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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: 1-19. Увещание к умеренности в пользовании благами жизни и к благоразумному пользованию даром слова. 10-20. Увещание к миролюбию предостережение от высокомерия и склонности к спорам. 21-28. Притчи разного содержания, предостережение против болтливости
Adam Clarke: Commentary on the Bible - 1831
Contentment. The wise servant. The Lord tries the heart. Children a crown to their parents. We should hide our neighbour's faults. The poor should not be despised. Litigations and quarrels to be avoided. Wealth is useless to a fool. The good friend. A fool may pass for a wise man when he holds his peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 17:1: a dry: Pro 15:17; Psa 37:16
an house: Pro 7:14
sacrifices: or, good cheer
with: Pro 21:9, Pro 21:19
17:117:1: Լա՛ւ է պատառ մի համով խաղաղութեամբ, քան զտունս լի՛ զենլեօք եւ բարեօք թշնամութեամբ[8105]։ [8105] Ոմանք. Պատառ մի հեշտութեամբ եւ խաղա՛՛... լի բազում բարեօք հանդերձ թշնա՛՛։
1 Լաւ է մի պատառ համով հացը՝ խաղաղութեամբ, քան միս ու բարիքով լի տունը՝ թշնամութեամբ:
17 Աղէկ է պատառ մը չոր հաց խաղաղութիւնով, Քան թէ տուն մը լեցուն զոհեր՝ կռիւով։
Լաւ է պատառ մի համով խաղաղութեամբ, քան զտունս լի զենլեօք [248]եւ բարեօք`` թշնամութեամբ:

17:1: Լա՛ւ է պատառ մի համով խաղաղութեամբ, քան զտունս լի՛ զենլեօք եւ բարեօք թշնամութեամբ[8105]։
[8105] Ոմանք. Պատառ մի հեշտութեամբ եւ խաղա՛՛... լի բազում բարեօք հանդերձ թշնա՛՛։
1 Լաւ է մի պատառ համով հացը՝ խաղաղութեամբ, քան միս ու բարիքով լի տունը՝ թշնամութեամբ:
17 Աղէկ է պատառ մը չոր հաց խաղաղութիւնով, Քան թէ տուն մը լեցուն զոհեր՝ կռիւով։
zohrab-1805▾ eastern-1994▾ western am▾
17:117:1 Лучше кусок сухого хлеба, и с ним мир, нежели дом, полный заколотого скота, с раздором.
17:1 κρείσσων κρεισσων superior ψωμὸς ψωμος with; amid ἡδονῆς ηδονη pleasure ἐν εν in εἰρήνῃ ειρηνη peace ἢ η or; than οἶκος οικος home; household πλήρης πληρης full πολλῶν πολυς much; many ἀγαθῶν αγαθος good καὶ και and; even ἀδίκων αδικος injurious; unjust θυμάτων θυμα with; amid μάχης μαχη fight; battle
17:1 טֹ֤וב ṭˈôv טֹוב good פַּ֣ת pˈaṯ פַּת bit חֲ֭רֵבָה ˈḥᵃrēvā חָרֵב dry וְ wᵊ וְ and שַׁלְוָה־ šalwā- שַׁלְוָה ease בָ֑הּ vˈāh בְּ in מִ֝ ˈmi מִן from בַּ֗יִת bbˈayiṯ בַּיִת house מָלֵ֥א mālˌē מלא be full זִבְחֵי־ zivḥê- זֶבַח sacrifice רִֽיב׃ rˈîv רִיב law-case
17:1. melior est buccella sicca cum gaudio quam domus plena victimis cum iurgioBetter is a dry morsel with joy, than a house full of victims with strife.
1. Better is a dry morsel and quietness therewith, than an house full of feasting with strife.
17:1. A dry morsel with gladness is better than a house full of sacrifices along with conflict.
17:1. Better [is] a dry morsel, and quietness therewith, than an house full of sacrifices [with] strife.
[268] Better [is] a dry morsel, and quietness therewith, than an house full of sacrifices [with] strife:

17:1 Лучше кусок сухого хлеба, и с ним мир, нежели дом, полный заколотого скота, с раздором.
17:1
κρείσσων κρεισσων superior
ψωμὸς ψωμος with; amid
ἡδονῆς ηδονη pleasure
ἐν εν in
εἰρήνῃ ειρηνη peace
η or; than
οἶκος οικος home; household
πλήρης πληρης full
πολλῶν πολυς much; many
ἀγαθῶν αγαθος good
καὶ και and; even
ἀδίκων αδικος injurious; unjust
θυμάτων θυμα with; amid
μάχης μαχη fight; battle
17:1
טֹ֤וב ṭˈôv טֹוב good
פַּ֣ת pˈaṯ פַּת bit
חֲ֭רֵבָה ˈḥᵃrēvā חָרֵב dry
וְ wᵊ וְ and
שַׁלְוָה־ šalwā- שַׁלְוָה ease
בָ֑הּ vˈāh בְּ in
מִ֝ ˈmi מִן from
בַּ֗יִת bbˈayiṯ בַּיִת house
מָלֵ֥א mālˌē מלא be full
זִבְחֵי־ zivḥê- זֶבַח sacrifice
רִֽיב׃ rˈîv רִיב law-case
17:1. melior est buccella sicca cum gaudio quam domus plena victimis cum iurgio
Better is a dry morsel with joy, than a house full of victims with strife.
17:1. A dry morsel with gladness is better than a house full of sacrifices along with conflict.
17:1. Better [is] a dry morsel, and quietness therewith, than an house full of sacrifices [with] strife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9: Благо мира несравнимо ни с какими материальными благами: при мире в доме кусок сухого хлеба без вина и мяса, даже без уксуса (Руфь II:14) и воды (1: Цар. XXV:11) приятнее обильных роскошных яств в домах полных несогласий и раздора (ст. 1). И благо мудрости, теоретической и практической, не привязано к внешнему положению человека, даже раб - при всем приниженном своем положении его и в древнееврейской семье - своею рассудительностью мог достигнуть исключительно высокого положения - даже преобладания, с ведома отца семьи, над родными его детьми (ст. 2). Подобно тому, как достоинство драгоценных металлов открывается в огне, так и избранные души ввергаются Господом в огонь испытаний, дающих им возможность очиститься от грехов и проявить бескорыстие и любовь свою к Богу (ст. 3). Напротив, человеку с нравственно испорченным сердцем свойственно лишь внимать всякой клевете и лжи, пагубной для ближнего, тогда как нравственно безупречный человек отвращается от всего подобного (ст. 4). В первой половине ст. 5: повторяется мысль XIV:31, во второй - мысль XI:21: и XVI:5. В ст. 6: выражена, присущая ветхозаветным библейским евреям высокая оценка значения семьи, потомства ветвистого родословного дерева (ср. Пс. CXXVIII). В ст. 7-8: противоположение ничтожества глупости - нечестия и высокой ценности мудрости - благочестия: последняя здесь представляется в виде высокой награды или бесценного дара, подаваемого человеку. По ст. 9, признаком истинной мудрости и любви служит желание сокрыть узнанный грех ближнего (сн. Притч. X:12), тогда как противоположный образ действий еще более расстраивает взаимные отношения людей (сн. XVI:28-29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Falsehood and Oppression Reproved.
1 Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.
These words recommend family-love and peace, as conducing very much to the comfort of human life. 1. Those that live in unity and quietness, not only free from jealousies and animosities, but vying in mutual endearments, and obliging to one another, live very comfortably, though they are low in the world, work hard and fare hard, though they have but each of them a morsel, and that a dry morsel. There may be peace and quietness where there are not three meals a day, provided there by a joint satisfaction in God's providence and a mutual satisfaction in each other's prudence. Holy love may be found in a cottage. 2. Those that live in contention, that are always jarring and brawling, and reflecting upon one another, though they have plenty of dainties, a house full of sacrifices, live uncomfortably; they cannot expect the blessing of God upon them and what they have, nor can they have any true relish of their enjoyments, much less any peace in their own consciences. Love will sweeten a dry morsel, but strife will sour and embitter a house full of sacrifices. A little of the leaven of malice will leaven all the enjoyments.
Adam Clarke: Commentary on the Bible - 1831
17:1: Better is a dry morsel - Peace and contentment, and especially domestic peace, are beyond all other blessings.
A house full of sacrifices - A Hindoo priest, who officiates at a festival, sometimes receives so many offeringss that his house is filled with them, so that many of them are damaged before they can be used - Ward.
Albert Barnes: Notes on the Bible - 1834
17:1: Sacrifices - The feast accompanied the offerings Pro 7:14. Part of the victims were burned upon the altar, the rest was consumed by the worshipper and his friends. The "house full of sacrifices" was therefore one abounding in sumptuous feasts.
Carl Friedrich Keil and Franz Delitzsch
17:1
Prov 17:1
A comparative proverb with טוב, pairing with Prov 16:32 :
Better a dry piece of bread, and quietness therewith,
Than a house full of slain beasts with unquietness.
Similar to this in form and contents are Prov 15:16. and Prov 16:8. פּת חרבה is a piece of bread (פת, fem., as Prov 23:8) without savoury drink (Theodotion, καθ ̓ ἑαυτόν, i.e., nothing with it), cf. Lev 7:10, a meat-offering without the pouring out of oil. זבחים are not sacrificial gifts (Hitzig), but, as always, slain animals, i.e., either offerings or banquets of slain beasts; it is the old name of the שׁלמים (cf. Ex 18:12; Ex 24:5; Prov 7:14), part of which only were offered on the altar, and part presented as a banquet; and זבח (in contradist. to טבח, Lev 9:2; 43:16) denotes generally any kind of consecrated festival in connection with the worship of God, 1Kings 20:29; cf. Gen 31:54. "Festivals of hatred" are festivals with hatred. מלא is part. with object.-accus.; in general מלא forms a constructive, מלא occurs only once (Jer 6:11), and מלאי not at all. We have already, Prov 7:14, remarked on the degenerating of the shelamı̂m feasts; from this proverb it is to be concluded that the merriment and the excitement bordering on intoxication (cf. with Hitzig, 1Kings 1:13 and 1Kings 1:3), such as frequently at the Kirmsen merry-makings, brought quarrels and strife, so that the poor who ate his dry bread in quiet peace could look on all this noise and tumult without envy.
Prov 17:2
2 A prudent servant shall rule over the degenerate son;
And he divides the inheritance among the brethren.
Regarding the contrasts of משׂכּיל and מבישׁ, vid., at Prov 10:5; Prov 14:35. The printed editions present בּבן־מבישׁ in genit. connection: a son of the scandalous class, which is admissible; but Cod. 1294 and Cod. Jaman,
(Note: The Cod. brought by Sapiir from Jemen, of which there is an account in the preface to the edition of Isaiah by Baer and me.)
Erf. No. 2, 3, write בּבן מבישׁ (with Tsere and Munach), and that is perhaps right, after Prov 10:5; Prov 17:25. The futures have here also a fut. signification: they say to what it will come. Grotius remarks, with reference to this: manumissus tutor filiis relinquetur; יחלק tutorio officio. But if he is a conscientious, unselfish tutor, he will not enrich himself by property which belongs to another; and thus, though not without provision, he is yet without an inheritance. And yet the supplanting of the degenerate is brought about by this, that he loses his inheritance, and the intelligent servant steps into his place. Has one then to suppose that the master of the house makes his servant a co-heir with his own children, and at the same time names him as his executor? That were a bad anachronism. The idea of the διαθήκη was, at the time when this proverb was coined, one unknown - Israelitish iniquity knows only the intestate right of inheritance, regulated by lineal and gradual succession. Then, if one thinks of the degenerate son, that he is disowned by the father, but that the intelligent servant is not rewarded during the life of his master for his true services, and that, after the death of the master, to such a degree he possesses the esteem and confidence of the family, that he it is who divides the inheritance among the brethren, i.e., occupies the place amongst them of distributor of the inheritance, not: takes a portion of the inheritance, for חלק has not the double meaning of the Lat. participare; it means to divide, and may, with בּ, mean "to give a part of anything" (Job 39:17); but, with the accus., nothing else than to distribute, e.g., Josh 18:2, where it is to be translated: "whose inheritance had not yet been distributed (not yet given to them)." Jerome, haereditatem dividet; and thus all translators, from the lxx to Luther.
Prov 17:3
3 The fining-pot for silver, and the furnace for gold;
And a trier of hearts is Jahve.
An emblematical proverb, which means that Jahve is for the heart what the smelting-pot (from צרף, to change, particularly to melt, to refine) is for silver, and what the smelting furnace (כוּר, from כּוּר, R. כר, to round, Ex 22:20) is for gold, that Jahve is for the heart, viz., a trier (בחן, to grind, to try by grinding, here as at Ps 7:10) of their nature and their contents, for which, of the proof of metals, is elsewhere (Prov 16:2; Prov 21:2; Prov 24:12) used the word (cf. בּחון, the essay-master, Jer 6:7) תּכן, weigher, or דּורשׁ, searcher (1Chron 28:9). Wherever the subject spoken of is God, the searcher of hearts, the plur. לבּות, once לבבות ecno ,, is used; the form לבבים occurs only in the status conjunctus with the suffix. In Prov 27:21 there follow the two figures, with which there is formed a priamel, as at Prov 26:3, another tertium comparationis.
Prov 17:4
4 A profligate person giveth heed to perverse lips;
Falsehood listeneth to a destructive tongue.
The meaning, at all events, is, that whoever gives ear with delight to words which are morally reprobate, and aimed at the destruction of neighbours, thereby characterizes himself as a profligate. Though מרע is probably not pred. but subj., yet so that what follows does not describe the מרע (the profligate hearkens...), but stamps him who does this as a מרע (a profligate, or, as we say: only a profligate...). מרע, for מרע, is warranted by Is 9:16, where מרע (not מרע ton, according to which the Venet. here translates ἀπὸ κακοῦ) is testified to not only by correct codd. and editions, but also by the Masora (cf. Michlol 116b). הקשׁיב (from קשׁב, R. קש, to stiffen, or, as we say, to prick, viz., the ear) is generally united with ל or אל, but, as here and at Prov 29:12; Jer 6:19, also with על. און, wickedness, is the absolute contrast of a pious and philanthropic mind; הוּת, from הוּה, not in the sense of eagerness, as Prov 10:3; Prov 11:6, but of yawning depth, abyss, catastrophe (vid., at Ps 5:10), is equivalent to entire destruction - the two genitives denote the property of the lips and the tongue (labium nequam, lingua perniciosa), on the side of that which it instrumentally aims at (cf. Ps 36:4; Ps 52:4): practising mischief, destructive plans. שׁקר beginning the second line is generally regarded as the subj. parallel with מרע, as Luther, after Jerome, "A wicked man gives heed to wicked mouths, and a false man listens willingly to scandalous tongues." It is possible that שׁקר denotes incarnate falsehood, as רמיּה, Prov 12:27, incarnate slothfulness, cf. מרמה, Prov 14:25, and perhaps also Prov 12:17; צדק, Ps 58:2, תּוּשׁיּה, Mic 6:9; יצר סמוּך, Is 26:13, etc., where, without supplying אישׁ (אנשׁי), the property stands instead of the person possession that property. The clause, that falsehood listeneth to a deceitful tongue, means that he who listens to it characterizes himself thereby, according to the proverb, simile simili gaudet, as a liar. But only as a liar? The punctuation before us, which represents מרע by Dechi as subj., or also pred., takes שׁקר מזין as obj. with מזין as its governing word, and why should not that be the view intended? The representation of the obj. is an inversion less bold than Is 22:2; Is 8:22, and that על here should not be so closely connected with the verb of hearing, as 4a lies near by this, that הקשׁיב על is elsewhere found, but not האזין על. Jewish interpreters, taking שׁקר as obj., try some other meaning of מזין than auscultans; but neither זון, to approach, nor זין, to arm (Venet. ψεῦδος ὁπλίζει), gives a meaning suitable to this place. מזין is equivalent to מאזין. As אאזין, Job 32:11, is contracted into אזין, so must מאזין, if the character of the part. shall be preserved, become מזין, mediated by מיזין.
Prov 17:5
5 He that mocketh the poor reproacheth his Maker;
He that rejoiceth over calamity remains not unpunished.
Line first is a variation of Prov 14:31. God is, according to Prov 22:2, the creator of the poor as well as of the rich. The poor, as a man, and as poor, is the work of God, the creator and governor of all things; thus, he who mocketh the poor, mocketh Him who called him into existence, and appointed him his lowly place. But in general, compassion and pity, and not joy (שׂמח ל, commonly with ל, of the person, e.g., Obad. Obad 1:12, the usual formula for ἐπιχαιρεκακία), is appropriate in the presence of misfortune (איד, from אוּד, to be heavily burdened), for such joy, even if he on whom the misfortune fell were our enemy, is a peccatum mortale, Job 31:29. There is indeed a hallowed joy at the actual revelation in history of the divine righteousness; but this would not be a hallowed joy if it were not united with deep sorrow over those who, accessible to no warning, have despised grace, and, by adding sin to sin, have provoked God's anger.
Geneva 1599
17:1 Better [is] a dry morsel, and quietness with it, than an house full of (a) sacrifices [with] strife.
(a) For where there were many sacrifices, there were many portions given to the people, with which they feasted.
John Gill
17:1 Better is a dry morsel, and quietness therewith,.... A small quantity of bread; a broken piece of bread, as the word (w) signifies; which has been long broken off, and become "dry" (x); a dry crust of bread; old bread, as the Arabic version; an old, mouldy, dry piece of bread: and the word used has the signification of destruction in it: bread that has lost its taste and virtue; or, however, a mere piece of bread is meant, without anything to eat with it, as Gersom, butter, cheese, or flesh: this, with quietness and peace among those that partake of it, peace in the family, in a man's own mind, especially if he has the peace of God, which passeth all understanding; this is better
than a house full of sacrifices with strife; than a house ever so well furnished with good cheer, or a table ever so richly spread; or where there is plenty of slain beasts for food, or for sacrifice, which were usually the best, and part of which the people had to eat, and at which times feasts used to be made; but the meanest food, with tranquillity and contentment, is preferable to the richest entertainment where there is nothing but strife and contention among the guests; for, where that is, there is confusion and every evil work: peace and joy in the Holy Ghost are better than meats and drinks. Mr. Dod used to say,
"brown bread and the Gospel are good fare;''
see Prov 15:17.
(w) "frustrum", a "fregit", Gejerus. (x) "siccum frustum panis", Tigurine version; "cibi sicci" Junius & Tremellius; "brucella sicca", V. L. Mercerus, Piscator; "buccea sicca", Cocceuis; "frustum sicci, sc. cibi", Michaelis, "frustum siccae buccellae, Schultens, so Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
17:1 (Pro. 17:1-28)
sacrifices--or, "feasts" made with part of them (compare Prov 7:14; Lev 2:3; Lev 7:31).
with--literally, "of."
strife--its product, or attendant.
17:217:2: Ծառայ իմաստուն տիրեսցէ տերանց անմտաց. եւ ընդ եղբարս բաժանեսցի մասն[8106]։ [8106] Ոմանք. Ծառայք իմաստունք տիրեսցեն։ Ոսկան. Բաժանեսցեն զմասն։
2 Խելացի ծառան պիտի իշխի անմիտ տէրերի վրայ եւ ժառանգութիւնը պիտի բաժանի եղբայրների հետ:
2 Խոհեմ ծառան նախատինք բերող որդիին կ’իշխէ Ու եղբայրներու մէջ ժառանգութեան բաժին կ’առնէ։
Ծառայ իմաստուն տիրեսցէ [249]տերանց անմտաց``, եւ ընդ եղբարս բաժանեսցի մասն:

17:2: Ծառայ իմաստուն տիրեսցէ տերանց անմտաց. եւ ընդ եղբարս բաժանեսցի մասն[8106]։
[8106] Ոմանք. Ծառայք իմաստունք տիրեսցեն։ Ոսկան. Բաժանեսցեն զմասն։
2 Խելացի ծառան պիտի իշխի անմիտ տէրերի վրայ եւ ժառանգութիւնը պիտի բաժանի եղբայրների հետ:
2 Խոհեմ ծառան նախատինք բերող որդիին կ’իշխէ Ու եղբայրներու մէջ ժառանգութեան բաժին կ’առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:217:2 Разумный раб господствует над беспутным сыном и между братьями разделит наследство.
17:2 οἰκέτης οικετης domestic νοήμων νοημων seize; retain δεσποτῶν δεσποτης master ἀφρόνων αφρων senseless ἐν εν in δὲ δε though; while ἀδελφοῖς αδελφος brother διελεῖται διαιρεω divide μέρη μερος part; in particular
17:2 עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant מַשְׂכִּ֗יל maśkˈîl שׂכל prosper יִ֭מְשֹׁל ˈyimšōl משׁל rule בְּ bᵊ בְּ in בֵ֣ן vˈēn בֵּן son מֵבִ֑ישׁ mēvˈîš בושׁ be ashamed וּ û וְ and בְ vᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אַ֝חִ֗ים ˈʔaḥˈîm אָח brother יַחֲלֹ֥ק yaḥᵃlˌōq חלק divide נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
17:2. servus sapiens dominabitur filiis stultis et inter fratres hereditatem dividetA wise servant shall rule over foolish sons, and shall divide the inheritance among the brethren.
2. A servant that dealeth wisely shall have rule over a son that causeth shame, and shall have part in the inheritance among the brethren.
17:2. A wise servant shall rule over foolish sons, and he will divide the inheritance among brothers.
17:2. A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.
A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren:

17:2 Разумный раб господствует над беспутным сыном и между братьями разделит наследство.
17:2
οἰκέτης οικετης domestic
νοήμων νοημων seize; retain
δεσποτῶν δεσποτης master
ἀφρόνων αφρων senseless
ἐν εν in
δὲ δε though; while
ἀδελφοῖς αδελφος brother
διελεῖται διαιρεω divide
μέρη μερος part; in particular
17:2
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
מַשְׂכִּ֗יל maśkˈîl שׂכל prosper
יִ֭מְשֹׁל ˈyimšōl משׁל rule
בְּ bᵊ בְּ in
בֵ֣ן vˈēn בֵּן son
מֵבִ֑ישׁ mēvˈîš בושׁ be ashamed
וּ û וְ and
בְ vᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
אַ֝חִ֗ים ˈʔaḥˈîm אָח brother
יַחֲלֹ֥ק yaḥᵃlˌōq חלק divide
נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
17:2. servus sapiens dominabitur filiis stultis et inter fratres hereditatem dividet
A wise servant shall rule over foolish sons, and shall divide the inheritance among the brethren.
17:2. A wise servant shall rule over foolish sons, and he will divide the inheritance among brothers.
17:2. A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.
Note, 1. True merit does not go by dignity. All agree that the son in the family is more worthy than the servant (John viii. 35), and yet sometimes it so happens that the servant is wise, and a blessing and credit to the family, when the son is a fool, and a burden and shame to the family. Eliezer of Damascus, though Abram could not bear to think that he should be his heir, was a stay to the family, when he obtained a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he mocked Isaac. 2. True dignity will go by merit. If a servant be wise, and manage things well, he shall be further trusted, and not only have rule with, but rule over a son that causes shame; for God and nature have designed that the fool shall be servant to the wise in heart. Nay, a prudent servant may perhaps come to have such an interest in his master as to be taken in for a child's share of the estate and to have part of the inheritance among the brethren.
Albert Barnes: Notes on the Bible - 1834
17:2: The "servant," it must be remembered, was a slave, but (as in such cases as Gen 15:2; Sa2 16:4) might succeed to the inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: wise: Pro 11:29, Pro 14:35; Gen. 24:4-67; Ecc 4:13
that: Pro 10:5, Pro 19:26, Pro 29:15
Geneva 1599
17:2 A wise servant shall have rule over a son that causeth shame, and shall have part of the (b) inheritance among the brethren.
(b) That is, will be made governor over the children.
John Gill
17:2 A wise servant shall have rule over a son that causeth shame,.... That does wicked and shameful actions: that is slothful, and will not attend to instruction or business; that is prodigal, wasteful, and luxurious, and causes shame to his parents, who blush at his conduct. Now a servant that behaves well and wisely in a family is observed and respected by his master, and he puts his wicked and extravagant son under him, makes him a tutor to him, and sets him to watch over him, and obliges his son to obey his orders. Jarchi illustrates this in Nebuchadnezzar ruling over the children of Israel;
and shall have part of the inheritance among the brethren; be appointed by his master's will to a share in his estate among his children, for his faithful service to him in life, and to encourage him to take care of his family, his children, and his affairs, after his death; or through gifts in his lifetime shall have what is equal to what his sons have; or growing rich shall purchase a part of theirs, as Gussetius (y): or "shall part the inheritance among the brethren" (z); being a wise man, his master shall leave him executor of his will, to divide his substance among his children, and see that everyone have their proper portion and equal share; but it rather is to be understood of his being a co-heir with them. So the Gentiles, through the will of the Lord, become fellow heirs of the same body, and partakers of his promise in Christ with the Jews, and share in the same inheritance with Abraham, Isaac, and Jacob, and their children; nay, when the children of the kingdom shall be shut out; see Eph 3:6. Jarchi gives an ancient exposition of it thus,
"a proselyte of righteousness is better than a wicked native; and in time to come he shall divide the spoil and the inheritance in the midst of the children of Israel, at it is said in Ezek 47:23;''
(y) Ebr. Comment. p. 263. (z) "dividet", Mercerus, Gejerus, Michaelis; so Syriac version and the Targum; "partitur", Junius & Tremellius; "partieur", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
17:2 (Compare Prov 14:35).
causeth shame-- (Prov 10:5).
shall . . . inheritance--that is, share a brother's part (compare Num 27:4, Num 27:7).
17:317:3: Որպէս փորձի ՚ի բովս արծա՛թ եւ ոսկի, նո՛յնպէս ընտրէ զսիրտս Աստուած։
3 Ինչպէս արծաթը եւ ոսկին փորձւում են քուրայի մէջ, այնպէս էլ Աստուած ընտրում է սրտերը:
3 Արծաթի համար՝ հալոց եւ ոսկիի համար քուրայ կայ, Բայց սրտերը փորձողը Տէրն է։
[250]Որպէս փորձի ի բովս արծաթ եւ ոսկի, նոյնպէս ընտրէ զսիրտս Աստուած:

17:3: Որպէս փորձի ՚ի բովս արծա՛թ եւ ոսկի, նո՛յնպէս ընտրէ զսիրտս Աստուած։
3 Ինչպէս արծաթը եւ ոսկին փորձւում են քուրայի մէջ, այնպէս էլ Աստուած ընտրում է սրտերը:
3 Արծաթի համար՝ հալոց եւ ոսկիի համար քուրայ կայ, Բայց սրտերը փորձողը Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
17:317:3 Плавильня для серебра, и горнило для золота, а сердца испытывает Господь.
17:3 ὥσπερ ωσπερ just as δοκιμάζεται δοκιμαζω assay; assess ἐν εν in καμίνῳ καμινος furnace ἄργυρος αργυρος silver καὶ και and; even χρυσός χρυσος gold οὕτως ουτως so; this way ἐκλεκταὶ εκλεκτος select; choice καρδίαι καρδια heart παρὰ παρα from; by κυρίῳ κυριος lord; master
17:3 מַצְרֵ֣ף maṣrˈēf מַצְרֵף melting pot לַ֭ ˈla לְ to † הַ the כֶּסֶף kkesˌef כֶּסֶף silver וְ wᵊ וְ and כ֣וּר ḵˈûr כּוּר furnace לַ la לְ to † הַ the זָּהָ֑ב zzāhˈāv זָהָב gold וּ û וְ and בֹחֵ֖ן vōḥˌēn בחן examine לִבֹּ֣ות libbˈôṯ לֵב heart יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:3. sicut igne probatur argentum et aurum camino ita corda probat DominusAs silver is tried by fire, and gold in the furnace: so the Lord trieth the hearts.
3. The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.
17:3. Just as silver is tested by fire, and gold is tested in the furnace, so also does the Lord test hearts.
17:3. The fining pot [is] for silver, and the furnace for gold: but the LORD trieth the hearts.
The fining pot [is] for silver, and the furnace for gold: but the LORD trieth the hearts:

17:3 Плавильня для серебра, и горнило для золота, а сердца испытывает Господь.
17:3
ὥσπερ ωσπερ just as
δοκιμάζεται δοκιμαζω assay; assess
ἐν εν in
καμίνῳ καμινος furnace
ἄργυρος αργυρος silver
καὶ και and; even
χρυσός χρυσος gold
οὕτως ουτως so; this way
ἐκλεκταὶ εκλεκτος select; choice
καρδίαι καρδια heart
παρὰ παρα from; by
κυρίῳ κυριος lord; master
17:3
מַצְרֵ֣ף maṣrˈēf מַצְרֵף melting pot
לַ֭ ˈla לְ to
הַ the
כֶּסֶף kkesˌef כֶּסֶף silver
וְ wᵊ וְ and
כ֣וּר ḵˈûr כּוּר furnace
לַ la לְ to
הַ the
זָּהָ֑ב zzāhˈāv זָהָב gold
וּ û וְ and
בֹחֵ֖ן vōḥˌēn בחן examine
לִבֹּ֣ות libbˈôṯ לֵב heart
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:3. sicut igne probatur argentum et aurum camino ita corda probat Dominus
As silver is tried by fire, and gold in the furnace: so the Lord trieth the hearts.
17:3. Just as silver is tested by fire, and gold is tested in the furnace, so also does the Lord test hearts.
17:3. The fining pot [is] for silver, and the furnace for gold: but the LORD trieth the hearts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.
Note, 1. The hearts of the children of men are subject, not only to God's view, but to his judgment: As the fining-pot is for silver, both to prove it and to improve it so the Lord tries the hearts; he searches whether they are standard or no, and those that are he refines and makes purer, Jer. xvii. 10. God tries the heart by affliction (Ps. lxvi. 10, 11), and often chooses his people in that furnace (Isa. xlviii. 10) and makes them choice. 2. It is God only that tries the hearts. Men may try their silver and gold with the fining-pot and the furnace, but they have no such way of trying one another's hearts; God only does that, who is both the searcher and the sovereign of the heart.
Adam Clarke: Commentary on the Bible - 1831
17:3: The fining pot is for silver - When silver is mixed, or suspected to be mixed, with base metal, it must be subjected to such a test as the cupel to purify it. And gold also must be purified by the action of the fire. So God tries hearts. He sends afflictions which penetrate the soul, and give a man to see his state, so that he may apply to the spirit of judgment and the spirit of burning, to destroy what cannot stand the fire, to separate and burn up all the dross.
Albert Barnes: Notes on the Bible - 1834
17:3: Wonderful as is the separation of the pure metal from the dross with which it has mingled, there is something yet more wonderful in the divine discipline which purifies the good that lies hid, like a grain of gold, even in rough and common natures, and frees it from all admixture of evil. Compare Mal 3:2; Pe1 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: Pro 27:21; Psa 26:2, Psa 66:10; Isa 48:10; Jer 17:10; Zac 13:9; Mal 3:2, Mal 3:3; Pe1 1:7; Rev 2:23
John Gill
17:3 The fining pot is for silver, and the furnace for gold,.... Refiners of silver have their fining pots, in which they purify the silver from the dross; and goldsmiths have their crucibles to melt and purify their gold, by which assays of the worth and value of it may be made;
but the Lord trieth the hearts; there is no vessel, as Gersom observes, in which they can be put and tried by creatures; a man does not know, nor can he thoroughly search and try his own heart, and much less the hearts of others; God only knows and tries them, Jer 17:9; The Septuagint, Vulgate Latin, and Arabic versions, render it by way of similitude, "as the fining pot is for silver", &c. as silver is refined in the pot, and gold in the furnace, so are the hearts of God's people, and their graces tried and purified by him in the furnace of affliction; the variety of troubles they are exercised with are made useful for the purging away of the dross of sin and corruption, and for the brightening of their graces, 1Pet 1:7.
Robert Jamieson, A. R. Fausset and David Brown
17:3 God only knows, as He tries (Ps 12:6; Ps 66:10) the heart.
17:417:4: Չարի հնազանդի լեզո՛ւ անօրինաց, եւ արդար ո՛չ հայի ՚ի շրթունս սուտս։ Հաւատացելոյն ամենայն աշխարհ ընչիւք լի՛ է. անհաւատին եւ ո՛չ դանգ մի[8107]։ [8107] Ոմանք. Չարն հնազանդի լեզուի անիրաւաց. բայց արդարն ո՛չ հայի։
4 Չարագործը հնազանդւում է անօրէնի լեզուին, բայց արդարը չի նայում ստախօս շուրթերին: Հաւատարիմ մարդու համար ամբողջ աշխարհը լի է հարստութեամբ, բայց անհաւատարիմը մէկ գրոշ իսկ չունի:
4 Չար մարդը անիրաւին շրթունքներուն մտիկ կ’ընէ Ու ստախօսը վնասակար լեզուին ականջ կը դնէ։
Չարի հնազանդի լեզու անօրինաց, եւ արդար ոչ հայի ի շրթունս սուտս: Հաւատացելոյն ամենայն աշխարհ ընչիւք լի է, անհաւատին եւ ոչ դանգ մի:

17:4: Չարի հնազանդի լեզո՛ւ անօրինաց, եւ արդար ո՛չ հայի ՚ի շրթունս սուտս։ Հաւատացելոյն ամենայն աշխարհ ընչիւք լի՛ է. անհաւատին եւ ո՛չ դանգ մի[8107]։
[8107] Ոմանք. Չարն հնազանդի լեզուի անիրաւաց. բայց արդարն ո՛չ հայի։
4 Չարագործը հնազանդւում է անօրէնի լեզուին, բայց արդարը չի նայում ստախօս շուրթերին: Հաւատարիմ մարդու համար ամբողջ աշխարհը լի է հարստութեամբ, բայց անհաւատարիմը մէկ գրոշ իսկ չունի:
4 Չար մարդը անիրաւին շրթունքներուն մտիկ կ’ընէ Ու ստախօսը վնասակար լեզուին ականջ կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 Злодей внимает устам беззаконным, лжец слушается языка пагубного.
17:4 κακὸς κακος bad; ugly ὑπακούει υπακουω listen to γλώσσης γλωσσα tongue παρανόμων παρανομος right; just δὲ δε though; while οὐ ου not προσέχει προσεχω pay attention; beware χείλεσιν χειλος lip; shore ψευδέσιν ψευδης false
17:4 מֵ֭רַע ˈmēraʕ רעע be evil מַקְשִׁ֣יב maqšˈîv קשׁב give attention עַל־ ʕal- עַל upon שְׂפַת־ śᵊfaṯ- שָׂפָה lip אָ֑וֶן ʔˈāwen אָוֶן wickedness שֶׁ֥קֶר šˌeqer שֶׁקֶר lie מֵ֝זִין ˈmēzîn אזן listen עַל־ ʕal- עַל upon לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue הַוֹּֽת׃ hawwˈōṯ הַוָּה destruction
17:4. malus oboedit linguae iniquae et fallax obtemperat labiis mendacibusThe evil man obeyeth an unjust tongue: and the deceitful hearkeneth to lying lips.
4. An evil-doer giveth heed to wicked lips; a liar giveth ear to a mischievous tongue.
17:4. The evil obey an unjust tongue. And the false are submissive to lying lips.
17:4. A wicked doer giveth heed to false lips; [and] a liar giveth ear to a naughty tongue.
A wicked doer giveth heed to false lips; [and] a liar giveth ear to a naughty tongue:

17:4 Злодей внимает устам беззаконным, лжец слушается языка пагубного.
17:4
κακὸς κακος bad; ugly
ὑπακούει υπακουω listen to
γλώσσης γλωσσα tongue
παρανόμων παρανομος right; just
δὲ δε though; while
οὐ ου not
προσέχει προσεχω pay attention; beware
χείλεσιν χειλος lip; shore
ψευδέσιν ψευδης false
17:4
מֵ֭רַע ˈmēraʕ רעע be evil
מַקְשִׁ֣יב maqšˈîv קשׁב give attention
עַל־ ʕal- עַל upon
שְׂפַת־ śᵊfaṯ- שָׂפָה lip
אָ֑וֶן ʔˈāwen אָוֶן wickedness
שֶׁ֥קֶר šˌeqer שֶׁקֶר lie
מֵ֝זִין ˈmēzîn אזן listen
עַל־ ʕal- עַל upon
לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue
הַוֹּֽת׃ hawwˈōṯ הַוָּה destruction
17:4. malus oboedit linguae iniquae et fallax obtemperat labiis mendacibus
The evil man obeyeth an unjust tongue: and the deceitful hearkeneth to lying lips.
17:4. The evil obey an unjust tongue. And the false are submissive to lying lips.
17:4. A wicked doer giveth heed to false lips; [and] a liar giveth ear to a naughty tongue.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
Note, 1. Those that design to do ill support themselves by falsehood and lying: A wicked doer gives ear, with a great deal of pleasure, to false lips, that will justify him in the ill he does, to those that aim to make public disturbances, catch greedily at libels, and false stories, that defame the government and the administration. 2. Those that take the liberty to tell lies take a pleasure in hearing them told: A liar gives heed to a malicious backbiting tongue, that he may have something to graft his lies upon, and with which to give them some colour of truth and so to support them. Sinners will strengthen one another's hands; and those show that they are bad themselves who court the acquaintance and need the assistance of those that are bad.
Adam Clarke: Commentary on the Bible - 1831
17:4: A wicked doer giveth heed - An evil heart is disposed and ever ready to receive evil; and liars delight in lies.
Albert Barnes: Notes on the Bible - 1834
17:4: The two clauses describe two phases of the mutual affinities of evil. The evil-doer delights in lies, the liar in bad words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: Pro 28:4; Sa1 22:7-11; 1Kings 22:6-28; Isa 30:10; Jer 5:31; Ti2 4:3, Ti2 4:4; Jo1 4:5; Rev 13:3-8
John Gill
17:4 A wicked doer giveth heed to false lips,.... A man of an ill spirit, of a mischievous disposition, that delights in doing wickedness; he carefully attends to such as speak falsehood; he listens to lies and calumnies, loves to hear ill reports of persons, and takes pleasure in spreading them to the hurt of their characters; and men of bad hearts and lives give heed to seducing spirits, to false teachers, to inch as speak lies in hypocrisy, who sooth and harden them in their wickedness;
and a liar giveth ear to a naughty tongue: or, "to a tongue of destruction" (a); a culumniating, backbiting tongue, which destroys the good name and reputation of men; and he that is given to lying is made up of lying, or is a lie itself, as the word signifies; who roves and makes a lie, as antichrist and his followers; such an one hearkens diligently to everything that may detract from the character of those especially he bears an ill will to: or it may be better rendered, "he that hearkens to a lie gives heed to a naughty tongue" (b); for a lying tongue is a naughty one, evil in itself, pernicious in its effects and consequences.
(a) "perniciosae linguae", Tigurine version; "linguae confractionum calamitatum, injuriarum", Vatablus; "ad linguam exiliorum", Michaelis. (b) So Michaelis.
John Wesley
17:4 False lips - To false accusations and calumnies, which give him occasion and encouragement to do mischief.
Robert Jamieson, A. R. Fausset and David Brown
17:4 Wicked doers and speakers alike delight in calumny.
17:517:5: Որ կատակէ զաղքատով՝ բարկացուցանէ զԱրարիչ նորա. եւ որ ո՛տն հարկանէ կորուսելոյն՝ ո՛չ արդարասցի. իսկ որ գթայն՝ ողորմութիւն գտցէ[8108]։ [8108] Ոմանք. Որ ծաղր առնէ զաղքատն՝ բար՛՛։
5 Ով ծաղրում է աղքատին, նա զայրացնում է նրա Արարչին, եւ ով հարուածում է ընկածին, նա չի արդարացուելու, բայց ով խղճում է՝ ողորմութիւն պիտի գտնի:
5 Աղքատը ծաղրողը անոր Ստեղծիչը կ’անարգէ Եւ ձախորդութեան վրայ ուրախացողը անպատիժ պիտի չմնայ։
Որ կատակէ զաղքատով` բարկացուցանէ զԱրարիչ նորա, եւ որ ոտն հարկանէ կորուսելոյն` ոչ արդարասցի. [251]իսկ որ գթայն` ողորմութիւն գտցէ:

17:5: Որ կատակէ զաղքատով՝ բարկացուցանէ զԱրարիչ նորա. եւ որ ո՛տն հարկանէ կորուսելոյն՝ ո՛չ արդարասցի. իսկ որ գթայն՝ ողորմութիւն գտցէ[8108]։
[8108] Ոմանք. Որ ծաղր առնէ զաղքատն՝ բար՛՛։
5 Ով ծաղրում է աղքատին, նա զայրացնում է նրա Արարչին, եւ ով հարուածում է ընկածին, նա չի արդարացուելու, բայց ով խղճում է՝ ողորմութիւն պիտի գտնի:
5 Աղքատը ծաղրողը անոր Ստեղծիչը կ’անարգէ Եւ ձախորդութեան վրայ ուրախացողը անպատիժ պիտի չմնայ։
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17:517:5 Кто ругается над нищим, тот хулит Творца его; кто радуется несчастью, тот не останется ненаказанным [а милосердый помилован будет].
17:5 ὁ ο the καταγελῶν καταγελαω ridicule πτωχοῦ πτωχος bankrupt; beggarly παροξύνει παροξυνω goad; irritate τὸν ο the ποιήσαντα ποιεω do; make αὐτόν αυτος he; him ὁ ο the δὲ δε though; while ἐπιχαίρων επιχαιρω destroy; lose οὐκ ου not ἀθῳωθήσεται αθωοω the δὲ δε though; while ἐπισπλαγχνιζόμενος επισπλαγχνιζομαι show mercy; have mercy on
17:5 לֹעֵ֣ג lōʕˈēḡ לעג mock לָ֭ ˈlā לְ to † הַ the רָשׁ rˌāš רושׁ be poor חֵרֵ֣ף ḥērˈēf חרף reproach עֹשֵׂ֑הוּ ʕōśˈēhû עשׂה make שָׂמֵ֥חַ śāmˌēₐḥ שָׂמֵחַ joyful לְ֝ ˈl לְ to אֵ֗יד ʔˈêḏ אֵיד calamity לֹ֣א lˈō לֹא not יִנָּקֶֽה׃ yinnāqˈeh נקה be clean
17:5. qui despicit pauperem exprobrat factori eius et qui in ruina laetatur alterius non erit inpunitusHe that despiseth the poor, reproacheth his maker: and he that rejoiceth at another man's ruin, shall not be unpunished.
5. Whoso mocketh the poor reproacheth his Maker: he that is glad at calamity shall not be unpunished.
17:5. Whoever despises the poor rebukes his Maker. And whoever rejoices in the ruin of another will not go unpunished.
17:5. Whoso mocketh the poor reproacheth his Maker: [and] he that is glad at calamities shall not be unpunished.
Whoso mocketh the poor reproacheth his Maker: [and] he that is glad at calamities shall not be unpunished:

17:5 Кто ругается над нищим, тот хулит Творца его; кто радуется несчастью, тот не останется ненаказанным [а милосердый помилован будет].
17:5
ο the
καταγελῶν καταγελαω ridicule
πτωχοῦ πτωχος bankrupt; beggarly
παροξύνει παροξυνω goad; irritate
τὸν ο the
ποιήσαντα ποιεω do; make
αὐτόν αυτος he; him
ο the
δὲ δε though; while
ἐπιχαίρων επιχαιρω destroy; lose
οὐκ ου not
ἀθῳωθήσεται αθωοω the
δὲ δε though; while
ἐπισπλαγχνιζόμενος επισπλαγχνιζομαι show mercy; have mercy on
17:5
לֹעֵ֣ג lōʕˈēḡ לעג mock
לָ֭ ˈlā לְ to
הַ the
רָשׁ rˌāš רושׁ be poor
חֵרֵ֣ף ḥērˈēf חרף reproach
עֹשֵׂ֑הוּ ʕōśˈēhû עשׂה make
שָׂמֵ֥חַ śāmˌēₐḥ שָׂמֵחַ joyful
לְ֝ ˈl לְ to
אֵ֗יד ʔˈêḏ אֵיד calamity
לֹ֣א lˈō לֹא not
יִנָּקֶֽה׃ yinnāqˈeh נקה be clean
17:5. qui despicit pauperem exprobrat factori eius et qui in ruina laetatur alterius non erit inpunitus
He that despiseth the poor, reproacheth his maker: and he that rejoiceth at another man's ruin, shall not be unpunished.
17:5. Whoever despises the poor rebukes his Maker. And whoever rejoices in the ruin of another will not go unpunished.
17:5. Whoso mocketh the poor reproacheth his Maker: [and] he that is glad at calamities shall not be unpunished.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished.
See here, 1. What a great sin those are guilty of who trample upon the poor, who ridicule their wants and the meanness of their appearance, upbraid them with their poverty, and take advantage from their weakness to be abusive and injurious to them. They reproach their Maker, put a great contempt and affront upon him, who allotted the poor to the condition they are in, owns them, and takes care of them, and can, when he pleases, reduce us to that condition. Let those that thus reproach their Maker know that they shall be called to an account for it, Matt. xxv. 40, 41; Prov. xiv. 31. 2. What great danger those are in of falling into trouble themselves who are pleased to see and hear of the troubles of others: He that is glad at calamities, that he may be built up upon the ruins of others, and regales himself with the judgments of God when they are abroad, let him know that he shall not go unpunished; the cup shall be put into his hand, Ezek. xxv. 6, 7.
Adam Clarke: Commentary on the Bible - 1831
17:5: He that is glad at calamity - He who is pleased to hear of the misfortune of another will, in the course of God's just government, have his own multiplied.
Albert Barnes: Notes on the Bible - 1834
17:5: He that is glad at calamities - A temper common at all times as the most hateful form of evil; the Greek ἐπιχαιρεκακία epichairekakia. The sins spoken of in both clauses occur also in Job's vindication of his integrity Pro 31:13, Pro 31:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: mocketh: Pro 14:21, Pro 14:31; Psa 69:9; Jo1 3:17
and: Pro 24:17, Pro 24:18; Job 31:29; Jer 17:16; Oba 1:11-13, Oba 1:16; Rom 12:15
unpunished: Heb. held innocent, Pro 16:5 *marg.
John Gill
17:5 Whoso mocketh the poor reproacheth his Maker,.... He that mocks the poor for his poverty, Upbraids him with his mean appearance, scoffs at the clothes he wears or food he eats, such an one reproaches his Creator; or, as the Targum,
"provokes his Creator to anger;''
him who is his own Creator as well as the poor man's; him who made the poor man, both as a man and as a poor man; and who could have made him rich if he would, as well as the man that mocks at him; whose riches are not of himself, but of God; and who can take them away, and give them to the poor man if he pleases; and therefore rich men should be careful how they mock the poor; for, as Gersom observes, he that derides a work derides the workman;
and he that is glad at calamities shall not be unpunished; or "at calamity" (c); at the calamity of another, as the Vulgate Latin; and so Gersom; for no man rejoices at his own calamity; at the calamity of the poor, as Aben Ezra; or of his neighbour or companion, as the Targum; or at the calamity of any of his fellow creatures, as the Edomites rejoiced at the calamity of the Jews, but were in their turn destroyed; and as the Jews rejoiced when the Christians were persecuted by Nero, and at length were destroyed themselves by the Romans; and as the Papists will rejoice when the witnesses are slain, and quickly after seven thousand men of name will be slain of them, and the rest frightened, Rev_ 11:10.
(c) "ad calamitatem", Schultens; "ob calamitatem", Cocceius; "calamitate", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
17:5 (Compare Prov 14:31).
glad at calamities--rejoicing in others' evil. Such are rightly punished by God, who knows their hearts.
17:617:6: Պսակ ծերոց՝ որդիք որդւոց. պարծանք որդւոց՝ հա՛րք իւրեանց։
6 Ծերերի պսակն իրենց որդիների որդիներն են, որդիների պարծանքը՝ իրենց հայրերը:
6 Թոռները ծերերուն պսակն են Եւ որդիներուն պարծանքը իրենց հայրերն են։
Պսակ ծերոց` որդիք որդւոց, պարծանք որդւոց` հարք իւրեանց:

17:6: Պսակ ծերոց՝ որդիք որդւոց. պարծանք որդւոց՝ հա՛րք իւրեանց։
6 Ծերերի պսակն իրենց որդիների որդիներն են, որդիների պարծանքը՝ իրենց հայրերը:
6 Թոռները ծերերուն պսակն են Եւ որդիներուն պարծանքը իրենց հայրերն են։
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17:617:6 Венец стариков сыновья сыновей, и слава детей родители их. [У верного целый мир богатства, а у неверного ни обола.]
17:6 στέφανος στεφανος.1 wreath; laurel γερόντων γερων aged τέκνα τεκνον child τέκνων τεκνον child καύχημα καυχημα boast; reason for boasting δὲ δε though; while τέκνων τεκνον child πατέρες πατηρ father αὐτῶν αυτος he; him [a] τοῦ ο the πιστοῦ πιστος faithful ὅλος ολος whole; wholly ὁ ο the κόσμος κοσμος world; adornment τῶν ο the χρημάτων χρημα proceeds; fund τοῦ ο the δὲ δε though; while ἀπίστου απιστος unfaithful; unbelievable οὐδὲ ουδε not even; neither ὀβολός οβολος obol
17:6 עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath זְ֭קֵנִים ˈzqēnîm זָקֵן old בְּנֵ֣י bᵊnˈê בֵּן son בָנִ֑ים vānˈîm בֵּן son וְ wᵊ וְ and תִפְאֶ֖רֶת ṯifʔˌereṯ תִּפְאֶרֶת splendour בָּנִ֣ים bānˈîm בֵּן son אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
17:6. corona senum filii filiorum et gloria filiorum patres suiChildren's children are the crown of old men: and the glory of children are their fathers.
6. Children’s children are the crown of old men; and the glory of children are their fathers.
17:6. Sons of sons are the crown of old age. And the glory of sons is their fathers.
17:6. Children’s children [are] the crown of old men; and the glory of children [are] their fathers.
Children' s children [are] the crown of old men; and the glory of children [are] their fathers:

17:6 Венец стариков сыновья сыновей, и слава детей родители их. [У верного целый мир богатства, а у неверного ни обола.]
17:6
στέφανος στεφανος.1 wreath; laurel
γερόντων γερων aged
τέκνα τεκνον child
τέκνων τεκνον child
καύχημα καυχημα boast; reason for boasting
δὲ δε though; while
τέκνων τεκνον child
πατέρες πατηρ father
αὐτῶν αυτος he; him

[a]
τοῦ ο the
πιστοῦ πιστος faithful
ὅλος ολος whole; wholly
ο the
κόσμος κοσμος world; adornment
τῶν ο the
χρημάτων χρημα proceeds; fund
τοῦ ο the
δὲ δε though; while
ἀπίστου απιστος unfaithful; unbelievable
οὐδὲ ουδε not even; neither
ὀβολός οβολος obol
17:6
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
זְ֭קֵנִים ˈzqēnîm זָקֵן old
בְּנֵ֣י bᵊnˈê בֵּן son
בָנִ֑ים vānˈîm בֵּן son
וְ wᵊ וְ and
תִפְאֶ֖רֶת ṯifʔˌereṯ תִּפְאֶרֶת splendour
בָּנִ֣ים bānˈîm בֵּן son
אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
17:6. corona senum filii filiorum et gloria filiorum patres sui
Children's children are the crown of old men: and the glory of children are their fathers.
17:6. Sons of sons are the crown of old age. And the glory of sons is their fathers.
17:6. Children’s children [are] the crown of old men; and the glory of children [are] their fathers.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Common Truths.
6 Children's children are the crown of old men; and the glory of children are their fathers.
They are so, that is, they should be so, and, if they conduct themselves worthily, they are so. 1. It is an honour to parents when they are old to leave children, and children's children, growing up, that tread in the steps of their virtues, and are likely to maintain and advance the reputation of their families. It is an honour to a man to live so long as to see his children's children (Ps. cxxviii. 6; Gen. l. 23), to see his house built up in them, and to see them likely to serve their generation according to the will of God. This crowns and completes their comfort in this world. 2. It is an honour to children to have wise and godly parents, and to have them continued to them even after they have themselves grown up and settled in the world. Those are unnatural children who reckon their aged parents a burden to them, and think they live too long; whereas, if the children be wise and good, it is as much their honour as can be that thereby they are comforts to their parents in the unpleasant days of their old age.
Albert Barnes: Notes on the Bible - 1834
17:6: The reciprocity of good in sustained family relationships. A long line of children's children is the glory of old age, a long line of ancestors the glory of their descendants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: Children's: Gen 50:23; Job 42:16, Job 42:17; Psa 127:3-5, Psa 128:3-6
and the: Exo 3:14, Exo 3:15; Kg1 11:12, Kg1 15:4
Carl Friedrich Keil and Franz Delitzsch
17:6
With this verse this series of proverbs closes as it began:
A diadem of the old are children's children,
And the glory of children are their parents.
Children are a blessing from God (Ps 127-128); thus, a family circle consisting of children and grandchildren (including great-grandchildren) is as a crown of glory surrounding the grey-haired patriarch; and again, children have glory and honour in their parents, for to have a man of an honoured name, or of a blessed memory, as a father, is the most effective commendation, and has for the son, even though he is unlike his father, always important and beneficial consequences. In 6b a fact of experience is expressed, from which has proceeded the rank of inherited nobility recognised among men - one may abnegate his social rights, but yet he himself is and remains a part of the moral order of the world. The lxx has a distich after Prov 17:4 the Vatican text places it after Prov 17:6 : "The whole world of wealth belongs to the faithful, but to the unfaithful not even an obolus." Lagarde supposes that ὄλος ὁ κόσμος τῶν χρημάτων is a translation of שׁפעת יתר, instead of שׂפת יתר, 7a. But this ingenious conjecture does not amount to the regarding of this distich as a variation of Prov 17:7.
John Gill
17:6 Children's children are the crown of old men,.... Ancient parents. Grandfathers with the Jews are called old men, as Buxtorf (d) observes. A numerous progeny was reckoned a great blessing to a man; to have his table surrounded with children, as olive plants; to be encircled with a large family was a crown of glory (e); and to live to see children's children, a large number of grandchildren, was still a greater glory; and especially, as Jarchi observes, when these children, or children's children, were walking in a good way, in the good ways of religion and godliness, they trained them up in. Christ is the Ancient of days, the everlasting Father; and it is his glory, as Mediator, to see his seed, to have a numerous off spring; and which will endure for ever, as the days of heaven: ministers of the Gospel are spiritual fathers; and those who have been converted under their ministry wilt be their joy and "crown of rejoicing" at the last day, Th1 2:19;
and the glory of children are their fathers; who are wise, as Aben Ezra observes; and righteous, as Jarchi: if they are wise and good men, it is an honour to their children that they descend from them; nor are they ashamed to own their relation to them, but glory in it, as the Jews did in Abraham, saying, "We have Abraham for our father", Mt 3:9, Lk 3:8, but, on the contrary, if their fathers are foolish or wicked, their children are ashamed of them, and do not care to acknowledge their descent from them; and such parents, who are an honour to their children, their children should be careful to tread in their steps, that they reflect no dishonour on them; particularly as it is our great honour and glory to have God for our father, to be his adopted sons and daughters, we should be followers of him as dear children, and be obedient ones.
(d) In Lex. Talmud. col. 684. (e) "Te felix natorum turba coronat", Claudian. de Raptu Prosperp. l. 1. v. 109.
Robert Jamieson, A. R. Fausset and David Brown
17:6 Prolonged posterity is a blessing, its cutting off a curse (Prov 13:22; Ps 109:13-15), hence children may glory in virtuous ancestry.
17:717:7: Ո՛չ վայելեն անզգամաց շրթունք հաւատարիմք. եւ ո՛չ արդարոյ՝ շրթունք սուտք[8109]։ [8109] Ոմանք. Ոչ յարմարին անզգամաց շր՛՛... եւ ո՛չ արդարոց։
7 Անզգամներին վայել չեն ճշմարտախօս շուրթերը, եւ ոչ էլ արդարներին՝ ստախօս շուրթերը:
7 Ընտիր խօսքը* անզգամին չի վայլեր, Ո՜րչափ աւելի ստախօս շրթունքը՝ ազնուականին։
Ոչ վայելեն անզգամաց շրթունք հաւատարիմք, եւ ոչ արդարոց` շրթունք սուտք:

17:7: Ո՛չ վայելեն անզգամաց շրթունք հաւատարիմք. եւ ո՛չ արդարոյ՝ շրթունք սուտք[8109]։
[8109] Ոմանք. Ոչ յարմարին անզգամաց շր՛՛... եւ ո՛չ արդարոց։
7 Անզգամներին վայել չեն ճշմարտախօս շուրթերը, եւ ոչ էլ արդարներին՝ ստախօս շուրթերը:
7 Ընտիր խօսքը* անզգամին չի վայլեր, Ո՜րչափ աւելի ստախօս շրթունքը՝ ազնուականին։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:7 Неприлична глупому важная речь, тем паче знатному уста лживые.
17:7 οὐχ ου not ἁρμόσει αρμοζω join ἄφρονι αφρων senseless χείλη χειλος lip; shore πιστὰ πιστος faithful οὐδὲ ουδε not even; neither δικαίῳ δικαιος right; just χείλη χειλος lip; shore ψευδῆ ψευδης false
17:7 לֹא־ lō- לֹא not נָאוָ֣ה nāwˈā נָאוֶה lovely לְ lᵊ לְ to נָבָ֣ל nāvˈāl נָבָל stupid שְׂפַת־ śᵊfaṯ- שָׂפָה lip יֶ֑תֶר yˈeṯer יֶתֶר remainder אַ֝֗ף ˈʔˈaf אַף even כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to נָדִ֥יב nāḏˌîv נָדִיב willing שְׂפַת־ śᵊfaṯ- שָׂפָה lip שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
17:7. non decent stultum verba conposita nec principem labium mentiensEloquent words do not become a fool, nor lying lips a prince.
7. Excellent speech becometh not a fool: much less do lying lips a prince.
17:7. Well-chosen words are not fitting for the foolish, nor are lying lips fitting for a leader.
17:7. Excellent speech becometh not a fool: much less do lying lips a prince.
Excellent speech becometh not a fool: much less do lying lips a prince:

17:7 Неприлична глупому важная речь, тем паче знатному уста лживые.
17:7
οὐχ ου not
ἁρμόσει αρμοζω join
ἄφρονι αφρων senseless
χείλη χειλος lip; shore
πιστὰ πιστος faithful
οὐδὲ ουδε not even; neither
δικαίῳ δικαιος right; just
χείλη χειλος lip; shore
ψευδῆ ψευδης false
17:7
לֹא־ lō- לֹא not
נָאוָ֣ה nāwˈā נָאוֶה lovely
לְ lᵊ לְ to
נָבָ֣ל nāvˈāl נָבָל stupid
שְׂפַת־ śᵊfaṯ- שָׂפָה lip
יֶ֑תֶר yˈeṯer יֶתֶר remainder
אַ֝֗ף ˈʔˈaf אַף even
כִּֽי־ kˈî- כִּי that
לְ lᵊ לְ to
נָדִ֥יב nāḏˌîv נָדִיב willing
שְׂפַת־ śᵊfaṯ- שָׂפָה lip
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
17:7. non decent stultum verba conposita nec principem labium mentiens
Eloquent words do not become a fool, nor lying lips a prince.
17:7. Well-chosen words are not fitting for the foolish, nor are lying lips fitting for a leader.
17:7. Excellent speech becometh not a fool: much less do lying lips a prince.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Excellent speech becometh not a fool: much less do lying lips a prince.
Two things are here represented as very absurd: 1. That men of no repute should be dictators. What can be more unbecoming than for fools, who are known to have little sense and discretion, to pretend to that which is above them and which they were never cut out for? A fool, in Solomon's proverbs, signifies a wicked man, whom excellent speech does not become, because his conversation gives the lie to his excellent speech. What have those to do to declare God's statutes who hate instruction? Ps. l. 16. Christ would not suffer the unclean spirits to say that they knew him to be the Son of God. See Acts xvi. 17, 18. 2. That men of great repute should be deceivers. If it is unbecoming a despicable man to presume to speak as a philosopher or politician, and nobody heeds him, being prejudiced against his character, much more unbecoming is it for a prince, for a man of honour, to take advantage from his character and the confidence that is put in him to lie, and dissemble, and make no conscience of breaking his word. Lying ill becomes any man, but worst a prince, so corrupt is the modern policy, which insinuates that princes ought not to make themselves slaves to their words further than is for their interest, and Qui nescit dissimulare nescit regnare--He who knows not how to dissemble knows not how to reign.
Adam Clarke: Commentary on the Bible - 1831
17:7: Excellent speech becometh not a fool - This proverb is suitable to those who affect, in public speaking, fine language, which neither comports with their ordinary conversation, nor with their education. Often fine words are injudiciously brought in, and are as unbecoming and irrelevant as a cart wheel among clockwork.
Albert Barnes: Notes on the Bible - 1834
17:7: The margin renderings are more literal and give greater emphasis. What is pointed out is not the unfitness of lying lips for the princely-hearted, but the necessity of harmony, in each case, between character and speech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: Excellent speech: Heb. A lip of excellency, Pro 26:7; Psa 50:16, Psa 50:17; Mat 7:5
much: Pro 16:10-13, Pro 29:12; Sa2 23:3; Job 34:12; Psa 101:3-5
lying lips: Heb. a lip of lying, Pro 12:19
Carl Friedrich Keil and Franz Delitzsch
17:7
The proverbs following, Prov 17:7-10, appear to be united acrostically by the succession of the letters ש (שׂ, שׁ) and ת.
Prov 17:7
7 It does not become a fool to speak loftily,
How much less do lying lips a noble!
As at Is 32:5., נבל and נדיב are placed opposite to one another; the latter is the nobly magnanimous man, the former the man who thinks foolishly and acts profligately, whom it does not become to use lofty words, who thereby makes the impression of his vulgarity so much the more repulsive (cf. Job 2:10). שּׂפת יתר (not יתר, for the word belongs to those which retain their Pathach or Segol, in pausa) is neither elevated (soaring) (Ewald) nor diffuse (Jo. Ernst Jungius in Oetinger: lingua dicax ac sermonem ultra quam decorum verbis extendere solita), rather imperative (Bertheau), better presumptuous (Hitzig) words, properly words of superfluity, i.e., of superabundant self-consciousness and high pretension (cf. the transitive bearing of the Arab. watr with ὑβρίζειν, from ὑπέρ, Aryan upar, Job, p. 363). Rightly Meri, שׂפת נאוה ושׂררה. It produces a disagreeable impression, when a man of vulgar mind and of rude conduct, instead of keeping himself in retirement, makes himself of importance, and weighty in a shameless, impudent manner (cf. Ps. 12:9, where זלּוּת, vilitas, in a moral sense); but yet more repulsive is the contrast, when a man in whom one is justified in expecting nobility of mind, in accordance with his life-position and calling, degrades himself by uttering deceitful words. Regarding the אף כּי, concluding a minori ad majus, we have already spoken at Prov 11:31; Prov 15:11. R. Ismael, in Bereschith Rabba, at 44:8, reckons ten such conclusions a minori ad majus in the Scriptures, but there are just as many quanto magis. The right accentuation (e.g., in Cod. 1294) is here אף כי־לנדיב, transformed from אף כי־לנדיב, according to Accentuationssystem, xviii. 2.
Prov 17:8
8 The gift of bribery appears a jewel to its receiver;
Whitherso'er he turneth himself he acteth prudently.
How 8b is to be understood is shown by 1Kings 14:47, cf. Josh 1:7; the quoque se vertit, prudenter rem agit, has accordingly in both sentences the person meant by בּעליו as subject, not the gift (Hitzig), of which ישׂכּיל, "it maketh prosperous," is not said, for השׂכּיל means, used only of persons, prudent, and therefore successful, fortunate conduct. Such is said of him who has to give (Luther): he presses through with it whithersoever he turns. But the making of בּעיני the subj. does not accord with this: this means gift to one who has to give, appears to open doors and hearts, not merely as a golden key, it is truly such to him. Thus בעליו, as at Prov 3:27, will be meant of him to whom the present is brought, or to whom a claim thereto is given. But שׂחד means here not the gift of seasonable liberality (Zckler), but, as always, the gift of bribery, i.e., a gift by which one seeks to purchase for himself (Prov 17:23) preference on the part of a judge, or to mitigate the displeasure of a high lord (Prov 21:14); here (for one does not let it depend merely on the faithfulness of another to his duty) it is that by which one seeks to secure an advantage to himself. The proverb expresses a fact of experience. The gift of bribery, to which, as to a well-known approved means, השּׂחד, refers, appears to him who receives and accepts it (Targ.) as a stone of pleasantness, a charming, precious stone, a jewel (Juwl from joie = gaudium); it determines and impels him to apply all his understanding, in order that he may reach the goal for which it shall be his reward. What he at first regarded as difficult, yea, impossible, that he now prudently carries out, and brings to a successful conclusion, wherever he turns himself, overcoming the seemingly insurmountable hindrances; for the enticement of the gift lifts him, as with a charm, above himself, for covetousness is a characteristic feature of human nature - pecuniae obediunt omnia (Eccles 10:19, Vulg.).
Prov 17:9
9 He covereth transgressions who seeketh after love,
And he who always brings back a matter separateth friends.
The pred. stands first in the simple clause with the order of the words not inverted. That מכסה פשׁע is also to be interpreted here as pred. (cf. 19a) is shown by Prov 10:12, according to which love covereth all transgressions. We write מכסּה־פּשׂע with Dag. forte conjunctivum of פ (as of ב in Ezek 18:6), and Gaja with the Sheva, according to the Meth.-Setzung, 37; the punctuation מכסּה פּשׁע also occurs. What the expression "to seek love" here means, is to be judged, with Hitzig, after Zeph 2:3; 1Cor 14:1. It is in no case equivalent to seek to gain the love of another, rather to seek to preserve the love of men towards one another, but it is to be understood not after 9b, but after Prov 10:12 : he seeks to prove love who does not strike on the great bell when his neighbour has sinned however grievously against him, does not in a scandal-loving manner make much ado about it, and takes care not thereby to widen the breach between men who stand near to one another, but endeavours by a reconciling, soothing, rectifying influence, to mitigate the evil, instead of making it worse. He, on the contrary, who repeats the matter (שׁנה with ב of the obj., to come back with something, as Prov 26:11), i.e., turns always back again to the unpleasant occurrence (Theodotion, δευτερῶν ἐν λόγῳ; Symmachus, δευτερῶν λόγον, as Sir. 7:14; 19:7), divides friends (vid., Prov 16:28), for he purposely fosters the strife, the disharmony, ill-will, and estrangement which the offence produced; while the noble man, who has love for his motive and his aim, by prudent silence contributes to bring the offence and the division which it occasioned into forgetfulness.
Prov 17:10
10 One reproof maketh more impression on a wise man
Than if one reckoned a hundred to the fool
One of the few proverbs which begin with a future, vid., Prov 12:26. It expresses what influence there is in one reproof with a wise man (מבין, Prov 8:9); גּערה is the reproof expressed by the post-bibl. נזיפה .lbib, as the lowest grade of disciplinary punishment, admonitio, connected with warning. The verbal form תהת is the reading of the lxx and Syr. (συντρίβει ἀπειλὴ καρδίαν φρονίμου) for they read תחת גערה לב מבין, derived from חתת, and thus תּחת (from Hiph. החת); thus Luther: reproof alarms more the intelligent, but חחת with ב of the obj. is not Hebr.; on the contrary, the reading of the lxx is in accordance with the usage of the language, and, besides, is suitable. It is, however, first to be seen whether the traditional text stands in need of this correction. As fut. Niph. תּחת, apart from the ult. accent. to be expected, gives no meaning. Also if one derives it from חתה, to snatch away, to take away, it gives no appropriate thought; besides, חתה is construed with the object. accus., and the fut. Apoc., in itself strange here, must be pointed either תּהת or תּחתּ (after יחדּ) (Bttcher, Lehrb. ii. p. 413). Thus יחת, as at Job 21:13; Jer 21:13, will be fut. Kal of נחת = ינחת, Ps 38:3 (Theodotion, Targ., Kimchi). With this derivation, also, תּחת is to be expected; the reference in the Handwrterbuch to Gesen. Lehrgebude, 51, 1, Anm. 1, where, in an extremely inadequate way, the retrogression of the tone (נסוג אחור) is spoken of, is altogether inappropriate to this place; and Bttcher's explanation of the ult. tone from an intended expressiveness is ungrammatical; but why should not תּחת, from נחת, with its first syllable originating from contraction, and thus having the tone be Milel as well as Milra, especially here, where it stands at the head of the sentence? With ב connected with it, נחת means: to descend into anything, to penetrate; Hitzig appropriately compares altius in pectus descendit of Sallust, Jug. 11. Jerome rightly, according to the sense: plus proficit, and the Venet. ἀνεῖ (read ὀνεῖ) ἀπειλὴ τῷ συνίοντι. In 10b מכּה (cf. Deut 25:3; 2Cor 11:24) is to be supplied to מאה, not פאמים (an hundred times, which may be denoted correctly by מאה as well as מאת, Eccles 8:12). With the wise (says a Talmudic proverb) a sign does as much as with the fool a stick does. Zehner, in his Adagia sacra (1601), cites Curtius (vii. 4): Nobilis equus umbra quoque virgae regitur, ignavus ne calcari quidem concitari potest.
John Gill
17:7 Excellent speech becometh not a fool,.... A wicked man. Eloquence, or a sublime grand way of speaking, a copiousness and fluency of expression, become not such; because hereby he may be capable of doing more mischief; or such a style is unsuitable to the subject of his discourse, which is nothing but folly and wickedness. The Gospel is excellent speech, sound speech, that cannot be condemned; it treats of excellent things; concerning the person, office, and grace of Christ, and salvation by him; and very unfit is a wicked man to take it into his mouth, talk of it, and declare it;
much less do lying lips a prince; they rather become a fool, as excellent speech does a prince; who neither should speak lies himself, nor encourage, but abhor them in others. The Septuagint, Syriac, and Arabic versions, render it, "a just man": but the word more property signifies a liberal man, as it is rendered in Is 32:8; where it stands opposed to a churl or covetous man: and some Jewish (f) writers think by the "fool" is meant such an one to whom a "lip of abundance" (g), as it may be rendered, is very unsuitable; or to talk of his abundance, when he makes no good use of what he has for himself or others; and so, on the other hand, it is very disagreeable to the character of an ingenuous and liberal man to promise and not perform, and never intended it. It is true of such who are made a "willing" people in the day of Christ's power, Ps 110:3; where the same word is used as here; of his volunteers; that to speak lies one to another very ill becomes them; or to receive, or to speak, or profess false doctrines; for no lie is of the truth.
(f) Kabvenaki in Mercer. in loc. (g) "labium abundantiae".
John Wesley
17:7 Excellent speech - Discourse of high and excellent things.
Robert Jamieson, A. R. Fausset and David Brown
17:7 Excellent speech--(Compare Margin). Such language as ill suits a fool, as lying (ought to suit) a prince (Prov 16:12-13).
17:817:8: Վա՛րձ շնորհաց խրատ՝ որոց կրեն զնա. զի ուր եւ դառնայցէ՝ աջողեսցի՛[8110]։ [8110] Ոմանք. Վարձք շնորհաց խրատ՝ որոց վարին նովաւ։
8 Խրատը այն ունեցողի համար նրա շնորհի վարձն է, եւ նա դէպի որ կողմն էլ դառնայ՝ յաջողութիւն պիտի գտնի:
8 Պարգեւը՝ գործածողին* առջեւ պատուական գոհարի պէս է, Ուր որ դառնայ յաջողութիւն կը գտնէ։
[252]Վարձք շնորհաց խրատ` որոց կրեն զնա, զի`` ուր եւ դառնայցէ` աջողեսցի:

17:8: Վա՛րձ շնորհաց խրատ՝ որոց կրեն զնա. զի ուր եւ դառնայցէ՝ աջողեսցի՛[8110]։
[8110] Ոմանք. Վարձք շնորհաց խրատ՝ որոց վարին նովաւ։
8 Խրատը այն ունեցողի համար նրա շնորհի վարձն է, եւ նա դէպի որ կողմն էլ դառնայ՝ յաջողութիւն պիտի գտնի:
8 Պարգեւը՝ գործածողին* առջեւ պատուական գոհարի պէս է, Ուր որ դառնայ յաջողութիւն կը գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 Подарок драгоценный камень в глазах владеющего им: куда ни обратится он, успеет.
17:8 μισθὸς μισθος wages χαρίτων χαρις grace; regards ἡ ο the παιδεία παιδεια discipline τοῖς ο the χρωμένοις χραομαι resort to; treat οὗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ἐπιστρέψῃ επιστρεφω turn around; return εὐοδωθήσεται ευοδοω prosper
17:8 אֶֽבֶן־ ʔˈeven- אֶבֶן stone חֵ֣ן ḥˈēn חֵן grace הַ֭ ˈha הַ the שֹּׁחַד ššōḥˌaḏ שֹׁחַד present בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye בְעָלָ֑יו vᵊʕālˈāʸw בַּעַל lord, baal אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] יִפְנֶ֣ה yifnˈeh פנה turn יַשְׂכִּֽיל׃ yaśkˈîl שׂכל prosper
17:8. gemma gratissima expectatio praestolantis quocumque se verterit prudenter intellegitThe expectation of him that expecteth is a most acceptable jewel: whithersoever he turneth himself, he understandeth wisely.
8. A gift is a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
17:8. The expectation of those who stand ready is a most pleasing jewel. Whichever way he turns himself, he understands prudently.
17:8. A gift [is as] a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
A gift [is as] a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth:

17:8 Подарок драгоценный камень в глазах владеющего им: куда ни обратится он, успеет.
17:8
μισθὸς μισθος wages
χαρίτων χαρις grace; regards
ο the
παιδεία παιδεια discipline
τοῖς ο the
χρωμένοις χραομαι resort to; treat
οὗ ος who; what
δ᾿ δε though; while
ἂν αν perhaps; ever
ἐπιστρέψῃ επιστρεφω turn around; return
εὐοδωθήσεται ευοδοω prosper
17:8
אֶֽבֶן־ ʔˈeven- אֶבֶן stone
חֵ֣ן ḥˈēn חֵן grace
הַ֭ ˈha הַ the
שֹּׁחַד ššōḥˌaḏ שֹׁחַד present
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
בְעָלָ֑יו vᵊʕālˈāʸw בַּעַל lord, baal
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
יִפְנֶ֣ה yifnˈeh פנה turn
יַשְׂכִּֽיל׃ yaśkˈîl שׂכל prosper
17:8. gemma gratissima expectatio praestolantis quocumque se verterit prudenter intellegit
The expectation of him that expecteth is a most acceptable jewel: whithersoever he turneth himself, he understandeth wisely.
17:8. The expectation of those who stand ready is a most pleasing jewel. Whichever way he turns himself, he understands prudently.
17:8. A gift [is as] a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
The design of this observation is to show, 1. That those who have money in their hand think they can do any thing with it. Rich men value a little money as if it were a precious stone, and value themselves on it as if it gave them not only ornament, but power, and every one were bound to be at their beck, even justice itself. Whithersoever they turn this sparkling diamond they expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it. The deepest bag will carry the cause. Fee high, and you may have what you will. 2. That those who have money in their eye, and set their hearts upon it, will do any thing for it: A bribe is as a precious stone in the eyes of him that takes it; it has a great influence upon him, and he will be sure to go the way that it leads him, hither and thither, though contrary to justice and not consistent with himself.
Adam Clarke: Commentary on the Bible - 1831
17:8: A gift is as a precious stone - It both enriches and ornaments. In the latter clause there is an evident allusion to cut stones. Whithersoever you turn them, they reflect the light, are brilliant and beautiful.
Albert Barnes: Notes on the Bible - 1834
17:8: A half-satirical description of the power of bribery in palaces and among judges. The precious stone (literally as in the margin) is probably a gem, thought of as a talisman, which, "wheRev_er it turns," will ensure "prosperity" to him who, being the possessor, has the power to give it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8, Pro 9:9, Pro 13:1, Pro 15:5, Pro 19:25, Pro 27:22, Pro 29:19; Psa 141:5; Rev 3:19
Proverbs 17:11
Geneva 1599
17:8 A bribe [is as] a precious stone in the eyes of him that hath it: wherever it (c) turneth, it prospereth.
(c) The reward has great force to gain the hearts of men.
John Gill
17:8 A gift is as a precious stone in the eyes of him that hath it,.... Or "is a stone of grace" (h), the note of similitude being wanting. It is an ornament of grace, adorns the person that wears it, makes him look lovely and amiable; is very grateful and desirable in itself, attracts and dazzles the eyes, and fills the mind with pleasure; so is a gift in the eyes of him that has it, that is the owner of it; either that has it in his possession to give, is the giver of it, as Aben Ezra; which, as it is valuable in his own eyes, he judges it to be so with others, and thinks he can do what be pleases with it, and engage persons by it to do as he would have them: or that is the receiver of it, as the Targum; who, having it given him, is master of it, and is so acceptable to him, and has such an influence upon him, as to do anything for it the giver of it directs him to, as follows:
whithersoever it turneth it prospereth: to whatsoever cause, or to whatsoever persons, judge or jury, it is given and received; it succeeds far better than the most eloquent orations, or learned pleadings in law, or appeals to statutes, and the production of them. Money answers all things; a gift blinds the eyes; it is like a diamond, so sparkling and dazzling, so charming and attracting, that the person to whom it is offered cannot resist it; and it draws him to do whatever is desired of him; it carries the cause, it succeeds according to the wish of the giver: or, as the Arabic version renders it,
"he shall find his business plain;''
done as he would have it. Jarchi applies the proverb thus;
"when a man comes before the Lord, and bribes him with words, and returns unto him, it is a precious stone in his eyes; and in all that he asks of him he prospers.''
(h) "lapsis gratiae", Montanus, Baynus, Michaelis.
John Wesley
17:8 A precious stone - Pleasant and acceptable; and withal dazzles his eyes. Whithersoever - To whomsoever it is presented. But this, as also many of her proverbs, are to be understood of most men, not of all.
Robert Jamieson, A. R. Fausset and David Brown
17:8 One so corrupt as to take a bribe evinces his high estimate of it by subjection to its influence (Prov 18:16; Prov 19:6).
17:917:9: Որ ծածկէ զյանցանս՝ խնդրէ զբարեկամութիւն. իսկ որ ատեայ զծածկելն, քակէ զբարեկամս եւ զընտանիս։
9 Յանցանքը ծածկողը բարեկամութիւն է փնտռում, բայց այն բացայայտողը բարեկամներին եւ ընտանիքը բաժանում է իրարից:
9 Յանցանքը ծածկողը բարեկամութիւն կը փնտռէ, Բայց զանիկա պատմողը մտերիմ բարեկամները կը զատէ։
Որ ծածկէ զյանցանս` խնդրէ զբարեկամութիւն. իսկ որ ատեայ զծածկելն, քակէ զբարեկամս եւ զընտանիս:

17:9: Որ ծածկէ զյանցանս՝ խնդրէ զբարեկամութիւն. իսկ որ ատեայ զծածկելն, քակէ զբարեկամս եւ զընտանիս։
9 Յանցանքը ծածկողը բարեկամութիւն է փնտռում, բայց այն բացայայտողը բարեկամներին եւ ընտանիքը բաժանում է իրարից:
9 Յանցանքը ծածկողը բարեկամութիւն կը փնտռէ, Բայց զանիկա պատմողը մտերիմ բարեկամները կը զատէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 Прикрывающий проступок ищет любви; а кто снова напоминает о нем, тот удаляет друга.
17:9 ὃς ος who; what κρύπτει κρυπτω hide ἀδικήματα αδικημα crime ζητεῖ ζητεω seek; desire φιλίαν φιλια friendship ὃς ος who; what δὲ δε though; while μισεῖ μισεω hate κρύπτειν κρυπτω hide διίστησιν διιστημι stand through / apart φίλους φιλος friend καὶ και and; even οἰκείους οικειος household member; of the house
17:9 מְֽכַסֶּה־ mᵊˈḵasseh- כסה cover פֶּ֭שַׁע ˈpešaʕ פֶּשַׁע rebellion מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek אַהֲבָ֑ה ʔahᵃvˈā אֲהָבָה love וְ wᵊ וְ and שֹׁנֶ֥ה šōnˌeh שׁנה change בְ֝ ˈv בְּ in דָבָ֗ר ḏāvˈār דָּבָר word מַפְרִ֥יד mafrˌîḏ פרד divide אַלּֽוּף׃ ʔallˈûf אַלּוּף familiar
17:9. qui celat delictum quaerit amicitias qui altero sermone repetit separat foederatosHe that concealeth a transgression, seeketh friendships: he that repeateth it again, separateth friends.
9. He that covereth a transgression seeketh love: but he that harpeth on a matter separateth chief friends.
17:9. Whoever conceals an offense seeks friendships. Whoever repeats the words of another separates allies.
17:9. He that covereth a transgression seeketh love; but he that repeateth a matter separateth [very] friends.
He that covereth a transgression seeketh love; but he that repeateth a matter separateth [very] friends:

17:9 Прикрывающий проступок ищет любви; а кто снова напоминает о нем, тот удаляет друга.
17:9
ὃς ος who; what
κρύπτει κρυπτω hide
ἀδικήματα αδικημα crime
ζητεῖ ζητεω seek; desire
φιλίαν φιλια friendship
ὃς ος who; what
δὲ δε though; while
μισεῖ μισεω hate
κρύπτειν κρυπτω hide
διίστησιν διιστημι stand through / apart
φίλους φιλος friend
καὶ και and; even
οἰκείους οικειος household member; of the house
17:9
מְֽכַסֶּה־ mᵊˈḵasseh- כסה cover
פֶּ֭שַׁע ˈpešaʕ פֶּשַׁע rebellion
מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek
אַהֲבָ֑ה ʔahᵃvˈā אֲהָבָה love
וְ wᵊ וְ and
שֹׁנֶ֥ה šōnˌeh שׁנה change
בְ֝ ˈv בְּ in
דָבָ֗ר ḏāvˈār דָּבָר word
מַפְרִ֥יד mafrˌîḏ פרד divide
אַלּֽוּף׃ ʔallˈûf אַלּוּף familiar
17:9. qui celat delictum quaerit amicitias qui altero sermone repetit separat foederatos
He that concealeth a transgression, seeketh friendships: he that repeateth it again, separateth friends.
17:9. Whoever conceals an offense seeks friendships. Whoever repeats the words of another separates allies.
17:9. He that covereth a transgression seeketh love; but he that repeateth a matter separateth [very] friends.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.
Note, 1. The way to preserve peace among relations and neighbours is to make the best of every thing, not to tell others what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against ourselves, but to excuse both, and put the best construction upon them. "It was an oversight; therefore overlook it. It was done through forgetfulness; therefore forget it. It perhaps made nothing of you; do you make nothing of it." 2. The ripping up of faults is the ripping out of love, and nothing tends more to the separating of friends, and setting them at variance, than the repeating of matters that have been in variance; for they commonly lose nothing in the repetition, but the things themselves are aggravated and the passions about them revived and exasperated. The best method of peace is by an amnesty or act of oblivion.
Albert Barnes: Notes on the Bible - 1834
17:9: Seeketh love - i. e., Takes the course which leads to his gaining it.
He that repeateth a matter - The warning is directed against that which leads a man to dwell with irritating iteration on a past offence instead of burying it in oblivion.
Separateth very friends - Better, alienateth his chief friend. The tale-bearer works injury to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: that covereth: Pro 10:12; Psa 32:1; Pe1 4:8
seeketh: or, procureth
but: Pro 16:28
Proverbs 17:10
Geneva 1599
17:9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth [very] (d) friends.
(d) He that admonishes the prince of his fault makes him his enemy.
John Gill
17:9 He that covereth a transgression seeketh love,.... He that hides the transgression of another, or of his friend, committed against himself or against another, which he is privy to; but the matter being made up, and the offence forgiven, he forgets it, and no more speaks of it to his friend, or upbraids him with it, nor spreads it among others: such a man shows that he loves his friend, and is desirous that love and friendship should be continued; and this is the way to continue it; and a man that thus seeks it finds it. Or it may be rendered, "he covereth a transgression who seeketh love" (i); for "love covereth all things", Prov 10:12;
but he that repeateth a matter; the matter of the transgression, the thing that has given the offence; that rakes it up again, when it has been covered; upbraids his friend with it, when it has been passed over and forgiven; will frequently hit him on the teeth with it, and talk of it wherever he comes, and spread the knowledge of it in all places: he
separateth very friends; he sets the best of friends at variance one with another by such a practice; for this pursued, friendship cannot subsist long among men: he separates his best friend from himself, and himself from him. The word signifies a prince, leader, or governor; See Gill on Prov 16:28; and Jarchi interprets it thus;
"he separates from himself the Governor of the world, the holy blessed God.''
(i) So Cocceius.
John Wesley
17:9 Covereth - That conceals as far as he may, other mens faults.
Robert Jamieson, A. R. Fausset and David Brown
17:9 seeketh love--(Compare Margin). The contrast is between the peace-maker and tale-bearer.
17:1017:10: Փշրէ զսիրտս իմաստնոց սպառնալիք. իսկ անմիտն թէպէտ եւ բազում գան ըմպէ՝ չառնու ՚ի միտ[8111]։ [8111] Ոմանք. Փշրեն զսիրտս ի՛՛... իսկ անմիտն պատժեալ՝ ո՛չ զգայ։
10 Սպառնալիքները փշրում են իմաստունների սրտերը, բայց անմիտը թէկուզ եւ բազում հարուածներ ուտի՝ չի ազդւում:
10 Մէկ յանդիմանութիւնը խոհեմ մարդուն աւելի կ’ազդէ, Քան թէ հարիւր գաւազանի հարուած՝ յիմարին։
[253]Փշրեն զսիրտս իմաստնոց սպառնալիք, իսկ անմիտն թէպէտ եւ բազում գան ըմպէ` չառնու ի միտ:

17:10: Փշրէ զսիրտս իմաստնոց սպառնալիք. իսկ անմիտն թէպէտ եւ բազում գան ըմպէ՝ չառնու ՚ի միտ[8111]։
[8111] Ոմանք. Փշրեն զսիրտս ի՛՛... իսկ անմիտն պատժեալ՝ ո՛չ զգայ։
10 Սպառնալիքները փշրում են իմաստունների սրտերը, բայց անմիտը թէկուզ եւ բազում հարուածներ ուտի՝ չի ազդւում:
10 Մէկ յանդիմանութիւնը խոհեմ մարդուն աւելի կ’ազդէ, Քան թէ հարիւր գաւազանի հարուած՝ յիմարին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 На разумного сильнее действует выговор, нежели на глупого сто ударов.
17:10 συντρίβει συντριβω fracture; smash ἀπειλὴ απειλη threat καρδίαν καρδια heart φρονίμου φρονιμος prudent; conceited ἄφρων αφρων senseless δὲ δε though; while μαστιγωθεὶς μαστιγοω scourge; whip οὐκ ου not αἰσθάνεται αισθανομαι sense; perceive
17:10 תֵּ֣חַת tˈēḥaṯ נחת descend גְּעָרָ֣ה gᵊʕārˈā גְּעָרָה rebuke בְ vᵊ בְּ in מֵבִ֑ין mēvˈîn בין understand מֵ mē מִן from הַכֹּ֖ות hakkˌôṯ נכה strike כְּסִ֣יל kᵊsˈîl כְּסִיל insolent מֵאָֽה׃ mēʔˈā מֵאָה hundred
17:10. plus proficit correptio apud prudentem quam centum plagae apud stultumA reproof availeth more with a wise man, than a hundred stripes with a fool.
10. A rebuke entereth deeper into one that hath understanding than an hundred stripes into a fool.
17:10. A correction benefits more with a wise man, than a hundred stripes with a fool.
17:10. A reproof entereth more into a wise man than an hundred stripes into a fool.
A reproof entereth more into a wise man than an hundred stripes into a fool:

17:10 На разумного сильнее действует выговор, нежели на глупого сто ударов.
17:10
συντρίβει συντριβω fracture; smash
ἀπειλὴ απειλη threat
καρδίαν καρδια heart
φρονίμου φρονιμος prudent; conceited
ἄφρων αφρων senseless
δὲ δε though; while
μαστιγωθεὶς μαστιγοω scourge; whip
οὐκ ου not
αἰσθάνεται αισθανομαι sense; perceive
17:10
תֵּ֣חַת tˈēḥaṯ נחת descend
גְּעָרָ֣ה gᵊʕārˈā גְּעָרָה rebuke
בְ vᵊ בְּ in
מֵבִ֑ין mēvˈîn בין understand
מֵ מִן from
הַכֹּ֖ות hakkˌôṯ נכה strike
כְּסִ֣יל kᵊsˈîl כְּסִיל insolent
מֵאָֽה׃ mēʔˈā מֵאָה hundred
17:10. plus proficit correptio apud prudentem quam centum plagae apud stultum
A reproof availeth more with a wise man, than a hundred stripes with a fool.
10. A rebuke entereth deeper into one that hath understanding than an hundred stripes into a fool.
17:10. A correction benefits more with a wise man, than a hundred stripes with a fool.
17:10. A reproof entereth more into a wise man than an hundred stripes into a fool.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-20: Отмечается присутствие высокого чувства собственного достоинства в разумном, и отсутствие этого чувства у глупого, чувствительность его лишь к физическому воздействию (ст. 10).

Указывается, что всякое возмущение против законно действующей силы вызывает возмездие Божие возмутителю, напр., в виде посольства карающих нечестивого ангелов (ст. 11, сн. Пс. XXXIV:5-6; LXXVII:49). Образ ст. 12: для глупого, нечестивого и злого человека - медведица, потерявшая детей, след., отчаянно разъяренная, напоминает обратное изображение злой жены в книге Сираха (Сир XXV:16-22). В ст. 13: воспрещается воздавать злом за добро под угрозой проклятия на дом виновного в том (ср. III:33). Ст. 14: представляет развитие ссоры подобным прорыву плотины водой. В ст. 15: - по поводу всегда возможных злоупотреблений на суде высказывается категорическое осуждение оправдания виновного и осуждения правого (ср. Притч. XXIV:24; Ис. V:23). Ст. 16: утверждает бесполезность богатства в руках человека, лишенного разума. В ст. 17: высказывается добытая опытом жизни всего человечества истина, у классиков выраженная в изречении: amicus certus in re incerta cernitor; то же гласит и соответствующая арабская поговорка. Ст. 18: повторяет отрицательное суждение Премудрого о поручительстве, ср. VI:1-5; XI:15. В ст. 19: сварливость и высокомерие представляются источником греха и осуждения (ср. Сир XXVIII:9). Для ст. 20: ср. Притч. VI:14.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 A reproof entereth more into a wise man than an hundred stripes into a fool.
Note, 1. A word is enough to the wise. A gentle reproof will enter not only into the head, but into the heart of a wise man, so as to have a strong influence upon him; for, if but a hint be given to conscience, let it alone to carry it on and prosecute it. 2. Stripes are not enough for a fool, to make him sensible of his errors, that he may repent of them, and be more cautious for the future. He that is sottish and wilful is very rarely benefited by severity. David is softened with, Thou art the man; but Pharaoh remains hard under all the plagues of Egypt.
Adam Clarke: Commentary on the Bible - 1831
17:10: A reproof entereth more - Though the rod, judiciously applied, is a great instrument of knowledge, yet it is of no use where incurable dulness or want of intellect, prevails. Besides, there are generous dispositions on which counsel will work more than stripes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: or, A reproof aweth more a wise man, than to strike a fool an hundred times.
John Gill
17:10 A reproof entereth more into a wise man,.... A single verbal reproof, gently, kindly, and prudently given, not only enters the ear, but the heart of a wise and understanding man; it descends into him, as the word (k) signifies; it sinks deep into his mind; it penetrates into his heart, and pierces his conscience; brings him easily to humiliation, confession, and reformation. Or, "reproof is more terror to a wise man"; as Jarchi interprets it, and the Tigurine version; it awes and terrifies him more; a single word has more effect upon him, entering more easily into him,
than an hundred stripes into a fool; or, "than smiting a fool a hundred times" (l): a word to a wise man is more than a hundred blows to a fool, will sooner correct and amend him; a word will enter where a blow will not; stripes only reach the back, but not the heart of a fool; he is never the better for all the corrections given him; his heart is not affected, is not humbled, nor brought to a sense of sin, and acknowledgment of it; nor is he in the least reformed: or a single reproof to a wise man is of more service than a hundred reproofs to a fool; which are sometimes expressed by smiting, "let the righteous smite me", &c. Ps 141:5.
(k) "descendet", Montanus; "descendit", Vatablus, Mercerus, Piscator, Cocceius, Gejerus. (l) "magis quam si percuties stolidum centies", Junius & Tremellius, Piscator, so Pagninus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
17:10 Reproof more affects the wise than severe scourging, fools.
17:1117:11: Զհակառակութիւնս յարուցանէ ամենայն չարակամ. իսկ Տէր հրեշտակ անողո՛րմ արձակէ ՚ի վերայ նորա[8112]։ [8112] Ոմանք. Բայց Տէր հրեշտակ անողորմ առաքէ ՚ի վերայ նորա։
11 Ամէն չարակամ հակառակութիւն է յարուցում, բայց Տէրն էլ անողորմ հրեշտակ է ուղարկում նրա դէմ:
11 Չար մարդը միշտ ապստամբութիւն կը փնտռէ Ու անոր անգութ պատգամաւոր կը ղրկուի։
Զհակառակութիւնս յարուցանէ ամենայն չարակամ, իսկ [254]Տէր հրեշտակ անողորմ [255]արձակէ ի վերայ նորա:

17:11: Զհակառակութիւնս յարուցանէ ամենայն չարակամ. իսկ Տէր հրեշտակ անողո՛րմ արձակէ ՚ի վերայ նորա[8112]։
[8112] Ոմանք. Բայց Տէր հրեշտակ անողորմ առաքէ ՚ի վերայ նորա։
11 Ամէն չարակամ հակառակութիւն է յարուցում, բայց Տէրն էլ անողորմ հրեշտակ է ուղարկում նրա դէմ:
11 Չար մարդը միշտ ապստամբութիւն կը փնտռէ Ու անոր անգութ պատգամաւոր կը ղրկուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 Возмутитель ищет только зла; поэтому жестокий ангел будет послан против него.
17:11 ἀντιλογίας αντιλογια controversy ἐγείρει εγειρω rise; arise πᾶς πας all; every κακός κακος bad; ugly ὁ ο the δὲ δε though; while κύριος κυριος lord; master ἄγγελον αγγελος messenger ἀνελεήμονα ανελεημων merciless ἐκπέμψει εκπεμπω dispatch out; send out αὐτῷ αυτος he; him
17:11 אַךְ־ ʔaḵ- אַךְ only מְרִ֥י mᵊrˌî מְרִי rebellion יְבַקֶּשׁ־ yᵊvaqqeš- בקשׁ seek רָ֑ע rˈāʕ רַע evil וּ û וְ and מַלְאָ֥ךְ malʔˌāḵ מַלְאָךְ messenger אַ֝כְזָרִ֗י ˈʔaḵzārˈî אַכְזָרִי cruel יְשֻׁלַּח־ yᵊšullaḥ- שׁלח send בֹּֽו׃ bˈô בְּ in
17:11. semper iurgia quaerit malus angelus autem crudelis mittetur contra eumAn evil man always seeketh quarrels: but a cruel angel shall be sent against him.
11. An evil man seeketh only rebellion; therefore a cruel messenger shall be sent against him.
17:11. The evil one continually seeks conflicts. But a cruel Angel shall be sent against him.
17:11. An evil [man] seeketh only rebellion: therefore a cruel messenger shall be sent against him.
An evil [man] seeketh only rebellion: therefore a cruel messenger shall be sent against him:

17:11 Возмутитель ищет только зла; поэтому жестокий ангел будет послан против него.
17:11
ἀντιλογίας αντιλογια controversy
ἐγείρει εγειρω rise; arise
πᾶς πας all; every
κακός κακος bad; ugly
ο the
δὲ δε though; while
κύριος κυριος lord; master
ἄγγελον αγγελος messenger
ἀνελεήμονα ανελεημων merciless
ἐκπέμψει εκπεμπω dispatch out; send out
αὐτῷ αυτος he; him
17:11
אַךְ־ ʔaḵ- אַךְ only
מְרִ֥י mᵊrˌî מְרִי rebellion
יְבַקֶּשׁ־ yᵊvaqqeš- בקשׁ seek
רָ֑ע rˈāʕ רַע evil
וּ û וְ and
מַלְאָ֥ךְ malʔˌāḵ מַלְאָךְ messenger
אַ֝כְזָרִ֗י ˈʔaḵzārˈî אַכְזָרִי cruel
יְשֻׁלַּח־ yᵊšullaḥ- שׁלח send
בֹּֽו׃ bˈô בְּ in
17:11. semper iurgia quaerit malus angelus autem crudelis mittetur contra eum
An evil man always seeketh quarrels: but a cruel angel shall be sent against him.
17:11. The evil one continually seeks conflicts. But a cruel Angel shall be sent against him.
17:11. An evil [man] seeketh only rebellion: therefore a cruel messenger shall be sent against him.
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
11 An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him.
Here is the sin and punishment of an evil man. 1. His sin. He is an evil man indeed that seeks all occasions to rebel against God, and the government God has set over him, and to contradict and quarrel with those about him. Quærit jurgia--He picks quarrels; so some. There are some that are actuated by a spirit of opposition, that will contradict for contradiction-sake, that will go on frowardly in their wicked ways in spite of all restraint and check. A rebellious man seeks mischief (so some read it), watches all opportunities to disturb the public peace. 2. His punishment. Because he will not be reclaimed by mild and gentle methods, a cruel messenger shall be sent against him, some dreadful judgment or other, as a messenger from God. Angels, God's messengers, shall be employed as ministers of his justice against him, Ps. lxxviii. 49. Satan, the angel of death, shall be let loose upon him, and the messengers of Satan. His prince shall send a sergeant to arrest him, an executioner to cut him off. He that kicks against the pricks is waited for of the sword.
Albert Barnes: Notes on the Bible - 1834
17:11: The proverb expresses the Rev_erence of the East for the supreme authority of the king. The "cruel messenger" is probably the king's officer despatched to subdue and punish. The Septuagint renders it: "The Lord will send a pitiless Angel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: Sa2 15:12, Sa2 16:5-9, Sa2 18:15, Sa2 18:19, Sa2 20:1, Sa2 20:22; Kg1 2:24, Kg1 2:25, Kg1 2:31, Kg1 2:46; Mat 21:41; Mat 22:7; Luk 19:27
Proverbs 17:12
Carl Friedrich Keil and Franz Delitzsch
17:11
Five proverbs of dangerous men against whom one has to be on his guard:
11 The rebellious seeketh only after evil,
And a cruel messenger is sent out against him.
Tit is a question what is subj. and what obj. in 11a. It lies nearest to look on מרי as subj., and this word (from מרה, stringere, to make oneself exacting against any, to oppose, ἀντιτείνειν) is appropriate thereto; it occurs also at Ezek 2:7 as abstr. pro concreto. That it is truly subj. appears from this, that בּקּשׁ רע, to seek after evil (cf. Prov 29:10; 3Kings 20:7, etc.), is a connection of idea much more natural than בּקּשׁ מרי to seek after rebellion. Thus אך will be logically connected with רע, and the reading אך מרי will be preferred to the reading אך־מרי; אך (corresponding to the Arab. âinnama) belongs to those particles which are placed before the clause, without referring to the immediately following part of the sentence, for they are much more regarded as affecting the whole sentence (vid., Prov 13:10): the rebellious strives after nothing but only evil. Thus, as neut. obj. רע is rendered by the Syr., Targ., Venet., and Luther; on the contrary, the older Greek translators and Jerome regard רע as the personal subject. If now, in reference to rebellion, the discourse is of a מלאך אכזרי, we are not, with Hitzig, to think of the demon of wild passions unfettered in the person of the rebellious, for that is a style of thought and of expression that is modern, not biblical; but the old unpoetic yet simply true remark remains: Loquendi formula inde petita quod regis aut summi magistratus minister rebelli supplicium nunciat infligitque. מלאך is n. officii, not naturae. Man as a messenger, and the spiritual being as messenger, are both called מלאך. Therefore one may not understand מלאך אכזרי, with the lxx, Jerome, and Luther, directly and exclusively of an angel of punishment. If one thinks of Jahve as the Person against whom the rebellion is made, then the idea of a heavenly messenger lies near, according to Ps 35:5., Ps 78:49; but the proverb is so meant, that it is not the less true if an earthly king sends out against a rebellious multitude a messenger with an unlimited commission, or an officer against a single man dangerous to the state, with strict directions to arrest him at all hazards. אכזרי we had already at Prov 12:10; the root קש חש means, to be dry, hard, without feeling. The fut. does not denote what may be done (Bertheau, Zckler), which is contrary to the parallelism, the order of the words, and the style of the proverb, but what is done. And the relation of the clause is not, as Ewald interprets it, "scarcely does the sedition seek out evil when an inexorable messenger is sent." Although this explanation is held by Ewald as "unimprovable," yet it is incorrect, because אך in this sense demands, e.g., Gen 27:3, the perf. (strengthened by the infin. intensivus). The relation of the clause is, also, not such as Bttcher has interpreted it: a wicked man tries only scorn though a stern messenger is sent against him, but not because such a messenger is called אכזרי, against whom this "trying of scorn" helps nothing, so that it is not worth being spoken of; besides, שׁלּח or משׁלּח would have been used if this relation had been intended. We have in 11a and 11b, as also e.g., at Prov 26:24; Prov 28:1, two clauses standing in internal reciprocal relation, but syntactically simply co-ordinated; the force lies in this, that a messenger who recognises no mitigating circumstances, and offers no pardon, is sent out against such an one.
Geneva 1599
17:11 An evil [man] seeketh only rebellion: therefore a cruel (e) messenger shall be sent against him.
(e) By the messenger is meant such means as God uses to punish the rebels.
John Gill
17:11 An evil man seeketh only rebellion,.... For he seeks nothing but what is evil; and all sin is rebellion against God, a contempt of his laws, and a transgression of them; a trampling upon his legislative power and authority; an act of hostility against him, and a casting off allegiance to him. Or rather the words may be rendered, "rebellion", that is, "the rebellious man", so the Targum, the abstract for the concrete, "verily" or "only seeketh evil" (m); a man that is rebellious against his prince, that is of a rebellious disposition, is continually seeking to do mischief in the commonwealth; he is continually plotting and contriving destructive schemes, and stirring up sedition, and causing trouble; and so a rebel against God is always seeking that which is sinful, which is evil in its own nature, and contrary to the law and will of God; and in the issue brings the evil of punishment on himself;
therefore a cruel messenger shall be sent against him: if a rebel against his lawful sovereign, a messenger shall be sent by him to take him into custody, who will show him no mercy; or an executioner to dispatch him, who will not spare to perform his orders: and if a rebel against God, some judgment of God shall fall upon him in a very severe manner; or his own conscience shall accuse him, and shall be filled with dreadful apprehensions of divine vengeance; or Satan, the angel of death, shall be let loose upon him, to terrify or destroy him; or death itself, which spares none. The Septuagint and Arabic versions ascribe this to God as his act, rendering it, "the Lord shall send", &c. and so Aben Ezra; who also refers the former clause to him, and gives it as the sense of it; that he shall seek to do the rebellious man evil, inflict on him the evil of punishment for the evil of sin.
(m) "profecto rebellio quaeret malum", Montanus; so Schultens, Piscator, Tigurine version, Cocceius.
John Wesley
17:11 Rebellion - Against God. Messenger - Or, a cruel angel, the angel of death, the devil, or some bloody men employed by God to avenge his quarrel.
Robert Jamieson, A. R. Fausset and David Brown
17:11 Such meet just retribution (3Kings 2:25).
a cruel messenger--one to inflict it.
17:1217:12: Անկցի հո՛գ ՚ի սիրտ առն իմաստնոյ. եւ անմիտք խորհին զչարիս։
12 Հոգսը ծանրանում է իմաստունի սրտին, իսկ անմիտները մտածում են չարիքների մասին:
12 Աւելի աղէկ է ձագերը գողցուած արջին առջեւ ելլել, Քան թէ յիմարի մը՝ անոր յիմարութեան ատենը։
[256]Անկցի հոգ ի սիրտ առն իմաստնոյ, եւ անմիտք խորհին զչարիս:

17:12: Անկցի հո՛գ ՚ի սիրտ առն իմաստնոյ. եւ անմիտք խորհին զչարիս։
12 Հոգսը ծանրանում է իմաստունի սրտին, իսկ անմիտները մտածում են չարիքների մասին:
12 Աւելի աղէկ է ձագերը գողցուած արջին առջեւ ելլել, Քան թէ յիմարի մը՝ անոր յիմարութեան ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 Лучше встретить человеку медведицу, лишенную детей, нежели глупца с его глупостью.
17:12 ἐμπεσεῖται εμπιπτω fall in μέριμνα μεριμνα anxiety ἀνδρὶ ανηρ man; husband νοήμονι νοημων the δὲ δε though; while ἄφρονες αφρων senseless διαλογιοῦνται διαλογιζομαι reason; argue κακά κακος bad; ugly
17:12 פָּגֹ֬ושׁ pāḡˈôš פגשׁ meet דֹּ֣ב dˈōv דֹּב bear שַׁכּ֣וּל šakkˈûl שַׁכּוּל bereaved of children בְּ bᵊ בְּ in אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אַל־ ʔal- אַל not כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent בְּ bᵊ בְּ in אִוַּלְתֹּֽו׃ ʔiwwaltˈô אִוֶּלֶת foolishness
17:12. expedit magis ursae occurrere raptis fetibus quam fatuo confidenti sibi in stultitia suaIt is better to meet a bear robbed of her whelps, than a fool trusting in his own folly.
12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
17:12. It is more expedient to meet a bear robbed of her young, than the foolish trusting in his own folly.
17:12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
Let a bear robbed of her whelps meet a man, rather than a fool in his folly:

17:12 Лучше встретить человеку медведицу, лишенную детей, нежели глупца с его глупостью.
17:12
ἐμπεσεῖται εμπιπτω fall in
μέριμνα μεριμνα anxiety
ἀνδρὶ ανηρ man; husband
νοήμονι νοημων the
δὲ δε though; while
ἄφρονες αφρων senseless
διαλογιοῦνται διαλογιζομαι reason; argue
κακά κακος bad; ugly
17:12
פָּגֹ֬ושׁ pāḡˈôš פגשׁ meet
דֹּ֣ב dˈōv דֹּב bear
שַׁכּ֣וּל šakkˈûl שַׁכּוּל bereaved of children
בְּ bᵊ בְּ in
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אַל־ ʔal- אַל not
כְּ֝סִ֗יל ˈkᵊsˈîl כְּסִיל insolent
בְּ bᵊ בְּ in
אִוַּלְתֹּֽו׃ ʔiwwaltˈô אִוֶּלֶת foolishness
17:12. expedit magis ursae occurrere raptis fetibus quam fatuo confidenti sibi in stultitia sua
It is better to meet a bear robbed of her whelps, than a fool trusting in his own folly.
12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
17:12. It is more expedient to meet a bear robbed of her young, than the foolish trusting in his own folly.
17:12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
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
Weighty Sayings.
12 Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
Note, 1. A passionate man is a brutish man. However at other times he may have some wisdom, take him in his passion ungoverned, and he is a fool in his folly; those are fools in whose bosom anger rests and in whose countenance anger rages. He has put off man, and is become like a bear, a raging bear, a bear robbed of her whelps; he is as fond of the gratifications of his lusts and passions as a bear of her whelps (which, though ugly, are her own), as eager in the pursuit of them as she is in quest of her whelps when they are missing, and as full of indignation if crossed in the pursuit. 2. He is a dangerous man, falls foul of every one that stands in his way, though innocent, though his friend, as a bear robbed of her whelps sets upon the first man she meets as the robber. Ira furor brevis est--Anger is temporary madness. One may more easily stop, escape, or guard against an enraged bear, than an outrageous angry man. Let us therefore watch over our own passions (lest they get head and do mischief) and so consult our own honour; and let us avoid the company of furious men, and get out of their way when they are in their fury, and so consult our own safety. Currenti cede furori--Give place unto wrath.
Adam Clarke: Commentary on the Bible - 1831
17:12: Let a bear robbed of her whelps - At which times such animals are peculiarly fierce. See the note on Sa2 17:8.
Albert Barnes: Notes on the Bible - 1834
17:12: The large brown bear of Syria, in her rage at the loss of her whelps, was to the Israelites the strongest type of brute ferocity. Compare Sa2 17:8; Kg2 2:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: a bear: Pro 28:15; Sa2 17:8; Kg2 2:24; Hos 13:8
rather: Pro 27:3; Mat 2:16
Proverbs 17:13
Carl Friedrich Keil and Franz Delitzsch
17:12
12 Meet a bear robbed of one of her whelps,
Only not a fool in his folly.
The name of the bear, as that of the cow, Job 21:10; Ps 144:14, preserves its masculine form, even when used in reference to sexual relationship (Ewald, 174b); the ursa catulis orbata is proverbially a raging beast. How the abstract expression of the action פּגושׁ [to meet], here as e.g., Ps 17:5, with the subj. following, must sound as finite (occurrat, may always meet), follows from ואל = ואל־יפגּשׁ (non autem occurrat). פּגושׁ has on the last syllable Mehuppach, and Zinnorith on the preceding open syllable (according to the rule, Accentssystem, vi. 5d).
(Note: In the Torath Emeth, p. 18, the word is irregularly represented as Milel - a closed syllable with Cholem can suffer no retrogression of the tone.)
שׁכּוּל, in the state of his folly, i.e., when he is in a paroxysm of his anger, corresponds with the conditional noun-adjective שׁכּוּל, for folly morbidly heightened is madness (cf. Hos 11:7; Psychol. p. 291f.).
Geneva 1599
17:12 Let a bear robbed of her whelps meet a man, rather than (f) a fool in his folly.
(f) By which he means the wicked in his rage, who has no fear of God.
John Gill
17:12 Let a bear robbed of her whelps meet a man,.... A bear is a very fierce and furious creature, especially a she bear; and she is still more so when robbed of her whelps, which she has just whelped, and been at great pains to lick into shape and form, by which her fondness to them is increased; and therefore, being stripped of them, is full of rage; and ranging about in quest of them, falls furiously upon the first she meets with. Jerom (n) observes, that those who have written of the nature of beasts say, that, among all wild beasts, there is none more fierce than a she bear, when she has lost her whelps, or wants food. And yet, as terrible and as dangerous as it is, it is safer and more eligible of the two, to meet an enraged bear in those circumstances,
rather than a fool in his folly; in the height of his folly, in a paroxysm or fit of that; in the heat of his lusts, and the pursuit of them, in which there is no stopping him, or turning him from them; especially in the heat of passion and anger, which exceeds that of a bear, and is not so easily avoided. Jarchi applies it to such fools as seduce persons to idolatry, whom to meet is very dangerous: such are the followers of the man of sin, who have no mercy on the souls of men they deceive, and whose damnation they are the cause of; and who are implacably cruel to those who will not join with them in their idolatrous worship; the beast of Rome, his feet are as the feet of a bear, Rev_ 13:2; and one had better meet a bear than him and his followers.
(n) Comment, in Hos. xiii. 8. So Aristot. Hist. Animal. l. 6. c. 18.
John Wesley
17:12 Folly - In the heat of his lust or passion.
Robert Jamieson, A. R. Fausset and David Brown
17:12 They are less rational in anger than wild beasts.
17:1317:13: Որ հատուցանէ չար փոխանակ բարւոյ, չար ՚ի տանէ նորա մի՛ պակասեսցէ։
13 Ով բարիքի փոխարէն չարիք է հատուցում, չարը չի պակասի նրա տնից:
13 Ով որ աղէկութեան փոխարէն չարիք կը հատուցանէ, Չարիքը անոր տունէն պակաս պիտի չըլլայ։
Որ հատուցանէ չար փոխանակ բարւոյ, չար ի տանէ նորա մի՛ պակասեսցէ:

17:13: Որ հատուցանէ չար փոխանակ բարւոյ, չար ՚ի տանէ նորա մի՛ պակասեսցէ։
13 Ով բարիքի փոխարէն չարիք է հատուցում, չարը չի պակասի նրա տնից:
13 Ով որ աղէկութեան փոխարէն չարիք կը հատուցանէ, Չարիքը անոր տունէն պակաս պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 Кто за добро воздает злом, от дома того не отойдет зло.
17:13 ὃς ος who; what ἀποδίδωσιν αποδιδωμι render; surrender κακὰ κακος bad; ugly ἀντὶ αντι against; instead of ἀγαθῶν αγαθος good οὐ ου not κινηθήσεται κινεω stir; shake κακὰ κακος bad; ugly ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him
17:13 מֵשִׁ֣יב mēšˈîv שׁוב return רָ֭עָה ˈrāʕā רָעָה evil תַּ֣חַת tˈaḥaṯ תַּחַת under part טֹובָ֑ה ṭôvˈā טֹובָה what is good לֹא־ lō- לֹא not תָמ֥וּשׁתמישׁ *ṯāmˌûš מושׁ depart רָ֝עָ֗ה ˈrāʕˈā רָעָה evil מִ mi מִן from בֵּיתֹֽו׃ bbêṯˈô בַּיִת house
17:13. qui reddit mala pro bonis non recedet malum de domo eiusHe that rendereth evil for good, evil shall not depart from his house.
13. Whoso rewardeth evil for good, evil shall not depart from his house.
17:13. Whoever repays evil for good, evil shall not withdraw from his house.
17:13. Whoso rewardeth evil for good, evil shall not depart from his house.
Whoso rewardeth evil for good, evil shall not depart from his house:

17:13 Кто за добро воздает злом, от дома того не отойдет зло.
17:13
ὃς ος who; what
ἀποδίδωσιν αποδιδωμι render; surrender
κακὰ κακος bad; ugly
ἀντὶ αντι against; instead of
ἀγαθῶν αγαθος good
οὐ ου not
κινηθήσεται κινεω stir; shake
κακὰ κακος bad; ugly
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
17:13
מֵשִׁ֣יב mēšˈîv שׁוב return
רָ֭עָה ˈrāʕā רָעָה evil
תַּ֣חַת tˈaḥaṯ תַּחַת under part
טֹובָ֑ה ṭôvˈā טֹובָה what is good
לֹא־ lō- לֹא not
תָמ֥וּשׁתמישׁ
*ṯāmˌûš מושׁ depart
רָ֝עָ֗ה ˈrāʕˈā רָעָה evil
מִ mi מִן from
בֵּיתֹֽו׃ bbêṯˈô בַּיִת house
17:13. qui reddit mala pro bonis non recedet malum de domo eius
He that rendereth evil for good, evil shall not depart from his house.
17:13. Whoever repays evil for good, evil shall not withdraw from his house.
17:13. Whoso rewardeth evil for good, evil shall not depart from his house.
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
13 Whoso rewardeth evil for good, evil shall not depart from his house.
A malicious mischievous man is here represented, 1. As ungrateful to his friends. He oftentimes is so absurd and insensible of kindnesses done him that he renders evil for good. David met with those that were his adversaries for his love, Ps. cix. 4. To render evil for evil is brutish, but to render evil for good is devilish. He is an ill-natured man who, because he is resolved not to return a kindness, will revenge it. 2. As therein unkind to his family, for he entails a curse upon it. This is a crime so heinous that it shall be punished, not only in his person, but in his posterity, for whom he thus treasures up wrath. The sword shall not depart from David's house because he rewarded Uriah with evil for his good services. The Jews stoned Christ for his good works; therefore is his blood upon them and upon their children.
Adam Clarke: Commentary on the Bible - 1831
17:13: Whoso rewardeth evil for good - Here is a most awful warning. As many persons are guilty of the sin of ingratitude, and of paying kindness with unkindness, and good with evil, it is no wonder we find so much wretchedness among men; for God's word cannot fail; evil shall not depart from the houses and families of such persons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: Sa1 24:17, Sa1 31:2, Sa1 31:3; Sa2 21:1-14; Psa 35:12, Psa 38:20, Psa 55:12-15, Psa 109:4-13; Jer 18:20, Jer 18:21; Mat 27:5, Mat 27:25; Rom 12:17; Th1 5:15; Pe1 3:9
Proverbs 17:14
Carl Friedrich Keil and Franz Delitzsch
17:13
13 He that returneth evil for good,
From his house evil shall not depart.
If ingratitude appertains to the sinful manifestations of ignoble selfishness, how much more sinful still is black ingratitude, which recompenses evil for good! (משׁיב, as 1Kings 25:21, syn. גּמל, to requite, Prov 3:30; Prov 31:12; שׁלּם, to reimburse, Prov 20:22). Instead of תמישׁ, the Kerı̂ reads תמוּשׁ; but that this verb, with a middle vowel, may be 'י'ע as well as 'ו'ע, Ps 55:2 shows.
John Gill
17:13 Whoso rewardeth evil for good,.... As the enemies of David and Christ rewarded them, Ps 35:12; this is base ingratitude, contrary to the law and light of nature; worse than beastly, is really devilish;
evil shall not depart from his house; from him and his family; they shall be continually visited with one disease and calamity or another; so hateful and offensive is the sin of ingratitude to God, and therefore ought to be carefully avoided. This might be illustrated by the judgments of God on the nation of the Jews, for their ingratitude to Christ.
Robert Jamieson, A. R. Fausset and David Brown
17:13 (Compare Ps 7:4; Ps 35:12).
evil--injury to another (Prov 13:21).
17:1417:14: Իշխանութիւն բանի՝ տայ սկի՛զբն արդարութեան. եւ առաջնորդ լինի կարօտութեան՝ հակառակութիւն եւ կռիւ[8113]։ [8113] Ոմանք. Իշխանութիւն բանից։
14 Արդարութեան սկիզբը խօսքին իշխանութիւն է տալիս, իսկ հակառակութիւնը եւ կռիւը տանում են դէպի չքաւորութիւն:
14 Կռիւին սկզբնաւորութիւնը ջուրին արձակմանը կը նմանի, Ուրեմն վէճը չբռնկած ետ քաշուէ։
[257]Իշխանութիւն բանից տայ սկիզբն արդարութեան. եւ առաջնորդ լինի կարօտութեան` հակառակութիւն եւ կռիւ:

17:14: Իշխանութիւն բանի՝ տայ սկի՛զբն արդարութեան. եւ առաջնորդ լինի կարօտութեան՝ հակառակութիւն եւ կռիւ[8113]։
[8113] Ոմանք. Իշխանութիւն բանից։
14 Արդարութեան սկիզբը խօսքին իշխանութիւն է տալիս, իսկ հակառակութիւնը եւ կռիւը տանում են դէպի չքաւորութիւն:
14 Կռիւին սկզբնաւորութիւնը ջուրին արձակմանը կը նմանի, Ուրեմն վէճը չբռնկած ետ քաշուէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 Начало ссоры как прорыв воды; оставь ссору прежде, нежели разгорелась она.
17:14 ἐξουσίαν εξουσια authority; influence δίδωσιν διδωμι give; deposit λόγοις λογος word; log ἀρχὴ αρχη origin; beginning δικαιοσύνης δικαιοσυνη rightness; right standing προηγεῖται προηγεομαι lead forth δὲ δε though; while τῆς ο the ἐνδείας ενδεια stance; standoff καὶ και and; even μάχη μαχη fight; battle
17:14 פֹּ֣וטֵֽר pˈôṭˈēr פטר escape מַ֭יִם ˈmayim מַיִם water רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning מָדֹ֑ון māḏˈôn מָדֹון contention וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הִ֝תְגַּלַּ֗ע ˈhiṯgallˈaʕ גלע burst out הָ hā הַ the רִ֥יב rˌîv רִיב law-case נְטֹֽושׁ׃ nᵊṭˈôš נטשׁ abandon
17:14. qui dimittit aquam caput est iurgiorum et antequam patiatur contumeliam iudicium deseritThe beginning of quarrels is as when one letteth out water: and before he suffereth reproach, he forsaketh judgment.
14. The beginning of strife is when one letteth out water: therefore leave off contention, before there be quarrelling.
17:14. Whoever releases the water is the head of the conflict. And just before he suffers contempt, he abandons judgment.
17:14. The beginning of strife [is as] when one letteth out water: therefore leave off contention, before it be meddled with.
The beginning of strife [is as] when one letteth out water: therefore leave off contention, before it be meddled with:

17:14 Начало ссоры как прорыв воды; оставь ссору прежде, нежели разгорелась она.
17:14
ἐξουσίαν εξουσια authority; influence
δίδωσιν διδωμι give; deposit
λόγοις λογος word; log
ἀρχὴ αρχη origin; beginning
δικαιοσύνης δικαιοσυνη rightness; right standing
προηγεῖται προηγεομαι lead forth
δὲ δε though; while
τῆς ο the
ἐνδείας ενδεια stance; standoff
καὶ και and; even
μάχη μαχη fight; battle
17:14
פֹּ֣וטֵֽר pˈôṭˈēr פטר escape
מַ֭יִם ˈmayim מַיִם water
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
מָדֹ֑ון māḏˈôn מָדֹון contention
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הִ֝תְגַּלַּ֗ע ˈhiṯgallˈaʕ גלע burst out
הָ הַ the
רִ֥יב rˌîv רִיב law-case
נְטֹֽושׁ׃ nᵊṭˈôš נטשׁ abandon
17:14. qui dimittit aquam caput est iurgiorum et antequam patiatur contumeliam iudicium deserit
The beginning of quarrels is as when one letteth out water: and before he suffereth reproach, he forsaketh judgment.
17:14. Whoever releases the water is the head of the conflict. And just before he suffers contempt, he abandons judgment.
17:14. The beginning of strife [is as] when one letteth out water: therefore leave off contention, before it be meddled with.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
Here is, 1. The danger that there is in the beginning of strife. One hot word, one peevish reflection, one angry demand, one spiteful contradiction, begets another, and that a third, and so on, till it proves like the cutting of a dam; when the water has got a little passage it does itself widen the breach, bears down all before it, and there is then no stopping it, no reducing it. 2. A good caution inferred thence, to take heed of the first spark of contention and to put it out as soon as ever it appears. Dread the breaking of the ice, for, if once broken, it will break further; therefore leave it off, not only when you see the worst of it, for then it may be too late, but when you see the first of it. Obsta principiis--Resist its earliest display. Leave it off even before it be meddled with; leave it off, if it were possible, before you begin.
Adam Clarke: Commentary on the Bible - 1831
17:14: The beginning of strife is as when one letteth out water - As soon as the smallest breach is made in the dike or dam, the water begins to press from all parts towards the breach; the resistance becomes too great to be successfully opposed, so that dikes and all are speedily swept away. Such is the beginning of contentions, quarrels, lawsuits, etc.
Leave off contention, before it be meddled with - As you see what an altercation must lead to, therefore do not begin it. Before it be mingled together, התגלע hithgalla, before the spirits of the contending parties come into conflict - are joined together in battle, and begin to deal out mutual reflections and reproaches. When you see that the dispute is likely to take this turn, leave it off immediately.
Albert Barnes: Notes on the Bible - 1834
17:14: The figure is taken from the great tank or reservoir upon which Eastern cities often depended for their supply of water. The beginning of strife is compared to the first crack in the mound of such a reservoir. At first a few drops ooze out, but after a time the whole mass of waters pour themselves forth with fury, and it is hard to set limits to the destruction which they cause.
Before it be meddled with - literally, "before it rolls, or rushes forward."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: beginning: Pro 17:19, Pro 26:21, Pro 29:22; Jdg 12:1-6; Sa2 2:14-17, Sa2 19:41-43, Sa2 20:1-22; Ch2 10:14-16, Ch2 13:17, Ch2 25:17-24, Ch2 28:6
leave: Pro 13:10, Pro 14:29, Pro 15:1, Pro 16:32, Pro 19:11, Pro 20:3, Pro 25:8; Gen 13:8, Gen 13:9; Jdg 8:1-3; Ecc 7:8, Ecc 7:9; Mat 5:39-41; Act 6:1-5, Act 15:2-21; Rom 12:18; Th1 4:11; Ti2 2:23, Ti2 2:24; Jam 3:14-18
Proverbs 17:15
Carl Friedrich Keil and Franz Delitzsch
17:14
14 As one letteth out water is the beginning of a strife;
But cease thou from such strife ere it comes to showing teeth.
The meaning of this verb פּטר is certain: it means to break forth; and transitively, like Arab. faṭr, to bring forth from a cleft, to make to break forth, to let go free (Theodotion, ἀπολύων; Jerome, dimittit; Venet. ἀφιείς). The lxx, since it translates by ἐξουσίαν δίδωσι, thinks on the juristic signification, which occurs in the Chronicles: to make free, or to declare so; but here פּוטר מים (vid., regarding the Metheg at Prov 14:31) is, as Luther translates, one who tears away the dam from the waters. And ראשׁית מדון is not accus. dependent on פוטר, to be supplied (Hitzig: he unfetters water who the beginning of strife, viz., unfetters); but the part. is used as at Prov 10:17 : one who unfetters the water is the beginning of strife, i.e., he is thus related to it as when one... This is an addition to the free use of the part. in the language of the Mishna, where one would expect the infin., e.g., בּזורע (= בּזרע), if one sows, בּמזיד (= בּזדון), of wantonness. It is thus unnecessary, with Ewald, to interpret פוטר as neut., which lets water go = a water-outbreak; פוטר is meant personally; it represents one who breaks through a water-dam, withdraws the restraint of the water, opens a sluice, and then emblematically the proverb says: thus conditioned is the beginning of a strife. Then follows the warning to let go such strife (הריב, with the article used in the more elevated style, not without emphasis), to break from it, to separate it from oneself ere it reach a dangerous height. This is expressed by לפני התגּלּע, a verb occurring only here and at Prov 18:1; Prov 20:3, always in the Hithpa. The Targum (misunderstood by Gesenius after Buxtorf; vid., to the contrary, Levy, under the word צדי II) translates it at Prov 18:1; Prov 20:3, as the Syr., by "to mock," also Aquila, who has at Prov 20:3, ἐξυβρισθήσεται, and the lxx at Prov 18:1, ἐπονείδιστος ἔσται, and Jerome, who has this in all the three passages, render the Hithpa. in this sense, passively. In this passage before us, the Targ., as Hitzig gives it, translates, "before it heats itself," but that is an error occasioned by Buxtorf; vid., on the contrary, Levy, under the word קריא (κύριος); this translation, however, has a representative in Haja Gaon, who appeals for גלע, to glow, to Nidda viii. 2.
(Note: Vid., Simon Nascher's Der Gaon Haja u. seine giest. Thtig. p. 15.)
Elsewhere the lxx, at Prov 20:3, συμπλέκεται (where Jerome, with the amalgamation of the two significations, miscentur contumeliis); Kimchi and others gloss it by התערב, and, according to this, the Venet. translates, πρὸ τοῦ συνχυθῆναι (τὴν ἔριν); Luther, "before thou art mingled therein." But all these explanations of the word: insultare, excandescere, and commisceri, are etymologically inadmissible. Bertheau's and Zckler's "roll itself forth" is connected at least with a meaning rightly belonging to the R. גל. But the Arab. shows, that not the meaning volvere, but that of retegere is to be adopted. Aruch
(Note: Vid., p. 109, note.)
for Nidda viii. 2 refers to the Arab., where a wound is designated as יכולה להגּלע ולהוציא דם, i.e., as breaking up, as it were, when the crust of that which is nearly healed is broken off (Maimuni glosses the word by להתקלף, were uncrusted), and blood again comes forth. The meaning retegere requires here, however, another distinction. The explanation mentioned there by Aruch: before the strife becomes public to thee, i.e., approaches thee, is not sufficient. The verbal stem גלע is the stronger power of גלה, and means laying bare; but here, not as there, in the Mishna of a wound covered with a crust. The Arab. jal' means to quarrel with another, properly to show him the teeth, the Pol or the tendency-stem from jali'a, to have the mouth standing open, so that one shows his teeth; and the Syr. glaṣ, with its offshoots and derivatives, has also this meaning of ringi, opening the mouth to show, i.e., to make bare the teeth. Schultens has established this explanation of the words, and Gesenius further establishes it in the Thesaurus, according to which Fleischer also remarks, "גלע, of showing the teeth, the exposing of the teeth by the wide opening of the mouth, as happens in bitter quarrels." But הריב does not agree with this. Hitzig's translation, "before the strife shows its teeth," is as modern as in Prov 17:11 is the passion of the unfettered demon, and Fleischer's prius vero quam exacerbetur rixa renders the Hithpa. in a sense unnecessarily generalized for Prov 18:1 and Prov 20:3. The accentuation, which separates להתגלע from הריב by Rebia Mugrash, is correct. One may translate, as Schultens, antequam dentes stringantur, or, since the Hithpa. has sometimes a reciprocal signification, e.g., Gen 42:1; Ps 41:8 : ere one reciprocally shows his teeth, Hitzig unjustly takes exception to the inversion הריב נטושׁ. Why should not the object precede, as at Hos 12:1-14 :15, the נטוש, placed with emphasis at the end? The same inversion for a like reason occurs at Eccles 5:6.
John Gill
17:14 The beginning of strife is as when one letteth out water,.... As when a man makes a little hole in the bank of a river, or cuts a small passage in it, to let the water into an adjoining field; by the force of the water, the passage is widened, and it flows in, in great abundance, to the overflow and prejudice of the field; nor is it easily stopped: so a single word, spoken in anger, with some warmth, or in a way of contradiction, has been the beginning and occasion of great strife and contention. The words in the Hebrew text lie thus; "he that letteth out water is the beginning of strife" (o); which some understand of letting out water into another man's field, which occasions contentions, quarrels, and lawsuits; but the former sense is best: the Targum is,
"he that sheddeth blood as water stirreth up strifes;''
therefore leave off contention, before it be meddled with; cease from it as soon as begun; leave it off before it is well entered: or "before one mixes himself" (p) with it, or is implicated with it; got so far into it, that it will be difficult to get out of it: or "before thou strivest with any openly"; which sense the word has in the Arabic language, as Schultens (q) observes; that is, before you come to open words and blows, put an end to the contention; do not suffer it to proceed so far; since it cannot be known what will be the consequence of it: or rather, leave it off, as the same learned writer in his later thoughts, in his commentary on the place, by the help of Arabism, also renders it, "before the teeth are made bare": or shown, in quarrelling, brawling, reproaching, in wrath and anger.
(o) "qui aperit aquam, vel aperiens aquas (est) principium contentionis", Pagninus, Montanus. (p) "antequam sese immisceat", Junius & Tremellius. (q) Animadv. p. 931.
John Wesley
17:14 Letteth out - By cutting the bank of a river. Leave off - Avoid the occasions, and prevent the beginning of contention.
Robert Jamieson, A. R. Fausset and David Brown
17:14 letteth . . . water--as a breach in a dam.
before . . . meddled with--before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or increases.
17:1517:15: Որ արդար համարի զանիրաւն, եւ անիրաւ զարդարն. պիղծ եւ գարշելի են առաջի Տեառն երկոքին[8114]։ [8114] Ոմանք. Պիղծ են եւ գարշելի երկո՛՛։
15 Ովքեր անիրաւին համարում են արդար ու արդարին՝ անիրաւ, նրանք պիղծ ու գարշելի են Տիրոջ առջեւ:
15 Ամբարիշտը արդարացնողը եւ արդարը ամբարիշտ հանողը՝ Երկուքն ալ Տէրոջը առջեւ պիղծ են։
Որ արդար համարի զանիրաւն եւ անիրաւ զարդարն, պիղծ եւ գարշելի են առաջի Տեառն երկոքին:

17:15: Որ արդար համարի զանիրաւն, եւ անիրաւ զարդարն. պիղծ եւ գարշելի են առաջի Տեառն երկոքին[8114]։
[8114] Ոմանք. Պիղծ են եւ գարշելի երկո՛՛։
15 Ովքեր անիրաւին համարում են արդար ու արդարին՝ անիրաւ, նրանք պիղծ ու գարշելի են Տիրոջ առջեւ:
15 Ամբարիշտը արդարացնողը եւ արդարը ամբարիշտ հանողը՝ Երկուքն ալ Տէրոջը առջեւ պիղծ են։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:15 Оправдывающий нечестивого и обвиняющий праведного оба мерзость пред Господом.
17:15 ὃς ος who; what δίκαιον δικαιος right; just κρίνει κρινω judge; decide τὸν ο the ἄδικον αδικος injurious; unjust ἄδικον αδικος injurious; unjust δὲ δε though; while τὸν ο the δίκαιον δικαιος right; just ἀκάθαρτος ακαθαρτος unclean καὶ και and; even βδελυκτὸς βδελυκτος abominable παρὰ παρα from; by θεῷ θεος God
17:15 מַצְדִּ֣יק maṣdˈîq צדק be just רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty וּ û וְ and מַרְשִׁ֣יעַ maršˈîₐʕ רשׁע be guilty צַדִּ֑יק ṣaddˈîq צַדִּיק just תֹּועֲבַ֥ת tôʕᵃvˌaṯ תֹּועֵבָה abomination יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH גַּם־ gam- גַּם even שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
17:15. et qui iustificat impium et qui condemnat iustum abominabilis est uterque apud DominumHe that justifieth the wicked, and he that condemneth the just, both are abominable before God.
15. He that justifieth the wicked, and he that condemneth the righteous, both of them alike are an abomination to the LORD.
17:15. Those who justify the impious, and those who condemn the just, both are abominable with God.
17:15. He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD.
He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD:

17:15 Оправдывающий нечестивого и обвиняющий праведного оба мерзость пред Господом.
17:15
ὃς ος who; what
δίκαιον δικαιος right; just
κρίνει κρινω judge; decide
τὸν ο the
ἄδικον αδικος injurious; unjust
ἄδικον αδικος injurious; unjust
δὲ δε though; while
τὸν ο the
δίκαιον δικαιος right; just
ἀκάθαρτος ακαθαρτος unclean
καὶ και and; even
βδελυκτὸς βδελυκτος abominable
παρὰ παρα from; by
θεῷ θεος God
17:15
מַצְדִּ֣יק maṣdˈîq צדק be just
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
וּ û וְ and
מַרְשִׁ֣יעַ maršˈîₐʕ רשׁע be guilty
צַדִּ֑יק ṣaddˈîq צַדִּיק just
תֹּועֲבַ֥ת tôʕᵃvˌaṯ תֹּועֵבָה abomination
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
גַּם־ gam- גַּם even
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
17:15. et qui iustificat impium et qui condemnat iustum abominabilis est uterque apud Dominum
He that justifieth the wicked, and he that condemneth the just, both are abominable before God.
17:15. Those who justify the impious, and those who condemn the just, both are abominable with God.
17:15. He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Rom. xiii. 3, 4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitæ--to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.
Albert Barnes: Notes on the Bible - 1834
17:15: People need to be warned against an unjust acquittal, no less than against unjust condemnation. The word "justifieth" has its forensic sense, "to declare righteous," to acquit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: that justifieth: Pro 24:23, Pro 24:24; Exo 23:7; Kg1 21:13; Isa 5:23, Isa 55:8, Isa 55:9; Eze 22:27-29; Amo 5:7, Amo 5:12, Amo 6:12; Luk 23:18-25; Rom 4:5; Jam 5:6
abomination: Pro 6:16, Pro 11:1, Pro 15:8
Proverbs 17:16
Carl Friedrich Keil and Franz Delitzsch
17:15
15 He that acquitteth the guilty and condemneth the righteous -
An abomination to Jahve are they both.
The proverb is against the partisan judge who is open to bribery, like Prov 24:24, cf. Is 5:23, where, with reference to such, the announcement of punishment is emphatically made. רשׁע and צדּיק, in a forensic sense, are equivalent to sons (reus) and insons. גּם (cf. the Arab. jmy'na, altogether, but particularly the Pers. ham and the Turkish dkhy standing wholly thus in the numeral) is here, as at Gen 27:45, equivalent to יחדּיו, Jer 46:12 (in its unions = united). Whoever pronounces sentence of justification on the guilty, appears as if he must be judged more mildly than he who condemns the guiltless, but both the one and the other alike are an abhorrence to God.
John Gill
17:15 He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty;
even they both are abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, Deut 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen (r) poet,
"it is not righteous, neither rashly to condemn bad men good, nor good men bad.''
(r) Sophoclis Oedipus Tyrann. v. 622, 623.
Robert Jamieson, A. R. Fausset and David Brown
17:15 abomination . . . Lord--as reversing His method of acting (Prov 3:32; Prov 12:2).
17:1617:16: Ընդէ՞ր գտանին ստացուածք՝ անմտի. զի իմանալ զիմաստութիւն անմիտն ո՛չ կարէ։ Որ բարձր առնէ զտուն իւր՝ խնդրէ զբեկումն. եւ որ կամակորէ՛ յուսմանէ, անկցի՛ ՚ի չարիս[8115]։ [8115] Ոմանք. Ընդէր բնաւ գտա՛՛... զի իմանալ զիմաստութեան միտս ո՛չ կարէ... եւ որ կամակո՛ր է յուսմա՛՛։
16 Ինչպէ՞ս է անմիտը հարստութիւն գտնում, քանի որ չգիտէ, թէ ինչ բան է իմաստութիւնը: Նա, որ շատ վեր է բարձրացնում իր տունը, պատճառ է դառնում նրա կործանման, իսկ ով խուսափում է ուսումից, պիտի ընկնի չարիքի մէջ:
16 Իմաստութիւնը ծախու առնելու գինը ի՞նչ օգուտ ունի յիմարին ձեռքը, Երբ խելք* չունի։
Ընդէ՞ր գտանին [258]ստացուածք անմտի``, զի իմանալ զիմաստութիւն անմիտն ոչ կարէ: [259]Որ բարձր առնէ զտուն իւր` խնդրէ զբեկումն. եւ որ կամակորէ յուսմանէ, անկցի ի չարիս:

17:16: Ընդէ՞ր գտանին ստացուածք՝ անմտի. զի իմանալ զիմաստութիւն անմիտն ո՛չ կարէ։ Որ բարձր առնէ զտուն իւր՝ խնդրէ զբեկումն. եւ որ կամակորէ՛ յուսմանէ, անկցի՛ ՚ի չարիս[8115]։
[8115] Ոմանք. Ընդէր բնաւ գտա՛՛... զի իմանալ զիմաստութեան միտս ո՛չ կարէ... եւ որ կամակո՛ր է յուսմա՛՛։
16 Ինչպէ՞ս է անմիտը հարստութիւն գտնում, քանի որ չգիտէ, թէ ինչ բան է իմաստութիւնը: Նա, որ շատ վեր է բարձրացնում իր տունը, պատճառ է դառնում նրա կործանման, իսկ ով խուսափում է ուսումից, պիտի ընկնի չարիքի մէջ:
16 Իմաստութիւնը ծախու առնելու գինը ի՞նչ օգուտ ունի յիմարին ձեռքը, Երբ խելք* չունի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:16 К чему сокровище в руках глупца? Для приобретения мудрости {у него} нет разума. [Кто высоким делает свой дом, тот ищет разбиться; а уклоняющийся от учения впадет в беды.]
17:16 ἵνα ινα so; that τί τις.1 who?; what? ὑπῆρξεν υπαρχω happen to be; belong χρήματα χρημα proceeds; fund ἄφρονι αφρων senseless κτήσασθαι κταομαι acquire γὰρ γαρ for σοφίαν σοφια wisdom ἀκάρδιος ακαρδιος not δυνήσεται δυναμαι able; can [a] ὃς ος who; what ὑψηλὸν υψηλος high; lofty ποιεῖ ποιεω do; make τὸν ο the ἑαυτοῦ εαυτου of himself; his own οἶκον οικος home; household ζητεῖ ζητεω seek; desire συντριβήν συντριβη the δὲ δε though; while σκολιάζων σκολιαζω the μαθεῖν μανθανω learn ἐμπεσεῖται εμπιπτω fall in εἰς εις into; for κακά κακος bad; ugly
17:16 לָמָּה־ lāmmā- לָמָה why זֶּ֣ה zzˈeh זֶה this מְחִ֣יר mᵊḥˈîr מְחִיר price בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand כְּסִ֑יל kᵊsˈîl כְּסִיל insolent לִ li לְ to קְנֹ֖ות qᵊnˌôṯ קנה buy חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and לֶב־ lev- לֵב heart אָֽיִן׃ ʔˈāyin אַיִן [NEG]
17:16. quid prodest habere divitias stultum cum sapientiam emere non possitWhat doth it avail a fool to have riches, seeing he cannot buy wisdom? He that maketh his house high, seeketh a downfall: and he that refuseth to learn, shall fall into evils.
16. Wherefore is there a price in the hand of a fool to buy wisdom, seeing he hath no understanding?
17:16. What does it profit the foolish to have riches, when he is not able to buy wisdom? Whoever makes his house high seeks ruin. And whoever shuns learning shall fall into evils.
17:16. Wherefore [is there] a price in the hand of a fool to get wisdom, seeing [he hath] no heart [to it]?
Wherefore [is there] a price in the hand of a fool to get wisdom, seeing [he hath] no heart:

17:16 К чему сокровище в руках глупца? Для приобретения мудрости {у него} нет разума. [Кто высоким делает свой дом, тот ищет разбиться; а уклоняющийся от учения впадет в беды.]
17:16
ἵνα ινα so; that
τί τις.1 who?; what?
ὑπῆρξεν υπαρχω happen to be; belong
χρήματα χρημα proceeds; fund
ἄφρονι αφρων senseless
κτήσασθαι κταομαι acquire
γὰρ γαρ for
σοφίαν σοφια wisdom
ἀκάρδιος ακαρδιος not
δυνήσεται δυναμαι able; can

[a]
ὃς ος who; what
ὑψηλὸν υψηλος high; lofty
ποιεῖ ποιεω do; make
τὸν ο the
ἑαυτοῦ εαυτου of himself; his own
οἶκον οικος home; household
ζητεῖ ζητεω seek; desire
συντριβήν συντριβη the
δὲ δε though; while
σκολιάζων σκολιαζω the
μαθεῖν μανθανω learn
ἐμπεσεῖται εμπιπτω fall in
εἰς εις into; for
κακά κακος bad; ugly
17:16
לָמָּה־ lāmmā- לָמָה why
זֶּ֣ה zzˈeh זֶה this
מְחִ֣יר mᵊḥˈîr מְחִיר price
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
כְּסִ֑יל kᵊsˈîl כְּסִיל insolent
לִ li לְ to
קְנֹ֖ות qᵊnˌôṯ קנה buy
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
לֶב־ lev- לֵב heart
אָֽיִן׃ ʔˈāyin אַיִן [NEG]
17:16. quid prodest habere divitias stultum cum sapientiam emere non possit
What doth it avail a fool to have riches, seeing he cannot buy wisdom? He that maketh his house high, seeketh a downfall: and he that refuseth to learn, shall fall into evils.
17:16. What does it profit the foolish to have riches, when he is not able to buy wisdom? Whoever makes his house high seeks ruin. And whoever shuns learning shall fall into evils.
17:16. Wherefore [is there] a price in the hand of a fool to get wisdom, seeing [he hath] no heart [to it]?
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
16 Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
Two things are here spoken of with astonishment:-- 1. God's great goodness to foolish man, in putting a price into his hand to get wisdom, to get knowledge and grace to fit him for both worlds. We have rational souls, the means of grace, the strivings of the Spirit, access to God by prayer; we have time and opportunity. He that has a good estate (so some understand it) has advantages thereby of getting wisdom by purchasing instruction. Good parents, relations, ministers, friends, are helps to get wisdom. It is a price, therefore of value, a talent. It is a price in the hand, in possession; the word is nigh thee. It is a price for getting; it is for our own advantage; it is for getting wisdom, the very thing which, being fools, we have most need of. We have reason to wonder that God should so consider our necessity, and should entrust us with such advantages, though he foresaw we should not make a right improvement of them. 2. Man's great wickedness, his neglect of God's favour and his own interest, which is very absurd and unaccountable: He has no heart to it, not to the wisdom that is to be got, nor to the price in the use of which it may be got. He has no heart, no skill, nor will, nor courage, to improve his advantages. He has set his heart upon other things, so that he has no heart to his duty or the great concerns of his soul. Wherefore should a price be thrown away and lost upon one so undeserving of it?
Albert Barnes: Notes on the Bible - 1834
17:16: More literally: Why is there a price in the hand of a fool? Is it to get wisdom when he has no heart for it? No money will avail without the understanding heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: a price: Pro 1:22, Pro 1:23, Pro 8:4, Pro 8:5, Pro 9:4-6; Isa 55:1-3; Act 13:46; Co2 6:1
seeing: Pro 14:6, Pro 18:15, Pro 21:25, Pro 21:26; Deu 5:29; Psa 81:11-13; Hos 4:11; Joh 3:20; Act 28:26, Act 28:27
Proverbs 17:17
Carl Friedrich Keil and Franz Delitzsch
17:16
We take Prov 17:16-21 together. This group beings with a proverb of the heartless, and ends with one of the perverse-hearted; and between these there are not wanting noticeable points of contact between the proverbs that follow one another.
Prov 17:16
16 Why the ready money in the hand of the fool;
To get wisdom when he has yet no heart?
The question is made pointed by זה, thus not: why the ready money when...? Is it to obtain wisdom? - the whole is but one question, the reason of which is founded in לבו אין (thus to be accented with Mugrash going before).
(Note: If we write ולב־ with Makkeph, then we have to accentuate לקנות חכמה with Tarcha Munach, because the Silluk word in this writing has not two syllables before the tone. This sequence of accents if found in the Codd. Ven. 1521, 1615, Basel 1619, while most editions have לקנות חכמה ולב־אין, which is false. But according to MSS we have ולב without Makkeph, and that is right according to the Makkeph rules of the metrical Accentuationssystem; vid., Torath Emeth, p. 40.)
The fool, perhaps, even makes some endeavours, for he goes to the school of the wise, to follow out their admonitions, קנה חכמה (Prov 4:5, etc.), and it costs him something (Prov 4:7), but all to no purpose, for he has no heart. By this it is not meant that knowledge, for which he pays his honorarium, remains, it may be, in his head, but goes not to his heart, and thus becomes an unfruitful theory; but the heart is equivalent to the understanding, in the sense in which the heart appears as the previous condition to the attainment of wisdom (Prov 18:15), and as something to be gained before all (Prov 15:32), viz., understanding, as the fitting intellectual and practical habitus to the reception, the appropriation, and realization of wisdom, the ability rightly to comprehend the fulness of the communicated knowledge, and to adopt it as an independent possession, that which the Greek called νοῦς, as in that "golden proverb" of Democrates: πολλοὶ πολυμαθέες νοῦν οὐκ ἔχουσι, or as in Lk 24:25, where it is said that the Lord opened τὸν νοῦν of His disciples to understand the Scriptures. In the lxx a distich follows Prov 17:16, which is made up of 19b and 20b, and contains a varied translation of these two lines.
Prov 17:17
17 At all times the right friend shows himself loving;
And as a brother is he born for adversity.
Brother is more than friend, he stands to one nearer than a friend does, Ps 35:14; but the relation of a friend may deepen itself into a spiritual, moral brotherhood, Ps 18:24, and there is no name of friend that sounds dearer than אחי, 2Kings 1:26. 17a and 17b are, according to this, related to each other climactically. The friend meant in 17a is a true friend. Of no other is it said that he loves בּכל־עת, i.e., makes his love manifest; and also the article in הרע not only here gives to the word more body, but stamps it as an ideal-word: the friend who corresponds to the idea of such an one.
(Note: The Arab. grammarians say that the article in this case stands, l'astfrâgh khsânas âljnas, as an exhaustive expression of all essential properties of the genus, i.e., to express the full ideal realization of the idea in that which is named.)
The inf. of the Hiph., in the sense "to associate" (Ewald), cannot therefore be הרע, because רע is not derived from רעע, but from רעה. Thus there exists no contrast between 17a and 17b, so that the love of a friend is thought of, in contradistinction to that of a brother, as without permanency (Fl.); but 17b means that the true friend shows himself in the time of need, and that thus the friendship becomes closer, like that between brothers. The statements do not refer to two kinds of friends; this is seen from the circumstance that אח has not the article, as הרע has. It is not the subj. but pred., as אדם, Job 11:12 : sooner is a wild ass born or born again as a man. The meaning of הוּלד there, as at Ps 87:5., borders on the notion of regenerari; here the idea is not essentially much less, for by the saying that the friend is born in the time of need, as a brother, is meant that he then for the first time shows himself as a friend, he receives the right status or baptism of such an one, and is, as it were, born into personal brotherly relationship to the sorely-tried friend. The translation comprobatur (Jerome) and erfunden [is found out] (Luther) obliterates the peculiar and thus intentional expression, for נולד is not at all a metaphor used for passing into the light - the two passages in Proverbs and in Job have not their parallel. לצרה is not equivalent to בּצרה (cf. Ps 9:10; Ps 10:1), for the interchange of the prep. in 17a and 17b would then be without any apparent reason. But Hitzig's translation also: as a brother he is born of adversity, is impossible, for ל after נודל and ילּד always designates that for which the birth is an advantage, not that from which it proceeds. Thus ל will be that of the purpose: for the purpose of the need, - not indeed to suffer (Job 5:7) on account of it, but to bear it in sympathy, and to help to bear it. Rightly Fleischer: frater autem ad aerumnam (sc. levandam et removendam) nascitur. The lxx gives this sense to the ל: ἀδελφοὶ δὲ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν, τοῦτο γὰρ χάριν γεννῶνται.
Prov 17:18
18 A man void of understanding is he who striketh hands,
Who becometh surety with his neighbour.
Cf. Prov 6:1-5, where the warning against suretyship is given at large, and the reasons for it are adduced. It is incorrect to translate (Gesen., Hitzig, and others) לפני רעהוּ, with the lxx, Jerome, the Syr., Targ., and Luther, "for his neighbour;" to become surety for any one is ערב ל, Prov 6:1, or, with the object. accus. Prov 11:15, another suitable prep. is בּעד; but לפני never means pro (ὑπέρ), for at 1Kings 1:16 it means "to the person," and 2Kings 3:31, "before Abner's corpse (bier)." רעהוּ is thus here the person with whom the suretyship is entered into; he can be called the רע of him who gives bail, so much the more as the reception of the bail supposes that both are well known to each other. Here also Fleischer rightly translates: apud alterum (sc. creditorem pro debitore).
Prov 17:19
19 He loveth sin who loveth strife;
He who maketh high his doors seeketh destruction.
A synthetic distich. Bttcher finds the reason of the pairing of these two lines in the relationship between a mouth and a door (cf. Mic 7:6, פּתחי פיך). Hitzig goes further, and supposes that 19b figuratively expresses what boastfulness brings upon itself. Against Geier, Schultens, and others, who understand פּתחו directly of the mouth, he rightly remarks that הגדּיל פה is not heard of, and that הגדּיל פה taht dn would be used instead. But the two lines harmonize, without this interchangeable reference of os and ostium. Zanksucht [quarrelsomeness] and Prunksucht [ostentation] are related as the symptoms of selfishness. But both bear their sentence in themselves. He who has pleasure in quarrelling has pleasure in evil, for he commits himself to the way of great sinning, and draws others along with him; and he who cannot have the door of his house high enough and splendid enough, prepares thereby for himself, against his will, the destruction of his house. An old Hebrew proverb says, כל העוסק בבנין יתמסכן, aedificandi nimis studiosus ad mendicitatem redigitur. Both parts of this verse refer to one and the same individual, for the insanum aedificandi studium goes only too often hand in hand with unjust and heartless litigation.
Prov 17:20
20 He that is of a false heart findeth no good;
And he that goeth astray with his tongue falleth into evil.
Regarding עקּשׁ־לב, vid., Prov 11:20. In the parallel member, נהפּך בּלשׁונו is he who twists or winds (vid., at Prov 2:12) with his tongue, going about concealing and falsifying the truth. The phrase ונהפּך (the connecting form before a word with a prep.) is syntactically possible, but the Masora designates the word, in contradistinction to ונהפּך, pointed with Pathach, Lev 13:16, with לית as unicum, thus requires ונהפּך, as is also found in Codd. The contrast of רעה is here טוב, also neut., as Prov 13:21, cf. Prov 16:20, and רע, Prov 13:17.
Prov 17:21
The first three parts of the old Solomonic Book of Proverbs ((1) Prov 10-12; (2) 13:1-15:19; (3) 15:20-17:20) are now followed by the fourth part. We recognise it as striking the same keynote as Prov 10:1. In Prov 17:21 it resounds once more, here commencing a part; there, Prov 10:1, beginning the second group of proverbs. The first closes, as it begins, with a proverb of the fool.
21 He that begetteth a fool, it is to his sorrow;
And the father of a fool hath no joy.
Tit is admissible to supply ילדו, developing itself from ילד, before לתוּגה לו (vid., regarding this passive formation, at Prov 10:1, cf. Prov 14:13), as at Is 66:3, מעלה (Fl.: in maerorem sibi genuit h. e. ideo videtur genuisse ut sibi maerorem crearet); but not less admissible is it to interpret לתוגה לו as a noun-clause corresponding to the ולא־ישׂמח (thus to be written with Makkeph): it brings grief to him. According as one understands this as an expectation, or as a consequence, ילד, as at Prov 23:24, is rendered either qui gignit or qui genuit. With נבל, seldom occurring in the Book of Proverbs (only here and at Prov 17:7), כּסיל, occurring not unfrequently, is interchanged. Schultens rightly defines the latter etymologically: marcidus h. e. qui ad virtutem, pietatem, vigorem omnem vitae spiritualis medullitus emarcuit; and the former: elumbis et mollitie segnitieve fractus, the intellectually heavy and sluggish (cf. Arab. kasal, laziness; kaslân, the lazy).
(Note: Nldeke's assertion (Art. Orion in Schenkel's Bibel-Lexicon) that the Arab. kasal corresponds to the Hebr. כּשׁל proceeds from the twofold supposition, that the meaning to be lazy underlies the meaning to totter (vid., also Dietrich in Gesenius' Heb. Wrterbuch), and that the Hebr. ס must correspond with the Arab. š. The former supposition is untenable, the latter is far removed (cf. e.g., כּסּא and kursı̂, ספר and sifr, מסכּן and miskı̂n). The verb כּשׁל, Aram. תּקל, is unknown in the Arab.)
Geneva 1599
17:16 Why [is there] a (g) price in the hand of a fool to get wisdom, seeing [he hath] no heart [to it]?
(g) What good does it do the wicked to be rich, seeing he does not set his mind to wisdom?
John Gill
17:16 Wherefore is there a price in the hand of a fool to get wisdom,.... Natural wisdom and knowledge. By this "price" may be meant money, riches, worldly substance, of which a foolish man is possessed; by means of which he might purchase useful books for the improvement of his mind, and procure himself instructors that might be very useful to him; but instead of seeking after that which he most wants, and making use of his substance to furnish him with it, he spends it on his back and belly, in fine clothes and luxurious living; in rioting and drunkenness, in chambering and wantonness, at balls and plays, in taverns and brothel houses: or spiritual wisdom and knowledge; the means of which are reading the word, hearing the Gospel, frequent opportunities of attendance on a Gospel ministry, in season and out of season, and conversation with Gospel ministers and other Christians; but, instead of making use of these, he neglects, slights, and despises them. And it is asked, with some degree of indignation and admiration, why or to what purpose a fool is favoured with such means;
seeing he hath no heart to it? to wisdom; he does not desire it, nor to make use of the price or means, in order to obtain it; all is lost upon him; and it is hard to account for it why he should have this price, when he makes such an ill use of it.
John Wesley
17:16 A price - Opportunities and abilities of getting it. No heart - Neither discretion to discern the worth of wisdom, nor any sincere desire to get it.
Robert Jamieson, A. R. Fausset and David Brown
17:16 Though wealth cannot buy wisdom for those who do not love it, yet wisdom procures wealth (Prov 3:16; Prov 14:24).
17:1717:17: Յամենայն ժամանակի բարեկամք եղիցին քո. բայց եղբարք՝ ՚ի վիշտս եղիցին քե՛զ պիտոյ. զի վասն ա՛յնորիկ իսկ ծնանին[8116]։ [8116] Ոմանք. Վասն այնորիկ իսկ ծնան։
17 Բարեկամներ կարող ես ունենալ ամէն ժամանակ, բայց եղբայրներդ քեզ պէտք են վշտի ժամանակ, քանզի հէնց դրա համար էլ ծնուել են նրանք:
17 Բարեկամը ամէն ատեն կը սիրէ Ու եղբայրը նեղութեան ատենուան համար ծնած է։
Յամենայն ժամանակի [260]բարեկամք եղիցին քո, բայց եղբարք` ի վիշտս եղիցին քեզ պիտոյ. զի վասն այնորիկ իսկ ծնանին:

17:17: Յամենայն ժամանակի բարեկամք եղիցին քո. բայց եղբարք՝ ՚ի վիշտս եղիցին քե՛զ պիտոյ. զի վասն ա՛յնորիկ իսկ ծնանին[8116]։
[8116] Ոմանք. Վասն այնորիկ իսկ ծնան։
17 Բարեկամներ կարող ես ունենալ ամէն ժամանակ, բայց եղբայրներդ քեզ պէտք են վշտի ժամանակ, քանզի հէնց դրա համար էլ ծնուել են նրանք:
17 Բարեկամը ամէն ատեն կը սիրէ Ու եղբայրը նեղութեան ատենուան համար ծնած է։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:17 Друг любит во всякое время и, как брат, явится во время несчастья.
17:17 εἰς εις into; for πάντα πας all; every καιρὸν καιρος season; opportunity φίλος φιλος friend ὑπαρχέτω υπαρχω happen to be; belong σοι σοι you ἀδελφοὶ αδελφος brother δὲ δε though; while ἐν εν in ἀνάγκαις αναγκη compulsion; necessity χρήσιμοι χρησιμος serviceable; useful ἔστωσαν ειμι be τούτου ουτος this; he γὰρ γαρ for χάριν χαρις grace; regards γεννῶνται γενναω father; born
17:17 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֭ת ˈʕēṯ עֵת time אֹהֵ֣ב ʔōhˈēv אהב love הָ hā הַ the רֵ֑עַ rˈēₐʕ רֵעַ fellow וְ wᵊ וְ and אָ֥ח ʔˌāḥ אָח brother לְ֝ ˈl לְ to צָרָ֗ה ṣārˈā צָרָה distress יִוָּלֵֽד׃ yiwwālˈēḏ ילד bear
17:17. omni tempore diligit qui amicus est et frater in angustiis conprobaturHe that is a friend loveth at all times: and a brother is proved in distress.
17. A friend loveth at all times, and a brother is born for adversity.
17:17. Whoever is a friend loves at all times. And a brother is proved by distress.
17:17. A friend loveth at all times, and a brother is born for adversity.
A friend loveth at all times, and a brother is born for adversity:

17:17 Друг любит во всякое время и, как брат, явится во время несчастья.
17:17
εἰς εις into; for
πάντα πας all; every
καιρὸν καιρος season; opportunity
φίλος φιλος friend
ὑπαρχέτω υπαρχω happen to be; belong
σοι σοι you
ἀδελφοὶ αδελφος brother
δὲ δε though; while
ἐν εν in
ἀνάγκαις αναγκη compulsion; necessity
χρήσιμοι χρησιμος serviceable; useful
ἔστωσαν ειμι be
τούτου ουτος this; he
γὰρ γαρ for
χάριν χαρις grace; regards
γεννῶνται γενναω father; born
17:17
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֭ת ˈʕēṯ עֵת time
אֹהֵ֣ב ʔōhˈēv אהב love
הָ הַ the
רֵ֑עַ rˈēₐʕ רֵעַ fellow
וְ wᵊ וְ and
אָ֥ח ʔˌāḥ אָח brother
לְ֝ ˈl לְ to
צָרָ֗ה ṣārˈā צָרָה distress
יִוָּלֵֽד׃ yiwwālˈēḏ ילד bear
17:17. omni tempore diligit qui amicus est et frater in angustiis conprobatur
He that is a friend loveth at all times: and a brother is proved in distress.
17:17. Whoever is a friend loves at all times. And a brother is proved by distress.
17:17. A friend loveth at all times, and a brother is born for adversity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
True Friendship.
17 A friend loveth at all times, and a brother is born for adversity.
This intimates the strength of those bonds by which we are bound to each other and which we ought to be sensible of. 1. Friends must be constant to each other at all times. That is not true friendship which is not constant; it will be so if it be sincere, and actuated by a good principle. Those that are fanciful or selfish in their friendship will love no longer than their humour is pleased and their interest served, and therefore their affections turn with the wind and change with the weather. Swallow-friends, that fly to you in summer, but are gone in winter; such friends there is no loss of. But if the friendship be prudent, generous, and cordial, if I love my friend because he is wise, and virtuous, and good, as long as he continues so, though he fall into poverty and disgrace, still I shall love him. Christ is a friend that loves at all times (John xiii. 1) and we must so love him, Rom. viii. 35. 2. Relations must in a special manner be careful and tender of one another in affliction: A brother is born to succour a brother or sister in distress, to whom he is joined so closely by nature that he may the more sensibly feel from their burdens, and be the more strongly inclined and engaged, as it were by instinct, to help them. We must often consider what we were born for, not only as men, but as in such a station and relation. Who knows but we came into such a family for such a time as this? We do not answer the end of our relations if we do not do the duty of them. Some take it thus: A friend that loves at all times is born (that is, becomes) a brother in adversity, and is so to be valued.
Adam Clarke: Commentary on the Bible - 1831
17:17: A friend loveth at all times - Equally in adversity as in prosperity. And a brother, according to the ties and interests of consanguinity, is born to support and comfort a brother in distress.
Albert Barnes: Notes on the Bible - 1834
17:17: Some take the proverb to describe (as in Pro 18:24) the "friend that sticketh closer than a brother:" and render: At all times, a friend loveth, but in adversity he is born (i. e., becomes) a brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: Pro 18:24, Pro 19:7; Rut 1:16; Sa1 18:3, Sa1 19:2, Sa1 20:17, Sa1 23:16; Sa2 1:26, Sa2 9:1-13; Est 4:14; Joh 15:13, Joh 15:14; Heb 2:11
Proverbs 17:18
Geneva 1599
17:17 A friend loveth at all times, and a (h) brother is born for adversity.
(h) So that he is more than a friend, even a brother that helps in time of adversity.
John Gill
17:17 A friend loveth at all times,.... A true, hearty, faithful friend, loves in times of adversity as well as in times of prosperity: there are many that are friends to persons, while they are in affluent circumstances; but when there is a change in their condition, and they are stripped of all riches and substance; than their friends forsake them, and stand at a distance from them; as was the case of Job, Job 19:14; it is a very rare thing to find a friend that is a constant lover, such an one as here described;
and a brother is born for adversity; for a time of adversity, as Jarchi: he is born into the world for this purpose; to sympathize with his brother in distress, to relieve him, comfort and support him; and if he does not do this, when it is in his power to do it, he does not answer the end of his being born into the world. The Jewish writers understand this as showing the difference between a friend and a brother: a cordial friend loves at all times, prosperous and adverse; but a "brother loves when adversity is born" (s), or is, so Aben Ezra; he loves when he is forced to it; when the distress of his brother, who is his flesh and bone, as Gersom observes, obliges him to it: but this may be understood of the same person who is the friend; he is a brother, and acts the part of one in a time of adversity, for which he is born and brought into the world; it being so ordered by divine Providence, that a man should have a friend born against the time he stands in need of him (t). To no one person can all this be applied with so much truth and exactness as to our Lord Jesus Christ; he is a "friend", not of angels only, but of men; more especially of his church and people; of sinful men, of publicans and sinners; as appears by his calling them to repentance, by his receiving them, and by his coming into the world to save them: he "loves" them, and loves them constantly; he loved them before time; so early were they on his heart and in his book of life; so early was he the surety of them, and the covenant of grace made with him; and their persons and grace put into his hands, which he took the care of: he loved them in time, and before time began with them; thus they were preserved in him, when they fell in Adam; were redeemed by his precious blood, when as yet they were not in being, at least many of them: he loves them as soon as time begins with them, as soon as born; though impure by their first birth, transgressors from the womb, enemies and enmity itself unto him; he waits to be gracious to them, and sends his Gospel and his Spirit to find them out and call them: and he continues to love them after conversion; in times of backsliding; in times of desertion; in times of temptation, and in times of affliction: he loves them indeed to the end of time, and to all eternity; nor is there a moment of time to be fixed upon, in which he does not love them. And he is a "brother" to his people; through his incarnation, he is a partaker of the same flesh and blood with them; and through their adoption, they having one and the same Father; nor is he ashamed to own the relation; and he has all the freedom, affection, compassion, and condescension, of a brother in him: and now he is a brother "born"; see Is 9:6; born of a woman, a virgin, at Bethlehem, in the fulness of time, for and on the behalf of his people; even "for adversity"; to bear and endure adversity himself, which he did, by coming into a state of meanness and poverty; through the reproaches and persecutions of men, the temptations of Satan, the ill usage of his own disciples, the desertion of his father, the strokes of justice, and the sufferings of death; also for the adversity of his people, to sympathize with them, bear them up under it, and deliver them out of it. The ancient Jews had a notion that this Scripture has some respect to the Messiah; for, to show that the Messiah, being God, would by his incarnation become a brother to men, they cite this passage of Scripture as a testimony of it (u).
(s) "et fater diligit quando tribulatio nascitur", Munster; so some in Vatablus. (t) "Nihil homini amico est opportuno amicus", Plauti Epidicus, Act. 3. Sc. 3. v. 43. (u) Mechilta spud Galatin. Cathol. Ver. Arcan. l. 3. c. 28.
John Wesley
17:17 Was born - Was sent into the world for this, that he might comfort and relieve his brother in adversity.
Robert Jamieson, A. R. Fausset and David Brown
17:17 To the second of these parallel clauses, there is an accession of meaning, that is, that a brother's love is specially seen in adversity.
17:1817:18: Ա՛յր անմիտ կայթէ եւ խնդա՛յ յորժամ երաշխաւոր լինի բարեկամի իւրոյ[8117]. [8117] Ոմանք. Լինի բարեկամաց իւրոց։
18 Անմիտ մարդը պարում եւ ցնծում է բարեկամների համար երաշխաւոր լինելիս, վնասասէրը ուրախանում է նրանց վէճ ու կռուի ժամանակ:
18 Պակասամիտ մարդը գրաւական կու տայ Ու իր բարեկամին համար* երաշխաւոր կ’ըլլայ։
Այր անմիտ կայթէ եւ խնդայ յորժամ երաշխաւոր լինի`` բարեկամի իւրոյ:

17:18: Ա՛յր անմիտ կայթէ եւ խնդա՛յ յորժամ երաշխաւոր լինի բարեկամի իւրոյ[8117].
[8117] Ոմանք. Լինի բարեկամաց իւրոց։
18 Անմիտ մարդը պարում եւ ցնծում է բարեկամների համար երաշխաւոր լինելիս, վնասասէրը ուրախանում է նրանց վէճ ու կռուի ժամանակ:
18 Պակասամիտ մարդը գրաւական կու տայ Ու իր բարեկամին համար* երաշխաւոր կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:18 Человек малоумный дает руку и ручается за ближнего своего.
17:18 ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless ἐπικροτεῖ επικροτεω and; even ἐπιχαίρει επιχαιρω of himself; his own ὡς ως.1 as; how καὶ και and; even ὁ ο the ἐγγυώμενος εγγυαω the ἑαυτοῦ εαυτου of himself; his own φίλον φιλος friend
17:18 אָדָ֣ם ʔāḏˈām אָדָם human, mankind חֲסַר־ ḥᵃsar- חָסֵר lacking לֵ֭ב ˈlēv לֵב heart תֹּוקֵ֣עַ tôqˈēₐʕ תקע blow כָּ֑ף kˈāf כַּף palm עֹרֵ֥ב ʕōrˌēv ערב stand bail עֲ֝רֻבָּ֗ה ˈʕᵃrubbˈā עֲרֻבָּה pledge לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
17:18. homo stultus plaudet manibus cum spoponderit pro amico suoA foolish man will clap hands, when he is surety for his friend.
18. A man void of understanding striketh hands, and becometh surety in the presence of his neighbour.
17:18. A foolish man will clap his hands, when he makes a pledge for his friend.
17:18. A man void of understanding striketh hands, [and] becometh surety in the presence of his friend.
A man void of understanding striketh hands, [and] becometh surety in the presence of his friend:

17:18 Человек малоумный дает руку и ручается за ближнего своего.
17:18
ἀνὴρ ανηρ man; husband
ἄφρων αφρων senseless
ἐπικροτεῖ επικροτεω and; even
ἐπιχαίρει επιχαιρω of himself; his own
ὡς ως.1 as; how
καὶ και and; even
ο the
ἐγγυώμενος εγγυαω the
ἑαυτοῦ εαυτου of himself; his own
φίλον φιλος friend
17:18
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
חֲסַר־ ḥᵃsar- חָסֵר lacking
לֵ֭ב ˈlēv לֵב heart
תֹּוקֵ֣עַ tôqˈēₐʕ תקע blow
כָּ֑ף kˈāf כַּף palm
עֹרֵ֥ב ʕōrˌēv ערב stand bail
עֲ֝רֻבָּ֗ה ˈʕᵃrubbˈā עֲרֻבָּה pledge
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
17:18. homo stultus plaudet manibus cum spoponderit pro amico suo
A foolish man will clap hands, when he is surety for his friend.
17:18. A foolish man will clap his hands, when he makes a pledge for his friend.
17:18. A man void of understanding striketh hands, [and] becometh surety in the presence of his friend.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 A man void of understanding striketh hands, and becometh surety in the presence of his friend.
Though Solomon had commended friendship in adversity (v. 17), yet let not any, under pretence of being generous to their friends, be unjust to their families and wrong them; one part of our duty must be made to consist with another. Note, 1. It is a piece of wisdom to keep out of debt as much as may be, especially to dread suretiship. There may be a just occasion for a man to pass his word for his friend in his absence, till he come to engage himself; but to be surety in the presence of his friend, when he is upon the spot, supposes that his own word will not be taken, he being deemed insolvent or dishonest, and then who can with safety pass his word for him? 2. Those that are void of understanding are commonly taken in this snare, to the prejudice of their families, and therefore ought not to be trusted too far with their own affairs, but to be under direction.
Adam Clarke: Commentary on the Bible - 1831
17:18: Striketh hands - Striking each other's hands, or shaking hands, was anciently the form in concluding a contract. See notes on Pro 6:1.
Albert Barnes: Notes on the Bible - 1834
17:18: Compare the marginal reference. Since nothing is nobler than the self-sacrifice of the true friend Pro 17:17, so nothing is more contemptible than the weakness which allows itself to be sacrificed for the sake of worthless associates.
In the presence of his friend - i. e., "On behalf of" or "to his friend for some third person."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: void: Pro 6:1-5, Pro 11:15, Pro 20:16, Pro 22:16, Pro 22:27
understanding: Heb. heart
Proverbs 17:19
Geneva 1599
17:18 A man void of understanding (i) striketh hands, [and] becometh surety in the presence of his friend.
(i) Read (Prov 6:1).
John Gill
17:18 A man void of understanding striketh hands,.... With his friend's creditor, and becomes surety for him; and thereby acts a very unwise part, and shows himself to want understanding, by taking such a step, which may prove the ruin of himself and family: for though a man may and should love his friend at all times; yet he is not obliged, under a notion of friendship, to injure himself and his family, or to run the risk of it; if he does, it is a plain case he wants wisdom and discretion, see Prov 6:1;
and becometh surety in the presence of his friend; not the creditor, but the debtor; and to pass his word for him, when he is present, shows that his own word will not be taken; and that he is either thought to be in bad circumstances, and incapable of payment at the proper time; or else that he is a bad man, of dishonest principles, and will not; and in either case it is not advisable to become surety for such a man: and besides, doing it in his presence may make him more careless and unconcerned about making good his payment or contract at the appointed time, when he knows his friend is engaged him.
John Wesley
17:18 Friend - Debtor, for whom being his friend, he becomes surety.
Robert Jamieson, A. R. Fausset and David Brown
17:18 (Compare Prov 6:1-5; Prov 11:15).
in the presence, &c.--that is, he either fails to consult his friend, or to follow his advice.
17:1917:19: եւ վնասասէրն խնդայ ընդ կռիւ. բարձրացուցանէ զտուն իւր՝ եւ խնդրէ զբեկումն[8118]. [8118] Բազումք. Որ բարձրացուցանէ զտուն իւր, խնդրէ զբե՛՛։
19 Նա, որ շատ վեր է բարձրացնում իր տունը, պատճառ է դառնում նրա կործանման, եւ խստասիրտն էլ բարիք չի գտնի:
19 Կռիւ սիրողը յանցանք կը սիրէ։Իր դուռը բարձրացնողը իր կործանումը կը փնտռէ։
Վնասասէրն խնդայ ընդ կռիւ. որ բարձրացուցանէ [261]զտուն իւր` խնդրէ զբեկումն:

17:19: եւ վնասասէրն խնդայ ընդ կռիւ. բարձրացուցանէ զտուն իւր՝ եւ խնդրէ զբեկումն[8118].
[8118] Բազումք. Որ բարձրացուցանէ զտուն իւր, խնդրէ զբե՛՛։
19 Նա, որ շատ վեր է բարձրացնում իր տունը, պատճառ է դառնում նրա կործանման, եւ խստասիրտն էլ բարիք չի գտնի:
19 Կռիւ սիրողը յանցանք կը սիրէ։Իր դուռը բարձրացնողը իր կործանումը կը փնտռէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:19 Кто любит ссоры, любит грех, и кто высоко поднимает ворота свои, тот ищет падения.
17:19 φιλαμαρτήμων φιλαμαρτημων rejoice; hail μάχαις μαχη fight; battle
17:19 אֹ֣הֵֽב ʔˈōhˈēv אהב love פֶּ֭שַׁע ˈpešaʕ פֶּשַׁע rebellion אֹהֵ֣ב ʔōhˈēv אהב love מַצָּ֑ה maṣṣˈā מַצָּה contention מַגְבִּ֥יהַּ maḡbˌîₐh גָּבַהּ be high פִּ֝תְחֹ֗ו ˈpiṯḥˈô פֶּתַח opening מְבַקֶּשׁ־ mᵊvaqqeš- בקשׁ seek שָֽׁבֶר׃ šˈāver שֶׁבֶר breaking
17:19. qui meditatur discordiam diligit rixas et qui exaltat ostium quaerit ruinamHe that studieth discords, loveth quarrels: and he that exalteth his door, seeketh ruin.
19. He loveth transgression that loveth strife: he that raiseth high his gate seeketh destruction.
17:19. Whoever dwells on discord loves disputes. And whoever exalts his door seeks ruin.
17:19. He loveth transgression that loveth strife: [and] he that exalteth his gate seeketh destruction.
He loveth transgression that loveth strife: [and] he that exalteth his gate seeketh destruction:

17:19 Кто любит ссоры, любит грех, и кто высоко поднимает ворота свои, тот ищет падения.
17:19
φιλαμαρτήμων φιλαμαρτημων rejoice; hail
μάχαις μαχη fight; battle
17:19
אֹ֣הֵֽב ʔˈōhˈēv אהב love
פֶּ֭שַׁע ˈpešaʕ פֶּשַׁע rebellion
אֹהֵ֣ב ʔōhˈēv אהב love
מַצָּ֑ה maṣṣˈā מַצָּה contention
מַגְבִּ֥יהַּ maḡbˌîₐh גָּבַהּ be high
פִּ֝תְחֹ֗ו ˈpiṯḥˈô פֶּתַח opening
מְבַקֶּשׁ־ mᵊvaqqeš- בקשׁ seek
שָֽׁבֶר׃ šˈāver שֶׁבֶר breaking
17:19. qui meditatur discordiam diligit rixas et qui exaltat ostium quaerit ruinam
He that studieth discords, loveth quarrels: and he that exalteth his door, seeketh ruin.
17:19. Whoever dwells on discord loves disputes. And whoever exalts his door seeks ruin.
17:19. He loveth transgression that loveth strife: [and] he that exalteth his gate seeketh destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction.
Note, 1. Those that are quarrelsome involve themselves in a great deal of guilt: He that loves strife, that in his worldly business loves to go to law, in religion loves controversies, and in common conversation loves to thwart and fall out, that is never well but when he is in the fire, he loves transgression; for a great deal of sin attends that sin, and the way of it is down-hill. He pretends to stand up for truth, and for his honour and right, but really he loves sin, which God hates. 2. Those that are ambitious and aspiring expose themselves to a great deal of trouble, such as often ends in their ruin: He that exalts his gate, builds a stately house, at least a fine frontispiece, that he may overtop and outshine his neighbours, seeks his own destruction and takes a deal of pains to ruin himself; he makes his gate so large that his house and estate go out at it.
Adam Clarke: Commentary on the Bible - 1831
17:19: He that exalteth his gate - In different parts of Palestine they are obliged to have the doors of their courts and houses very low, not more than three feet high, to prevent the Arabs, who scarcely ever leave the backs of their horses, from riding into the courts and houses, and spoiling their goods. He, then, who, through pride and ostentation, made a high gate, exposed himself to destruction; and is said here to seek it, because he must know that this would be a necessary consequence of exalting his gate. But although the above is a fact, yet possibly gate is here taken for the mouth; and the exalting of the gate may mean proud boasting and arrogant speaking, such as has a tendency to kindle and maintain strife. And this interpretation seems to agree better with the scope of the context than the above.
Albert Barnes: Notes on the Bible - 1834
17:19: He that exalteth his gate - i. e., Builds a stately house, indulges in arrogant ostentation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: loveth: Pro 17:14, Pro 29:9, Pro 29:22; Co2 12:20; Jam 1:20, Jam 3:14-16
he that: Pro 16:18, Pro 18:12, Pro 24:27; Sa1 25:36-38; Sa2 15:1; Kg1 1:5; Jer 22:13-15; Dan 4:20, Dan 4:21
Proverbs 17:20
Geneva 1599
17:19 He loveth transgression that loveth strife: [and] he that exalteth his (k) gate seeketh destruction.
(k) Lifts up himself above his degree.
John Gill
17:19 He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy;
and he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Mic 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Ps 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Prov 17:16, "he that buildeth his house high"; or who behaves proudly.
Robert Jamieson, A. R. Fausset and David Brown
17:19 strife--contention is, and leads to, sin.
he that exalteth his gate--gratifies a vain love of costly building.
seeketh--or, "findeth," as if he sought (compare "loveth death," Prov 8:36).
17:2017:20: եւ խստասիրտն՝ բարեաց ո՛չ պատահէ։ Այր յեղյեղուկ լեզուաւ անկցի՛ ՚ի չարիս[8119]. [8119] Ոմանք. Այր որ յեղյեղուկ է լեզուով։
20 Լեզուով յեղյեղուկ մարդը պիտի ընկնի չարիքի մէջ,
20 Ծուռ սիրտ ունեցողը աղէկութիւն չի գտներ Ու նենգաւոր լեզուով մարդը չարիքի մէջ կ’իյնայ։
Խստասիրտն` բարեաց ոչ պատահէ. այր յեղյեղուկ լեզուաւ` անկցի ի չարիս:

17:20: եւ խստասիրտն՝ բարեաց ո՛չ պատահէ։ Այր յեղյեղուկ լեզուաւ անկցի՛ ՚ի չարիս[8119].
[8119] Ոմանք. Այր որ յեղյեղուկ է լեզուով։
20 Լեզուով յեղյեղուկ մարդը պիտի ընկնի չարիքի մէջ,
20 Ծուռ սիրտ ունեցողը աղէկութիւն չի գտներ Ու նենգաւոր լեզուով մարդը չարիքի մէջ կ’իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:20 Коварное сердце не найдет добра, и лукавый язык попадет в беду.
17:20 ὁ ο the δὲ δε though; while σκληροκάρδιος σκληροκαρδιος not συναντᾷ συνανταω meet with ἀγαθοῖς αγαθος good ἀνὴρ ανηρ man; husband εὐμετάβολος ευμεταβολος tongue ἐμπεσεῖται εμπιπτω fall in εἰς εις into; for κακά κακος bad; ugly
17:20 עִקֶּשׁ־ ʕiqqeš- עִקֵּשׁ crooked לֵ֭ב ˈlēv לֵב heart לֹ֣א lˈō לֹא not יִמְצָא־ yimṣā- מצא find טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and נֶהְפָּ֥ךְ nehpˌāḵ הפך turn בִּ֝ ˈbi בְּ in לְשֹׁונֹ֗ו lᵊšônˈô לָשֹׁון tongue יִפֹּ֥ול yippˌôl נפל fall בְּ bᵊ בְּ in רָעָֽה׃ rāʕˈā רָעָה evil
17:20. qui perversi cordis est non inveniet bonum et qui vertit linguam incidet in malumHe that is of a perverse heart, shall not find good: and he that perverteth his tongue, shall fall into evil.
20. He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.
17:20. Whoever is of a perverse heart shall not find good. And whoever turns his tongue shall fall into evil.
17:20. He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.
He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief:

17:20 Коварное сердце не найдет добра, и лукавый язык попадет в беду.
17:20
ο the
δὲ δε though; while
σκληροκάρδιος σκληροκαρδιος not
συναντᾷ συνανταω meet with
ἀγαθοῖς αγαθος good
ἀνὴρ ανηρ man; husband
εὐμετάβολος ευμεταβολος tongue
ἐμπεσεῖται εμπιπτω fall in
εἰς εις into; for
κακά κακος bad; ugly
17:20
עִקֶּשׁ־ ʕiqqeš- עִקֵּשׁ crooked
לֵ֭ב ˈlēv לֵב heart
לֹ֣א lˈō לֹא not
יִמְצָא־ yimṣā- מצא find
טֹ֑וב ṭˈôv טֹוב good
וְ wᵊ וְ and
נֶהְפָּ֥ךְ nehpˌāḵ הפך turn
בִּ֝ ˈbi בְּ in
לְשֹׁונֹ֗ו lᵊšônˈô לָשֹׁון tongue
יִפֹּ֥ול yippˌôl נפל fall
בְּ bᵊ בְּ in
רָעָֽה׃ rāʕˈā רָעָה evil
17:20. qui perversi cordis est non inveniet bonum et qui vertit linguam incidet in malum
He that is of a perverse heart, shall not find good: and he that perverteth his tongue, shall fall into evil.
17:20. Whoever is of a perverse heart shall not find good. And whoever turns his tongue shall fall into evil.
17:20. He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Folly and Wickedness.
20 He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.
Note, 1. Framing ill designs will be of no advantage to us; there is nothing got by them: He that has a froward heart, that sows discord and is full of resentment, cannot promise himself to get by it sufficient to counterbalance the loss of his repose and reputation, nor can he take any rational satisfaction in it; he finds no good. 2. Giving ill language will be a great disadvantage to us: He that has a perverse tongue, spiteful and abusive, scurrilous or backbiting, falls into one mischief or other, loses his friends, provokes his enemies, and pulls trouble upon his own head. Many a one has paid dearly for an unbridled tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: He that hath a froward heart: Heb. The froward of heart, Pro 3:32, Pro 6:12-15, Pro 8:13; Psa 18:26
and he: Pro 10:10, Pro 10:14, Pro 10:31, Pro 18:6, Pro 18:7; Ecc 10:12; Jam 3:6-8
Proverbs 17:21
John Gill
17:20 He that hath a froward heart findeth no good,.... Who is of a perverse spirit, meditates and devises evil things; is not ingenuous and sincere, but false and deceitful to God and men: such an one gets no good from either; he obtains not the favour of God, nor a good name, credit, and reputation among men;
and he that hath a perverse tongue falleth into mischief; or "that turns himself", or "is turned in his tongue" (w); whose tongue is changeable, as the Septuagint and Arabic versions; who sometimes says one thing, and sometimes another, and is not consistent with himself; as well as is contrary to all men: sooner or later he falls into mischief, into a pit, which he himself has dug for others; see Jas 3:6.
(w) "qui verterit se", Pagninus; "et verteus se in lingua sua", Montanus; "qui vertitur in lingua sua". Mercerus, Gejerus.
John Wesley
17:20 No good - Shall not get that advantage which he expects.
Robert Jamieson, A. R. Fausset and David Brown
17:20 The second clause advances on the first. The ill-natured fail of good, and the cavilling and fault-finding incur evil.
17:2117:21: սիրտ անզգամի ցա՛ւ է կրելեաց իւրոց։ Ո՛չ ուրախ լինի հայր ՚ի վերայ որդւոյ անխրատի. որդի իմաստուն՝ ուրա՛խ առնէ զմայր իւր[8120]։ [8120] Ոմանք. Անզգամի ՚ի ցաւս կրելեաց։
21 եւ անզգամի սիրտը ցաւ է իր մարմնի անդամների համար: Հայրը չի կարող ուրախ լինել անխելք որդու համար, բայց խելացի որդին ուրախացնում է մօրը:
21 Յիմարը ծնանողը տրտմութիւն կը կրէ Եւ անզգամին հայրը չ’ուրախանար։
[262]Սիրտ անզգամի ցաւ է կրելեաց իւրոց. ոչ ուրախ լինի հայր ի վերայ որդւոյ անխրատի, որդի իմաստուն` ուրախ առնէ զմայր իւր:

17:21: սիրտ անզգամի ցա՛ւ է կրելեաց իւրոց։ Ո՛չ ուրախ լինի հայր ՚ի վերայ որդւոյ անխրատի. որդի իմաստուն՝ ուրա՛խ առնէ զմայր իւր[8120]։
[8120] Ոմանք. Անզգամի ՚ի ցաւս կրելեաց։
21 եւ անզգամի սիրտը ցաւ է իր մարմնի անդամների համար: Հայրը չի կարող ուրախ լինել անխելք որդու համար, բայց խելացի որդին ուրախացնում է մօրը:
21 Յիմարը ծնանողը տրտմութիւն կը կրէ Եւ անզգամին հայրը չ’ուրախանար։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:21 Родил кто глупого, себе на г{о}ре, и отец глупого не порадуется.
17:21 καρδία καρδια heart δὲ δε though; while ἄφρονος αφρων senseless ὀδύνη οδυνη pain τῷ ο the κεκτημένῳ κταομαι acquire αὐτήν αυτος he; him οὐκ ου not εὐφραίνεται ευφραινω celebrate; cheer πατὴρ πατηρ father ἐπὶ επι in; on υἱῷ υιος son ἀπαιδεύτῳ απαιδευτος undisciplined υἱὸς υιος son δὲ δε though; while φρόνιμος φρονιμος prudent; conceited εὐφραίνει ευφραινω celebrate; cheer μητέρα μητηρ mother αὐτοῦ αυτος he; him
17:21 יֹלֵ֣ד yōlˈēḏ ילד bear כְּ֭סִיל ˈkᵊsîl כְּסִיל insolent לְ lᵊ לְ to ת֣וּגָה ṯˈûḡā תּוּגָה grief לֹ֑ו lˈô לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִ֝שְׂמַ֗ח ˈyiśmˈaḥ שׂמח rejoice אֲבִ֣י ʔᵃvˈî אָב father נָבָֽל׃ nāvˈāl נָבָל stupid
17:21. natus est stultus in ignominiam suam sed nec pater in fatuo laetabiturA fool is born to his own disgrace: and even his father shall not rejoice in a fool.
21. He that begetteth a fool to his sorrow: and the father of a fool hath no joy.
17:21. A foolish one is born into his own disgrace. But his father will not rejoice in one who is senseless.
17:21. He that begetteth a fool [doeth it] to his sorrow: and the father of a fool hath no joy.
He that begetteth a fool [doeth it] to his sorrow: and the father of a fool hath no joy:

17:21 Родил кто глупого, себе на г{о}ре, и отец глупого не порадуется.
17:21
καρδία καρδια heart
δὲ δε though; while
ἄφρονος αφρων senseless
ὀδύνη οδυνη pain
τῷ ο the
κεκτημένῳ κταομαι acquire
αὐτήν αυτος he; him
οὐκ ου not
εὐφραίνεται ευφραινω celebrate; cheer
πατὴρ πατηρ father
ἐπὶ επι in; on
υἱῷ υιος son
ἀπαιδεύτῳ απαιδευτος undisciplined
υἱὸς υιος son
δὲ δε though; while
φρόνιμος φρονιμος prudent; conceited
εὐφραίνει ευφραινω celebrate; cheer
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
17:21
יֹלֵ֣ד yōlˈēḏ ילד bear
כְּ֭סִיל ˈkᵊsîl כְּסִיל insolent
לְ lᵊ לְ to
ת֣וּגָה ṯˈûḡā תּוּגָה grief
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִ֝שְׂמַ֗ח ˈyiśmˈaḥ שׂמח rejoice
אֲבִ֣י ʔᵃvˈî אָב father
נָבָֽל׃ nāvˈāl נָבָל stupid
17:21. natus est stultus in ignominiam suam sed nec pater in fatuo laetabitur
A fool is born to his own disgrace: and even his father shall not rejoice in a fool.
17:21. A foolish one is born into his own disgrace. But his father will not rejoice in one who is senseless.
17:21. He that begetteth a fool [doeth it] to his sorrow: and the father of a fool hath no joy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-26: Группа притчей разнообразного содержания начинается часто повторяемой у Премудрого мыслью о том, что дети - или источник радости или причина великих огорчений для родителей (ст. 21, сн. X:1; XV:26; XXIII:24). Ст. 22: говорит о несомненном влиянии веселого или подавленного настроения духа человека на его тело (ср. XV:13). Ст. 23: - о подкупе в суде (ср. XXI:14). В ст. 24: противополагаются друг другу сосредоточенное изучение предмета разумным (ср. IV:25) и рассеянное блуждание глупца по разнообразным отдаленным предметам. Ст. 25: сн. ст. 21: и X:1. Ст. 26: осуждает противодействие злых людей праведным и вельможам или властям, как представителям законности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
This expresses that very emphatically which many wise and good men feel very sensibly, what a grievous vexatious thing it is to have a foolish wicked child. See here, 1. How uncertain all our creature-comforts are, so that we are often not only disappointed in them, but that proves the greatest cross in which we promised ourselves most satisfaction. There was joy when a man-child was born into the world, and yet, if he prove vicious, his own father will wish he had never been born. The name of Absalom signifies his father's peace, but he was his greatest trouble. It should moderate the desire of having children, and the delights of their parents in them, that they may prove a grief to them; yet it should silence the murmurings of the afflicted father in that case that if his son be a fool he is a fool of his own begetting, and therefore he must make the best of him, and take it up as his cross, the rather because Adam begets a son in his own likeness. 2. How unwise we are in suffering one affliction (and that of an untoward child as likely as any other) to drown the sense of a thousand mercies: The father of a fool lays that so much to heart that he has no joy of any thing else. For this he may thank himself; there are joys sufficient to counterbalance even that sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: that: Pro 17:25, Pro 10:1, Pro 15:20, Pro 19:13; Gen 26:34; Sa1 2:32-35, Sa1 8:3; Sa2 18:33
hath: Pro 23:15, Pro 23:16; Co2 2:3; Plm 1:19, Plm 1:20; Jo3 1:4
Proverbs 17:22
John Gill
17:21 He that begetteth a fool doth it to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and promised himself much happiness in him when at years of discretion; but, instead of that, he departs from his education principles, despises all parental counsels and advice, and goes into all the extravagance of sin and folly; which is an heartbreaking to his godly and religious parents; for this is to be understood; not of an idiot, but of a wicked son, taking bad courses;
and the father of a fool hath no joy; in his son, but sorrow, and has scarce any joy or pleasure in anything else in all his enjoyments; the trouble he is filled with on his account embitters all he has, that he can take no satisfaction, or have any comfort of life; the concern for his son is uppermost in his thoughts, and hinders him from taking that pleasure which otherwise he might enjoy.
Robert Jamieson, A. R. Fausset and David Brown
17:21 (Compare Prov 23:24). Different words are rendered by "fool," both denoting stupidity and impiety.
17:2217:22: Սիրտ ուրախ բարեմոյն առնէ, առն հոգածի՝ ցամաքե՛ն ոսկերք[8121]։ [8121] Ոմանք. Սիրտ բերկրեալ բարեմոյնս։
22 Ուրախ սիրտը առողջարար է. հոգսերի մէջ ընկած մարդու ոսկորները ցամաքում են:
22 Ուրախ սիրտը դեղի պէս օգտակար է, Բայց կոտրած սիրտը ոսկորները կը չորցնէ։
Սիրտ ուրախ բարեմոյն առնէ, առն հոգածի` ցամաքեն ոսկերք:

17:22: Սիրտ ուրախ բարեմոյն առնէ, առն հոգածի՝ ցամաքե՛ն ոսկերք[8121]։
[8121] Ոմանք. Սիրտ բերկրեալ բարեմոյնս։
22 Ուրախ սիրտը առողջարար է. հոգսերի մէջ ընկած մարդու ոսկորները ցամաքում են:
22 Ուրախ սիրտը դեղի պէս օգտակար է, Բայց կոտրած սիրտը ոսկորները կը չորցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2217:22 Веселое сердце благотворно, как врачевство, а унылый дух сушит кости.
17:22 καρδία καρδια heart εὐφραινομένη ευφραινω celebrate; cheer εὐεκτεῖν ευεκτεω do; make ἀνδρὸς ανηρ man; husband δὲ δε though; while λυπηροῦ λυπηρος wither; dry τὰ ο the ὀστᾶ οστεον bone
17:22 לֵ֣ב lˈēv לֵב heart שָׂ֭מֵחַ ˈśāmēₐḥ שָׂמֵחַ joyful יֵיטִ֣ב yêṭˈiv יטב be good גֵּהָ֑ה gēhˈā גֵּהָה healing וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind נְ֝כֵאָ֗ה ˈnᵊḵēʔˈā נָכֵא smitten תְּיַבֶּשׁ־ tᵊyabbeš- יבשׁ be dry גָּֽרֶם׃ gˈārem גֶּרֶם bone
17:22. animus gaudens aetatem floridam facit spiritus tristis exsiccat ossaA joyful mind maketh age flourishing: a sorrowful spirit drieth up the bones.
22. A merry heart is a good medicine: but a broken spirit drieth up the bones.
17:22. A joyful soul makes a lifetime flourish. A gloomy spirit dries out the bones.
17:22. A merry heart doeth good [like] a medicine: but a broken spirit drieth the bones.
A merry heart doeth good [like] a medicine: but a broken spirit drieth the bones:

17:22 Веселое сердце благотворно, как врачевство, а унылый дух сушит кости.
17:22
καρδία καρδια heart
εὐφραινομένη ευφραινω celebrate; cheer
εὐεκτεῖν ευεκτεω do; make
ἀνδρὸς ανηρ man; husband
δὲ δε though; while
λυπηροῦ λυπηρος wither; dry
τὰ ο the
ὀστᾶ οστεον bone
17:22
לֵ֣ב lˈēv לֵב heart
שָׂ֭מֵחַ ˈśāmēₐḥ שָׂמֵחַ joyful
יֵיטִ֣ב yêṭˈiv יטב be good
גֵּהָ֑ה gēhˈā גֵּהָה healing
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
נְ֝כֵאָ֗ה ˈnᵊḵēʔˈā נָכֵא smitten
תְּיַבֶּשׁ־ tᵊyabbeš- יבשׁ be dry
גָּֽרֶם׃ gˈārem גֶּרֶם bone
17:22. animus gaudens aetatem floridam facit spiritus tristis exsiccat ossa
A joyful mind maketh age flourishing: a sorrowful spirit drieth up the bones.
17:22. A joyful soul makes a lifetime flourish. A gloomy spirit dries out the bones.
17:22. A merry heart doeth good [like] a medicine: but a broken spirit drieth the bones.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
Note, 1. It is healthful to be cheerful. The Lord is for the body, and has provided for it, not only meat, but medicine, and has here told us that the best medicine is a merry heart, not a heart addicted to vain, carnal, sensual mirth; Solomon himself said of that mirth, It is not medicine, but madness; it is not food, but poison; what doth it? But he means a heart rejoicing in God, and serving him with gladness, and then taking the comfort of outward enjoyments and particularly that of pleasant conversation. It is a great mercy that God gives us leave to be cheerful and cause to be cheerful, especially if by his grace he gives us hearts to be cheerful. This does good to a medicine (so some read it); it will make physic more efficient. Or it does good as a medicine to the body, making it easy and fit for business. But, if mirth be a medicine (understand it of diversion and recreation), it must be used sparingly, only when there is occasion, not turned into food, and it must be used medicinally, sub regimine--as a prescribed regimen, and by rule. 2. The sorrows of the mind often contribute very much to the sickliness of the body: A broken spirit, sunk by the burden of afflictions, and especially a conscience wounded with the sense of guilt and fear of wrath, dries the bones, wastes the radical moisture, exhausts the very marrow, and makes the body a mere skeleton. We should therefore watch and pray against all melancholy dispositions, for they lead us into trouble as well as into temptation.
Adam Clarke: Commentary on the Bible - 1831
17:22: A merry heart doeth good like a medicine - Instead of גהה gehah, a medicine, it appears that the Chaldee and Syriac had read in their copies גוה gevah, the body, as they translate in this way. This makes the apposition here more complete: "A merry heart doeth good to the body; but a broken spirit drieth the bones." Nothing has such a direct tendency to ruin health and waste out life as grief, anxiety, fretfulness, bad tempers, etc. All these work death.
Albert Barnes: Notes on the Bible - 1834
17:22: Doeth good like a medicine - Better, worketh a good healing. Omit "like."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: merry: Pro 12:25, Pro 15:13, Pro 18:14; Ecc 9:7-9; Rom 5:2-5
like a medicine: Heb. to a medicine
a broken: Psa 22:15, Psa 32:3, Psa 32:4, Psa 102:3-5; Co2 2:7, Co2 7:10
Proverbs 17:23
Carl Friedrich Keil and Franz Delitzsch
17:22
22 A joyful heart bringeth good recovery;
And a broken spirit drieth the bones.
The heart is the centre of the individual life, and the condition and the tone of the heart communicates itself to this life, even to its outermost circumference; the spirit is the power of self-consciousness which, according as it is lifted up or broken, also lifts up or breaks down the condition of the body (Psychol. p. 199), vid., the similar contrasted phrases לב שׂמח and רוּח נכאה, Prov 15:13. The ἄπ. λεγ. גּהה (here and there in Codd. incorrectly written גּיהה) has nothing to do with the Arab. jihat, which does not mean sight, but direction, and is formed from wjah (whence wajah, sight), like עדה, congregation, from ועד (יעד). The Syr., Targ. (perhaps also Symmachus: ἀγαθύνει ἡλικίαν; Jerome: aetatem floridam facit; Luther: makes the life lstig [cheerful]) translate it by body; but for this גּוה (גּויּה) is used, and that is a word of an entirely different root from גּהה. To what verb this refers is shown by Hos 5:13 : ולא־יגהה מכּם מזור, and healed not for you her ulcerous wound. מזור is the compress, i.e., the bandage closing up the ulcer, then also the ulcer-wound itself; and גּהה is the contrary of עלה, e.g., Jer 8:22; it means the removing of the bandage and the healing of the wound. This is confirmed by the Syr. gho, which in like manner is construed with min, and means to be delivered from something (vid., Bernstein's Lex. Syr. to Kirsch's Chrestomathie). The Aethiop. quadriliteral gâhgěh, to hinder, to cause to cease, corresponds to the causative Syr. agahish. Accordingly גּהה means to be in the condition of abatement, mitigation, healing; and גּהה (as synonym of כּהה, Neh 3:19, with which Parchon combines it), levamen, levatio, in the sense of bodily healing (lxx εὐεκτεῖν ποιεῖ; Venet., after Kimchi, ἀγαθυνεῖ θεραπείαν); and היטיב גּהה (cf. Prov 15:2) denotes, to bring good improvement, to advance powerfully the recovery. Schultens compares the Arab. jahy, nitescere, disserenari, as Menahem has done ננהּ, but this word is one of the few words which are explained exclusively from the Syriac (and Aethiop.). גּרם (here and at Prov 25:15) is the word interchanging with עצם, Prov 15:30; Prov 16:24.
John Gill
17:22 A merry heart doth good like a medicine,.... Does the body good, makes it healthful and vigorous. Cheerfulness of spirit has a great influence upon the body, and much contributes to the health and welfare of it; see Eccles 9:7; and especially a heart full of spiritual joy, peace of conscience, flowing from the blood of Christ, joy in the Holy Ghost, a rejoicing in Christ Jesus and his righteousness, and in hope of the glory of God, much affect even the outward man. Or, "a merry heart makes a good medicine" (x); it is a good medicine of itself; raises the spirits, invigorates the body, and fits it for service and business: or, "does a medicine good" (y); makes that operate kindly, and to a good purpose: or, as Jarchi, makes the countenance shine well, makes a serene countenance; which Schultens approves, and, from the use of the word in the Arabic language, confirms;
but a broken spirit drieth the bones; a spirit broken with sorrow, whether on spiritual or temporal accounts; as it weakens the nerves, it dries up the marrow in the bones, and emaciates the body, and reduces it to a skeleton: the joy or grief of the mind, those passions of the soul, have a very great influence upon the body, either for its good or hurt.
(x) "cor hilare bonam facit sanationem", Michaelis. (y) So R. Joseph Kimchi; "bonificat sive meliorem reddit medicinam", some in Valablus; "bene medicinam facit", Junius & Tremellius, Piscator.
John Wesley
17:22 Doth good - Even to the body; it contributes much to bodily health and vigour. Drieth - Wastes the marrow of the bones, and the moisture and strength of the body.
Robert Jamieson, A. R. Fausset and David Brown
17:22 (Compare Prov 14:30; Prov 15:13). The effect of the mind on the body is well known.
medicine--or, "body," which better corresponds with "bone."
drieth--as if the marrow were exhausted.
17:2317:23: Որ առնու կաշառ ՚ի գոգ իւր տարապարտուց՝ ո՛չ աջողին ճանապարհք նորա. ամպարիշտ խոտորի ՚ի ճանապարհաց արդարութեան[8122]։ [8122] Ոմանք. ՚Ի տարապարտուց... ՚ի ճանապարհէ արդարութեան։
23 Կաշառքի համար գիրկը բացողը յաջողութիւն չի գտնի իր ճամփին, ամբարիշտը խոտորւում է արդարութեան ճանապարհներից:
23 Անօրէն մարդը ուրիշին ծոցէն կաշառք կ’առնէ, Որպէս զի արդարութեան ճամբաները ծռէ։
[263]Որ առնու կաշառ ի գոգ իւր տարապարտուց` ոչ աջողին ճանապարհք նորա. ամպարիշտ խոտորի`` ի ճանապարհաց արդարութեան:

17:23: Որ առնու կաշառ ՚ի գոգ իւր տարապարտուց՝ ո՛չ աջողին ճանապարհք նորա. ամպարիշտ խոտորի ՚ի ճանապարհաց արդարութեան[8122]։
[8122] Ոմանք. ՚Ի տարապարտուց... ՚ի ճանապարհէ արդարութեան։
23 Կաշառքի համար գիրկը բացողը յաջողութիւն չի գտնի իր ճամփին, ամբարիշտը խոտորւում է արդարութեան ճանապարհներից:
23 Անօրէն մարդը ուրիշին ծոցէն կաշառք կ’առնէ, Որպէս զի արդարութեան ճամբաները ծռէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:23 Нечестивый берет подарок из пазухи, чтобы извратить пути правосудия.
17:23 λαμβάνοντος λαμβανω take; get δῶρα δωρον present ἐν εν in κόλπῳ κολπος bosom; bay ἀδίκως αδικως injuriously; unjustly οὐ ου not κατευοδοῦνται κατευοδοω way; journey ἀσεβὴς ασεβης irreverent δὲ δε though; while ἐκκλίνει εκκλινω deviate; avoid ὁδοὺς οδος way; journey δικαιοσύνης δικαιοσυνη rightness; right standing
17:23 שֹׁ֣חַד šˈōḥaḏ שֹׁחַד present מֵ֭ ˈmē מִן from חֵיק ḥêq חֵיק lap רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty יִקָּ֑ח yiqqˈāḥ לקח take לְ֝ ˈl לְ to הַטֹּ֗ות haṭṭˈôṯ נטה extend אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
17:23. munera de sinu impius accipit ut pervertat semitas iudiciiThe wicked man taketh gifts out of the bosom, that he may pervert the paths of judgment.
23. A wicked man taketh a gift out of the bosom, to pervert the ways of judgment.
17:23. The impious receives gifts from the bosom, so that he may pervert the paths of judgment.
17:23. A wicked [man] taketh a gift out of the bosom to pervert the ways of judgment.
A wicked [man] taketh a gift out of the bosom to pervert the ways of judgment:

17:23 Нечестивый берет подарок из пазухи, чтобы извратить пути правосудия.
17:23
λαμβάνοντος λαμβανω take; get
δῶρα δωρον present
ἐν εν in
κόλπῳ κολπος bosom; bay
ἀδίκως αδικως injuriously; unjustly
οὐ ου not
κατευοδοῦνται κατευοδοω way; journey
ἀσεβὴς ασεβης irreverent
δὲ δε though; while
ἐκκλίνει εκκλινω deviate; avoid
ὁδοὺς οδος way; journey
δικαιοσύνης δικαιοσυνη rightness; right standing
17:23
שֹׁ֣חַד šˈōḥaḏ שֹׁחַד present
מֵ֭ ˈmē מִן from
חֵיק ḥêq חֵיק lap
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
יִקָּ֑ח yiqqˈāḥ לקח take
לְ֝ ˈl לְ to
הַטֹּ֗ות haṭṭˈôṯ נטה extend
אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
17:23. munera de sinu impius accipit ut pervertat semitas iudicii
The wicked man taketh gifts out of the bosom, that he may pervert the paths of judgment.
17:23. The impious receives gifts from the bosom, so that he may pervert the paths of judgment.
17:23. A wicked [man] taketh a gift out of the bosom to pervert the ways of judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment.
See here, 1. What an evil thing bribery is: He is a wicked man that will take a gift to engage him to give a false testimony, verdict, or judgment; when he does it he is ashamed of it, for he takes it, with all the secresy imaginable, out of the bosom where he knows it is laid ready for him; it is industriously concealed, and so slyly that, if he could, he would hide it from his own conscience. A gift is taken out of the bosom of a wicked man (so some read it); for he is a bad man that gives bribes, as well as he that takes them. 2. What a powerful thing it is. It is of such force that it perverts the ways of judgment. The course of justice is not only obstructed, but turned into injustice; and the greatest wrongs are done under colour of doing right.
Adam Clarke: Commentary on the Bible - 1831
17:23: A gift out of the bosom - Out of his purse; as in their bosoms, above their girdles, the Asiatics carry their purses. I have often observed this.
Albert Barnes: Notes on the Bible - 1834
17:23: The words "out of the bosom," from the fold of the garment, rather than from the bag or girdle in which money was usually carried, possibly point to the stealthiness with which the "gift" (or, bribe) is offered to the judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: Pro 17:8, Pro 18:16, Pro 21:14; Exo 23:8; Deu 16:19; Sa1 8:3, Sa1 12:3; Isa 1:23; Eze 22:12; Mic 7:3; Mar 14:10, Mar 14:11
Proverbs 17:24
Carl Friedrich Keil and Franz Delitzsch
17:23
23 Bribery from the bosom the godless receiveth,
To pervert the ways of justice.
Regarding שׂחד, vid., Prov 17:8. The idea of this word, as well as the clause containing the purpose, demand for the רשׁע a high judicial or administrative post. The bosom, חק (חיק), is, as Prov 16:23, that of the clothing. From the bosom, מחק, where it was kept concealed, the gift is brought forth, and is given into the bosom, בּחק, Prov 21:14, of him whose favour is to be obtained - an event taking place under four eyes, which purposely withdraws itself from the observation of any third person. Since this is done to give to the course of justice a direction contrary to rectitude, the giver of the bribe has not right on his side; and, under the circumstances, the favourable decision which he purchases may be at once the unrighteous sentence of a צדיק, accusing him, or accused by him, Prov 18:5.
Geneva 1599
17:23 A wicked [man] taketh a bribe out of the (l) bosom to pervert the ways of judgment.
(l) That is, secretly and out of the bosom of the rich.
John Gill
17:23 A wicked man taketh a gift out of the bosom,.... Of another, of a rich man, who takes it out from thence, and offers it to him as a bribe. This he takes in the most secret manner, that it might not be seen by others; though the Arabic version renders it, "he that receives a gift in his own bosom commits iniquity"; it is true of both the giver and the receiver; the one gives out of his bosom, and the other takes if from thence, and puts it into his own, and both are wicked. And the words are by some rendered, though it seems contrary to the accents, "a gift out of the bosom of the wicked he will take" (z); the unjust judge, who is bribed with it:
to pervert the ways of judgment; to turn the course of justice, and hinder it from taking place; favouring a bad cause, and pronouncing a wrong sentence, which is wresting judgment.
(z) "munus de sinu impii accipiet", Baynus.
Robert Jamieson, A. R. Fausset and David Brown
17:23 a gift . . . bosom--Money and other valuables were borne in a fold of the garment, called the bosom.
to pervert--that is, by bribery.
17:2417:24: Երեսք առն հանճարեղի իմաստունք. աչք անմտի զվայրօք յածին։
24 Հանճարեղ մարդու երեսն իմաստուն է, իսկ անմիտ մարդու աչքերը այս ու այն կողմ են նայում:
24 Իմաստութիւնը խոհեմ մարդուն առջեւն է, Բայց յիմարին աչքերը երկրի ծայրերն են։
[264]Երեսք առն հանճարեղի իմաստունք,`` աչք անմտի զվայրօք յածին:

17:24: Երեսք առն հանճարեղի իմաստունք. աչք անմտի զվայրօք յածին։
24 Հանճարեղ մարդու երեսն իմաստուն է, իսկ անմիտ մարդու աչքերը այս ու այն կողմ են նայում:
24 Իմաստութիւնը խոհեմ մարդուն առջեւն է, Բայց յիմարին աչքերը երկրի ծայրերն են։
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:24 Мудрость пред лицем у разумного, а глаза глупца на конце земли.
17:24 πρόσωπον προσωπον face; ahead of συνετὸν συνετος comprehending; intelligent ἀνδρὸς ανηρ man; husband σοφοῦ σοφος wise οἱ ο the δὲ δε though; while ὀφθαλμοὶ οφθαλμος eye; sight τοῦ ο the ἄφρονος αφρων senseless ἐπ᾿ επι in; on ἄκρα ακρον top; tip γῆς γη earth; land
17:24 אֶת־ ʔeṯ- אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face מֵבִ֣ין mēvˈîn בין understand חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and עֵינֵ֥י ʕênˌê עַיִן eye כְ֝סִ֗יל ˈḵsˈîl כְּסִיל insolent בִּ bi בְּ in קְצֵה־ qᵊṣē- קָצֶה end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:24. in facie prudentis lucet sapientia oculi stultorum in finibus terraeWisdom shineth in the face of the wise: the eyes of fools are in the ends of the earth.
24. Wisdom is before the face of him that hath understanding: but the eyes of a fool are in the ends of the earth.
17:24. Prudence shines from the face of the wise. The eyes of the foolish are on the ends of the earth.
17:24. Wisdom [is] before him that hath understanding; but the eyes of a fool [are] in the ends of the earth.
Wisdom [is] before him that hath understanding; but the eyes of a fool [are] in the ends of the earth:

17:24 Мудрость пред лицем у разумного, а глаза глупца на конце земли.
17:24
πρόσωπον προσωπον face; ahead of
συνετὸν συνετος comprehending; intelligent
ἀνδρὸς ανηρ man; husband
σοφοῦ σοφος wise
οἱ ο the
δὲ δε though; while
ὀφθαλμοὶ οφθαλμος eye; sight
τοῦ ο the
ἄφρονος αφρων senseless
ἐπ᾿ επι in; on
ἄκρα ακρον top; tip
γῆς γη earth; land
17:24
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֣י pᵊnˈê פָּנֶה face
מֵבִ֣ין mēvˈîn בין understand
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
עֵינֵ֥י ʕênˌê עַיִן eye
כְ֝סִ֗יל ˈḵsˈîl כְּסִיל insolent
בִּ bi בְּ in
קְצֵה־ qᵊṣē- קָצֶה end
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:24. in facie prudentis lucet sapientia oculi stultorum in finibus terrae
Wisdom shineth in the face of the wise: the eyes of fools are in the ends of the earth.
17:24. Prudence shines from the face of the wise. The eyes of the foolish are on the ends of the earth.
17:24. Wisdom [is] before him that hath understanding; but the eyes of a fool [are] in the ends of the earth.
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
24 Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.
Note, 1. He is to be reckoned an intelligent man that not only has wisdom, but has it ready when he has occasion for it. He lays his wisdom before him, as his card and compass which he steers by, has his eye always upon it, as he that writes has on his copy; and then he has it before him; it is not to seek, but still at hand. 2. He that has a giddy head, a roving rambling fancy, will never be fit for any solid business. He is a fool, and good for nothing, whose eyes are in the ends of the earth, here, and there and every where, any where but where they should be, who cannot fix his thoughts to one subject nor pursue any one purpose with any thing of steadiness. When his mind should be applied to his study and business it is filled with a thousand things foreign and impertinent.
Adam Clarke: Commentary on the Bible - 1831
17:24: Are in the ends of the earth - Wisdom is within the sight and reach at every man: but he whose desires are scattered abroad, who is always aiming at impossible things, or is of an unsteady disposition, is not likely to find it.
Albert Barnes: Notes on the Bible - 1834
17:24: Before him - Set straight before his eyes as the mark to which they look. Others, following the Septuagint and Vulgate, interpret the verse, Wisdom is seen in the clear, stedfast look of the wise man as contrasted with the wandering gaze of the fool.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: before: Pro 14:6, Pro 15:14; Ecc 2:14, Ecc 8:1; Joh 7:17
the eyes: Pro 23:5; Psa 119:37; Ecc 6:9; Jo1 2:16
Proverbs 17:25
Carl Friedrich Keil and Franz Delitzsch
17:24
24 The understanding has his attention toward wisdom;
But the eyes of a fool are on the end of the earth.
Many interpreters explain, as Euchel:
"The understanding finds wisdom everywhere;
The eyes of the fool seek it at the end of the world."
Ewald refers to Deut 30:11-14 as an unfolding of the same thought. But although it may be said of the fool (vid., on the contrary, Prov 15:14) that he seeks wisdom, only not at the right place, as at Prov 14:6, of the mocker that he seeks wisdom but in vain, yet here the order of the words, as well as the expression, lead us to another thought: before the eyes of the understanding את־פּניע, as Gen 33:18; 1Kings 2:11, and frequently in the phrase 'את־פני ה, e.g., 1Kings 1:22) wisdom lies as his aim, his object, the end after which he strives; on the contrary, the eyes of the fool, without keeping that one necessary thing in view, wander in alia omnia, and roam about what is far off, without having any fixed object. The fool is everywhere with his thoughts, except where he ought to be. Leaving out of view that which lies nearest, he loses himself in aliena. The understanding has an ever present theme of wisdom, which arrests his attention, and on which he concentrates himself; but the fool flutters about fantastically from one thing to another, and that which is to him precisely of least importance interests him the most.
Geneva 1599
17:24 Wisdom [is] before him that hath understanding; but the eyes of a fool [are] in the (m) ends of the earth.
(m) That is, wander to and fro, and seek not after wisdom.
John Gill
17:24 Wisdom is before him that hath understanding,.... Is near him, to direct and assist him; it is before him as a rule to walk by, and it is the mark he aims at. A man of spiritual understanding has the book of wisdom before him, the Scriptures of truth, which are able to make a man wise to salvation; and he steers his course according to them; he sets Christ, the Wisdom of God, always before him; and keeps his eye on the mark for the prize, all the while he is running his Christian race: or, "in the face of an understanding man is wisdom" (a); it is to be seen in his countenance, which is grave and composed;
but the eyes of a fool are in the ends of the earth; where wisdom is not to be found, it is far off from him; his mind is wandering after every object, is unsettled and unfixed to anything; and which may be discerned in his eyes, which are rolling about and turning, first one way and then another; and which shows the levity and inconstancy of his mind.
(a) "in facie prudentis (lucet) sapientia", V. L. so Vatablus, Mercerus, Gejerus, Piscator, Noldius, p. 140. No. 665. "in vultu intelligentis sapientia", Schultens.
John Wesley
17:24 In the face - His wisdom appears even in his looks. The eyes - Minding most, those things which are remotest from him, and least concern him.
Robert Jamieson, A. R. Fausset and David Brown
17:24 Wisdom . . . him--ever an object of regard, while a fool's affections are unsettled.
17:2517:25: Բարկութիւն հօր որդի անմիտ. եւ ցաւք են ծնանելեաց նորա[8123]։ [8123] Ոմանք. Որդի անզգամ, եւ ցաւք են ծնողի իւրոյ։
25 Անմիտ որդին հօր տրտմութիւնն է եւ դառն ցաւ է իր ծնողների համար:
25 Յիմար տղան իր հօրը՝ տրտմութիւն Ու զինք ծնանողին դառնութիւն կ’ըլլայ։
Բարկութիւն հօր որդի անմիտ, եւ ցաւք են ծնանելեաց նորա:

17:25: Բարկութիւն հօր որդի անմիտ. եւ ցաւք են ծնանելեաց նորա[8123]։
[8123] Ոմանք. Որդի անզգամ, եւ ցաւք են ծնողի իւրոյ։
25 Անմիտ որդին հօր տրտմութիւնն է եւ դառն ցաւ է իր ծնողների համար:
25 Յիմար տղան իր հօրը՝ տրտմութիւն Ու զինք ծնանողին դառնութիւն կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2517:25 Глупый сын досада отцу своему и огорчение для матери своей.
17:25 ὀργὴ οργη passion; temperament πατρὶ πατηρ father υἱὸς υιος son ἄφρων αφρων senseless καὶ και and; even ὀδύνη οδυνη pain τῇ ο the τεκούσῃ τικτω give birth; produce αὐτοῦ αυτος he; him
17:25 כַּ֣עַס kˈaʕas כַּעַס grief לְ֭ ˈl לְ to אָבִיו ʔāviʸw אָב father בֵּ֣ן bˈēn בֵּן son כְּסִ֑יל kᵊsˈîl כְּסִיל insolent וּ֝ ˈû וְ and מֶ֗מֶר mˈemer מֶמֶר bitterness לְ lᵊ לְ to יֹולַדְתֹּֽו׃ yôlaḏtˈô ילד bear
17:25. ira patris filius stultus et dolor matris quae genuit eumA foolish son is the anger of the father: and the sorrow of the mother that bore him.
25. A foolish son is a grief to his father, and bitterness to her that bare him.
17:25. A foolish son is the anger of the father and the grief of the mother who conceived him.
17:25. A foolish son [is] a grief to his father, and bitterness to her that bare him.
A foolish son [is] a grief to his father, and bitterness to her that bare him:

17:25 Глупый сын досада отцу своему и огорчение для матери своей.
17:25
ὀργὴ οργη passion; temperament
πατρὶ πατηρ father
υἱὸς υιος son
ἄφρων αφρων senseless
καὶ και and; even
ὀδύνη οδυνη pain
τῇ ο the
τεκούσῃ τικτω give birth; produce
αὐτοῦ αυτος he; him
17:25
כַּ֣עַס kˈaʕas כַּעַס grief
לְ֭ ˈl לְ to
אָבִיו ʔāviʸw אָב father
בֵּ֣ן bˈēn בֵּן son
כְּסִ֑יל kᵊsˈîl כְּסִיל insolent
וּ֝ ˈû וְ and
מֶ֗מֶר mˈemer מֶמֶר bitterness
לְ lᵊ לְ to
יֹולַדְתֹּֽו׃ yôlaḏtˈô ילד bear
17:25. ira patris filius stultus et dolor matris quae genuit eum
A foolish son is the anger of the father: and the sorrow of the mother that bore him.
17:25. A foolish son is the anger of the father and the grief of the mother who conceived him.
17:25. A foolish son [is] a grief to his father, and bitterness to her that bare him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 A foolish son is a grief to his father, and bitterness to her that bare him.
Observe, 1. Wicked children are an affliction to both their parents. They are an occasion of anger to the father (so the word signifies), because they contemn his authority, but of sorrow and bitterness to the mother, because they abuse her tenderness. The parents, being joint-sufferers, should therefore bring mutual comfort to bear them up under it, and strive to make it as easy as they can, the mother to mollify the father's anger, the father to alleviate the mother's grief. 2. That Solomon often repeats this remark, probably because it was his own case; however, it is a common case.
Albert Barnes: Notes on the Bible - 1834
17:25: Compare Pro 17:21. Here is added a reference to the sorrow which the folly of a child brings especially to the mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: Pro 10:1, Pro 15:20, Pro 19:13; 2Sam. 13:1-22; Ecc 2:18, Ecc 2:19
Proverbs 17:26
Carl Friedrich Keil and Franz Delitzsch
17:25
The series of proverbs, v. 25-18:2, begins and closes in the same way as the preceding, and only Prov 17:26 stands by itself without apparent connection.
This verse begins connecting itself with Prov 17:21 :
A grief to his father is a foolish son,
And a bitter woe for her that bare him.
The ἅπ. λεγ. ממר is formed from מרר (to be bitter, properly harsh), as מכס from כּסס. The Syr. and Targ. change the subst. into participles; some codd. also have ממר (after the forms מחל, מסב, מפר, מרע), but as may be expected in 25a, מבעיס. The dat. obj. instead of the accus. may be possible; the verse immediately following furnishes a sufficient example of this.
John Gill
17:25 A foolish son is a grief to his father,.... Because of his folly and wickedness, and the ruin he is bringing himself to;
and bitterness to her that bare him; a cause of bitterness of soul to his mother, more distressing than the bitter pains with which she brought him forth into the world. Jarchi, by the father, understands the blessed God; and by her that bare him, the congregation of Israel; to whom Jeroboam, the son of Nebat, was bitterness, who caused Israel to sin; see Prov 10:1.
Robert Jamieson, A. R. Fausset and David Brown
17:25 a grief--or cross, vexation (compare Prov 17:21; Prov 10:1).
17:2617:26: Տուժել զայր արդար՝ չէ՛ բարւոք. եւ ո՛չ նենգել զարդարն իշխանաց յիրաւանց վերայ[8124]։ [8124] Ոմանք. Եւ ո՛չ զարդարն նենգել հզօրաց ՚ի վերայ իրաւանց։
26 Արդար մարդուն տոյժի ենթարկելը բարի գործ չէ, եւ ոչ էլ իրաւունքի մէջ իշխանի նենգելը՝ արդարի նկատմամբ:
26 Աղէկ չէ արդարէն տուգանք առնել, Ո՛չ ալ իշխանները ծեծել իրաւունք ընելնուն համար*։
Տուժել զայր արդար` չէ բարւոք. եւ ոչ [265]նենգել զարդարն իշխանաց`` յիրաւանց վերայ:

17:26: Տուժել զայր արդար՝ չէ՛ բարւոք. եւ ո՛չ նենգել զարդարն իշխանաց յիրաւանց վերայ[8124]։
[8124] Ոմանք. Եւ ո՛չ զարդարն նենգել հզօրաց ՚ի վերայ իրաւանց։
26 Արդար մարդուն տոյժի ենթարկելը բարի գործ չէ, եւ ոչ էլ իրաւունքի մէջ իշխանի նենգելը՝ արդարի նկատմամբ:
26 Աղէկ չէ արդարէն տուգանք առնել, Ո՛չ ալ իշխանները ծեծել իրաւունք ընելնուն համար*։
zohrab-1805▾ eastern-1994▾ western am▾
17:2617:26 Нехорошо и обвинять правого, {и} бить вельмож за правду.
17:26 ζημιοῦν ζημιοω lose; incur loss ἄνδρα ανηρ man; husband δίκαιον δικαιος right; just οὐ ου not καλόν καλος fine; fair οὐδὲ ουδε not even; neither ὅσιον οσιος responsible; devout ἐπιβουλεύειν επιβουλευω dynasty; dynast δικαίοις δικαιος right; just
17:26 גַּ֤ם gˈam גַּם even עֲנֹ֣ושׁ ʕᵃnˈôš ענשׁ fine לַ la לְ to † הַ the צַּדִּ֣יק ṣṣaddˈîq צַדִּיק just לֹא־ lō- לֹא not טֹ֑וב ṭˈôv טֹוב good לְ lᵊ לְ to הַכֹּ֖ות hakkˌôṯ נכה strike נְדִיבִ֣ים nᵊḏîvˈîm נָדִיב willing עַל־ ʕal- עַל upon יֹֽשֶׁר׃ yˈōšer יֹשֶׁר uprightness
17:26. non est bonum damnum inferre iusto nec percutere principem qui recta iudicatIt is no good thing to do hurt to the just: nor to strike the prince, who judgeth right.
26. Also to punish the righteous is not good, to smite the noble for uprightness.
17:26. It is not good to inflict damage on the just, nor to strike the leader who judges uprightly.
17:26. Also to punish the just [is] not good, [nor] to strike princes for equity.
Also to punish the just [is] not good, [nor] to strike princes for equity:

17:26 Нехорошо и обвинять правого, {и} бить вельмож за правду.
17:26
ζημιοῦν ζημιοω lose; incur loss
ἄνδρα ανηρ man; husband
δίκαιον δικαιος right; just
οὐ ου not
καλόν καλος fine; fair
οὐδὲ ουδε not even; neither
ὅσιον οσιος responsible; devout
ἐπιβουλεύειν επιβουλευω dynasty; dynast
δικαίοις δικαιος right; just
17:26
גַּ֤ם gˈam גַּם even
עֲנֹ֣ושׁ ʕᵃnˈôš ענשׁ fine
לַ la לְ to
הַ the
צַּדִּ֣יק ṣṣaddˈîq צַדִּיק just
לֹא־ lō- לֹא not
טֹ֑וב ṭˈôv טֹוב good
לְ lᵊ לְ to
הַכֹּ֖ות hakkˌôṯ נכה strike
נְדִיבִ֣ים nᵊḏîvˈîm נָדִיב willing
עַל־ ʕal- עַל upon
יֹֽשֶׁר׃ yˈōšer יֹשֶׁר uprightness
17:26. non est bonum damnum inferre iusto nec percutere principem qui recta iudicat
It is no good thing to do hurt to the just: nor to strike the prince, who judgeth right.
17:26. It is not good to inflict damage on the just, nor to strike the leader who judges uprightly.
17:26. Also to punish the just [is] not good, [nor] to strike princes for equity.
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 Also to punish the just is not good, nor to strike princes for equity.
In differences that happen between magistrates and subjects, and such differences often arise, 1. Let magistrates see to it that they never punish the just, that they be in no case a terror to good works, for that is to abuse their power and betray that great trust which is reposed in them. It is not good, that is, it is a very evil thing, and will end ill, whatever end they may aim at in it. When princes become tyrants and persecutors their thrones will be neither easy nor firm. 2. Let subjects see to it that they do not find fault with the government for doing its duty, for it is a wicked thing to strike princes for equity, by defaming their administration or by any secret attempts against them to strike at them, as the ten tribes that revolted reflected upon Solomon for imposing necessary taxes. Some read it, Nor to strike the ingenuous for equity. Magistrates must take heed that none suffer under them for well doing; nor must parents provoke their children to wrath by unjust rebukes.
Adam Clarke: Commentary on the Bible - 1831
17:26: Nor to strike princes for equity - To fall out with the ruler of the people, and to take off his head under pretense of his not being a just or equitable governor, is unjust. To kill a king on the ground of justice is a most dreadful omen to any land. Where was it ever done, that it promoted the public prosperity? No experiment of this kind has ever yet succeeded, howsoever worthless the king might be.
Albert Barnes: Notes on the Bible - 1834
17:26: Nor to strike ... - Better, and to strike the noble (in character rather than in rank) is against right. Compare Joh 18:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: to punish: Pro 17:15, Pro 18:5; Gen 18:25
to strike: Sa2 3:23-25, Sa2 3:39, Sa2 16:7, Sa2 16:8, Sa2 19:7; Job 34:18, Job 34:19; Mic 5:1; Joh 18:22
Proverbs 17:27
Carl Friedrich Keil and Franz Delitzsch
17:26
26 Also to inflict punishment on the righteous is not good;
This, that one overthrows the noble on account of his rectitude.
Does the גּם [also] refer to a connection from which the proverb is separated? or is it tacitly supposed that there are many kinds of worthless men in the world, and that one from among them is brought forward? or is it meant, that to lay upon the righteous a pecuniary punishment is also not good? None of all these. The proverb must have a meaning complete in itself; and if pecuniary punishment and corporeal punishment were regarded as opposed to one another, 26b would then have begun with אף כּי (quanto magis percutere ingenuos). Here it is with גם as at Prov 20:11, and as with אך at 11a, and רק at Prov 13:10 : according to the sense, it belongs not to the word next following, but to לצּדּיק; and ענשׁ (whence inf. ענושׁ, as Prov 21:11, with the ǎ in ע, cf. also עבד, Prov 11:10, for אבד) means here not specially to inflict a pecuniary fine, but generally to punish, for, as in mulctare, the meaning is generalized, elsewhere with the accus., Deut 22:19, here to give to any one to undergo punishment. The ruler is the servant of God, who has to preserve rectitude, εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι (Rom 13:14). It is not good when he makes his power to punish to be felt by the innocent as well as by the guilty.
In 26b, instead of הכּות, the proverb is continued with להכּות; לא־טוב, which is to be supplied, takes the inf. alone when it precedes, and the inf. with ל when it follows, Prov 18:5; Prov 28:21; Prov 21:9 (but cf. Prov 21:19). הכּות is the usual word for punishment by scourging, Deut 25:1-3, cf. 2Cor 11:24, N.T. μαστιγοῦν, δίρειν, Rabb. מכּות, strokes, or מלקוּת from לקה, vapulare, to receive stripes. נדיבים are here those noble in disposition. The idea of נדיב fluctuates between generosus in an outward and in a moral sense, wherefore על־ישׁר, or rather עלי־ישׁר, is added; for the old editions, correct MSS, and e.g., also Soncin. 1488, present עלי (vid., Norzi). Hitzig incorrectly explains this, "against what is due" (ישׁר, as Prov 11:24); also Ps 94:20, עלי־חק does not mean κατὰ προστάγματος (Symmachus), but ἐπὶ προστάγματι (lxx and Theod.), on the ground of right = praetextu juris (Vatabl.). Thus עלי־ישׁר means here neither against nor beyond what is due, but: on the ground of honourable conduct, making this (of course mistakenly) a lawful title to punishment; Aquila, ἐπὶ εὐθύτητι, cf. Mt 5:10, ἕνεκεν δικαιοσύνης. Besides, for על after הכּה, the causal signification lies nearest Num 22:32, cf. Is 1:5 (על־מה, on account of anything). If the power of punishment is abused to the punishing of the righteous, yea, even to the corporeal chastisement of the noble, and their straight, i.e., conscientious, firm, open conduct, is made a crime against them, that is not good - it is perversion of the idea of justice, and an iniquity which challenges the penal rectitude of the Most High (Eccles 5:7 [8]).
Geneva 1599
17:26 Also to punish the just [is] not good, [nor] to strike princes (n) for equity.
(n) For their well doing.
John Gill
17:26 Also to punish the just is not good,.... It is evil, and an abomination to the Lord, Prov 17:15. Evildoers indeed should be punished; but to punish the righteous also, as well as them, is far from being commendable;
nor to strike princes for equity: to strike princes, judges, civil magistrates, for doing the duty of their place and office, for doing that which is just and equitable among men, is very criminal, who ought to be encouraged and supported therein. Or it may be rendered, nor "that princes should strike for that which is right" (b) or cause men to be stricken, scourged, and whipped for doing well. The Targum is,
"nor to smite the righteous, who say right things;''
and so the Syriac version renders it, "righteous ones"; and the word signifies ingenuous liberal persons, good men, such as princes are or ought to be; and who should neither be stricken in the due discharge of their office, nor strike others that do well.
(b) "principes percuiere ob rectitudinem", Mercerus; "propter recta facta", Piscator, Gataker.
John Wesley
17:26 To strike - Nor to smite magistrates, either with the hand or tongue, for the execution of justice.
Robert Jamieson, A. R. Fausset and David Brown
17:26 Also--that is, Equally to be avoided are other sins: punishing good subjects, or resisting good rulers.
17:2717:27: Որ խնայէ բան խիստ հանել՝ իմաստո՛ւն է. այր երկայնամիտ՝ հանճարե՛ղ է։
27 Իր խիստ խօսքը զսպողն իմաստուն է, համբերատարը՝ խելացի:
27 Իր խօսքերը զսպողը իմաստուն է Ու երկայնամիտ մարդը հանճարեղ է։
Որ խնայէ [266]բան խիստ հանել`` իմաստուն է. այր երկայնամիտ` հանճարեղ է:

17:27: Որ խնայէ բան խիստ հանել՝ իմաստո՛ւն է. այր երկայնամիտ՝ հանճարե՛ղ է։
27 Իր խիստ խօսքը զսպողն իմաստուն է, համբերատարը՝ խելացի:
27 Իր խօսքերը զսպողը իմաստուն է Ու երկայնամիտ մարդը հանճարեղ է։
zohrab-1805▾ eastern-1994▾ western am▾
17:2717:27 Разумный воздержан в словах своих, и благоразумный хладнокровен.
17:27 ὃς ος who; what φείδεται φειδομαι spare; refrain ῥῆμα ρημα statement; phrase προέσθαι προιημι hard; harsh ἐπιγνώμων επιγνωμων though; while ἀνὴρ ανηρ man; husband φρόνιμος φρονιμος prudent; conceited
17:27 חֹושֵׂ֣ךְ ḥôśˈēḵ חשׂך withhold אֲ֭מָרָיו ˈʔᵃmārāʸw אֵמֶר word יֹודֵ֣עַ yôḏˈēₐʕ ידע know דָּ֑עַת dˈāʕaṯ דַּעַת knowledge יְקַרוקר־ *yᵊqar- יָקָר rare ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind אִ֣ישׁ ʔˈîš אִישׁ man תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding
17:27. qui moderatur sermones suos doctus et prudens est et pretiosi spiritus vir eruditusHe that setteth bounds to his words, is knowing and wise: and the man of understanding is of a precious spirit.
27. He that spareth his words hath knowledge: and he that is of a cool spirit is a man of understanding.
17:27. Whoever moderates his words is learned and prudent. And a man of learning has a precious spirit.
17:27. He that hath knowledge spareth his words: [and] a man of understanding is of an excellent spirit.
He that hath knowledge spareth his words: [and] a man of understanding is of an excellent spirit:

17:27 Разумный воздержан в словах своих, и благоразумный хладнокровен.
17:27
ὃς ος who; what
φείδεται φειδομαι spare; refrain
ῥῆμα ρημα statement; phrase
προέσθαι προιημι hard; harsh
ἐπιγνώμων επιγνωμων though; while
ἀνὴρ ανηρ man; husband
φρόνιμος φρονιμος prudent; conceited
17:27
חֹושֵׂ֣ךְ ḥôśˈēḵ חשׂך withhold
אֲ֭מָרָיו ˈʔᵃmārāʸw אֵמֶר word
יֹודֵ֣עַ yôḏˈēₐʕ ידע know
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
יְקַרוקר־
*yᵊqar- יָקָר rare
ר֝֗וּחַ ˈrˈûₐḥ רוּחַ wind
אִ֣ישׁ ʔˈîš אִישׁ man
תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding
17:27. qui moderatur sermones suos doctus et prudens est et pretiosi spiritus vir eruditus
He that setteth bounds to his words, is knowing and wise: and the man of understanding is of a precious spirit.
17:27. Whoever moderates his words is learned and prudent. And a man of learning has a precious spirit.
17:27. He that hath knowledge spareth his words: [and] a man of understanding is of an excellent spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Похвала умеренному употреблению дара слова. Ст. 27: напоминает X:19: (сн. Иак. I:19). Мысль ст. 27: о том, что молчание - верное средство прослыть мудрым, даже и для глупца, - встречается напр., в Иов XIII:5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.
Albert Barnes: Notes on the Bible - 1834
17:27: Better, A man of calm (or noble) spirit is a man of understanding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: spareth: Pro 10:19, Pro 15:28; Jam 1:19, Jam 3:2
an excellent spirit: or, a cool spirit, Pro 16:32; Ecc 9:17; Jam 3:18
Proverbs 17:28
Carl Friedrich Keil and Franz Delitzsch
17:27
27 He that keepeth his words to himself hath knowledge,
And the cool of temper is a man of understanding.
The first line here is a variation of Prov 10:19. The phrase ידע דּעת (here and at Dan 1:4) means to possess knowledge (novisse); more frequently it is בּינה ידע, e.g., Prov 4:1, where ידע has the inchoative sense of noscere. In 27b the Kerı̂ is יקר־רוח. Jerome translates it pretiosi spiritus, the Venet. τίμιος τὸ πνεῦμα. Rashi glosses יקר here, as at 1Kings 3:1, by מנוע (thus to be read after codd.), retentus spiritu; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר, gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר) means to be firm, unmoveable, καρτερὸν εἶναι, hence to be congealed, frozen, cold (cf. frigus with rigere, rigor), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. קרת רוּח (Arab. ḳurrat‛ain), cooling = refreshing, ἀνάψυξις (Acts 3:20).
(Note: "He has made my eye glowing" (askhn, cf. שׁחין) is in Arab. equivalent to "he has deeply troubled me." The eye of the benevolent is bârid, and in the Semitic manner of expression, with deep psychological significance, it is said that the tears of sorrow are hot, but those of joy cold.)
Whether we read יקר or קר, in any case we are not to translate rarus spiritu, which, apart from the impossibility of the expression, makes 27b almost a tautological repetition of the thought of 27a. The first line recommends bridling of the tongue, in contrast to inconsiderate and untimely talk; the second line recommends coldness, i.e., equanimity of spirit, in contrast to passionate heat.
John Gill
17:27 He that hath knowledge spareth his words,.... Or, "he that knows knowledge" (c); one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" (d); he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it;
and a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is "of a cool spirit" (e); in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is "of an excellent" or "precious spirit" (f); and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is,
"humble in spirit;''
and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men.
(c) "qui scit scientiam", Pagninus, Vatablus, Mercerus. (d) "qui cohibet sermones suos", Junius & Tremellius, Piscator. (e) "frigidus spiritu", Junius & Tremellius, Piscator, Cocceius. (f) "pretiosus spiritu", Pagninus, Montanus, Mercerus, Gejerus, Baynus.
Robert Jamieson, A. R. Fausset and David Brown
17:27 Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation.
17:2817:28: Զանմիտն հարցին՝ թէ իմաստութիւն իցէ՞ ինչ, եւ իմաստութիւն համարիցի՞. պապանձեցաւ եւ համարեցաւ թէ իմաստո՛ւն իցէ[8125]։[8125] Ոմանք. Թէ իմաստութիւն եւ հանճար հանճարեալ ինչ իցեն պա՛՛։ Ուր Ոսկան. համարեալ ինչ իցեն։
28 Անմիտ մարդուն հարցրին, թէ ի՛նչ է իմաստութիւնը, եւ նա գտնո՞ւմ է արդեօք, որ իմաստութիւն կայ. նա պապանձուեց, եւ կարծեցին, թէ իմաստուն է:
28 Յիմարը անգամ՝ եթէ լուռ կենայ՝ իմաստուն Ու իր շրթունքները գոցողը հանճարեղ կը սեպուի։
[267]Զանմիտն հարցին` թէ իմաստութիւն իցէ՞ ինչ, եւ իմաստութիւն համարիցի՞. պապանձեցաւ` եւ համարեցաւ թէ իմաստուն իցէ:

17:28: Զանմիտն հարցին՝ թէ իմաստութիւն իցէ՞ ինչ, եւ իմաստութիւն համարիցի՞. պապանձեցաւ եւ համարեցաւ թէ իմաստո՛ւն իցէ[8125]։
[8125] Ոմանք. Թէ իմաստութիւն եւ հանճար հանճարեալ ինչ իցեն պա՛՛։ Ուր Ոսկան. համարեալ ինչ իցեն։
28 Անմիտ մարդուն հարցրին, թէ ի՛նչ է իմաստութիւնը, եւ նա գտնո՞ւմ է արդեօք, որ իմաստութիւն կայ. նա պապանձուեց, եւ կարծեցին, թէ իմաստուն է:
28 Յիմարը անգամ՝ եթէ լուռ կենայ՝ իմաստուն Ու իր շրթունքները գոցողը հանճարեղ կը սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:2817:28 И глупец, когда молчит, может показаться мудрым, и затворяющий уста свои благоразумным.
17:28 ἀνοήτῳ ανοητος imperceptive; unintelligent ἐπερωτήσαντι επερωταω interrogate; inquire of σοφίαν σοφια wisdom σοφία σοφια wisdom λογισθήσεται λογιζομαι account; count ἐνεὸν νεος new; young δέ δε though; while τις τις anyone; someone ἑαυτὸν εαυτου of himself; his own ποιήσας ποιεω do; make δόξει δοκεω imagine; seem φρόνιμος φρονιμος prudent; conceited εἶναι ειμι be
17:28 גַּ֤ם gˈam גַּם even אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish מַ֭חֲרִישׁ ˈmaḥᵃrîš חרשׁ be deaf חָכָ֣ם ḥāḵˈām חָכָם wise יֵחָשֵׁ֑ב yēḥāšˈēv חשׁב account אֹטֵ֖ם ʔōṭˌēm אטם plug שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip נָבֹֽון׃ nāvˈôn בין understand
17:28. stultus quoque si tacuerit sapiens putabitur et si conpresserit labia sua intellegensEven a fool, if he will hold his peace, shall be counted wise: and if he close his lips, a man of understanding.
28. Even a fool, when he holdeth his peace, is counted wise: when he shutteth his lips, he is prudent.
17:28. If he would remain silent, even the foolish would be considered wise, and if he closes his lips, intelligent.
17:28. Even a fool, when he holdeth his peace, is counted wise: [and] he that shutteth his lips [is esteemed] a man of understanding.
Even a fool, when he holdeth his peace, is counted wise: [and] he that shutteth his lips [is esteemed] a man of understanding:

17:28 И глупец, когда молчит, может показаться мудрым, и затворяющий уста свои благоразумным.
17:28
ἀνοήτῳ ανοητος imperceptive; unintelligent
ἐπερωτήσαντι επερωταω interrogate; inquire of
σοφίαν σοφια wisdom
σοφία σοφια wisdom
λογισθήσεται λογιζομαι account; count
ἐνεὸν νεος new; young
δέ δε though; while
τις τις anyone; someone
ἑαυτὸν εαυτου of himself; his own
ποιήσας ποιεω do; make
δόξει δοκεω imagine; seem
φρόνιμος φρονιμος prudent; conceited
εἶναι ειμι be
17:28
גַּ֤ם gˈam גַּם even
אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish
מַ֭חֲרִישׁ ˈmaḥᵃrîš חרשׁ be deaf
חָכָ֣ם ḥāḵˈām חָכָם wise
יֵחָשֵׁ֑ב yēḥāšˈēv חשׁב account
אֹטֵ֖ם ʔōṭˌēm אטם plug
שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip
נָבֹֽון׃ nāvˈôn בין understand
17:28. stultus quoque si tacuerit sapiens putabitur et si conpresserit labia sua intellegens
Even a fool, if he will hold his peace, shall be counted wise: and if he close his lips, a man of understanding.
17:28. If he would remain silent, even the foolish would be considered wise, and if he closes his lips, intelligent.
17:28. Even a fool, when he holdeth his peace, is counted wise: [and] he that shutteth his lips [is esteemed] a man of understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.
Two ways a man may show himself to be a wise man:-- 1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.
Adam Clarke: Commentary on the Bible - 1831
17:28: Even a fool - He is counted wise as to that particular. He may know that he cannot speak well, and he has sense enough to keep from speaking. He is, as to that particular, a wise fool.
A man may be golden-mouthed and silver-tongued in eloquence; but to know when and where to speak and to be silent, is better than diamonds. But who that thinks he can speak well can refrain from speaking? His tongue has no rest.
Albert Barnes: Notes on the Bible - 1834
17:28: Is esteemed - Or, "is" (simply). The maxim would imply that silence is in any case good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:28: Pro 15:2; Job 13:5; Ecc 5:3, Ecc 10:3, Ecc 10:14
Carl Friedrich Keil and Franz Delitzsch
17:28
Ver. 28 continues the same theme, the value of silence:
Even a fool, when he keeps silence, is counted wise;
When he shutteth his mouth, discreet.
The subj. as well as the pred. of the first line avail for the second. אטם, obturare, occludere, usually of the closing the ear, is here transferred to the mouth. The Hiph. החרישׁ means mutum agere (cf. Arab. khrs, mutum esse), from חרשׁ, which, like κωφός, passes from the meaning surdus to that of mutus (Fl.). The words of Job 13:5, and also those of Alexander: si tacuisses sapiens mansisses, are applicable to fools. An Arab. proverb says, "silence is the covering of the stupid." In the epigrammatical hexameter,
πᾶς τις ἀπαίδευτος φρονιμώτατός ἐστι σιωπῶν,
the word σιωπῶν has the very same syntactical position as these two participles.
(Note: Cf. C. Schultze's Die bibl. Sprichwrter (1860), p. 60f.)
John Gill
17:28 Even a fool, when he holdeth his peace, is counted wise,.... Not only one that is sparing of his words, and is really a man of knowledge and understanding; but even a feel, if he is but silent, and does not betray his folly by his words, will be reckoned a wise man by those that do not know him; and, whatever fool he may be in other respects, yet in this he acts the wise part, that he holds his peace and says nothing;
and he that shutteth his lips is esteemed a man of understanding; and keeps them shut, lest he should say anything rashly and hastily; a man that has so much command of himself as not to speak unadvisedly, through the heat of his own passions, and through the provocations of others, will pass for a man that understands himself, and knows how to behave well before others.