:2
presently: Heb. in that day
but: Pro 10:12, Pro 16:22, Pro 17:9, Pro 29:11; Jam 1:19
Proverbs 12:17
Carl Friedrich Keil and Franz Delitzsch
12:16
The relations of the subject and the predicate are the same as in the preceding verse.
The fool makes known his vexation on the same day [at once],
On the contrary, the prudent man hideth the offence.
Very frequently in these proverbs the first line is only defined by the adducing of the second, or the second holds itself in the light of the first. A post-bibl. proverb says that a man is known by three things: by his כוס (his behaviour in drinking), his כיס (his conduct in money transactions), and his כעס (his conduct under deep inward excitement). So here: he is a fool who, if some injury is done to him, immediately shows his vexation in a passionate manner; while, on the contrary the prudent man maintains silence as to the dishonour that is done to him, and represses his displeasure, so as not to increase his vexation to his own injury. Passionless retaliation may in certain cases be a duty of self-preservation, and may appear to be necessary for the protection of truth, but passionate self-defence is always of evil, whether the injury which is inflicted be justifiable or unjustifiable. Regarding ערוּם, callidus, vid., p. 56; Schultens' comparison of the Greek γεγυμνασμένος is only a conceit in want of better knowledge. Regarding כּסה (only here and at Prov 12:23) with מכסּה, as שׁחר (only Prov 11:27) with משׁחר, vid., Ewald, 170a. בּיּום signifies on the self-same day = without delay, immediately, and is well translated by the lxx αὐθήμερον. With another object, 16b is repeated in 23a.
Geneva 1599
12:16 A fool's wrath is presently known: but (h) a prudent [man] covereth shame.
(h) Who bridles his affections.
John Gill
12:16 A fool's wrath is presently known,.... Having no command of himself, he cannot repress it, nor keep it in; no sooner is he provoked but he shows it in his countenance, and by his words and actions; it is to be seen in the fire of his eyes, in the frowns of his face, in the gnashing of his teeth, and in the stamping of his feet, as well as in the bitter expressions of his mouth: or "a fool's wrath in that day is known" (b); in the same day in which the provocation is given; yea, in the same hour, and in the same moment; he cannot defer showing it for the least space of time; or it is openly known, it is to be seen and observed by everyone: or thus, "a fool is presently known by his wrath" (c); see Eccles 7:9;
but a prudent man covereth shame; conceals his anger and resentment at any injury done him by words or actions, which if suffered to break out would bring shame and disgrace to him; or he covers the injury itself, the disgraceful words that are spoken of him, and the shameful actions done unto him; he puts up with the contempt that is cast upon him, and bears it patiently; takes no notice of the offence given him, and much less seeks revenge; in which he acts a prudent part, for by so doing he creates less trouble to himself, and gains more credit and reputation from others.
(b) "eo die quo irritatur", Tigurine version; "eodem die", Junius & Tremellius; so Banyus, Merceras, Gejerus. (c) "Cognoscitur ex ira sua", Munster.
John Wesley
12:16 Covereth - The shame, or injury done to him, which he conceals and bears with patience.
Robert Jamieson, A. R. Fausset and David Brown
12:16 prudent . . . shame--He is slow to denounce his insulters (Jas 1:19).
12:1712:17: Եւ զյայտ հաւատս պատմէ արդար. իսկ վկայ անօրինաց նենգաւո՛ր է[8020]։ [8020] Ոմանք. Եւ զյայտնի զհաւատս պատ՛՛։
17 Խորագէտ մարդը թաքցնում է իր անարգանքը. արդարը հաւատարմօրէն յայտնում է ճշմարտութիւնը. նենգամիտ է անօրէնի վկայութիւնը:
17 Ճշմարտութիւն խօսողը արդարութիւնը կը յայտնէ, Իսկ սուտ վկան՝ նենգութիւնը։
[176]Եւ զյայտնի հաւատս պատմէ արդար``. վկայ անօրինաց նենգաւոր է:

12:17: Եւ զյայտ հաւատս պատմէ արդար. իսկ վկայ անօրինաց նենգաւո՛ր է[8020]։
[8020] Ոմանք. Եւ զյայտնի զհաւատս պատ՛՛։
17 Խորագէտ մարդը թաքցնում է իր անարգանքը. արդարը հաւատարմօրէն յայտնում է ճշմարտութիւնը. նենգամիտ է անօրէնի վկայութիւնը:
17 Ճշմարտութիւն խօսողը արդարութիւնը կը յայտնէ, Իսկ սուտ վկան՝ նենգութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
12:1712:17 Кто говорит то, что знает, тот говорит правду; а у свидетеля ложного обман.
12:17 ἐπιδεικνυμένην επιδεικνυμι display; show πίστιν πιστις faith; belief ἀπαγγέλλει απαγγελλω report δίκαιος δικαιος right; just ὁ ο the δὲ δε though; while μάρτυς μαρτυς witness τῶν ο the ἀδίκων αδικος injurious; unjust δόλιος δολιος cunning; deceitful
12:17 יָפִ֣יחַ yāfˈîₐḥ פוח wheeze אֱ֭מוּנָה ˈʔᵉmûnā אֱמוּנָה steadiness יַגִּ֣יד yaggˈîḏ נגד report צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and עֵ֖ד ʕˌēḏ עֵד witness שְׁקָרִ֣ים šᵊqārˈîm שֶׁקֶר lie מִרְמָֽה׃ mirmˈā מִרְמָה deceit
12:17. qui quod novit loquitur index iustitiae est qui autem mentitur testis est fraudulentusHe that speaketh that which he knoweth, sheweth forth justice: but he that lieth, is a deceitful witness.
17. He that uttereth truth sheweth forth righteousness, but a false witness deceit.
12:17. He is a sign of justice, who speaks what he knows. But whoever deceives is a dishonest witness.
12:17. [He that] speaketh truth sheweth forth righteousness: but a false witness deceit.
He that speaketh truth sheweth forth righteousness: but a false witness deceit:

12:17 Кто говорит то, что знает, тот говорит правду; а у свидетеля ложного обман.
12:17
ἐπιδεικνυμένην επιδεικνυμι display; show
πίστιν πιστις faith; belief
ἀπαγγέλλει απαγγελλω report
δίκαιος δικαιος right; just
ο the
δὲ δε though; while
μάρτυς μαρτυς witness
τῶν ο the
ἀδίκων αδικος injurious; unjust
δόλιος δολιος cunning; deceitful
12:17
יָפִ֣יחַ yāfˈîₐḥ פוח wheeze
אֱ֭מוּנָה ˈʔᵉmûnā אֱמוּנָה steadiness
יַגִּ֣יד yaggˈîḏ נגד report
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
עֵ֖ד ʕˌēḏ עֵד witness
שְׁקָרִ֣ים šᵊqārˈîm שֶׁקֶר lie
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
12:17. qui quod novit loquitur index iustitiae est qui autem mentitur testis est fraudulentus
He that speaketh that which he knoweth, sheweth forth justice: but he that lieth, is a deceitful witness.
12:17. He is a sign of justice, who speaks what he knows. But whoever deceives is a dishonest witness.
12:17. [He that] speaketh truth sheweth forth righteousness: but a false witness deceit.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 He that speaketh truth sheweth forth righteousness: but a false witness deceit.
Here is, 1. A faithful witness commended for an honest man. He that makes conscience of speaking truth, and representing every thing fairly, to the best of his knowledge, whether in judgment or in common conversation, whether he be upon his oath or no, he shows forth righteousness; he makes it to appear that he is governed and actuated by the principles and laws of righteousness, and he promotes justice by doing honour to it and serving the administration of it. 2. A false witness condemned for a cheat; he shows forth deceit, not only how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed by a lying spirit, Jer. ix. 3-5. We are all concerned to possess ourselves with a dread and detestation of the sin of lying (Ps. cxix. 163) and with a reigning principle of honesty.
Albert Barnes: Notes on the Bible - 1834
12:17: The thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: that: Pro 14:5, Pro 14:25; Sa1 22:14, Sa1 22:15
but: Pro 6:19, Pro 19:5, Pro 19:28, Pro 21:28, Pro 24:28; Mat 15:19, Mat 26:59; Act 6:13; Pe1 3:16
Proverbs 12:18
Carl Friedrich Keil and Franz Delitzsch
12:17
Most of the remaining parables of this section refer to the right use and the abuse of the tongue.
17 He that breathes the love of truth, utters that which is right;
But a lying tongue, deceit
This verse is similar in meaning to Prov 14:5 (where 5b = Prov 6:19); the second line of the distich = Prov 14:25. Everywhere else יפיח כּזבים stand together, only here יפיח is joined to אמוּנה; vid., regarding this יפיח forming an attributive clause, and then employed as an adjective, but with distinct verbal force, at Prov 6:19. Viewed superficially, the proverb appears tautological; it is not so, however, but places in causal connection the internal character of men and their utterances: whoever breathes אמוּנה, truth or conscientiousness (the property of the אמוּן, vid., at Ps 12:2), i.e., lets the voice of this be heard in his utterances, such an one speaks צדק, i.e., uprightness, integrity, that which is correct, right (Is 45:19, cf. Is 41:26), in relation to truth in general, and to the present case in particular; but he who עד שׁקרים, i.e., he who, against better knowledge and the consciousness of untruth, confirms by his testimony (from עוּד, revertere, to say again and again), therewith gives utterance to his impure character, his wicked intention, proceeding from delight in doing evil or from self-interest, and diverted towards the injury of his neighbour. As אמונה and מרמה correspond as statements of the contents of the utterances, so צדק and שקרים as statements of their motive and aim. מרמה is obj. accus. of the יגּיד (from הגּיד, to bring to light, cf. נגד, visibility) to be supplied, not the pred. nom. dolorum structor, as Fleischer poetically finds.
John Gill
12:17 He that speaketh truth showeth forth righteousness,.... He that "blows" or "breathes out truth" (d), as the word signifies; that utters it freely and fully without any hesitation; that speaks nothing but truth, and speaks out the whole truth without any reserve; such a man upon every occasion will declare that which is just and right, and show himself to be an honest and upright man; he that uses himself to speak truth in common conversation, will, in a court of judicature, whether upon his oath or not, testify that which is just and the real matter of fact; there is a connection between truth and righteousness, for though they are distinct things they go together, what is true is just, and what is just is true; so he that speaks the truth of the Gospel, or is a faithful preacher of it, will show forth righteousness, what is the righteousness of the law, and what is the righteousness of faith; how insufficient a man's own righteousness is to justify him in the sight of God; the necessity of the righteousness of Christ, how free and full, excellent and glorious, suitable and useful it is, Rom 1:17;
but a false witness deceit; that is, one that is used to lying, when he is called to give testimony upon any affair in judgment, he will declare that which is false and deceitful, having no regard to truth and justice. So a false teacher, instead of showing men the insufficiency of their own righteousness, and directing them to the righteousness of Christ for justification, will utter deceitful doctrine, and build up their hopes upon the sandy and deceitful foundation of their own works; as Popish teachers, and such as verge towards them.
(d) "effiat", Junius & Tremellius; "spirat", Schultens.
John Wesley
12:17 Deceit - He who uses himself to lying in his common talk, will use falsehood and deceit in judgment.
12:1812:18: Են՝ որ բանիւք իւրեանց խոցե՛ն որպէս սրով. բայց լեզուք իմաստնոց բժշկեն[8021]։ [8021] Ոսկան. Խոցոտեն որպէս սրով։
18 Մարդիկ կան, որ իրենց խօսքով խոցում են թրի պէս, բայց իմաստունների լեզուները բուժում են:
18 Մարդիկ կան, որոնց անմիտ խօսքերը սուրի պէս կը խոցոտեն, Բայց իմաստուններուն լեզուն բժշկութիւն է։
Են` որ բանիւք իւրեանց խոցեն որպէս սրով, բայց լեզուք իմաստնոց բժշկեն:

12:18: Են՝ որ բանիւք իւրեանց խոցե՛ն որպէս սրով. բայց լեզուք իմաստնոց բժշկեն[8021]։
[8021] Ոսկան. Խոցոտեն որպէս սրով։
18 Մարդիկ կան, որ իրենց խօսքով խոցում են թրի պէս, բայց իմաստունների լեզուները բուժում են:
18 Մարդիկ կան, որոնց անմիտ խօսքերը սուրի պէս կը խոցոտեն, Բայց իմաստուններուն լեզուն բժշկութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
12:1812:18 Иной пустослов уязвляет как мечом, а язык мудрых врачует.
12:18 εἰσὶν ειμι be οἳ ος who; what λέγοντες λεγω tell; declare τιτρώσκουσιν τιτρωσκω short sword γλῶσσαι γλωσσα tongue δὲ δε though; while σοφῶν σοφος wise ἰῶνται ιαομαι heal
12:18 יֵ֣שׁ yˈēš יֵשׁ existence בֹּ֖וטֶה bˌôṭeh בטא speak thoughtlessly כְּ kᵊ כְּ as מַדְקְרֹ֣ות maḏqᵊrˈôṯ מַדְקֵרָה stab חָ֑רֶב ḥˈārev חֶרֶב dagger וּ û וְ and לְשֹׁ֖ון lᵊšˌôn לָשֹׁון tongue חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise מַרְפֵּֽא׃ marpˈē מַרְפֵּא healing
12:18. est qui promittit et quasi gladio pungitur conscientiae lingua autem sapientium sanitas estThere is that promiseth, and is pricked as it were with a sword of conscience: but the tongue of the wise is health.
18. There is that speaketh rashly like the piercings of a sword: but the tongue of the wise is health.
12:18. He who makes promises is also jabbed, as if with a sword, in conscience. But the tongue of the wise is reasonable.
12:18. There is that speaketh like the piercings of a sword: but the tongue of the wise [is] health.
There is that speaketh like the piercings of a sword: but the tongue of the wise [is] health:

12:18 Иной пустослов уязвляет как мечом, а язык мудрых врачует.
12:18
εἰσὶν ειμι be
οἳ ος who; what
λέγοντες λεγω tell; declare
τιτρώσκουσιν τιτρωσκω short sword
γλῶσσαι γλωσσα tongue
δὲ δε though; while
σοφῶν σοφος wise
ἰῶνται ιαομαι heal
12:18
יֵ֣שׁ yˈēš יֵשׁ existence
בֹּ֖וטֶה bˌôṭeh בטא speak thoughtlessly
כְּ kᵊ כְּ as
מַדְקְרֹ֣ות maḏqᵊrˈôṯ מַדְקֵרָה stab
חָ֑רֶב ḥˈārev חֶרֶב dagger
וּ û וְ and
לְשֹׁ֖ון lᵊšˌôn לָשֹׁון tongue
חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise
מַרְפֵּֽא׃ marpˈē מַרְפֵּא healing
12:18. est qui promittit et quasi gladio pungitur conscientiae lingua autem sapientium sanitas est
There is that promiseth, and is pricked as it were with a sword of conscience: but the tongue of the wise is health.
12:18. He who makes promises is also jabbed, as if with a sword, in conscience. But the tongue of the wise is reasonable.
12:18. There is that speaketh like the piercings of a sword: but the tongue of the wise [is] health.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 There is that speaketh like the piercings of a sword: but the tongue of the wise is health.
The tongue is death or life, poison or medicine, as it is used. 1. There are words that are cutting and killing, that are like the piercings of a sword. Opprobrious words grieve the spirits of those to whom they are spoken, and cut them to the heart. Slanders, like a sword, wound the reputation of those of whom they are uttered, and perhaps incurably. Whisperings and evil surmises, like a sword, divide and cut asunder the bounds of love and friendship, and separate those that have been dearest to each other. 2. There are words that are curing and healing: The tongue of the wise is health, closing up those wounds which the backbiting tongue had given, making all whole again, restoring peace, and accommodating matters in variance and persuading to reconciliation. Wisdom will find out proper remedies against the mischiefs that are made by detraction and evil-speaking.
Adam Clarke: Commentary on the Bible - 1831
12:18: There is that speaketh - Instead of בוטה boteh, blabbing out, blustering, several MSS. have בוטח boteach, Trusting: and instead of כמדקרות kemadkeroth, As the piercings, seven MSS., with the Complutensian Polyglot, have במדקרות bemadkeroth, In the piercings. "There is that trusteth in the piercings of a sword: but the tongue of the wise is health." But I suppose the former to be the true reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: that: Pro 25:18; Psa 52:2, Psa 57:4, Psa 59:7, Psa 64:3; Jam 3:6-8
like: Compare, Rev 1:16
but: Pro 10:20, Pro 10:21, Pro 13:17, Pro 15:7, Pro 16:24; Dan 11:33; Rev 22:2
Proverbs 12:19
Carl Friedrich Keil and Franz Delitzsch
12:18
18 There is that babbleth like the thrusts of a sword,
But the tongue of the wise is healing.
The second (cf. Prov 11:24) of the proverbs beginning with ישׁ. The verb בּטה (בּטא), peculiar to the Hebr., which in the modern Hebr. generally means "to speak out" (מבטא in the grammar: the pronunciation) (according to which the lxx, Syr., and Targ. translate it by אמר), means in biblical Hebr., especially with reference to the binding of oneself by an oath (Lev 5:4), and to solemn protestations (Num 30:7, Num 30:9, according to which Jerome, promittit): to utter incautiously in words, to speak without thought and at random, referred erroneously by Gesenius to the R. בט, to be hollow, probably a word imitative of the sound, like the Greek βατταρίζειν, to stammer, and βαττολογεῖν, to babble, which the lexicographers refer to a talkative person of the name of Βάττος, as our "salbadern" [= to talk foolishly] owes its origin to one Jenaer Bader on the Saal. Theod. and the Graec. Venet. give the false reading בּוטח (πεποιθώς). כּמדקרות חרב stands loco accusativi, the כּ being regarded as a noun: (effutiens verba) quae sunt instar confossionum gladii (Fl.). We also call such a man, who bridles his loquacity neither by reflection nor moderates it by indulgent reference to his fellow-men, a Schwertmaul (sword-mouth) or a Schandmaul (a mouth of shame = slanderer), and say that he has a tongue like a sword. But on the other hand, the tongue of the wise, which is in itself pure gentleness and a comfort to others, since, far from wounding, rather, by means of comforting, supporting, directing exhortation, exercises a soothing an calming influence. Regarding רפא, whence מרפּא, Dietrich in Gesenius' Lex. is right. The root-meaning of the verb רפא (cognate רפה, to be loose, Hiph. to let go, Hithpa. Prov 18:9, to show oneself slothful) is, as the Arab. kindred word rafâ, rafa, raf, rawf (râf) shows, that of stilling, softening, soothing, whence arises the meaning of healing (for which the Arab. has ṭabb and 'alkh); the meaning to repair, to mend, which the Arab. rafâ and rafa have, does not stand in a prior relation to to heal, as might appear from Job 13:4, but is a specializing of the general idea of reficere lying in mitigare, just as the patcher is called ἀκέστρια = ἠπήτρια,
(Note: Whether ῥάπτειν, explained neither by Curtius nor by Flick, stands in a relation to it, we leave out of view.)
from ἀκέομαι, which means equally to still and to heal. Since thus in רפא the meanings of mitigating and of healing are involved, it is plain that מרפא, as it means healing (the remedy) and at the same time (cf. θεραπεία, Rev_ 22:2) the preservation of health, Prov 4:22; Prov 6:15; Prov 16:24; Prov 29:1, so also may mean mildness (here and Prov 15:4), tranquillity (Prov 14:30; Eccles 10:4, calm patience in contrast to violent passion), and refreshing (Prov 13:17). Oetinger and Hitzig translate here "medicine;" our translation, "healing (the means of healing)," is not essentially different from it.
Geneva 1599
12:18 There is that speaketh like the piercings of (i) a sword: but the tongue of the wise [is] health.
(i) Which seek nothing more then to provoke others to anger.
John Gill
12:18 There is that speaketh like the piercings of a sword,.... Whose words are like sharp swords, cutting, wounding, dividing, killing; see Ps 57:4; such are the words of false witnesses, who by their false testimonies and perjuries are as guilty of the murder of men as cutthroats; such are the words of slanderers, backbiters, and talebearers, who grieve the innocent, wound their characters, destroy their good name and credit, and separate chief friends; and such are the words of antichrist, who looks like a lamb, but speaks like a dragon, Rev_ 13:11;
but the tongue of the wise is health; or "healing" (e); by giving a faithful testimony which sets matters right; by clearing and defending the character of those who are falsely accused and wrongfully charged; by making up differences, and reconciling persons at variance through the detracting and lying insinuations of others; and by speaking comfortable, cheerful, and refreshing words to the injured and abused; especially the tongue of a wise minister of the Gospel is health, or healing, to wounded souls, to whom he ministers the Gospel of the grace of God, which directs to Christ for healing, peace, pardon, righteousness, and eternal life.
(e) "medicinae", Junius & Tremellius; "medicina", Piscator, Cocceius; "sanatio", Michaelis; "sanatrix", Schultens.
John Wesley
12:18 Health - Tends to the comfort and benefit of others.
Robert Jamieson, A. R. Fausset and David Brown
12:18 speaketh--literally, "speaketh hastily," or indiscreetly (Ps 106:33), as an angry man retorts harsh and provoking invectives.
tongue . . . health--by soothing and gentle language.
12:1912:19: Շրթունք ճշմարիտք հաստատեն զվկայութիւն. վկայ վաղվաղուկ՝ ունի լեզու անիրաւ[8022]։ [8022] Ոսկան. Շրթունք իմաստունք... վկայ վաղվաղակ՝ ու՛՛։ Ուր ոմանք. վաղվաղակի։
19 Ճշմարտախօս շուրթերը հաստատում են վկայութիւնը, բայց շտապող վկան անիրաւ լեզու ունի:
19 Ճշմարտախօս շրթունքը միշտ հաստատ կը մնայ, Բայց ստախօս լեզուն վայրկենական է
Շրթունք ճշմարիտք [177]հաստատեն զվկայութիւն, վկայ վաղվաղուկ` ունի`` լեզու անիրաւ:

12:19: Շրթունք ճշմարիտք հաստատեն զվկայութիւն. վկայ վաղվաղուկ՝ ունի լեզու անիրաւ[8022]։
[8022] Ոսկան. Շրթունք իմաստունք... վկայ վաղվաղակ՝ ու՛՛։ Ուր ոմանք. վաղվաղակի։
19 Ճշմարտախօս շուրթերը հաստատում են վկայութիւնը, բայց շտապող վկան անիրաւ լեզու ունի:
19 Ճշմարտախօս շրթունքը միշտ հաստատ կը մնայ, Բայց ստախօս լեզուն վայրկենական է
zohrab-1805▾ eastern-1994▾ western am▾
12:1912:19 Уста правдивые вечно пребывают, а лживый язык только на мгновение.
12:19 χείλη χειλος lip; shore ἀληθινὰ αληθινος truthful; true κατορθοῖ κατορθοω testimony μάρτυς μαρτυς witness δὲ δε though; while ταχὺς ταχυς quick γλῶσσαν γλωσσα tongue ἔχει εχω have; hold ἄδικον αδικος injurious; unjust
12:19 שְֽׂפַת־ śᵊˈfaṯ- שָׂפָה lip אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness תִּכֹּ֣ון tikkˈôn כון be firm לָ lā לְ to עַ֑ד ʕˈaḏ עַד future וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אַ֝רְגִּ֗יעָה ˈʔargˈîʕā רגע stir לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
12:19. labium veritatis firmum erit in perpetuum qui autem testis est repentinus concinnat linguam mendaciiThe lip of truth shall be steadfast for ever: but he that is a hasty witness, frameth a lying tongue.
19. The lip of truth shall be established for ever: but a lying tongue is but for a moment.
12:19. The lips of truth shall be steadfast forever. But a hasty witness readies a lying tongue.
12:19. The lip of truth shall be established for ever: but a lying tongue [is] but for a moment.
The lip of truth shall be established for ever: but a lying tongue [is] but for a moment:

12:19 Уста правдивые вечно пребывают, а лживый язык только на мгновение.
12:19
χείλη χειλος lip; shore
ἀληθινὰ αληθινος truthful; true
κατορθοῖ κατορθοω testimony
μάρτυς μαρτυς witness
δὲ δε though; while
ταχὺς ταχυς quick
γλῶσσαν γλωσσα tongue
ἔχει εχω have; hold
ἄδικον αδικος injurious; unjust
12:19
שְֽׂפַת־ śᵊˈfaṯ- שָׂפָה lip
אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness
תִּכֹּ֣ון tikkˈôn כון be firm
לָ לְ to
עַ֑ד ʕˈaḏ עַד future
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
אַ֝רְגִּ֗יעָה ˈʔargˈîʕā רגע stir
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
12:19. labium veritatis firmum erit in perpetuum qui autem testis est repentinus concinnat linguam mendacii
The lip of truth shall be steadfast for ever: but he that is a hasty witness, frameth a lying tongue.
12:19. The lips of truth shall be steadfast forever. But a hasty witness readies a lying tongue.
12:19. The lip of truth shall be established for ever: but a lying tongue [is] but for a moment.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 The lip of truth shall be established for ever: but a lying tongue is but for a moment.
Be it observed, to the honour of truth, that sacred thing, 1. That, if truth be spoken, it will hold good, and, whoever may be disobliged by it and angry at it, yet it will keep its ground. Great is the truth and will prevail. What is true will be always true; we may abide by it, and need not fear being disproved and put to shame. 2. That, if truth be denied, yet in time it will transpire. A lying tongue, that puts false colours upon things, is but for a moment. The lie will be disproved. The liar, when he comes to be examined, will be found in several stories, and not consistent with himself as he is that speaks truth; and, when he is found in a lie, he cannot gain his point, nor will he afterwards be credited. Truth may be eclipsed, but it will come to light. Those therefore that make a lie their refuge will find it a refuge of lies.
Adam Clarke: Commentary on the Bible - 1831
12:19: A lying tongue is but for a moment - Truth stands for ever; because its foundation is indestructible: but falsehood may soon be detected; and, though it gain credit for a while, it had that credit because it was supposed to be truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: lip: Zac 1:4-6; Mat 24:35
but: Pro 19:9; Job 20:5; Psa 52:5; Act 5:3-10
Proverbs 12:20
Carl Friedrich Keil and Franz Delitzsch
12:19
19 The lip of truth endures for ever,
But the lying tongue only while I wink with the eye.
None of the old translators understood the phrase ועד־ארגּיעה; the Venet. also, which follows Kimchi's first explanation, is incorrect: ἕως ῥήξεως, till I split (shatter) it (the tongue). Abulwald is nearer the correct rendering when he takes ארגיעה as a noun = רגע with He parag. Ahron b. Joseph is better in rendering the phrase by: until I make a רגע, and quite correct if רגע (from רגע = Arab. raj', which is used of the swinging of the balance) is taken in the sense of a twinkling of the eye (Schultens: vibramen); cf. Orelli's Die hebr. Synonyme der Zeit und Ewigkeit, p. 27f., where the synonyms for a twinkling of the eye, a moment, are placed together. עד (properly progress) has in this phrase the meaning, while, so long as, and the cohortative signifies, in contradistinction to ארגיע, which may also denote an unwilling movement of the eyelids, a movement proceeding from a free determination, serving for the measurement of a short space of time, Ewald, 228a. ארגיעה, Jer 49:19; Jer 50:44, where Ewald takes כי ארגיעה (when I...) in the same sense as אד־ארגיעה here, which is more appropriate than the explanation of Hitzig, who regards כי as opening the principal clause, and attaches to הרגיע the quite too pregnant signification "to need (for an action) only a moment." The lip of truth, i.e., the lip which speaketh truth, endures for ever (for truth, אמת = אמנתּ, is just the enduring); but the tongue of falsehood is only for a moment, or a wink of the eye, for it is soon convicted, and with disgrace brings to silence; for a post-bibl. Aram. proverb says: קוּשׁטא קאי שׁקרא לא קאי, the truth endures, the lie endures not (Schabbath 104a), and a Hebrew proverb: השּׁקר אין לו רגלים, the lie has no feet (on which it can stand).
(Note: Vid., Duke's Rabbin. Blumenlese (1844), p. 231.)
John Gill
12:19 The lip of truth shall be established for ever,.... The man that speaks truth is and will be established in his credit and reputation among men; he is uniform and all of a piece, and what he says is believed; truth, though it may be opposed, will prevail against lies and falsehood; the word of truth, the Gospel of Christ, will stand for ever; the ministers of truth and righteousness will be continued to the end of the world; Christ, who is truth itself, abides the same to day, yesterday, and for ever;
but a lying tongue is but for a moment; if a liar speaks truth for once, he does not continue in it long, but quickly returns to his former course; or rather the lie he tells is very short lived, it is soon discovered, and he comes into contempt and disgrace, and loses all his credit and reputation among men of honour and honesty, and is sometimes suddenly snatched away by death, as Ananias and Sapphira; all error and heresy in a short time will cease and be no more; and antichrist, whose coming is with lying wonders, the direct opposite of the lip of truth, will be brought to ruin in a moment. Aben Ezra, Kimchi, and Ben Melech, who are followed by some Christian interpreters, as Montanus, and some in Vatablus, render it, "but", or "for ever, I will cause the lying tongue to cease", or "be at rest" from speaking; as if they were the words of God, threatening to cut off the lying tongue; but Jarchi and Gersom render it "for a moment", or a very short time, as we and others do; or, "whilst one winks" (f), in the twinkling of an eye; so soon is such a person removed.
(f) "at dum nictem", Schultens.
John Wesley
12:19 A moment - Liars, though they may make a fair shew for a season, yet are quickly convicted.
Robert Jamieson, A. R. Fausset and David Brown
12:19 Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed.
12:2012:20: Նենգութիւն կայ ՚ի սրտի չարանիւթի. իսկ որ կամին զխաղաղութիւն՝ ուրա՛խ լիցին[8023]։ [8023] Ոմանք. Նենգութիւն է ՚ի սրտի չարանիւթին։ Ուր Ոսկան. Որ առնէ զխա՛՛... լիցի։
20 Չարամիտների սրտում նենգութիւն կայ, բայց ովքեր խաղաղութիւն են ուզում, ուրախ պիտի լինեն:
20 Չարութիւն մտածողին սրտին մէջ նենգութիւն կ’ըլլայ, Բայց խաղաղութեան համար խորհուրդ ընողները ուրախութիւն կ’ունենան։
Նենգութիւն կայ ի սրտի չարանիւթի, իսկ որ կամին զխաղաղութիւն` ուրախ լիցին:

12:20: Նենգութիւն կայ ՚ի սրտի չարանիւթի. իսկ որ կամին զխաղաղութիւն՝ ուրա՛խ լիցին[8023]։
[8023] Ոմանք. Նենգութիւն է ՚ի սրտի չարանիւթին։ Ուր Ոսկան. Որ առնէ զխա՛՛... լիցի։
20 Չարամիտների սրտում նենգութիւն կայ, բայց ովքեր խաղաղութիւն են ուզում, ուրախ պիտի լինեն:
20 Չարութիւն մտածողին սրտին մէջ նենգութիւն կ’ըլլայ, Բայց խաղաղութեան համար խորհուրդ ընողները ուրախութիւն կ’ունենան։
zohrab-1805▾ eastern-1994▾ western am▾
12:2012:20 Коварство в сердце злоумышленников, радость у миротворцев.
12:20 δόλος δολος cunning; treachery ἐν εν in καρδίᾳ καρδια heart τεκταινομένου τεκταινω bad; ugly οἱ ο the δὲ δε though; while βουλόμενοι βουλομαι want εἰρήνην ειρηνη peace εὐφρανθήσονται ευφραινω celebrate; cheer
12:20 מִ֭רְמָה ˈmirmā מִרְמָה deceit בְּ bᵊ בְּ in לֶב־ lev- לֵב heart חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough רָ֑ע rˈāʕ רַע evil וּֽ ˈû וְ and לְ lᵊ לְ to יֹעֲצֵ֖י yōʕᵃṣˌê יעץ advise שָׁלֹ֣ום šālˈôm שָׁלֹום peace שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
12:20. dolus in corde cogitantium mala qui autem ineunt pacis consilia sequitur eos gaudiumDeceit is in the heart of them that think evil things: but joy followeth them that take counsels of peace.
20. Deceit is in the heart of them that devise evil: but to the counsellors of peace is joy.
12:20. Deceit is in the heart of those who devise evils. But gladness follows those who take up counsels of peace.
12:20. Deceit [is] in the heart of them that imagine evil: but to the counsellers of peace [is] joy.
Deceit [is] in the heart of them that imagine evil: but to the counsellors of peace [is] joy:

12:20 Коварство в сердце злоумышленников, радость у миротворцев.
12:20
δόλος δολος cunning; treachery
ἐν εν in
καρδίᾳ καρδια heart
τεκταινομένου τεκταινω bad; ugly
οἱ ο the
δὲ δε though; while
βουλόμενοι βουλομαι want
εἰρήνην ειρηνη peace
εὐφρανθήσονται ευφραινω celebrate; cheer
12:20
מִ֭רְמָה ˈmirmā מִרְמָה deceit
בְּ bᵊ בְּ in
לֶב־ lev- לֵב heart
חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough
רָ֑ע rˈāʕ רַע evil
וּֽ ˈû וְ and
לְ lᵊ לְ to
יֹעֲצֵ֖י yōʕᵃṣˌê יעץ advise
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
12:20. dolus in corde cogitantium mala qui autem ineunt pacis consilia sequitur eos gaudium
Deceit is in the heart of them that think evil things: but joy followeth them that take counsels of peace.
12:20. Deceit is in the heart of those who devise evils. But gladness follows those who take up counsels of peace.
12:20. Deceit [is] in the heart of them that imagine evil: but to the counsellers of peace [is] joy.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Weighty Sayings.
20 Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.
Note, 1. Those that devise mischief contrive, for the accomplishing of it, how to impose upon others; but it will prove, in the end, that they deceive themselves. Those that imagine evil, under colour of friendship, have their hearts full of this and the other advantage and satisfaction which they shall gain by it, but it is all a cheat. Let them imagine it ever so artfully, deceivers will be deceived. 2. Those that consult the good of their neighbours, that study the things which make for peace and give peaceable advice, promote healing attempts and contrive healing methods, and, according as their sphere is, further the public welfare, will have not only the credit, but the comfort of it. They will have joy and success, perhaps beyond their expectation. Blessed are the peace-makers.
Albert Barnes: Notes on the Bible - 1834
12:20: The "deceit" of "those who imagine evil" can work nothing but evil to those whom they advise. The "counselors of peace" have joy in themselves, and impart it to others also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: Deceit: Pro 12:12, Pro 26:24-26; Jer 17:16; Mar 7:21, Mar 7:22, Mar 12:14-17; Rom 1:29
but: Isa 9:6, Isa 9:7; Zac 6:13; Mat 5:9; Heb 12:14; Pe1 3:8-13
Proverbs 12:21
Carl Friedrich Keil and Franz Delitzsch
12:20
20 Deceit is in the heart of him who deviseth evil,
But those who devise peace cause joy.
Regarding the figure of forging, fabricating (lxx, Aquila, Symmachus, and Theodotion, τεκταίνειν), or of ploughing, which underlies the phrase חרשׁ רע, moliri malum, vid., at Prov 3:29. That deceit is in the heart of him who deviseth evil (בּלב־חרשׁי רע, as is correctly punctuated e.g., by Norzi) appears to be a platitude, for the חרשׁ רע is as such directed against a neighbour. But in the first place, 20a in itself says that the evil which a man hatches against another always issues in a fraudulent, malicious deception of the same; and in the second place, it says, when taken in connection with 20b, where שׂמחה is the parallel word to מרמה, that with the deception he always at the same time prepares for him sorrow. The contrast to חרשׁי רע is יועצי שׁלום si ח, and thus denotes not those who give counsel to contending parties to conclude peace, but such as devise peace, viz., in reference to the neighbour, for יעץ means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree, 2Chron 25:16; Is 32:7.; cf. יעץ על, Jer 49:30. Hitzig and Zckler give to שׁלום the general idea of welfare (that which is salutary), and interpret the שׂמחה as the inner joy of the good conscience. Certainly שלום (R. של, extrahere, in the sense of deliverance from trouble) means not only peace as to the external relationship of men with each other, but also both internal and external welfare. Thus it is here meant of external welfare; Hitzig rightly compares Jer 29:11 with Nahum 1:11 to the contrast between שׁלום and רע. But as מרמה is not self-deception, but the deception of another, so also שׂמחה is not the joy of those who devise the device in their hearts for the deception of others, but the joy they procure for others. Thoughts of peace for one's neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit, and thus of procuring sorrow for him. Thus וליועצי is an abbreviated expression for ובלב יועצי.
John Gill
12:20 Deceit is in the heart of them that imagine evil,.... That secretly devise mischief in their hearts against their neighbours; that plough evil, as the word (g) signifies, and sow discord among men; and by many artful and deceitful methods promote contention and division, in order to answer some base designs of theirs; but sooner or later they are deceived themselves, are disappointed of their views, the consequence of which is vexation and sorrow;
but to the counsellors of peace is joy: such who consult the good of others, who advise to peace, concord, and unity; who seek to cultivate it in their families and neighbourhoods, and in the church of God, in which, if they succeed, they have joy and pleasure; if not, they have a satisfaction, in their own minds and consciences that they have done what is right and good; such have a conscience peace now, and an eternal one hereafter; or, as Aben Ezra calls it, the joy of salvation; see Mt 5:9.
(g)
John Wesley
12:20 Deceit - They whose hearts devise mischief shall be deceived in their hopes, and bring trouble upon themselves: but they who by good counsels labour to promote peace, shall reap the comfort of it themselves.
Robert Jamieson, A. R. Fausset and David Brown
12:20 that imagine--or, "plan" (Prov 3:29). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare Mt 5:9; Rom 12:18).
12:2112:21: Ո՛չ է հաճոյ արդարոյ՝ եւ ո՛չ մի ինչ անիրաւ. իսկ ամպարիշտք լցցին չարութեամբ[8024]։ [8024] Ոմանք. Եւ ոչինչ անիրաւ... լցցին չարեօք։
21 Անիրաւացի ոչ մի բան հաճելի չէ արդարին, բայց ամբարիշտները լցուած են չարութեամբ:
21 Արդարին բնաւ չարիք չի հասնիր, Բայց ամբարիշտները թշուառութիւններով կը լեցուին։
Ոչ [178]է հաճոյ`` արդարոյ եւ ոչ մի ինչ անիրաւ, իսկ ամպարիշտք լցցին չարութեամբ:

12:21: Ո՛չ է հաճոյ արդարոյ՝ եւ ո՛չ մի ինչ անիրաւ. իսկ ամպարիշտք լցցին չարութեամբ[8024]։
[8024] Ոմանք. Եւ ոչինչ անիրաւ... լցցին չարեօք։
21 Անիրաւացի ոչ մի բան հաճելի չէ արդարին, բայց ամբարիշտները լցուած են չարութեամբ:
21 Արդարին բնաւ չարիք չի հասնիր, Բայց ամբարիշտները թշուառութիւններով կը լեցուին։
zohrab-1805▾ eastern-1994▾ western am▾
12:2112:21 Не приключится праведнику никакого зла, нечестивые же будут преисполнены зол.
12:21 οὐκ ου not ἀρέσει αρεσω the δικαίῳ δικαιος right; just οὐδὲν ουδεις no one; not one ἄδικον αδικος injurious; unjust οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent πλησθήσονται πληθω fill; fulfill κακῶν κακος bad; ugly
12:21 לֹא־ lō- לֹא not יְאֻנֶּ֣ה yᵊʔunnˈeh אנה occur לַ la לְ to † הַ the צַּדִּ֣יק ṣṣaddˈîq צַדִּיק just כָּל־ kol- כֹּל whole אָ֑וֶן ʔˈāwen אָוֶן wickedness וּ֝ ˈû וְ and רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty מָ֣לְאוּ mˈālᵊʔû מלא be full רָֽע׃ rˈāʕ רַע evil
12:21. non contristabit iustum quicquid ei acciderit impii autem replebuntur maloWhatsoever shall befall the just man, shall not make him sad: but the wicked shall be filled with mischief.
21. There shall no mischief happen to the righteous: but the wicked shall be filled with evil.
12:21. Whatever may befall the just, it will not discourage him. But the impious will be filled with disasters.
12:21. There shall no evil happen to the just: but the wicked shall be filled with mischief.
There shall no evil happen to the just: but the wicked shall be filled with mischief:

12:21 Не приключится праведнику никакого зла, нечестивые же будут преисполнены зол.
12:21
οὐκ ου not
ἀρέσει αρεσω the
δικαίῳ δικαιος right; just
οὐδὲν ουδεις no one; not one
ἄδικον αδικος injurious; unjust
οἱ ο the
δὲ δε though; while
ἀσεβεῖς ασεβης irreverent
πλησθήσονται πληθω fill; fulfill
κακῶν κακος bad; ugly
12:21
לֹא־ lō- לֹא not
יְאֻנֶּ֣ה yᵊʔunnˈeh אנה occur
לַ la לְ to
הַ the
צַּדִּ֣יק ṣṣaddˈîq צַדִּיק just
כָּל־ kol- כֹּל whole
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וּ֝ ˈû וְ and
רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty
מָ֣לְאוּ mˈālᵊʔû מלא be full
רָֽע׃ rˈāʕ רַע evil
12:21. non contristabit iustum quicquid ei acciderit impii autem replebuntur malo
Whatsoever shall befall the just man, shall not make him sad: but the wicked shall be filled with mischief.
12:21. Whatever may befall the just, it will not discourage him. But the impious will be filled with disasters.
12:21. There shall no evil happen to the just: but the wicked shall be filled with mischief.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 There shall no evil happen to the just: but the wicked shall be filled with mischief.
Note, 1. Piety is a sure protection. If men be sincerely righteous, the righteous God has engaged that no evil shall happen to them. He will, by the power of his grace in them, that principle of justice, keep them from the evil of sin; so that, though they be tempted, yet they shall not be overcome by the temptation, and though they may come into trouble, into many troubles, yet to them those troubles shall have no evil in them, whatever they have to others (Ps. xci. 10), for they shall be overruled to work for their good. 2. Wickedness is as sure a destruction. Those that live in contempt of God and man, that are set on mischief, with mischief they shall be filled. They shall be more mischievous, shall be filled with all unrighteousness, Rom. i. 29. Or they shall be made miserable with the mischiefs that shall come upon them. Those that delight in mischief shall have enough of it. Some read the whole verse thus, There shall no evil happen to the just, though the wicked be filled with mischief and spite against them. They shall be safe under the protection of Heaven, though hell itself break loose upon them.
Adam Clarke: Commentary on the Bible - 1831
12:21: There shall no evil happen to the just - No, for all things work together for good to them that love God. Whatever occurs to a righteous man God turns to his advantage. But, on the other hand, the wicked are filled with mischief: they are hurt, grieved, and wounded, by every occurrence; and nothing turns to their profit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: no: Rom 8:28; Co1 3:22, Co1 3:23; Co2 4:17
filled: Pro 1:31, Pro 14:14; Jer 13:12-14; Hab 2:16; Rev 18:6
Proverbs 12:22
Carl Friedrich Keil and Franz Delitzsch
12:21
21 No evil befalls the righteous,
But the godless are full of evil.
Hitzig translates און "sorrow," and Zckler "injury;" but the word signifies evil as ethical wickedness, and although it may be used of any misfortune in general (as in בּן־אוני, opp. בּנימין); thus it denotes especially such sorrow as is the harvest and product of sin, Prov 22:8; Job 4:8; Is 59:4, or such as brings after it punishment, Hab 3:7; Jer 4:15. That it is also here thus meant the contrast makes evident. The godless are full of evil, for the moral evil which is their life-element brings out of itself all kinds of evil; on the contrary, no kind of evil, such as sin brings forth and produces, falls upon the righteous. God, as giving form to human fortune (Ex 21:13), remains in the background (cf. Ps 91:10 with Ps 5:1.); vid., regarding אנה, the weaker power of ענה, to go against, to meet, to march against, Fleischer, Levy's Chald. Wrterbuch, 572.
John Gill
12:21 There shall no evil happen to the just,.... The evil of sin: no iniquity, as the Targum; which, and the Septuagint, Syriac, and Arabic versions, interpret of sin not being agreeable, convenient, suit able, and pleasing to a righteous man. Moreover, the Lord, by his Spirit and grace, weakens the power of sin in them; and, by his providence, prevents and removes occasion of sinning; and by his power preserves from it, from being overcome and carried away with it, at least finally and totally. Or the evil of punishment is here meant; no penal evil shall befall them; the punishment of their sin has been inflicted on Christ their surety, and therefore shall never be laid on them; and whatever afflictions may happen to them, which have the name and appearance of evil, these work together for their good, spiritual and eternal; so that, in reality, no evil thing, properly speaking, happens to them; see Ps 91:10. Or whatever does come to them comes not by chance unto them, but by the decree and will of God, and is overruled for good;
but the wicked shall be filled with mischief; or "with evil" (h), the evil of sin; with malice and wickedness, with all impiety and unrighteousness, with ignorance and error; with all kind of sins, both against the first and second table of the law, and so with all the consequences of sin: with the evil of punishment; with an evil conscience, with the terrors of it; with many distresses here, and with everlasting destruction hereafter. Some understand it of the mischief they devise to others, which they are full of and big with; and "though" they are, as Aben Ezra interprets the word, yet no evil shall happen to the righteous; the mischief contrived by them shall fall upon themselves.
(h) "malo", V. L. Pagninus, Montanus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
12:21 no evil--(as in Ps 91:10), under God's wise limitations (Rom 8:28).
mischief--as penal evil.
12:2212:22: Պի՛ղծ են առաջի Տեառն շրթունք սուտք. իսկ որ առնէ զհաւատս ընդունելի՛ է նմա[8025]։ [8025] Ոսկան. Որ առնէ զհաւատարիմս։
22 Ստախօս շուրթերը պիղծ են Տիրոջ առջեւ, ճշմարտութեան հաւատարիմ բերանը հաճելի է նրան:
22 Սուտ շրթունքը Տէրոջը զզուելի է, Բայց հաւատարմութիւն ընողները անոր հաճելի են։
Պիղծ են առաջի Տեառն շրթունք սուտք, իսկ որ առնէ զհաւատս` ընդունելի է նմա:

12:22: Պի՛ղծ են առաջի Տեառն շրթունք սուտք. իսկ որ առնէ զհաւատս ընդունելի՛ է նմա[8025]։
[8025] Ոսկան. Որ առնէ զհաւատարիմս։
22 Ստախօս շուրթերը պիղծ են Տիրոջ առջեւ, ճշմարտութեան հաւատարիմ բերանը հաճելի է նրան:
22 Սուտ շրթունքը Տէրոջը զզուելի է, Բայց հաւատարմութիւն ընողները անոր հաճելի են։
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12:2212:22 Мерзость пред Господом уста лживые, а говорящие истину благоугодны Ему.
12:22 βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master χείλη χειλος lip; shore ψευδῆ ψευδης false ὁ ο the δὲ δε though; while ποιῶν ποιεω do; make πίστεις πιστις faith; belief δεκτὸς δεκτος acceptable παρ᾿ παρα from; by αὐτῷ αυτος he; him
12:22 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip שָׁ֑קֶר šˈāqer שֶׁקֶר lie וְ wᵊ וְ and עֹשֵׂ֖י ʕōśˌê עשׂה make אֱמוּנָ֣ה ʔᵉmûnˈā אֱמוּנָה steadiness רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
12:22. abominatio Domino labia mendacia qui autem fideliter agunt placent eiLying lips are an abomination to the Lord: but they that deal faithfully, please him.
22. Lying lips are an abomination to the LORD: but they that deal truly are his delight.
12:22. Lying lips are an abomination to the Lord. But whoever acts faithfully pleases him.
12:22. Lying lips [are] abomination to the LORD: but they that deal truly [are] his delight.
Lying lips [are] abomination to the LORD: but they that deal truly [are] his delight:

12:22 Мерзость пред Господом уста лживые, а говорящие истину благоугодны Ему.
12:22
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
χείλη χειλος lip; shore
ψευδῆ ψευδης false
ο the
δὲ δε though; while
ποιῶν ποιεω do; make
πίστεις πιστις faith; belief
δεκτὸς δεκτος acceptable
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
12:22
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וְ wᵊ וְ and
עֹשֵׂ֖י ʕōśˌê עשׂה make
אֱמוּנָ֣ה ʔᵉmûnˈā אֱמוּנָה steadiness
רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
12:22. abominatio Domino labia mendacia qui autem fideliter agunt placent ei
Lying lips are an abomination to the Lord: but they that deal faithfully, please him.
12:22. Lying lips are an abomination to the Lord. But whoever acts faithfully pleases him.
12:22. Lying lips [are] abomination to the LORD: but they that deal truly [are] his delight.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Lying lips are abomination to the LORD: but they that deal truly are his delight.
We are here taught, 1. To hate lying, and to keep at the utmost distance from it, because it is an abomination to the Lord, and renders those abominable in his sight that allow themselves in it, not only because it is a breach of his law, but because it is destructive to human society. 2. To make conscience of truth, not only in our words, but in all our actions, because those that deal truly and sincerely in all their dealings are his delight, and he is well pleased with them. We delight to converse with, and make use of, those that are honest and that we may put a confidence in; such therefore let us be, that we may recommend ourselves to the favour both of God and man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: Lying: Pro 6:16, Pro 6:17; Psa 5:6; Isa 9:15; Eze 13:19, Eze 13:22; Rev 21:8, Rev 22:15
but: Pro 11:1, Pro 11:20, Pro 15:8; Jer 9:24
Proverbs 12:23
Carl Friedrich Keil and Franz Delitzsch
12:22
22 Lying lips are an abhorrence to Jahve,
And they that deal truly are His delight.
The frame of the distich is like Prov 11:1, Prov 11:20. אמוּנה is probity as the harmony between the words and the inward thoughts. The lxx, which translates ὁ δὲ ποιῶν πίστεις, had in view עשה אמונים (עשׂה אמוּנים, cf. Is 26:2); the text of all other translations agrees with that commonly received.
John Gill
12:22 Lying lips are abomination to the Lord,.... Such that speak lies in common talk; and that deliver out doctrinal lies, false doctrines, lies in hypocrisy, as are the doctrines of Rome; these are abominable unto God; as being contrary to his nature as the God of truth; contrary to the Scriptures of truth he has endited; contrary to the truth of the Gospel he has published; contrary to his Son, who is truth itself; and to the Spirit of truth, which leads into all truth, as it is in Jesus; wherefore an abomination and a lie are joined together, Rev_ 21:27;
but they that deal truly are his delight; or the objects of "his good will" and pleasure, as the word (i) signifies; they are grateful and acceptable to him; he is well-pleased with them, and delights in them. Not only such that speak the truth, but "do the truth" (k), as the words may be rendered; whose words and actions, doctrine and life, agree together: it is not enough to embrace, profess, or preach the truth, but he must practise it; see Jn 3:21; he must deal truly with God and men, or faithfully, as the Targum and Vulgate Latin version; he must be true to his word and promises, and faithfully perform what he has agreed unto. Or, "that work faith"; that work the work of faith, that faith which works by love; that live on Christ and his righteousness; such are well pleasing to God; without which faith it is impossible to please him, Heb 11:6.
(i) "est beneplacitum ejus", Vatablus, Mercerus, Gejerus; "accepti sunt ei", Junius & Tremellius, Piscator, Cocceius. (k) "facientibus veritatem", Pagninus, Mercerus, Gejerus; "facientes veritatem", Montanus; "qui faciunt veritatem", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
12:22 deal truly--or, "faithfully," that is, according to promises (compare Jn 3:21).
12:2312:23: Այր իմաստուն՝ աթո՛ռ հանճարոյ. սիրտ անզգամաց պատահեսցէ նզովից[8026]։ [8026] Ոմանք. Պատահէ նզովից։
23 Հանճարի աթոռը իմաստուն մարդն է, բայց անզգամների սիրտը պիտի ենթարկուի նզովքի:
23 Խոհեմ մարդը իր գիտցածը կը ծածկէ, Բայց յիմարներուն սիրտը յիմարութիւնը կը հրատարակէ։
Այր իմաստուն` [179]աթոռ հանճարոյ, սիրտ անզգամաց պատահեսցէ նզովից:

12:23: Այր իմաստուն՝ աթո՛ռ հանճարոյ. սիրտ անզգամաց պատահեսցէ նզովից[8026]։
[8026] Ոմանք. Պատահէ նզովից։
23 Հանճարի աթոռը իմաստուն մարդն է, բայց անզգամների սիրտը պիտի ենթարկուի նզովքի:
23 Խոհեմ մարդը իր գիտցածը կը ծածկէ, Բայց յիմարներուն սիրտը յիմարութիւնը կը հրատարակէ։
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12:2312:23 Человек рассудительный скрывает знание, а сердце глупых высказывает глупость.
12:23 ἀνὴρ ανηρ man; husband συνετὸς συνετος comprehending; intelligent θρόνος θρονος throne αἰσθήσεως αισθησις sensation; perception καρδία καρδια heart δὲ δε though; while ἀφρόνων αφρων senseless συναντήσεται συνανταω meet with ἀραῖς αρα.1 cursing; curse
12:23 אָדָ֣ם ʔāḏˈām אָדָם human, mankind עָ֭רוּם ˈʕārûm עָרוּם shrewd כֹּ֣סֶה kˈōseh כסה cover דָּ֑עַת dˈāʕaṯ דַּעַת knowledge וְ wᵊ וְ and לֵ֥ב lˌēv לֵב heart כְּ֝סִילִ֗ים ˈkᵊsîlˈîm כְּסִיל insolent יִקְרָ֥א yiqrˌā קרא call אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
12:23. homo versutus celat scientiam et cor insipientium provocabit stultitiamA cautious man concealeth knowledge: and the heart of fools publisheth folly.
23. A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
12:23. A resourceful man conceals knowledge. And the heart of the unwise provokes foolishness.
12:23. A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness:

12:23 Человек рассудительный скрывает знание, а сердце глупых высказывает глупость.
12:23
ἀνὴρ ανηρ man; husband
συνετὸς συνετος comprehending; intelligent
θρόνος θρονος throne
αἰσθήσεως αισθησις sensation; perception
καρδία καρδια heart
δὲ δε though; while
ἀφρόνων αφρων senseless
συναντήσεται συνανταω meet with
ἀραῖς αρα.1 cursing; curse
12:23
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
עָ֭רוּם ˈʕārûm עָרוּם shrewd
כֹּ֣סֶה kˈōseh כסה cover
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
לֵ֥ב lˌēv לֵב heart
כְּ֝סִילִ֗ים ˈkᵊsîlˈîm כְּסִיל insolent
יִקְרָ֥א yiqrˌā קרא call
אִוֶּֽלֶת׃ ʔiwwˈeleṯ אִוֶּלֶת foolishness
12:23. homo versutus celat scientiam et cor insipientium provocabit stultitiam
A cautious man concealeth knowledge: and the heart of fools publisheth folly.
12:23. A resourceful man conceals knowledge. And the heart of the unwise provokes foolishness.
12:23. A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-28: Похваляются сдержанность в слове, присущая мудрому (ст. 23а), умение его - утешить словом печального (25а) и вообще преподаваемое им руководство ближнему (ст. 26), прилежание и трудолюбие (24а, 27б); напротив осуждаются противоположные пороки нечестивого. Общее заключение главы: путь правды ведет к истинной жизни и бессмертию (ст. 28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
Note, 1. He that is wise does not affect to proclaim his wisdom, and it is his honour that he does not. He communicates his knowledge when it may turn to the edification of others, but he conceals it when the showing of it would only tend to his own commendation. Knowing men, if they be prudent men, will carefully avoid every thing that savours of ostentation, and not take all occasions to show their learning and reading, but only to use it for good purposes, and then let their own works praise them. Ars est celare artem--The perfection of art is to conceal it. 2. He that is foolish cannot avoid proclaiming his folly, and it is his shame that he cannot: The heart of fools, by their foolish words and actions, proclaims foolishness; either they do not desire to hide it, so little sense have they of good and evil, honour and dishonour, or they know not how to hide it, so little discretion have they in the management of themselves, Eccl. x. 3.
Adam Clarke: Commentary on the Bible - 1831
12:23: A prudent man concealeth knowledge - "If a fool hold his peace he may pass for a wise man." I have known men of some learning, so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses.
Albert Barnes: Notes on the Bible - 1834
12:23: Another aspect of the truth of Pro 10:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: A prudent: Pro 10:19, Pro 11:13, Pro 13:16
but: Pro 15:2; Ecc 10:3, Ecc 10:12-14
Proverbs 12:24
Carl Friedrich Keil and Franz Delitzsch
12:23
23 A prudent man conceals knowledge,
And a heart-fool proclaims imbecility.
In 23a Prov 12:16 is repeated, only a little changed; also 16a corresponds with 23a, for, as is there said, the fool knows not how to keep his anger to himself, as here, that a heart-fool (cf. the lying mouth, 22a) proclaims (trumpets forth), or as Prov 13:16 says, displays folly without referring to himself the si tacuisses. To this forward charlatan blustering, which intends to preach wisdom and yet proclaims in the world mere folly, i.e., nonsense and imbecility, and thereby makes itself troublesome, and only to be laughed at and despised, stands in contrast the relation of the אדם ערוּם, homo callidus, who possesses knowledge, but keeps it to himself without bringing it forth till an occasion presents itself for setting it forth at the right place, at the right time, and to the right man. The right motive also regulates such silence as well as modesty. But this proverb places it under the point of view of prudence.
John Gill
12:23 A prudent man concealeth knowledge,.... Of things natural or divine, which he is furnished with; not but that he is willing to communicate it, as he should, at proper times, in proper places, and to proper persons; but he does not needlessly and unseasonably speak of it; he does not make a show of it, or boast and brag of it: he modestly forbears to speak of what he knows, but when there is a necessity for it, even of that which may be lawfully divulged; which is a point of prudence and modesty; otherwise it is criminal to reveal secrets, or publish what should be kept private or should not be known. Aben Ezra interprets it of a wise man's hiding his knowledge in his heart, that he may not forget it;
but the heart of fools proclaimeth foolishness; that which they have in their hearts and minds, and which they take for deep knowledge, profound and recondite learning, they proclaim with their mouths in a noisy and clamorous way; and while they declare their ill shaped notions, their incoherent and unconnected ideas of things, they betray their ignorance and folly, as ostentatious men do.
John Wesley
12:23 Concealeth - He does not unseasonably utter what he knows. Foolishness - Betrays his ignorance and folly.
Robert Jamieson, A. R. Fausset and David Brown
12:23 concealeth--by his modesty (Prov 10:14; Prov 11:13).
heart . . . proclaimeth--as his lips speak his thoughts (compare Eccles 10:3).
12:2412:24: Ձեռն ընտրելոց դիւրա՛ւ յաղթեսցէ. նենգաւորք մատնեսցին ՚ի յափշտակութիւն։
24 Ընտրեալների ձեռքը պիտի հեշտ յաղթի, բայց նենգաւորները պիտի գերութեան մատնուեն:
24 Ժիր մարդոց ձեռքը կ’իշխէ, Բայց ծոյլը հարկատու կ’ըլլայ։
Ձեռն ընտրելոց դիւրաւ յաղթեսցէ. նենգաւորք մատնեսցին ի յափշտակութիւն:

12:24: Ձեռն ընտրելոց դիւրա՛ւ յաղթեսցէ. նենգաւորք մատնեսցին ՚ի յափշտակութիւն։
24 Ընտրեալների ձեռքը պիտի հեշտ յաղթի, բայց նենգաւորները պիտի գերութեան մատնուեն:
24 Ժիր մարդոց ձեռքը կ’իշխէ, Բայց ծոյլը հարկատու կ’ըլլայ։
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12:2412:24 Рука прилежных будет господствовать, а ленивая будет под данью.
12:24 χεὶρ χειρ hand ἐκλεκτῶν εκλεκτος select; choice κρατήσει κρατεω seize; retain εὐχερῶς ευχερως cunning; deceitful δὲ δε though; while ἔσονται ειμι be εἰς εις into; for προνομήν προνομη foraging; foraging expedition
12:24 יַד־ yaḏ- יָד hand חָרוּצִ֥ים ḥārûṣˌîm חָרוּץ assiduous תִּמְשֹׁ֑ול timšˈôl משׁל rule וּ֝ ˈû וְ and רְמִיָּ֗ה rᵊmiyyˈā רְמִיָּה looseness תִּהְיֶ֥ה tihyˌeh היה be לָ lā לְ to מַֽס׃ mˈas מַס forced labour
12:24. manus fortium dominabitur quae autem remissa est tributis servietThe hand of the valiant shall bear rule: but that which is slothful shall be under tribute.
24. The hand of the diligent shall bear rule: but the slothful shall be put under taskwork.
12:24. The hand of the strong will rule. But anyone who is neglectful will pay tribute.
12:24. The hand of the diligent shall bear rule: but the slothful shall be under tribute.
The hand of the diligent shall bear rule: but the slothful shall be under tribute:

12:24 Рука прилежных будет господствовать, а ленивая будет под данью.
12:24
χεὶρ χειρ hand
ἐκλεκτῶν εκλεκτος select; choice
κρατήσει κρατεω seize; retain
εὐχερῶς ευχερως cunning; deceitful
δὲ δε though; while
ἔσονται ειμι be
εἰς εις into; for
προνομήν προνομη foraging; foraging expedition
12:24
יַד־ yaḏ- יָד hand
חָרוּצִ֥ים ḥārûṣˌîm חָרוּץ assiduous
תִּמְשֹׁ֑ול timšˈôl משׁל rule
וּ֝ ˈû וְ and
רְמִיָּ֗ה rᵊmiyyˈā רְמִיָּה looseness
תִּהְיֶ֥ה tihyˌeh היה be
לָ לְ to
מַֽס׃ mˈas מַס forced labour
12:24. manus fortium dominabitur quae autem remissa est tributis serviet
The hand of the valiant shall bear rule: but that which is slothful shall be under tribute.
12:24. The hand of the strong will rule. But anyone who is neglectful will pay tribute.
12:24. The hand of the diligent shall bear rule: but the slothful shall be under tribute.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 The hand of the diligent shall bear rule: but the slothful shall be under tribute.
Note, 1. Industry is the way to preferment. Solomon advanced Jeroboam because he saw that he was an industrious young man, and minded his business, 1 Kings xi. 28. Men that take pains in study and serviceableness will thereby gain such an interest and reputation as will give them a dominion over all about them, by which means many have risen strangely. He that has been faithful in a few things shall be made ruler over many things. The elders, that labour in the word and doctrine, are worthy of double honour; and those that are diligent when they are young will get that which will enable them to rule, and so to rest, when they are old. 2. Knavery is the way to slavery: The slothful and careless, or rather the deceitful (for so the word signifies), shall be under tribute. Those that, because they will not take pains in an honest calling, live by their shifts and arts of dishonesty, are paltry and beggarly, and will be kept under. Those that are diligent and honest when they are apprentices will come to be masters; but those that are otherwise are the fools who, all their days, must be servants to the wise in heart.
Adam Clarke: Commentary on the Bible - 1831
12:24: The hand of the diligent shall bear rule - And why? because by his own industry he is independent; and every such person is respected wherever found.
Albert Barnes: Notes on the Bible - 1834
12:24: Under tribute - The comparison is probably suggested by the contrast between the condition of a conquered race (compare Jos 16:10; Jdg 1:30-33), and that of the freedom of their conquerors from such burdens. The proverb indicates that beyond all political divisions of this nature there lies an ethical law. The "slothful" descend inevitably to pauperism and servitude. The prominence of compulsory labor under Solomon Kg1 9:21 gives a special significance to the illustration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: hand: Pro 10:4, Pro 13:4, Pro 17:2, Pro 22:29; Kg1 11:28, Kg1 12:20
but: Pro 12:27, Pro 19:15, Pro 21:25, Pro 21:26, Pro 22:13, Pro 24:30-34, Pro 26:13-16
slothful: or, deceitful
Proverbs 12:25
Carl Friedrich Keil and Franz Delitzsch
12:24
We take Prov 12:24-28 together as a group. In these verses the subject is the means of rising (in the world), and the two ways, the one of which leads to error, and the other to life.
24 The land of the diligent attains to dominion,
But slothfulness will become tributary.
In Prov 10:4 רמיּה was adj., but to כּף standing beside it; here it is to be regarded as adj. to יד (sluggish hand) supplied from 24a, but may be equally regarded as a subst. (slothfulness) (vid., at Prov 12:27). Regarding חרוּץ, vid., p. 211. מס signifies tribute and service, i.e., tributary service rendered to a master. In Prov 11:29 עבד stands for it. It is still the experience of to-day, as it was of Solomon's time, that slothfulness (indolence) brings down to a state of servitude, if not even deeper, but that vigorous activity raises to dominion or to the position of a master, i.e., to independence, wealth, respect, and power.
John Gill
12:24 The hand of the diligent shall bear rule,.... "Shall become rich", so Jarchi interprets it, according to Prov 10:4; Through diligence men get riches, and through riches they arrive to power and authority over others: from apprentices and journeymen workmen they become masters of their business; diligent men become masters of families, and have servants and workmen under them; become magistrates in cities, and bear rule over their fellow citizens, and are advanced to places of power and authority in the commonwealth; see Prov 22:29;
but the slothful shall be under tribute; the "slothful" or "deceitful hand" (l), for so it may be rendered and supplied; for usually such who are slothful, and do not care for business, get their living by deceitful methods, by tricking and sharping; and such become subject to others, to them that are diligent; hence said to be "under tribute", or tributary; because those that are tributary are in subjection to those to whom they pay tribute.
(l) "Manus fraudulentiae", Michaelis; "dolosa", Montanus, Junius & Tremellius, Mercerus, Gejerus; "fraudulenta", Tigurine version, Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
12:24 slothful--(Compare Margin), so called because he fails to meet his promises.
under tribute--not denoting legal taxes, but the obligation of dependence.
12:2512:25: Բան ահեղ խռովեցուցանէ զսիրտ առն արդարոյ. աւետիք բարեաց՝ ուրա՛խ առնեն զնա։ Արդարն իրաւախո՛հ սիրէ զանձն. խորհուրդք ամպարշտաց մեղմե՛խք են։ Զմեղաւորս հալածեն չարիք[8027]. [8027] Ոմանք. Բան ահաւոր խռովե՛՛... զանձն իւր. բարք ամբար՛՛։
25 Ահեղ խօսքը խռովում է արդարի սիրտը, բարի խօսքը ուրախացնում է նրան: Արդարը սիրում է իրաւադատ անձը, բայց ամբարիշտների մտքերը կեղծ են:
25 Մարդուն սրտին մէջ եղող վիշտը զանիկա կը ճնշէ, Բայց աղէկ խօսքը կ’ուրախացնէ զանիկա։
Բան ահեղ խռովեցուցանէ զսիրտ առն արդարոյ,`` աւետիք բարեաց` ուրախ առնեն զնա:

12:25: Բան ահեղ խռովեցուցանէ զսիրտ առն արդարոյ. աւետիք բարեաց՝ ուրա՛խ առնեն զնա։ Արդարն իրաւախո՛հ սիրէ զանձն. խորհուրդք ամպարշտաց մեղմե՛խք են։ Զմեղաւորս հալածեն չարիք[8027].
[8027] Ոմանք. Բան ահաւոր խռովե՛՛... զանձն իւր. բարք ամբար՛՛։
25 Ահեղ խօսքը խռովում է արդարի սիրտը, բարի խօսքը ուրախացնում է նրան: Արդարը սիրում է իրաւադատ անձը, բայց ամբարիշտների մտքերը կեղծ են:
25 Մարդուն սրտին մէջ եղող վիշտը զանիկա կը ճնշէ, Բայց աղէկ խօսքը կ’ուրախացնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:2512:25 Тоска на сердце человека подавляет его, а доброе слово развеселяет его.
12:25 φοβερὸς φοβερος fearful; fearsome λόγος λογος word; log καρδίαν καρδια heart ταράσσει ταρασσω stir up; trouble ἀνδρὸς ανηρ man; husband δικαίου δικαιος right; just ἀγγελία αγγελια message δὲ δε though; while ἀγαθὴ αγαθος good εὐφραίνει ευφραινω celebrate; cheer αὐτόν αυτος he; him
12:25 דְּאָגָ֣ה dᵊʔāḡˈā דְּאָגָה care בְ vᵊ בְּ in לֶב־ lev- לֵב heart אִ֣ישׁ ʔˈîš אִישׁ man יַשְׁחֶ֑נָּה yašḥˈennā שׁחה bow down וְ wᵊ וְ and דָבָ֖ר ḏāvˌār דָּבָר word טֹ֣וב ṭˈôv טֹוב good יְשַׂמְּחֶֽנָּה׃ yᵊśammᵊḥˈennā שׂמח rejoice
12:25. maeror in corde viri humiliabit illud et sermone bono laetificabiturGrief in the heart of a man shall bring him low, but with a good word he shall be made glad.
25. Heaviness in the heart of a man maketh it stoop; but a good word maketh it glad.
12:25. Grief in the heart of a man humbles him. And with a good word he shall be made glad.
12:25. Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.
Heaviness in the heart of man maketh it stoop: but a good word maketh it glad:

12:25 Тоска на сердце человека подавляет его, а доброе слово развеселяет его.
12:25
φοβερὸς φοβερος fearful; fearsome
λόγος λογος word; log
καρδίαν καρδια heart
ταράσσει ταρασσω stir up; trouble
ἀνδρὸς ανηρ man; husband
δικαίου δικαιος right; just
ἀγγελία αγγελια message
δὲ δε though; while
ἀγαθὴ αγαθος good
εὐφραίνει ευφραινω celebrate; cheer
αὐτόν αυτος he; him
12:25
דְּאָגָ֣ה dᵊʔāḡˈā דְּאָגָה care
בְ vᵊ בְּ in
לֶב־ lev- לֵב heart
אִ֣ישׁ ʔˈîš אִישׁ man
יַשְׁחֶ֑נָּה yašḥˈennā שׁחה bow down
וְ wᵊ וְ and
דָבָ֖ר ḏāvˌār דָּבָר word
טֹ֣וב ṭˈôv טֹוב good
יְשַׂמְּחֶֽנָּה׃ yᵊśammᵊḥˈennā שׂמח rejoice
12:25. maeror in corde viri humiliabit illud et sermone bono laetificabitur
Grief in the heart of a man shall bring him low, but with a good word he shall be made glad.
12:25. Grief in the heart of a man humbles him. And with a good word he shall be made glad.
12:25. Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.
Here is, 1. The cause and consequence of melancholy. It is heaviness in the heart; it is a load of care, and fear, and sorrow, upon the spirits, depressing them, and disabling them to exert themselves with any vigour on what is to be done or fortitude in what is to borne; it makes them stoop, prostrates and sinks them. Those that are thus oppressed can neither do the duty nor take the comfort of any relation, condition, or conversation. Those therefore that are inclined to it should watch and pray against it. 2. The cure of it: A good word from God, applied by faith, makes it glad; such a word is that (says one of the rabbin), Cast thy burden upon the Lord, and he shall sustain thee; the good word of God, particularly the gospel, is designed to make the hearts glad that are weary and heavy-laden, Matt. xi. 28. Ministers are to be helpers of this joy.
Adam Clarke: Commentary on the Bible - 1831
12:25: Heaviness in the heart of a man maketh it stoop - Sorrow of heart, hopeless love, or a sense of God's displeasure - these prostrate the man, and he becomes a child before them.
But a good word maketh it glad - A single good or favorable word will remove despondency; and that word, "Son, be of good cheer, thy sins are forgiven thee," will instantly remove despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: Heaviness: Pro 14:10, Pro 15:13, Pro 15:15, Pro 15:23, Pro 17:22, Pro 18:14; Neh 2:1, Neh 2:2; Psa 38:6, Psa 42:11; Mar 14:33, Mar 14:34
but: Pro 12:18, Pro 15:23, Pro 16:24, Pro 25:11, Pro 27:9; Isa 50:4; Zac 1:13; Co2 2:4-7
Proverbs 12:26
Carl Friedrich Keil and Franz Delitzsch
12:25
25 Trouble in the heart of a man boweth it down,
And a friendly word maketh it glad.
The twofold anomaly that דּאגה is construed as masc. and לב as fem. renders the text doubtful, but the lxx, Syr., Targum, which introduce another subject, φοβερὸς λόγος (דּבר מדאיג?), do not improve it; Theodotion's is preferable, who translates μέριμνα ἐν καρδίᾳ ἀνδρὸς κατίσχει αὐτόν, and thus reads ישׁחנּוּ. But the rhyme is thereby lost. As כּבוד, Gen 49:6, so also may לב be used as fem., for one thereby thinks on נפשׁ; the plur. לבּות (לבבות), according to which in Ezek 16:30 we find the sing. לבּה, may also conform to this. And ישׁחנה as pred. to דאגה follows the scheme Prov 2:10, perhaps not without attractional co-operation after the scheme קשׁת גברים חתים, 1Kings 2:4. השׁחה, from שׁחה, occurs only here; but השׁח, from שׁחח, occurs only twice. דּבר טוב designates in the book of Joshua and in Kings (3Kings 8:56) the divine promise; here it is of the same meaning as 3Kings 12:7 : an appeasing word. Who has not in himself had this experience, how such a word of friendly encouragement from a sympathizing heart cheers the sorrowful soul, and, if only for a time, changes its sorrow into the joy of confidence and of hope!
Geneva 1599
12:25 Heaviness in the heart of man weigheth it down: but a (k) good word maketh it glad.
(k) That is, words of comfort, or a cheerful mind which is declared by his words, rejoices a man, as a covetous mind kills him.
John Gill
12:25 Heaviness in the heart of man maketh it stoop,.... Either an anxious care and solicitude about living in the world, as the word (m) signifies; when it seizes a man's spirits, it depresses them, and keeps them down: or a fear and dread of adversity, or sorrow and grief, on account of some calamity and distress; when it gets into a man's heart, it sinks and bows it down, that it cannot take any pleasure or comfort in anything. The Septuagint and Arabic versions render it, a "terrible word troubles the heart of a just man"; or "troubles the heart of man", as the Syriac version; the Targum is,
"a word of fear in the heart of man causes fear:''
such is the law, which is a word of terror; which speaks terrible things to men; fills the mind with terror; works wrath in the conscience, and induces a spirit of bondage to fear; bows and keeps under the spirits of men, through a fearful looking for of judgment and fiery indignation;
but a good word maketh it glad; a comforting, cheering, and encouraging word from any friend, that compassionates their distressed case; this lifts up the heart and inspires it with joy; so a word in season, spoken by a Gospel minister, raises up a soul that is bowed down, and gives it comfort and joy: such a good word is the Gospel itself; it is good news from a far country, which is like cold water to a thirsty soul, very refreshing and reviving. The Septuagint and Arabic versions here render it, "a good message", and such the Gospel is; which, when brought to the heart of a poor sinner, depressed with the terrors of the law, causes joy in it; such is the word of peace, pardon, righteousness, and eternal life by Christ; such is the word that he himself spoke, Mt 9:2. Kimchi instances in Ps 55:22.
(m) "solicitudo", Tigurine version, Montanus, Piscator, Michaelis; "solicitudo anxia", Mercerus, Gejerus; "solicita anxietas", Junius & Tremellius; "anxietatem", Schultens.
John Wesley
12:25 A good word - A compassionate or encouraging word.
Robert Jamieson, A. R. Fausset and David Brown
12:25 a good word--one of comfort.
12:2612:26: արդարոց հասցե՛ն բարութիւնք։ Ճանապարհք ամպարշտաց մոլորեցուսցէ՛ զնոսա.
26 Չարիքները հալածում են յանցաւորներին, բայց բարիքները պիտի հասնեն արդարներին:
26 Արդարը իր ընկերին ճամբայ կը ցուցնէ*,Բայց ամբարիշտներուն ճամբան զիրենք կը մոլորեցնէ։
[180]Արդարն իրաւախոհ սիրէ զանձն. խորհուրդք ամպարշտաց մեղմեխք են: Զմեղաւորս հալածեն չարիք, արդարոց հասցեն բարութիւնք.`` ճանապարհք ամպարշտաց մոլորեցուսցեն զնոսա:

12:26: արդարոց հասցե՛ն բարութիւնք։ Ճանապարհք ամպարշտաց մոլորեցուսցէ՛ զնոսա.
26 Չարիքները հալածում են յանցաւորներին, բայց բարիքները պիտի հասնեն արդարներին:
26 Արդարը իր ընկերին ճամբայ կը ցուցնէ*,Բայց ամբարիշտներուն ճամբան զիրենք կը մոլորեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2612:26 Праведник указывает ближнему своему путь, а путь нечестивых вводит их в заблуждение.
12:26 ἐπιγνώμων επιγνωμων right; just ἑαυτοῦ εαυτου of himself; his own φίλος φιλος friend ἔσται ειμι be αἱ ο the δὲ δε though; while γνῶμαι γνωμη resolve τῶν ο the ἀσεβῶν ασεβης irreverent ἀνεπιεικεῖς ανεπιεικης sin καταδιώξεται καταδιωκω hunt down; drive hard κακά κακος bad; ugly ἡ ο the δὲ δε though; while ὁδὸς οδος way; journey τῶν ο the ἀσεβῶν ασεβης irreverent πλανήσει πλαναω mislead; wander αὐτούς αυτος he; him
12:26 יָתֵ֣ר yāṯˈēr תור spy מֵרֵעֵ֣הוּ mērēʕˈēhû מֵרֵעַ friend צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תַּתְעֵֽם׃ taṯʕˈēm תעה err
12:26. qui neglegit damnum propter amicum iustus est iter autem impiorum decipiet eosHe that neglecteth a loss for the sake of a friend, is just: but the way of the wicked shall deceive them.
26. The righteous is a guide to his neighbour: but the way of the wicked causeth them to err.
12:26. He who ignores a loss for the sake of a friend is just. But the way of the impious will deceive them.
12:26. The righteous [is] more excellent than his neighbour: but the way of the wicked seduceth them.
The righteous [is] more excellent than his neighbour: but the way of the wicked seduceth them:

12:26 Праведник указывает ближнему своему путь, а путь нечестивых вводит их в заблуждение.
12:26
ἐπιγνώμων επιγνωμων right; just
ἑαυτοῦ εαυτου of himself; his own
φίλος φιλος friend
ἔσται ειμι be
αἱ ο the
δὲ δε though; while
γνῶμαι γνωμη resolve
τῶν ο the
ἀσεβῶν ασεβης irreverent
ἀνεπιεικεῖς ανεπιεικης sin
καταδιώξεται καταδιωκω hunt down; drive hard
κακά κακος bad; ugly
ο the
δὲ δε though; while
ὁδὸς οδος way; journey
τῶν ο the
ἀσεβῶν ασεβης irreverent
πλανήσει πλαναω mislead; wander
αὐτούς αυτος he; him
12:26
יָתֵ֣ר yāṯˈēr תור spy
מֵרֵעֵ֣הוּ mērēʕˈēhû מֵרֵעַ friend
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
תַּתְעֵֽם׃ taṯʕˈēm תעה err
12:26. qui neglegit damnum propter amicum iustus est iter autem impiorum decipiet eos
He that neglecteth a loss for the sake of a friend, is just: but the way of the wicked shall deceive them.
12:26. He who ignores a loss for the sake of a friend is just. But the way of the impious will deceive them.
12:26. The righteous [is] more excellent than his neighbour: but the way of the wicked seduceth them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 The righteous is more excellent than his neighbour: but the way of the wicked seduceth them.
See here, 1. That good men do well for themselves; for they have in themselves an excellent character, and they secure to themselves an excellent portion, and in both they excel other people: The righteous is more abundant than his neighbour (so the margin); he is richer, though not in this world's goods, yet in the graces and comforts of the Spirit, which are the true riches. There is a true excellency in religion; it ennobles men, inspires them with generous principles, makes them substantial; it is an excellency which is, in the sight of God, of great price, who is the true Judge of excellency. His neighbour may make a greater figure in the world, may be more applauded, but the righteous man has the intrinsic worth. 2. That wicked men do ill for themselves; they walk in a way which seduces them. It seems to them to be not only a pleasant way, but the right way; it is so agreeable to flesh and blood that they therefore flatter themselves with an opinion that it cannot be amiss, but they will not gain the point they aim at, nor enjoy the good they hope for. It is all a cheat; and therefore the righteous is wiser and happier than his neighbour, that yet despise him and trample upon him.
Adam Clarke: Commentary on the Bible - 1831
12:26: The righteous is more excellent than his neighbor - That is, if the neighbor be a wicked man. The spirit of the proverb lies here: The Poor righteous man is more excellent than his sinful neighbor, though affluent and noble. The Syriac has it, "The righteous deviseth good to his neighbor." A late commentator has translated it, "The righteous explore their pastures." How מרעהו can be translated Their pastures I know not; but none of the versions understood it in this way. The Vulgate is rather singular: Qui negligit damnum propter amicum, justus est. "He who neglects or sustains a loss for the sake of his friend, is a just man." The Septuagint is insufferable: "The well-instructed righteous man shall be his own friend." One would hope these translators meant not exclusively; he should love his neighbor as himself.
Albert Barnes: Notes on the Bible - 1834
12:26: Is more excellent than - Rather, the just man guides his neighbor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: righteous: Pro 12:13, Pro 17:27; Psa 16:3; Mat 5:46-48; Luk 6:32-36; Pe1 2:18-21
excellent: or, abundant
but: Psa 18:12, Psa 18:13; Jam 1:13, Jam 1:14; Pe2 2:18-22; Jo1 2:26; Rev 12:9, Rev 13:14
Proverbs 12:27
Carl Friedrich Keil and Franz Delitzsch
12:26
26 The righteous looketh after his pastures,
But the way of the godless leadeth them into error.
In 26a no acceptable meaning is to be gained from the traditional mode of vocalization. Most of the ancients translate יתר as part. to יתר, as it occurs in post-bibl. Hebr., e.g., חבּה יתרה, prevailing, altogether peculiar love. Thus the Targum, טב מן הבריהּ; Venet. πεπερίττευται (after Kimchi); on the other hand, Aquila, active: περισσεύων τὸν πλησίον (making the neighbour rich), which the meaning of the Kal as well as the form יתר oppose; Luther, "The righteous man is better than his neighbour," according to which Fleischer also explains, "Probably יתר from יתר, πλεονάζειν, has the meaning of πλέον ἔχων, πλεονεκτῶν, he gains more honour, respect, riches, etc., than the other, viz., the unrighteous." Yet more satisfactory Ahron b. Joseph: not the nobility and the name, but this, that he is righteous, raises a man above others. In this sense we would approve of the praestantior altero justus, if only the two parts of the proverb were not by such a rendering wholly isolated from one another. Thus יתר is to be treated as the fut. of התיר. The Syr. understands it of right counsel; and in like manner Schultens explains it, with Cocceius, of intelligent, skilful guidance, and the moderns (e.g., Gesenius) for the most part of guidance generally. Ewald rather seeks (because the proverb-style avoids the placing of a fut. verb at the commencement of the proverb but cf. Prov 17:10) to interpret יתר as a noun in the sense of director, but his justification of the fixed ā is unfounded. And generally this sense of the word is exposed to many objections. The verb תּוּר signifies, after its root, to go about, "to make to go about," but is, however, not equivalent to, to lead (wherefore Bttcher too ingeniously derives יתר = יאתר from אתר = אשׁר); and wherefore this strange word, since the Book of Proverbs is so rich in synonyms of leading and guiding! The Hiph. התיר signifies to send to spy, Judg 1:23, and in this sense the poet ought to have said יתר לרעהוּ: the righteous spies out (the way) for his neighbour, he serves him, as the Targum-Talmud would say, as תּיּר. Thus connected with the obj. accus. the explanation would certainly be: the righteous searches out his neighbour (Lwenstein), he has intercourse with men, according to the maxim, "Trau schau wem." But why not רעהוּ, but מרעהוּ, which occurs only once, Prov 19:7, in the Mishle, and then for an evident reason? Therefore, with Dderlein, Dathe, J. D. Michaelis, Ziegler, and Hitzig, we prefer to read מרעהוּ; it is at least not necessary, with Hitzig, to change יתר into יתר, since the Hiphil may have the force of the intens. of the Kal, but יתר without the jussive signification is a poetic licence for יתיר. That תור can quite well be used of the exploring of the pasture, the deriv. יתוּר, Job 39:18, shows. Thus altered, 26a falls into an appropriately contrasted relation to 26b. The way of the godless leads them into error; the course of life to which they have given themselves up has such a power over them that they cannot set themselves free from it, and it leads the enslaved into destruction: the righteous, on the contrary, is free with respect to the way which he takes and the place where he stays; his view (regard) is directed to his true advancement, and he looketh after his pasture, i.e., examines and discovers, where for him right pasture, i.e., the advancement of his outer and inner life, is to be found. With מרעהוּ there is a combination of the thought of this verse with the following, whose catch-word is צידו, his prey.
Geneva 1599
12:26 The righteous (l) [is] more excellent than his neighbour: but the way of the wicked seduceth them.
(l) That is, more liberal in giving.
John Gill
12:26 The righteous is more excellent than his neighbour,.... Not than his neighbour who is righteous also; for though one may have more excellent gifts than another, or a larger measure of grace; one righteous man may have more faith than another, yet not more righteousness; every truly righteous man is justified by the same righteousness, even the righteousness of Christ; and therefore one cannot be more excellent, considered as righteous: but the righteous is more excellent than his neighbour, who is ungodly and unrighteous, or however who has no other righteousness than his own; though his neighbour may be of more noble birth, and have even the title of "his excellency" given him; though he may have a larger share of wealth and riches; and though he may have attained a greater degree of natural wisdom and understanding, be a man of brighter parts, and of a larger capacity; yet, being righteous, he is more excellent than he: his superior excellency lies in his righteousness, from whence he is denominated; the righteousness of Christ, imputed to him, is far better than the best righteousness of his neighbour; it being the righteousness of God, his is the righteousness of a creature; a perfect righteousness, whereas his is imperfect; a splendid and glorious one, his filthy rags; a very extensive one, by which all the seed of Israel are justified, his such as not one individual person can be justified by it; an everlasting one, that will answer for him that has it in a time to come, his like the morning cloud and early dew that passes away; yea, the inherent righteousness of a righteous man, or the grace of Christ, imparted to him and implanted in him, that principle of holiness in him is greatly better than the righteousness of his neighbour a Pharisee; for this is true and real holiness, truth in the inward part, whereas the other's is only a shadow of holiness, a form of godliness without the power; this has the Spirit of God for its author, it is his workmanship, and a curious piece it is, whereas the other is only the produce of nature; this makes a man all glorious within, and gives him a meetness for heaven, whereas, notwithstanding the other, the man is inwardly full of all manner of iniquity, and has neither a right nor meetness for eternal glory. Nay, the external works of righteousness done by a truly righteous man are preferable to his neighbour's, destitute of the grace of God; the one being a course of obedience to the will of God, and a respect to all his commandments; when the other consists only of a little negative holiness, and of an observance of a few rituals of religion: the one spring from a heart purified by the blood of Christ, and the grace of the Spirit, and from principles of grace and love, and are done to the glory of God; whereas the other do not arise from a pure heart, and faith unfeigned; nor are they done sincerely, with a view to the glory of God: only to be seen of men, and gain credit and reputation among them; and in these respects the righteous man is more excellent as such than his neighbour, who at most and best is only externally and morally righteous: his superior excellency does not lie in nature, in which they are both alike; nor in outward circumstances, in which they may differ; nor in the opinion of men, with whom the saints are the offscouring of all things; but in the, esteem of Christ, and through his grace and righteousness; see Ps 16:3; Some render the words, "the righteous explores his way more than his neighbour" (n); seeks and finds out a better way than he does; and is careful that he is not seduced and carried out of the why, and perish;
but the way of the wicked seduceth them; or causes them to err; it deceives, by promising the honour, pleasure, and profit, which it does not lead unto and give, and which they find not in it; and hereby they are led to wander from the way of the righteous, by which they attain a superior excellency to them.
(n) "justus explorat viam suam prae socio suo", Gejerus; "explorat pro compascuo suo justus", Schultens; "explorate ducit proximum suum justus", Cocceius.
John Wesley
12:26 Neighbour - Than any other men. Seduceth - Heb. maketh them to err, to lose that excellency or happiness which they had promised themselves.
Robert Jamieson, A. R. Fausset and David Brown
12:26 more excellent--(Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.
12:2712:27: ո՛չ պատահեսցէ որս նենգաւորի։ Ստացուածք պատուակա՛ն է այր սուրբ եւ առատ[8028]։ [8028] Ոմանք. Այր բարի։
27 Ամբարիշտների ճանապարհները մոլորեցնում են նրանց. որսը չի հանդիպում նենգաւորին:
27 Ծոյլը իր որսը չ’եփեր, Բայց ժիր մարդուն ստացուածքը պատուական է։
[181]Ոչ պատահեսցէ որս նենգաւորի. ստացուածք պատուական` այր սուրբ եւ առատ:

12:27: ո՛չ պատահեսցէ որս նենգաւորի։ Ստացուածք պատուակա՛ն է այր սուրբ եւ առատ[8028]։
[8028] Ոմանք. Այր բարի։
27 Ամբարիշտների ճանապարհները մոլորեցնում են նրանց. որսը չի հանդիպում նենգաւորին:
27 Ծոյլը իր որսը չ’եփեր, Բայց ժիր մարդուն ստացուածքը պատուական է։
zohrab-1805▾ eastern-1994▾ western am▾
12:2712:27 Ленивый не жарит своей дичи; а имущество человека прилежного многоценно.
12:27 οὐκ ου not ἐπιτεύξεται επιτυγχανω obtain; successful δόλιος δολιος cunning; deceitful θήρας θηρα hunt; game κτῆμα κτημα acquisition; possession δὲ δε though; while τίμιον τιμιος precious ἀνὴρ ανηρ man; husband καθαρός καθαρος clean; clear
12:27 לֹא־ lō- לֹא not יַחֲרֹ֣ךְ yaḥᵃrˈōḵ חרך start? רְמִיָּ֣ה rᵊmiyyˈā רְמִיָּה looseness צֵידֹ֑ו ṣêḏˈô צַיִד hunting וְ wᵊ וְ and הֹון־ hôn- הֹון abundance אָדָ֖ם ʔāḏˌām אָדָם human, mankind יָקָ֣ר yāqˈār יָקָר rare חָרֽוּץ׃ ḥārˈûṣ חָרוּץ assiduous
12:27. non inveniet fraudulentus lucrum et substantia hominis erit auri pretiumThe deceitful man shall not find gain: but the substance of a just man shall be precious gold.
27. The slothful man roasteth not that which he took in hunting: but the precious substance of men the diligent.
12:27. The dishonest will not discover gain. But the substance of a man will be like precious gold.
12:27. The slothful [man] roasteth not that which he took in hunting: but the substance of a diligent man [is] precious.
The slothful [man] roasteth not that which he took in hunting: but the substance of a diligent man [is] precious:

12:27 Ленивый не жарит своей дичи; а имущество человека прилежного многоценно.
12:27
οὐκ ου not
ἐπιτεύξεται επιτυγχανω obtain; successful
δόλιος δολιος cunning; deceitful
θήρας θηρα hunt; game
κτῆμα κτημα acquisition; possession
δὲ δε though; while
τίμιον τιμιος precious
ἀνὴρ ανηρ man; husband
καθαρός καθαρος clean; clear
12:27
לֹא־ lō- לֹא not
יַחֲרֹ֣ךְ yaḥᵃrˈōḵ חרך start?
רְמִיָּ֣ה rᵊmiyyˈā רְמִיָּה looseness
צֵידֹ֑ו ṣêḏˈô צַיִד hunting
וְ wᵊ וְ and
הֹון־ hôn- הֹון abundance
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
יָקָ֣ר yāqˈār יָקָר rare
חָרֽוּץ׃ ḥārˈûṣ חָרוּץ assiduous
12:27. non inveniet fraudulentus lucrum et substantia hominis erit auri pretium
The deceitful man shall not find gain: but the substance of a just man shall be precious gold.
12:27. The dishonest will not discover gain. But the substance of a man will be like precious gold.
12:27. The slothful [man] roasteth not that which he took in hunting: but the substance of a diligent man [is] precious.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
Here is, 1. That which may make us hate slothfulness and deceit, for the word here, as before, signifies both: The slothful deceitful man has roast meat, but that which he roasts is not what he himself took in hunting, no, it is what others took pains for, and he lives upon the fruit of their labours, like the drones in the hive. Or, if slothful deceitful men have taken any thing by hunting (as sportsmen are seldom men of business), yet they do not roast it when they have taken it; they have no comfort in the enjoyment of it; perhaps God in his providence cuts them short of it. 2. That which may make us in love with industry and honesty, that the substance of a diligent man, though it be not great perhaps, is yet precious. It comes from the blessing of God; he has comfort in it; it does him good, and his family. It is his own daily bread, not bread out of other people's mouths, and therefore he sees God gives it to him in answer to his prayer.
Adam Clarke: Commentary on the Bible - 1831
12:27: The slothful man roasteth not that which he took in hunting - Because he is a slothful man, he does not hunt for prey; therefore gets none, and cannot roast, that he may eat. There is some obscurity in the original on which the versions cast little light. Coverdale translates the whole verse thus: "A discreatfull man schal fynde no vauntage: but he that is content with what he hath, is more worth than golde." My old MS. Bible: The gylful man schal not fynd wynnynge: and the substance of a man schal ben the pris of gold.
By translating hymr remiyah the deceitful, instead of the slothful man, which appears to be the genuine meaning of the word, we may obtain a good sense, as the Vulgate has done: "The deceitful man shall not find gain; but the substance of a (just) man shall be the price of gold." But our common version, allowing hymr remiyah to be translated fraudulent, which is its proper meaning, gives the best sense: "The fraudulent man roasteth not that which he took in hunting," the justice of God snatching from his mouth what he had acquired unrighteously.
But the substance of a diligent man - One who by honest industry acquires all his property - is precious, because it has the blessing of God in it.
Albert Barnes: Notes on the Bible - 1834
12:27: The word rendered "roasteth" occurs nowhere else; but the interpretation of the King James Version is widely adopted. Others render the first clause thus: "The slothful man will not secure (keep in his net) what he takes in hunting," i. e., will let whatever he gains slip from his hands through want of effort and attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: slothful: Pro 13:4, Pro 23:2, Pro 26:15
but: Pro 15:16, Pro 16:8; Psa 37:16
Proverbs 12:28
Carl Friedrich Keil and Franz Delitzsch
12:27
27 The slothful pursues not his prey;
But a precious possession of a man is diligence.
The lxx, Syr., Targ., and Jerome render יחרך in the sense of obtaining or catching, but the verbal stem חרך nowhere has this meaning. When Fleischer remarks, חרך, ἅπ. λεγ., probably like לכד, properly to entangle in a noose, a net, he supports his opinion by reference to חרכּים, which signifies lattice-windows, properly, woven or knitted like a net. But חרך, whence this חרכים, appears to be equivalent to the Arab. kharḳ, fissura, so that the plur. gives the idea of a manifoldly divided (lattice-like, trellis-formed) window. The Jewish lexicographers (Menahem, Abulwald, Parchon, also Juda b. Koreish) all aim at that which is in accord with the meaning of the Aram. חרך, to singe, to roast (= Arab. ḥark): the slothful roasteth not his prey, whether (as Frst presents it) because he is too lazy to hunt for it (Berth.), or because when he has it he prepares it not for enjoyment (Ewald). But to roast is צלה, not דרך, which is used only of singeing, e.g., the hair, and roasting, e.g., ears of corn, but not of the roasting of flesh, for which reason Joseph Kimchi (vid., Kimchi's Lex.) understands צידו of wild fowls, and יחרך of the singeing of the tips of the wings, so that they cannot fly away, according to which the Venet. translates οὐ μενεῖ ... ἡ θήρα αὐτοῦ. Thus the Arab. must often help to a right interpretation of the ἅπ. λεγ.. Schultens is right: Verbum ḥarak, חרך, apud Arabes est movere, ciere, excitare, κινεῖν generatim, et speciatim excitare praedam e cubili, κινεῖν τήν θήραν. The Lat. agitare, used of the frightening up and driving forth of wild beasts, corresponds with the idea here, as e.g., used by Ovid, Metam. x. 538, of Diana:
Aut pronos lepores aue celsum in cornua cervum
Aut agitat damas.
Thus יחרך together with צידו gains the meaning of hunting, and generally of catching the prey. רמיּה is here incarnate slothfulness, and thus without ellipse equivalent to אישׁ רמיה. That in the contrasted clause חרוץ does not mean ἀποτόμως, decreed (Lwenstein), nor gold (Targ., Jerome, Venet.), nor that which is excellent (Syr.), is manifest from this contrast as well as from Prov 10:4; Prov 12:24. The clause has from its sequence of words something striking about it. The lxx placed the words in a difference order: κτῆμα δὲ τίμιον ἀνὴρ καθαρὸς (חלוץ in the sense of Arab. khâlaṣ). But besides this transposition, two others have been tried: הון אדם חרוץ יקר, the possession of an industrious man is precious, and הון יקר אדם חרוץ, a precious possession is that (supply הון) of an industrious man. But the traditional arrangement of the words gives a better meaning than these modifications. It is not, however, to be explained, with Ewald and Bertheau: a precious treasure of a man is one who is industrious, for why should the industrious man be thought of as a worker for another and not for himself? Another explanation advanced by Kimchi: a valuable possession to men is industry, has the twofold advantage that it is according to the existing sequence of the words, and presents a more intelligible thought. But can חרוּץ have the meaning of חריצוּת (the being industrious)? Hitzig reads חרוץ, to make haste (to be industrious). This is unnecessary, for we have here a case similar to Prov 10:17, where שׁמר for שׁומר is to be expected: a precious possession of a man is it that, or when, he is industrious, חרוּץ briefly for היותו חרוּץ rof yl. The accentuation fluctuates between והון־אדם יקר (so e.g., Cod. 1294), according to which the Targum translates, and והון־אדם יקר, which, according to our explanation, is to be preferred.
Geneva 1599
12:27 The slothful [man] roasteth not that which he (m) took in hunting: but the substance of a diligent man [is] precious.
(m) Although he gets much by unlawful means, yet he will not spend it on himself.
John Gill
12:27 The slothful man roasteth not that which he took in hunting,.... Because he takes none. The slothful man takes no pains to get anything for a livelihood, by hunting or otherwise; and though he loves to live well, and eat roast meat, yet what he roasts is not what he has got himself, but what another has laboured for. It is observed (o) that fowlers burn the wings of birds taken by them, that they may not fly away; to which the allusion may be. Or, "the deceitful" (p) man, as it may be rendered; though he may get much in a fraudulent way, yet it does not prosper with him, he does not enjoy it; it is taken away from him before he can partake of it, or receive any comfort from it, or advantage by it; just as a man that has took anything in hunting, he cannot keep it; it is taken away from him, perhaps by a dog or some man, before he can roast it, and make it fit for eating. Ben Melech, from Joseph Kimchi, observes, that fowlers, when they catch fowls, burn the top of their wings, that they may not fly away at once; and they do not cut their wings off, that they may be left, and appear beautiful to them that buy them: but the slothful or deceitful man does not let the fowl remain in his hands till he burns it; for before that it flies out of his hands, and it is lost to him; which is figuratively to be understood of riches and wealth, gathered by violence and deceit, and lost suddenly. What is ill gotten does not spend well; it does not last long, it is presently gone; there is no true enjoyment of it. Or he will not shut it up within lattices (q) and reserve it, but spend it directly; see Song 2:9;
but the substance of a diligent man is precious; what is gotten by industry and diligence, and in an honest way, is valuable; it comes with a blessing; there is comfort in the enjoyment of it, and it continues. Some render it, "the substance of a precious man is gold" (r); so the Targum,
"the substance of a man is precious gold;''
and to the same purpose the Vulgate Latin version: a diligent man grows rich; and what he gets spends well, and his substance is daily increasing.
(o) Vid. Schindler. Lexic. col. 653. (p) "vir dolosus", Pagninus, Mercerus, Gejerus, Michaelis; "fraudulentus", Montanus. (q) Vid. Stockium, p. 388. (r) "substantia hominis pretiosi est aurum", De Dieu, so some in Mercerus; "substantia hominis praestantis est aurum", Gussetius, p. 255.
John Wesley
12:27 Resteth not - Does not enjoy the fruit of his labours. Precious - Yields him comfort and blessing with it.
Robert Jamieson, A. R. Fausset and David Brown
12:27 (Compare Prov 12:24).
took in hunting--or, "his venison." He does not improve his advantages.
the substance . . . precious--or, "the wealth of a man of honor is being diligent," or "diligence."
precious--literally, "honor" (Eccles 10:1).
12:2812:28: ՚Ի ճանապարհս արդարութեան կեանք. ճանապարհք ոխակալաց մահ[8029]։[8029] Ոմանք. Ոխակալաց ՚ի մահ։
28 Անարատ մարդու ունեցուածքը պատուական է եւ առատ: Արդարութեան ճանապարհը տանում է դէպի կեանք, ոխակալների ճանապարհը՝ դէպի մահ:
28 Արդարութեան ճամբուն մէջ կեանք կայ Եւ անոր շաւիղներուն ճամբուն մէջ մահ չկայ*։
Ի ճանապարհս արդարութեան կեանք, [182]ճանապարհք ոխակալաց մահ:

12:28: ՚Ի ճանապարհս արդարութեան կեանք. ճանապարհք ոխակալաց մահ[8029]։
[8029] Ոմանք. Ոխակալաց ՚ի մահ։
28 Անարատ մարդու ունեցուածքը պատուական է եւ առատ: Արդարութեան ճանապարհը տանում է դէպի կեանք, ոխակալների ճանապարհը՝ դէպի մահ:
28 Արդարութեան ճամբուն մէջ կեանք կայ Եւ անոր շաւիղներուն ճամբուն մէջ մահ չկայ*։
zohrab-1805▾ eastern-1994▾ western am▾
12:2812:28 На пути правды жизнь, и на стезе ее нет смерти.
12:28 ἐν εν in ὁδοῖς οδος way; journey δικαιοσύνης δικαιοσυνη rightness; right standing ζωή ζωη life; vitality ὁδοὶ οδος way; journey δὲ δε though; while μνησικάκων μνησικακος into; for θάνατον θανατος death
12:28 בְּ bᵊ בְּ in אֹֽרַח־ ʔˈōraḥ- אֹרַח path צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice חַיִּ֑ים ḥayyˈîm חַיִּים life וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way נְתִיבָ֣ה nᵊṯîvˈā נְתִיבָה path אַל־ ʔal- אַל not מָֽוֶת׃ mˈāweṯ מָוֶת death
12:28. in semita iustitiae vita iter autem devium ducit ad mortemIn the path of justice is life: but the bye-way leadeth to death.
28. In the way of righteousness is life; and in the pathway thereof there is no death.
12:28. In the path of justice, there is life. But the devious way leads to death.
12:28. In the way of righteousness [is] life; and [in] the pathway [thereof there is] no death.
In the way of righteousness [is] life; and [in] the pathway [thereof there is] no death:

12:28 На пути правды жизнь, и на стезе ее нет смерти.
12:28
ἐν εν in
ὁδοῖς οδος way; journey
δικαιοσύνης δικαιοσυνη rightness; right standing
ζωή ζωη life; vitality
ὁδοὶ οδος way; journey
δὲ δε though; while
μνησικάκων μνησικακος into; for
θάνατον θανατος death
12:28
בְּ bᵊ בְּ in
אֹֽרַח־ ʔˈōraḥ- אֹרַח path
צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice
חַיִּ֑ים ḥayyˈîm חַיִּים life
וְ wᵊ וְ and
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
נְתִיבָ֣ה nᵊṯîvˈā נְתִיבָה path
אַל־ ʔal- אַל not
מָֽוֶת׃ mˈāweṯ מָוֶת death
12:28. in semita iustitiae vita iter autem devium ducit ad mortem
In the path of justice is life: but the bye-way leadeth to death.
12:28. In the path of justice, there is life. But the devious way leads to death.
12:28. In the way of righteousness [is] life; and [in] the pathway [thereof there is] no death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 In the way of righteousness is life; and in the pathway thereof there is no death.
The way of religion is here recommended to us, 1. As a straight, plain, easy way; it is the way of righteousness. God's commands (the rule we are to walk by) are all holy, just, and good. Religion has right reason and equity on its side; it is a path-way, a way which God has cast up for us (Isa. xxxv. 8); it is a highway, the king's highway, the King of kings' highway, a way which is tracked before us by all the saints, the good old way, full of the footsteps of the flock. 2. As a safe, pleasant, comfortable way. (1.) There is not only life at the end, but there is life in the way; all true comfort and satisfaction. The favour of God, which is better than life; the Spirit, who is life. (2.) There is not only life in it, but so as that in it there is no death, none of that sorrow of the world which works death and is an allay to our present joy and life. There is no end of that life that is in the way of righteousness. Here there is life, but there is death too. In the way of righteousness there is life, and no death, life and immortality.
Adam Clarke: Commentary on the Bible - 1831
12:28: In the way of righteousness is life - חיים chaiyim, lives; life temporal, and life eternal.
And in the pathway thereof there is no death - Not only do the general precepts and promises of God lead to life eternal, and promote life temporal; but every duty, every act of faith, patience of hope, and labor of love, though requiring much self-abasement, self-denial, and often an extension of corporal strength, all lead to life. For in every case, in every particular, "the path of duty is the way of safety." The latter clause is only a repetition of the sense of the former.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: Pro 8:35, Pro 9:11, Pro 10:16, Pro 11:19; Eze 18:9, Eze 18:20-24; Rom 5:21, Rom 6:22, Rom 6:23; Tit 2:11, Tit 2:12; Jo1 2:29, Jo1 3:7; Jo3 1:11
Carl Friedrich Keil and Franz Delitzsch
12:28
28 In the path of righteousness is life,
And the way of its path is immortality.
All the old versions to the Venet. give אל־ instead of אל־, and are therefore under the necessity of extracting from ודּרך נתיבה a meaning corresponding to this, εἰς θάνατον, in which they are followed by Hitzig: "a devious way leadeth to death." But נתיב (נתיבה) signifies step, and generally way and street (vid., at Prov 1:15), not "devious way," which is expressed, Judg 5:6, by ארחות עקלקלות. And that אל is anywhere punctuated thus in the sense of אל is previously improbable, because the Babylonian system of punctuation distinguishes the negative אל with a short Pathach, and the prepositional אל (Arab. ilâ) with a short Chirek, from each other (vid., Pinsker, Einl. p. xxii.f.); the punctuation 2Kings 18:16; Jer 51:3, gives no support to the opinion that here אל is vocalized thus in the sense of אל, and it is not to be thus corrected. Nothing is more natural than that the Chokma in its constant contrast between life and death makes a beginning of expressing the idea of the ἀθανασία, which Aquila erroneously read from the אל־מות, Ps. 48:15. It has been objected that for the formation of such negative substantives and noun-adjectives לא (e.g., לא־אל, לא־עם) and not אל is used; but that אל also may be in close connection with a noun, 2Kings 1:13 shows. There אל־טל is equivalent to אל יהי טל, according to which it may also be explained in the passage before us, with Luther and all the older interpreters, who accepted אל in its negative signification: and on (the בּ governing) the way ... is no death. The negative אל frequently stands as an intensifying of the objective לא; but why should the Chokma, which has already shown itself bold in the coining of new words, not apply itself to the formation of the idea of immortality?: the idol name אליל is the result of a much greater linguistic boldness. It is certain that אל is here not equivalent to אל; the Masora is therefore right in affirming that נתיבה is written with He raphatum pro mappicato (vid., Kimchi, Michlol 31a, and in the Lex.), cf. 1Kings 20:20, vid., Bttcher, 418. Thus: the way of their step is immortality, or much rather, since דּרך is not a fixed idea, but also denotes the going to a distance (i.e., the journey), the behaviour, the proceeding, the walk, etc.: the walking (the stepping over and passing through) of their way is immortality. Rich in synonyms of the way, the Hebrew style delights in connecting them with picturesque expressions; but דּרך always means the way in general, which divides into ארחות or נתיבות (Job 6:18; Jer 18:5), and consists of such (Is 3:16). The distich is synonymous: on the path of righteousness (accentuate בארח צדקה) is life meeting him who walks in it, and giving itself to him as a possession, and the walking in its path is immortality (cf. Prov 3:17; Prov 10:28); so that to go in it and to be immortal, i.e., to be delivered from death, to be exalted above it, is one and the same thing. If we compare with this, 1Kings 14:32, it is obvious that the Chokma begins (vid., Psychol. p. 410) to break through the limits of this present life, and to announce a life beyond the reach of death.
John Gill
12:28 In the way of righteousness is life,.... The life of the soul, or spiritual life, as Aben Ezra; and eternal life, as Gersom. One that is in the true way of righteousness is one that is instilled by the righteousness of Christ, which justification is the justification of life: such an one is made alive, and reckons himself alive in a law sense; and enjoys true spiritual peace and comfort, arising from the love and favour of God, and acceptance with him, in which he sees his interest, and in which is life; and this righteousness, by which he is justified before God, entitles him to eternal life; to which the path of holiness, he is directed and enabled to walk in, leads; though it is a narrow way, and a strait gate, Mt 7:14. Christ, and righteousness and holiness in and by him, are the way, the truth, and the life, or the true way to eternal life; and all in this way now live spiritually, and shall live eternally, Jn 14:6;
and in the pathway thereof there is no death; no condemnation to them that are in Christ, the way, and are justified by his righteousness; the law's sentence of death shall not be executed on them, though it passed upon them in Adam; spiritual death shall not again prevail over those who are passed from death to life; nor shall they be hurt at the second death; they shall never die that death, it shall have no power over them; life and immortality are the sure effects of being in the way of righteousness. The Targum renders it, "the way of the perverse": and the Septuagint version, "of those that remember evil": and the Syriac and Arabic versions, "the way of angry men is unto death": and so the Vulgate Latin version,
"the out of the way path leads to death:''
and so some Hebrew copies read, instead of "no death, unto death"; but the most read as we do, and which the Jewish commentators follow.
Robert Jamieson, A. R. Fausset and David Brown
12:28 (Compare Prov 8:8, Prov 8:20, &c.). A sentiment often stated; here first affirmatively, then negatively.