Առակներ / Proverbs - 18 |

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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: 1-10. Против немиролюбия, страсти к спорам и других проявлений негуманного и безрассудного настроения. 11-17. Семь притчей, поучающих преимущественно надежде на Бога и смирению, как путям, ведущим к истинной мудрости. 18-22. Против страсти к тяжбам и злоупотреблений даром слова. 23-25. О разных видах любви
Adam Clarke: Commentary on the Bible - 1831
The man who separates himself and seeks wisdom. The fool and the wicked man. Deep wisdom. Contention of fools. The talebearer and the slothful. The name of the Lord. Pride and presumption because of riches. Hastiness of spirit. The wounded spirit. The influence of gifts. The lot. The offended brother. The influence of the tongue. A wife a good from God. The true friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 18:1: Through: etc. or, He that separateth himself seeketh, according to his desire and intermeddleth in every business. Exo 33:16; Zac 7:3; Rom 1:1; Co2 6:17; Jde 1:19
seeketh: Pro 2:1-6; Mat 13:11, Mat 13:44; Mar 4:11; Eph 5:15-17
intermeddleth: Pro 14:10, Pro 17:14, Pro 20:3, Pro 20:19, Pro 24:21, Pro 26:17; Isa 26:8, Isa 26:9; Jer 15:17; Mar 1:35
18:118:1: Պատճառս խնդրէ այր որ կամիցի քակել ՚ի բարեկամաց իւրոց. յամենայն ժամանակի նախա՛տ լիցի[8126]։ [8126] Ոմանք. Պատճառս դնէ այր յորժամ կամի քակիլ ՚ի... յամենայն ժամ նախատ եղիցի։
1Ով ցանկանում է բարեկամներից հրաժարուել, պատճառներ է փնտռում. այդպիսին ամէն ժամանակ նախատինք պիտի կրի:
18 Ինքնահաճոյ* մարդը իր ցանկութիւնը կը փնտռէ Եւ ամէն խորհուրդի դէմ կը կենայ*։
Պատճառս խնդրէ այր որ կամիցի քակել ի բարեկամաց իւրոց. յամենայն ժամանակի նախատ լիցի:

18:1: Պատճառս խնդրէ այր որ կամիցի քակել ՚ի բարեկամաց իւրոց. յամենայն ժամանակի նախա՛տ լիցի[8126]։
[8126] Ոմանք. Պատճառս դնէ այր յորժամ կամի քակիլ ՚ի... յամենայն ժամ նախատ եղիցի։
1Ով ցանկանում է բարեկամներից հրաժարուել, պատճառներ է փնտռում. այդպիսին ամէն ժամանակ նախատինք պիտի կրի:
18 Ինքնահաճոյ* մարդը իր ցանկութիւնը կը փնտռէ Եւ ամէն խորհուրդի դէմ կը կենայ*։
zohrab-1805▾ eastern-1994▾ western am▾
18:118:1 Прихоти ищет своенравный, восстает против всего умного.
18:1 προφάσεις προφασις pretense ζητεῖ ζητεω seek; desire ἀνὴρ ανηρ man; husband βουλόμενος βουλομαι want χωρίζεσθαι χωριζω separate; depart ἀπὸ απο from; away φίλων φιλος friend ἐν εν in παντὶ πας all; every δὲ δε though; while καιρῷ καιρος season; opportunity ἐπονείδιστος επονειδιστος be
18:1 לְֽ֭ ˈlˈ לְ to תַאֲוָה ṯaʔᵃwˌā תַּאֲוָה desire יְבַקֵּ֣שׁ yᵊvaqqˈēš בקשׁ seek נִפְרָ֑ד nifrˈāḏ פרד divide בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole תּ֝וּשִׁיָּ֗ה ˈtûšiyyˈā תּוּשִׁיָּה effect יִתְגַּלָּֽע׃ yiṯgallˈāʕ גלע burst out
18:1. occasiones quaerit qui vult recedere ab amico omni tempore erit exprobrabilisHe that hath a mind to depart from a friend, seeketh occasions: he shall ever be subject to reproach.
1. He that separateth himself seeketh desire, and rageth against all sound wisdom.
18:1. Whoever has a will to withdraw from a friend, seeks occasions; he shall be reproached at all times.
18:1. Through desire a man, having separated himself, seeketh [and] intermeddleth with all wisdom.
Through desire a man, having separated himself, seeketh [and] intermeddleth with all wisdom:

18:1 Прихоти ищет своенравный, восстает против всего умного.
18:1
προφάσεις προφασις pretense
ζητεῖ ζητεω seek; desire
ἀνὴρ ανηρ man; husband
βουλόμενος βουλομαι want
χωρίζεσθαι χωριζω separate; depart
ἀπὸ απο from; away
φίλων φιλος friend
ἐν εν in
παντὶ πας all; every
δὲ δε though; while
καιρῷ καιρος season; opportunity
ἐπονείδιστος επονειδιστος be
18:1
לְֽ֭ ˈlˈ לְ to
תַאֲוָה ṯaʔᵃwˌā תַּאֲוָה desire
יְבַקֵּ֣שׁ yᵊvaqqˈēš בקשׁ seek
נִפְרָ֑ד nifrˈāḏ פרד divide
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
תּ֝וּשִׁיָּ֗ה ˈtûšiyyˈā תּוּשִׁיָּה effect
יִתְגַּלָּֽע׃ yiṯgallˈāʕ גלע burst out
18:1. occasiones quaerit qui vult recedere ab amico omni tempore erit exprobrabilis
He that hath a mind to depart from a friend, seeketh occasions: he shall ever be subject to reproach.
18:1. Whoever has a will to withdraw from a friend, seeks occasions; he shall be reproached at all times.
18:1. Through desire a man, having separated himself, seeketh [and] intermeddleth with all wisdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
1-10: Осуждается эгоистическая замкнутость своенравного человека, лишающая его возможности услышать и осуществить какой-либо полезный совет (ст. 1-2), с замечанием о посрамлении нечестия вообще (ст. 3). Затем устанавливается глубокий взгляд на внутреннюю природу человеческой речи, преимущественно человека мудрого: речь его, прежде произнесения, слагается в глубине души его, подобно сокрытой в недрах земли, воде: глубина и обдуманность содержания, обилие ценных мыслей и животворность речи мудрого - таковы пункты сравнения ее с ключевой водой (ст. 4. Сн. XX:5; Еккл. VII:24). Из отдельных сентенций здесь, прежде всего, осуждается всякое лицеприятие на суде (ст. 5): устранить это зло ставил своею целью среди Израиля библейского еще Моисей (Лев. XIX:15; Втор. X:17). Затем - против злоупотреблений даром слова, свойственных глупому и безрассудному (ст. 6-7), против клеветничества, лености, расточительности (8-10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Wisdom and Folly.
1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
The original here is difficult, and differently understood. 1. Some take it as a rebuke to an affected singularity. When men take a pride in separating themselves from the sentiments and society of others, in contradicting all that has been said before them and advancing new notions of their own, which, though ever so absurd, they are wedded to, it is to gratify a desire or lust of vain-glory, and they are seekers and meddlers with that which does not belong to them. He seeks according to his desire, and intermeddles with every business, pretends to pass a judgment upon every man's matter. He is morose and supercilious. Those generally are so that are opinionative and conceited, and they thus make themselves ridiculous, and are vexatious to others. 2. Our translation seems to take it as an excitement to diligence in the pursuit of wisdom. If we would get knowledge or grace, we must desire it, as that which we need and which will be of great advantage to us, 1 Cor. xii. 31. We must separate ourselves from all those things which would divert us from or retard us in the pursuit, retire out of the noise of this world's vanities, and then seek and intermeddle with all the means and instructions of wisdom, be willing to take pains and try all the methods of improving ourselves, be acquainted with a variety of opinions, that we may prove all things and hold fast that which is good.
Adam Clarke: Commentary on the Bible - 1831
18:1: Through desire a man, having separated himself - The original is difficult and obscure. The Vulgate, Septuagint, and Arabic, read as follows: "He who wishes to break with his friend, and seeks occasions or pretenses shall at all times be worthy of blame."
My old MS. Bible translates, Occasioun seeketh that wil go awei fro a freend: at al tyme he schal ben wariable.
Coverdale thus: "Who so hath pleasure to sowe discorde, piketh a quarrel in every thinge."
Bible by Barker, 1615: "Fro the desire thereof he will separate himself to seeke it, and occupie himself in all wisdome." Which has in the margin the following note: "He that loveth wisdom will separate himself from all impediments, and give himself wholly to seek it."
The Hebrew: לתאוה יבקש נפרד בכל תושיה יתגלע lethaavah yebakkesh niphrad, bechol tushiyah yithgalla. The nearest translation to the words is perhaps the following: "He who is separated shall seek the desired thing, (i.e., the object of his desire), and shall intermeddle (mingle himself) with all realities or all essential knowledge." He finds that he can make little progress in the investigation of Divine and natural things, if he have much to do with secular or trifliing matters: he therefore separates himself as well from unprofitable pursuits as from frivolous company, and then enters into the spirit of his pursuit; is not satisfied with superficial observances, but examines the substance and essence, as far as possible, of those things which have been the objects of his desire. This appears to me the best meaning: the reader may judge for himself.
Albert Barnes: Notes on the Bible - 1834
18:1: The text and the marginal readings indicate the two chief constructions of this somewhat difficult verse. Other renderings are
(1) He who separateth himself from others seeks his own desire, and rushes forward against all wise counsel: a warning against self-will and the self-assertion which exults in differing from the received customs and opinions of mankind.
(2) he who separates himself (from the foolish, unlearned multitude) seeks his own desire (that which is worthy to be desired), and mingleth himself with all wisdom. So the Jewish commentators generally.
Between (1) blaming and (2) commending the life of isolation, the decision must be that (1) is most in harmony with the temper of the Book of Proverbs; but it is not strange that Pharisaism, in its very name, separating and self-exalting, should have adopted (2).
Carl Friedrich Keil and Franz Delitzsch
18:1
This series of proverbs now turns from the fool to the separatist:
The separatist seeketh after his own pleasure;
Against all that is beneficial he showeth his teeth.
The reflexive נפרד has here the same meaning as the Rabbinical פּרשׁ מן־הצּבּוּר, to separate oneself from the congregation, Aboth ii. 5; נפרד denotes a man who separates himself, for he follows his own counsel, Arab. mnfrd (mtfrrd) brâyh, or jḥys almḥḥl (seorsum ab aliis secedens). Instead of לתּאוה, Hitzig, after Jerome, adopts the emendation לתאנה, "after an occasion" (a pretext), and by נפרד thinks of one pushed aside, who, thrown into opposition, seeks to avenge himself. But his translation of 1b, "against all that is fortunate he gnasheth his teeth," shows how much the proverb is opposed to this interpretation. נפרד denotes one who willingly (Judg 4:11), and, indeed, obstinately withdraws himself. The construction of יבקּשׁ with ל (also Job 10:6) is explained by this, that the poet, giving prominence to the object, would set it forward: a pleasure (תאוה, as Arab. hawan, unstable and causeless direction of the mind to something, pleasure, freak, caprice), and nothing else, he goes after who has separated himself (Fl.); the effort of the separatist goes out after a pleasure, i.e., the enjoyment and realization of such; instead of seeking to conform himself to the law and ordinance of the community, he seeks to carry out a separate view, and to accomplish some darling plan: libidinem sectatur sui cerebri homo. With this 1b accords. תּוּשׁיּה (vid., at Prov 2:7) is concretely that which furthers and profits. Regarding התגּלּע, vid., at Prov 17:14. Thus putting his subjectivity in the room of the common weal, he shows his teeth, places himself in fanatical opposition against all that is useful and profitable in the principles and aims, the praxis of the community from which he separates himself. The figure is true to nature: the polemic of the schismatic and the sectary against the existing state of things, is for the most part measureless and hostile.
Geneva 1599
18:1 Through desire a man, having (a) separated himself, seeketh [and] intermeddleth with all wisdom.
(a) He who loves wisdom will separate himself from all impediments, and give himself wholly to seek it.
John Gill
18:1 Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" (g); his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind;
and intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he intermingles himself with men of wisdom, as Aben Ezra interprets it, and walks and converses with them. Or if this is to be understood of a vain glorious person, the sense is, "he intermeddles" or "mingles himself with all business" (h), as it may be rendered; he thrusts himself into affairs that do not concern him, and will pass his judgment on things he has nothing to do with; or he monopolizes all knowledge to himself, and will not allow any other to have any share with him. Jarchi interprets this clause thus,
"among wise men his reproach shall be made manifest;''
and observes, that their Rabbins explain it of Lot separating from Abraham, following the desires of his heart: but R. Saadiah Gaon better interprets it of an apostate from religion; that objects to everything solid and substantial, in a wrangling and contentious manner; and "shows his teeth" (i) at it, as Schultens, from the use of the Arabic word, renders it.
(g) So the Targum. (h) "immiscet se omni negotio", Munster; "omnibus quae sunt immiscet se", Junius & Tremellius. (i) "Et in omne solidum dentes destringei", Schultens.
John Wesley
18:1 Desire - Thro' desire of wisdom, a man having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdom, uses all diligence, that he may search and find out all solid knowledge and true wisdom.
Robert Jamieson, A. R. Fausset and David Brown
18:1 (Pro. 18:1-24)
Through desire . . . seeketh--that is, seeks selfish gratification.
intermeddleth . . . wisdom--or, "rushes on" (Prov 17:14) against all wisdom, or what is valuable (Prov 2:7).
18:218:2: Ո՛չ ինչ պիտոյ է իմաստութիւն պակասամտի. զի առաւե՛լ եւս վարի անզգամութեամբ։
2 Իմաստութիւնը պակասամիտի համար ոչ մի բանի պէտք չէ, քանի որ նա կը վարուի առաւել անզգամութեամբ:
2 Յիմարը խոհեմութենէ չախորժիր, Հապա իր սրտին մէջ եղածը յայտնել կ’ուզէ։
Ոչ ինչ պիտոյ է իմաստութիւն պակասամտի, զի առաւել եւս վարի անզգամութեամբ:

18:2: Ո՛չ ինչ պիտոյ է իմաստութիւն պակասամտի. զի առաւե՛լ եւս վարի անզգամութեամբ։
2 Իմաստութիւնը պակասամիտի համար ոչ մի բանի պէտք չէ, քանի որ նա կը վարուի առաւել անզգամութեամբ:
2 Յիմարը խոհեմութենէ չախորժիր, Հապա իր սրտին մէջ եղածը յայտնել կ’ուզէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 Глупый не любит знания, а только бы выказать свой ум.
18:2 οὐ ου not χρείαν χρεια need ἔχει εχω have; hold σοφίας σοφια wisdom ἐνδεὴς ενδεης straitened φρενῶν φρην feeling; wits μᾶλλον μαλλον rather; more γὰρ γαρ for ἄγεται αγω lead; pass ἀφροσύνῃ αφροσυνη nonsense
18:2 לֹֽא־ lˈō- לֹא not יַחְפֹּ֣ץ yaḥpˈōṣ חפץ desire כְּ֭סִיל ˈkᵊsîl כְּסִיל insolent בִּ bi בְּ in תְבוּנָ֑ה ṯᵊvûnˈā תְּבוּנָה understanding כִּ֝֗י ˈkˈî כִּי that אִֽם־ ʔˈim- אִם if בְּ bᵊ בְּ in הִתְגַּלֹּ֥ות hiṯgallˌôṯ גלה uncover לִבֹּֽו׃ libbˈô לֵב heart
18:2. non recipit stultus verba prudentiae nisi ea dixeris quae versantur in corde eiusA fool receiveth not the words of prudence: unless thou say those things which are in his heart.
2. A fool hath no delight in understanding, but only that his heart may reveal itself.
18:2. The foolish do not accept words of prudence, unless you say what is already turning in his heart.
18:2. A fool hath no delight in understanding, but that his heart may discover itself.
A fool hath no delight in understanding, but that his heart may discover itself:

18:2 Глупый не любит знания, а только бы выказать свой ум.
18:2
οὐ ου not
χρείαν χρεια need
ἔχει εχω have; hold
σοφίας σοφια wisdom
ἐνδεὴς ενδεης straitened
φρενῶν φρην feeling; wits
μᾶλλον μαλλον rather; more
γὰρ γαρ for
ἄγεται αγω lead; pass
ἀφροσύνῃ αφροσυνη nonsense
18:2
לֹֽא־ lˈō- לֹא not
יַחְפֹּ֣ץ yaḥpˈōṣ חפץ desire
כְּ֭סִיל ˈkᵊsîl כְּסִיל insolent
בִּ bi בְּ in
תְבוּנָ֑ה ṯᵊvûnˈā תְּבוּנָה understanding
כִּ֝֗י ˈkˈî כִּי that
אִֽם־ ʔˈim- אִם if
בְּ bᵊ בְּ in
הִתְגַּלֹּ֥ות hiṯgallˌôṯ גלה uncover
לִבֹּֽו׃ libbˈô לֵב heart
18:2. non recipit stultus verba prudentiae nisi ea dixeris quae versantur in corde eius
A fool receiveth not the words of prudence: unless thou say those things which are in his heart.
18:2. The foolish do not accept words of prudence, unless you say what is already turning in his heart.
18:2. A fool hath no delight in understanding, but that his heart may discover itself.
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
2 A fool hath no delight in understanding, but that his heart may discover itself.
A fool may pretend to understanding, and to seek and intermeddle with the means of it, but, 1. He has no true delight in it; it is only to please his friends or save his credit; he does not love his book, nor his business, nor his Bible, nor his prayers; he would rather be playing the fool with his sports. Those who take no pleasure in learning or religion will make nothing to purpose of either. No progress is made in them if they are a task and a drudgery. 2. He has no good design in it, only that his heart may discover itself, that he may have something to make a show with, something wherewith to varnish his folly, that that may pass off the better, because he loves to hear himself talk.
Adam Clarke: Commentary on the Bible - 1831
18:2: But that his heart may discover itself - It is a fact that most vain and foolish people are never satisfied in company, but in showing their own nonsense and emptiness. But this verse may be understood as confirming the view already given of the preceding, and may be translated thus: "But a fool doth not delight in understanding, though it should even manifest itself:" so I understand כי אם בהתגלות ki im behithgalloth. The separated person seeks understanding in every hidden thing, and feels his toil well repaid when he finds it, even after the most painful and expensive search: the other regards it not, though its secret springs should be laid open to him without toil or expense.
Albert Barnes: Notes on the Bible - 1834
18:2: Another form of egotism. In "understanding," i. e., self-knowledge, the "fool" finds no pleasure; but self-assertion, talking about himself and his own opinions, is his highest joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: fool: Pro 1:7, Pro 1:22, Pro 17:16; Psa 1:1, Psa 1:2; Mat 8:34; Co1 8:1
but: Num 24:15, Num 24:16; Co1 14:12; Phi 1:15; Pe2 2:15-19
Carl Friedrich Keil and Franz Delitzsch
18:2
2 The fool hath no delight in understanding;
But only that his heart may reveal itself therein.
The verb חפץ forms the fut. יחפּץ as well as יחפּץ; first the latter from חפץ, with the primary meaning, to bow, to bend down; then both forms as intransitive, to bend oneself to something, to be inclined to something, Arab. 'ṭf. (Fl.). תּבוּנה is here the intelligence which consists in the understanding of one's own deficiency, and of that which is necessary to meet it. The inclination of the fool goes not out after such intelligence, but (כּי אם־; according to Ben-Naphtali, כי־אם) only that his heart, i.e., the understanding which he thinks that he already possesses, may reveal itself, show itself publicly. He thinks thereby to show himself in his true greatness, and to render a weighty service to the world. This loquacity of the fool, proceeding from self-satisfaction, without self-knowledge, has already, Prov 12:23, and often, been reprimanded.
Geneva 1599
18:2 A fool hath no delight in understanding, but that his heart may (b) reveal itself.
(b) That is, that he may talk licentiously of whatever comes to mind.
John Gill
18:2 A fool hath no delight in understanding,.... In natural understanding, and in the improvement of his mind in it; he delights not in books, nor in the conversation of men of learning and sense: or in spiritual understanding, in the understanding of spiritual things; these are foolishness to a natural man; nor does he delight in reading the Scriptures, nor in hearing the word, and attendance on it in the house of God, but is weary of such exercises;
but that his heart may discover itself; and the folly that is in it: such men only desire to have some knowledge and understanding, to make a show of it, that they may be thought to be wise, and to be capable of talking of things as if they understood them, when it is only to the exposing of themselves and their ignorance; some persons attain to no more learning and knowledge than just to be capable to show that they are fools. Or, "but in the discovery of his heart" (k); he delights in discovering that; not the wisdom, but the folly that is in it.
(k) "sed in patefacere cor ejus", Vatablus; "sed in detectione cordis sui", Piscator; "sed sane ut enudet cor suum", Schultens.
John Wesley
18:2 Understanding - In getting sound and saving, knowledge. The discovery - In uttering that folly and wickedness which is in his heart.
Robert Jamieson, A. R. Fausset and David Brown
18:2 that his heart . . . itself--that is, takes pleasure in revealing his folly (Prov 12:23; Prov 15:2).
18:318:3: Յորժամ հասանէ ամպարիշտ ՚ի խորս չարեաց՝ արհամարհէ. բայց գա՛ն ՚ի վերայ նորա անարգանք եւ նախատինք[8127]։ [8127] Ոմանք. Անմիտն հասեալ ՚ի խորս չարեաց ար՛՛... ՚ի վերայ նորա անարգութիւն եւ թշնամանք։
3 Ամբարիշտն արհամարհում է չարիքները, երբ հասնում է դրանց խորքերը, բայց իր վրայ էլ անարգանք ու նախատինք են հասնում:
3 Երբ ամբարիշտը գայ՝ անարգութիւն ալ կու գայ Ու նախատինքին հետ՝ խայտառակութիւն։
Յորժամ հասանէ ամպարիշտ ի խորս չարեաց` արհամարհէ, բայց գան ի վերայ նորա անարգանք եւ նախատինք:

18:3: Յորժամ հասանէ ամպարիշտ ՚ի խորս չարեաց՝ արհամարհէ. բայց գա՛ն ՚ի վերայ նորա անարգանք եւ նախատինք[8127]։
[8127] Ոմանք. Անմիտն հասեալ ՚ի խորս չարեաց ար՛՛... ՚ի վերայ նորա անարգութիւն եւ թշնամանք։
3 Ամբարիշտն արհամարհում է չարիքները, երբ հասնում է դրանց խորքերը, բայց իր վրայ էլ անարգանք ու նախատինք են հասնում:
3 Երբ ամբարիշտը գայ՝ անարգութիւն ալ կու գայ Ու նախատինքին հետ՝ խայտառակութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 С приходом нечестивого приходит и презрение, а с бесславием поношение.
18:3 ὅταν οταν when; once ἔλθῃ ερχομαι come; go ἀσεβὴς ασεβης irreverent εἰς εις into; for βάθος βαθος depth κακῶν κακος bad; ugly καταφρονεῖ καταφρονεω despise ἐπέρχεται επερχομαι come on / against δὲ δε though; while αὐτῷ αυτος he; him ἀτιμία ατιμια dishonor καὶ και and; even ὄνειδος ονειδος disgrace
18:3 בְּֽ bᵊˈ בְּ in בֹוא־ vô- בוא come רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty בָּ֣א bˈā בוא come גַם־ ḡam- גַּם even בּ֑וּז bˈûz בּוּז contempt וְֽ wᵊˈ וְ and עִם־ ʕim- עִם with קָלֹ֥ון qālˌôn קָלֹון dishonour חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach
18:3. impius cum in profundum venerit peccatorum contemnit sed sequitur eum ignominia et obprobriumThe wicked man, when he is come into the depths of sins, contemneth: but ignominy and reproach follow him.
3. When the wicked cometh, there cometh also contempt, and with ignominy cometh reproach.
18:3. The impious, when he has arrived within the depths of sin, thinks little of it. But ill repute and disgrace follow him.
18:3. When the wicked cometh, [then] cometh also contempt, and with ignominy reproach.
When the wicked cometh, [then] cometh also contempt, and with ignominy reproach:

18:3 С приходом нечестивого приходит и презрение, а с бесславием поношение.
18:3
ὅταν οταν when; once
ἔλθῃ ερχομαι come; go
ἀσεβὴς ασεβης irreverent
εἰς εις into; for
βάθος βαθος depth
κακῶν κακος bad; ugly
καταφρονεῖ καταφρονεω despise
ἐπέρχεται επερχομαι come on / against
δὲ δε though; while
αὐτῷ αυτος he; him
ἀτιμία ατιμια dishonor
καὶ και and; even
ὄνειδος ονειδος disgrace
18:3
בְּֽ bᵊˈ בְּ in
בֹוא־ vô- בוא come
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
בָּ֣א bˈā בוא come
גַם־ ḡam- גַּם even
בּ֑וּז bˈûz בּוּז contempt
וְֽ wᵊˈ וְ and
עִם־ ʕim- עִם with
קָלֹ֥ון qālˌôn קָלֹון dishonour
חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach
18:3. impius cum in profundum venerit peccatorum contemnit sed sequitur eum ignominia et obprobrium
The wicked man, when he is come into the depths of sins, contemneth: but ignominy and reproach follow him.
18:3. The impious, when he has arrived within the depths of sin, thinks little of it. But ill repute and disgrace follow him.
18:3. When the wicked cometh, [then] cometh also contempt, and with ignominy reproach.
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
3 When the wicked cometh, then cometh also contempt, and with ignominy reproach.
This may include a double sense:-- 1. That wicked people are scornful people, and put contempt upon others. When the wicked comes into any company, comes into the schools of wisdom or into the assemblies for religious worship, then comes contempt of God, of his people and ministers, and of every thing that is said and done. You can expect no other from those that are profane than that they will be scoffers; they will be an ignominy and reproach; they will flout and jeer every thing that is serious and grave. But let not wise and good men regard it, for the proverb of the ancients says, such wickedness proceeds from the wicked. 2. That wicked people are shameful people, and bring contempt upon themselves, for God has said that those who despise him shall be lightly esteemed. As soon as ever sin entered shame followed it, and sinners make themselves despicable. Nor do they only draw contempt upon themselves, but they bring ignominy and reproach upon their families, their friends, their ministers, and all that are in any way related to them. Those therefore who would secure their honour must retain their virtue.
Adam Clarke: Commentary on the Bible - 1831
18:3: When the wicked cometh, etc. - would it not be better to read this verse thus? "When the wicked cometh contempt cometh; and with ignominy cometh reproach." A wicked man is despised even by the wicked. He who falls under ignominy falls under reproach.
Albert Barnes: Notes on the Bible - 1834
18:3: With ignominy - Better, "together with baseness comes reproach." The outer shame follows close upon the inner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Pro 11:2, Pro 22:10, Pro 29:16; Sa1 20:30; Neh 4:4; Psa 69:9, Psa 69:20, Psa 123:3, Psa 123:4; Mat 27:39-44; Pe1 4:4, Pe1 4:14
Carl Friedrich Keil and Franz Delitzsch
18:3
The group beginning with Prov 18:3 terminates in two proverbs (Prov 18:6 and Prov 18:7), related to the concluding verse of the foregoing:
3 If a godless man cometh, then cometh also contempt;
And together with disgrace, shame.
J. D. Michaelis, and the most of modern critics, read רשׁע; then, contempt etc., are to be thought of as the consequences that follow godlessness; for that קלון means (Hitzig) disgracefulness, i.e., disgraceful conduct, is destitute of proof; קלון always means disgrace as an experience. But not only does the Masoretic text punctuate רשׁע, but also all the old translators, the Greek, Aramaic, and Latin, have done so. And is it on this account, because a coming naturally seems to be spoken of a person? The "pride cometh, then cometh shame," Prov 11:2, was in their recollection not less firmly, perhaps, than in ours. They read רשׁע, because בוּז does not fittingly designate the first of that which godlessness effects, but perhaps the first of that which proceeds from it. Therefore we adhere to the opinion, that the proverb names the fiends which appear in the company of the godless wherever he goes, viz., first בוז, contempt (Ps 31:19), which places itself haughtily above all due subordination, and reverence, and forbearance; and then, with the disgrace [turpitudo], קלון, which attaches itself to those who meddle with him (Is 22:18), there is united the shame, הרפּה (Ps 39:9), which he has to suffer from him who has only always expected something better from him. Fleischer understands all the three words in the passive sense, and remarks, "עם־קלון חרפה, a more artificial expression for קלון וחרפה, in the Turkish quite common for the copula wāw, e.g., swylh ṭbrâk, earth and water, 'wrtylh âr, the man and the woman." But then the expression would be tautological; we understand בוז and חרפה of that which the godless does to others by his words, and קלון of that which he does to them by his conduct. By this interpretation, עם is more than the representative of the copula.
Geneva 1599
18:3 When the wicked cometh, [then] cometh also (c) contempt, and with ignominy reproach.
(c) Meaning, such a one as condemns all others.
John Gill
18:3 When the wicked cometh, then cometh also contempt,.... When he comes into the world, as Aben Ezra; as soon as he is born, he is liable to contempt, being born in sin; but this is true of all: rather, as the Vulgate Latin, and with which the Septuagint, Syriac, and Arabic versions agree, when he cometh into the depth of sin, or to the height of his wickedness; he commences a scoffer at, and condemner of all that is good: when he comes into the house of God, it may be said, "there comes contempt"; for he comes not to hear the word, in order to receive any profit by it, but to contemn it, and the ministers of it;
and with ignominy reproach: or, "with the ignominious man reproach" (l): he that despises all that is good, and treats divine things in a ludicrous way, will not spare to reproach the best of men, and speak evil of them falsely, for the sake of religion. Or the meaning of the whole is, that wicked men, sooner or later, come into contempt, ignominy, and reproach, themselves; they that despise the Lord are lightly esteemed by him; and a vile person is contemned in the eyes of a good man: such bring shame and disgrace upon themselves and families while they live; and, when they die, they are laid in the grave with dishonour; an infamy rests upon their memories, and they wilt rise to everlasting shame and contempt.
(l) "viro ignominioso, venit opprobriunu", Pagninus; "cum ignominioso probrum", Junis & Tremeilius; "cum probroso opprobrium", Schultens, so Vatablus, Mercerus, Gejerus.
John Wesley
18:3 Cometh - Into any place or company. Contempt - He despiseth all instruction and reproof. Reproach - And he shews his contempt by ignominious and reproachful expressions.
Robert Jamieson, A. R. Fausset and David Brown
18:3 So surely are sin and punishment connected (Prov 16:4).
wicked, for "wickedness," answers to
ignominy, or the state of such; and
contempt, the feeling of others to them; and to
reproach, a manifestation of contempt.
18:418:4: Ջուր խո՛ր է խորհուրդ ՚ի սրտի առն. գե՛տ բղխեալ եւ աղբեւր կենաց[8128]։ [8128] Ոմանք. Խորհուրդ սրտի առն։
4 Խորհուրդը խոր ջուր է մարդու սրտում, բխող գետ է եւ կեանքի աղբիւր:
4 Մարդուն բերնին խօսքերը խորունկ ջուրեր են։Իմաստութեան աղբիւրը առատաբուղխ գետ է։
Ջուր խոր է խորհուրդ սրտի առն, գետ բղխեալ [269]եւ աղբեւր կենաց:

18:4: Ջուր խո՛ր է խորհուրդ ՚ի սրտի առն. գե՛տ բղխեալ եւ աղբեւր կենաց[8128]։
[8128] Ոմանք. Խորհուրդ սրտի առն։
4 Խորհուրդը խոր ջուր է մարդու սրտում, բխող գետ է եւ կեանքի աղբիւր:
4 Մարդուն բերնին խօսքերը խորունկ ջուրեր են։Իմաստութեան աղբիւրը առատաբուղխ գետ է։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 Слова уст человеческих глубокие воды; источник мудрости струящийся поток.
18:4 ὕδωρ υδωρ water βαθὺ βαθυς deep λόγος λογος word; log ἐν εν in καρδίᾳ καρδια heart ἀνδρός ανηρ man; husband ποταμὸς ποταμος river δὲ δε though; while ἀναπηδύει αναπηδαω leap up; start up καὶ και and; even πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality
18:4 מַ֣יִם mˈayim מַיִם water עֲ֭מֻקִּים ˈʕᵃmuqqîm עָמֹק deep דִּבְרֵ֣י divrˈê דָּבָר word פִי־ fî- פֶּה mouth אִ֑ישׁ ʔˈîš אִישׁ man נַ֥חַל nˌaḥal נַחַל wadi נֹ֝בֵ֗עַ ˈnōvˈēₐʕ נבע bubble מְקֹ֣ור mᵊqˈôr מָקֹור well חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
18:4. aqua profunda verba ex ore viri et torrens redundans fons sapientiaeWords from the mouth of a man are as deep water: and the fountain of wisdom is an overflowing stream.
4. The words of a man’s mouth are as deep waters; the wellspring of wisdom is as a flowing brook.
18:4. Words from the mouth of a man are deep waters. And the fountain of wisdom is a torrent overflowing.
18:4. The words of a man’s mouth [are as] deep waters, [and] the wellspring of wisdom [as] a flowing brook.
The words of a man' s mouth [are as] deep waters, [and] the wellspring of wisdom [as] a flowing brook:

18:4 Слова уст человеческих глубокие воды; источник мудрости струящийся поток.
18:4
ὕδωρ υδωρ water
βαθὺ βαθυς deep
λόγος λογος word; log
ἐν εν in
καρδίᾳ καρδια heart
ἀνδρός ανηρ man; husband
ποταμὸς ποταμος river
δὲ δε though; while
ἀναπηδύει αναπηδαω leap up; start up
καὶ και and; even
πηγὴ πηγη well; fountain
ζωῆς ζωη life; vitality
18:4
מַ֣יִם mˈayim מַיִם water
עֲ֭מֻקִּים ˈʕᵃmuqqîm עָמֹק deep
דִּבְרֵ֣י divrˈê דָּבָר word
פִי־ fî- פֶּה mouth
אִ֑ישׁ ʔˈîš אִישׁ man
נַ֥חַל nˌaḥal נַחַל wadi
נֹ֝בֵ֗עַ ˈnōvˈēₐʕ נבע bubble
מְקֹ֣ור mᵊqˈôr מָקֹור well
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
18:4. aqua profunda verba ex ore viri et torrens redundans fons sapientiae
Words from the mouth of a man are as deep water: and the fountain of wisdom is an overflowing stream.
18:4. Words from the mouth of a man are deep waters. And the fountain of wisdom is a torrent overflowing.
18:4. The words of a man’s mouth [are as] deep waters, [and] the wellspring of wisdom [as] a flowing brook.
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
The Language of Folly.
4 The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook.
The similitudes here seem to be elegantly transposed. 1. The well-spring of wisdom is as deep waters. An intelligent knowing man has in him a good treasure of useful things, which furnishes him with something to say upon all occasions that is pertinent and profitable. This is as deep waters, which make no noise, but never run dry. 2. The words of such a man's mouth are as a flowing brook. What he sees cause to speak flows naturally from him and with a great deal of ease, and freedom, and natural fluency; it is clean and fresh, it is cleansing and refreshing; from his deep waters there flows what there is occasion for, to water those about him, as the brooks do the low grounds.
Adam Clarke: Commentary on the Bible - 1831
18:4: The words of a man's mouth - That is, the wise sayings of a wise man are like deep waters; howsoever much you pump or draw off, you do not appear to lessen them.
The well-spring of wisdom - Where there is a sound understanding, and a deep, well-informed mind, its wisdom and its counsels are an incessant stream, מקור חכמה mekor chochmah, "the vein of wisdom," ever throwing out its healthy streams: but מקור חיים mekor chaiyim, "the vein of Lives," is the reading of eight of Kennicott's and De Rossi's MSS., and is countenanced by the Septuagint, πηγη ζωης, "the fountain of life." And so the Arabic. This is the more likely to be the true reading, because the figure of the heart propelling the blood through the great aorta, to send it to all parts of the animal system, is a favourite with Solomon, as it was with his father, David. See the note on Psa 36:9; Pro 10:11, etc.
Albert Barnes: Notes on the Bible - 1834
18:4: The parallelism of the two clauses is probably one of contrast. If so, the proverb is a comparison between all teaching from without and that of the light within. "The words of a man's mouth" are dark as the "deep waters" of a pool, or tank ("deep waters" being associated in the Old Testament with the thought of darkness and mystery; compare Pro 20:5; Psa 69:2; Ecc 7:24); but "the wellspring of wisdom is as a flowing brook," bright and clear. The verse presents a contrast like that of Jer 2:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: words: Pro 10:11, Pro 13:14, Pro 16:22, Pro 20:5; Mat 12:34; Joh 4:14, Joh 7:38, Joh 7:39; Col 3:16, Col 4:6
the wellspring: Psa 78:2
Carl Friedrich Keil and Franz Delitzsch
18:4
4 Deep waters are the words from a man's mouth,
A bubbling brook, a fountain of wisdom.
Earlier, we added to hominis the supplement sc. sapientis, but then an unnecessary word would be used, and that which is necessary omitted. Rather it might be said that אישׁ is meant in an ideal sense; but thus meant, אישׁ, like גּבר, denotes the valiant man, but not man as he ought to be, or the man of honour; and besides, a man may be a man of honour without there being said of him what this proverb expresses. Ewald comes nearer the case when he translates, "deep waters are the heart-words of many." Heart-words - what an unbiblical expression! The lxx, which translates λόγος ἐν καρδίᾳ, has not read דברי לב, but דבר בלב (as Prov 20:5, עצה בלב־). But that "of many" is certainly not a right translation, yet right in so far as אישׁ (as at Prov 12:14) is thought of as made prominent: the proverb expresses, in accordance with the form of narrative proverbs which present an example, what occurs in actual life, and is observed. Three different things are said of the words from a man's mouth: they are deep waters, for their meaning does not lie on the surface, but can be perceived only by penetrating into the secret motives and aims of him who speaks; they are a bubbling brook, which freshly and powerfully gushes forth to him who feels this flow of words, for in this brook there never fails an always new gush of living water; it is a fountain or well of wisdom, from which wisdom flows forth, and whence wisdom is to be drawn. Hitzig supposes that the distich is antithetic; מים עמקּים, or rather מי מעמקּים, "waters of the deep," are cistern waters; on the contrary, "a welling brook is a fountain of wisdom." But עמק means deep, not deepened, and deep water is the contrast of shallow water; a cistern also may be deep (cf. Prov 22:14), but deep water is such as is deep, whether it be in the ocean or in a ditch. 4b also does not suggest a cistern, for thereby it would be indicated that the description, דברי פי־אישׁ, is not here continued; the "fountain of wisdom" does not form a proper parallel or an antithesis to this subject, since this much rather would require the placing in contrast of deep and shallow, of exhausted (drained out) and perennial. And: the fountain is a brook, the well a stream - who would thus express himself! We have thus neither an antithetic nor a synonymous (lxx after the phrase ἀναπηδῶν, Jerome, Venet., Luth.), but an integral distich before us; and this leads us to consider what depths of thought, what riches of contents, what power of spiritual and moral advancement, may lie in the words of a man.
Geneva 1599
18:4 The words of a man's mouth [are as] deep (d) waters, [and] the wellspring of wisdom [as] a flowing brook.
(d) Which can never be drawn empty, but always bring profit.
John Gill
18:4 The words of a man's mouth are as deep waters,.... The words of a great and mighty man; of an excellent and valuable man, as Jarchi; or of a wise man, as Aben Ezra. The doctrines which such a man has imbibed, and his heart is full of and his mouth utters, are like to "waters", pure, purifying, and refreshing; to "deep waters", which make no noise, and cannot be easily fathomed: such are the deep mysteries of grace, the wisdom of God in a mystery, spoken among them that are perfect; of which a good man makes no boast, but humbly declares; out of the abundance of his heart, his mouth speaks;
and the wellspring of wisdom as a flowing brook; there is a spring of spiritual wisdom and knowledge in him; a well of living water, springing up unto everlasting life; and from thence it flows freely and constantly; communicating itself liberally unto others, and ministering grace to the hearers, for their edification.
John Wesley
18:4 A man's - A wise man's. As a brook - That wisdom which is in his heart is continually pouring forth wise and good counsels.
Robert Jamieson, A. R. Fausset and David Brown
18:4 Wise speech is like an exhaustless stream of benefit.
18:518:5: Ա՛կն առնուլ ամպարշտի չէ՛ բարւոք. եւ ո՛չ զիրաւունս խոտորել արդարոյ ՚ի դատաստանի[8129]։ [8129] Ոմանք. Եւ ո՛չ թիւրել զիրաւունս արդա՛՛։
5 Վայել չէ աչառու լինել ամբարշտի նկատմամբ, եւ ոչ էլ դատաստանի ժամանակ արհամարհել արդարի իրաւունքը:
5 Դատաստանի մէջ արդարը սուտ հանելու համար՝ Ամբարշտին աչառութիւն ընելը աղէկ չէ։
Ակն առնուլ ամպարշտի չէ բարւոք, [270]եւ ոչ զիրաւունս խոտորել`` արդարոյ ի դատաստանի:

18:5: Ա՛կն առնուլ ամպարշտի չէ՛ բարւոք. եւ ո՛չ զիրաւունս խոտորել արդարոյ ՚ի դատաստանի[8129]։
[8129] Ոմանք. Եւ ո՛չ թիւրել զիրաւունս արդա՛՛։
5 Վայել չէ աչառու լինել ամբարշտի նկատմամբ, եւ ոչ էլ դատաստանի ժամանակ արհամարհել արդարի իրաւունքը:
5 Դատաստանի մէջ արդարը սուտ հանելու համար՝ Ամբարշտին աչառութիւն ընելը աղէկ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 Нехорошо быть лицеприятным к нечестивому, чтобы ниспровергнуть праведного на суде.
18:5 θαυμάσαι θαυμαζω wonder πρόσωπον προσωπον face; ahead of ἀσεβοῦς ασεβης irreverent οὐ ου not καλόν καλος fine; fair οὐδὲ ουδε not even; neither ὅσιον οσιος responsible; devout ἐκκλίνειν εκκλινω deviate; avoid τὸ ο the δίκαιον δικαιος right; just ἐν εν in κρίσει κρισις decision; judgment
18:5 שְׂאֵ֣ת śᵊʔˈēṯ נשׂא lift פְּנֵי־ pᵊnê- פָּנֶה face רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty לֹא־ lō- לֹא not טֹ֑וב ṭˈôv טֹוב good לְ lᵊ לְ to הַטֹּ֥ות haṭṭˌôṯ נטה extend צַ֝דִּ֗יק ˈṣaddˈîq צַדִּיק just בַּ ba בְּ in † הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
18:5. accipere personam impii non est bonum ut declines a veritate iudiciiIt is not good to accept the person of the wicked, to decline from the truth of judgment.
5. To accept the person of the wicked is not good, to turn aside the righteous in judgment.
18:5. It is not good to accept the character of the impious, so as to turn away from true judgment.
18:5. [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.
It is not good to accept the person of the wicked, to overthrow the righteous in judgment:

18:5 Нехорошо быть лицеприятным к нечестивому, чтобы ниспровергнуть праведного на суде.
18:5
θαυμάσαι θαυμαζω wonder
πρόσωπον προσωπον face; ahead of
ἀσεβοῦς ασεβης irreverent
οὐ ου not
καλόν καλος fine; fair
οὐδὲ ουδε not even; neither
ὅσιον οσιος responsible; devout
ἐκκλίνειν εκκλινω deviate; avoid
τὸ ο the
δίκαιον δικαιος right; just
ἐν εν in
κρίσει κρισις decision; judgment
18:5
שְׂאֵ֣ת śᵊʔˈēṯ נשׂא lift
פְּנֵי־ pᵊnê- פָּנֶה face
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
לֹא־ lō- לֹא not
טֹ֑וב ṭˈôv טֹוב good
לְ lᵊ לְ to
הַטֹּ֥ות haṭṭˌôṯ נטה extend
צַ֝דִּ֗יק ˈṣaddˈîq צַדִּיק just
בַּ ba בְּ in
הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
18:5. accipere personam impii non est bonum ut declines a veritate iudicii
It is not good to accept the person of the wicked, to decline from the truth of judgment.
18:5. It is not good to accept the character of the impious, so as to turn away from true judgment.
18:5. [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 It is not good to accept the person of the wicked, to overthrow the righteous in judgment.
This justly condemns those who, being employed in the administration of justice, pervert judgment, 1. By conniving at men's crimes, and protecting and countenancing them in oppression and violence, because of their dignity, or wealth, or some personal kindness they have for them. Whatever excuses men may make for it, certainly it is not good thus to accept the person of the wicked; it is an offence to God, an affront to justice, a wrong to mankind, and a real service done to the kingdom of sin and Satan. The merits of the cause must be regarded, not the person. 2. By giving a cause against justice and equity, because the person is poor and low in the world, or not of the same party or persuasion, or a stranger of another country. This is overthrowing the righteous in judgment, who ought to be supported, and whom God will make to stand.
Adam Clarke: Commentary on the Bible - 1831
18:5: To accept the person of the wicked - We must not, in judicial cases, pay any attention to a man's riches, influence, friends, offices, etc., but judge the case according to its own merits. But when the wicked rich man opposes and oppresses the poor righteous, then all those things should be utterly forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: not: Pro 24:23, Pro 28:21; Lev 19:15; Deu 1:16, Deu 1:17, Deu 16:19; Job 13:7, Job 13:8, Job 34:19; Mat 22:16
to overthrow: Kg1 21:9-14; Isa 5:23, Isa 59:14; Mic 7:3
Carl Friedrich Keil and Franz Delitzsch
18:5
5 To favour the person of the godless is not good,
And to oppress the righteous in judgment.
As Prov 18:4 has one subject, so Prov 18:5 has one predicate. The form is the same as Prov 17:26. שׂאת פּני (cf. Prov 24:23), προσωποληψία, acceptio personae, is this, that one accepts the פני, i.e. the personal appearance of any one (πρόσωπον λαμβάνει), i.e., regards it as acceptable, respectable, agreeable, which is a thing in itself not wrong; but in a judge who ought to determine according to the facts of the case and the law, it becomes sinful partiality. הטּות, in a forensic sense, with the accus. of the person, may be regarded in a twofold way: either as a turning aside, מדּין, Is 10:2, from following and attaining unto the right, or as an oppression, for the phrase הטּה משׁפּט [to pervert justice] (cf. Prov 17:23) is transferred to the person who experiences the oppression = perversion of the law; and this idea perhaps always underlies the expression, wherever, as e.g., Mal 3:5, no addition brings with it the other. Under Prov 17:15 is a fuller explanation of לא־טוב.
Geneva 1599
18:5 [It is] not good to (e) accept the person of the wicked, to overthrow the righteous in judgment.
(e) That is, to favour him and support him.
John Gill
18:5 It is not good to accept the person of the wicked,.... For a judge to have respect to a wicked man in a cause before him, and to favour him, because he is a rich man, or a relation, or he has received some kindness from him; none of these things should have any influence upon him
to overthrow the righteous in judgment: though he may be a poor man and a stranger, and to whom the judge is under no private and personal obligation; yet justice ought to be done without any respect to persons; to do otherwise is not only not good, but very bad, very sinful and criminal; it is contrary to law and justice; it is doing injury to men, and is repugnant to the will of God, and offensive to him, Lev 19:15.
Robert Jamieson, A. R. Fausset and David Brown
18:5 accept the person--(Compare Ps 82:2). "It is not good" is to be supplied before "to overthrow."
18:618:6: Շրթունք անզգամի հասուցանեն զնա ՚ի չարիս. եւ բերան նորա յանդո՛ւգն մահ կոչէ ՚ի վերայ։
6 Անզգամի շուրթերը նրան հասցնում են չարիքների, եւ նրա յանդուգն բերանը մահ է հրաւիրում իր վրայ:
6 Անմիտ մարդուն շրթունքները կռիւ կը բերեն Ու անոր բերանը ծեծողը կը կանչէ։
Շրթունք անզգամի հասուցանեն զնա ի չարիս, եւ բերան նորա [271]յանդուգն` մահ կոչէ ի վերայ:

18:6: Շրթունք անզգամի հասուցանեն զնա ՚ի չարիս. եւ բերան նորա յանդո՛ւգն մահ կոչէ ՚ի վերայ։
6 Անզգամի շուրթերը նրան հասցնում են չարիքների, եւ նրա յանդուգն բերանը մահ է հրաւիրում իր վրայ:
6 Անմիտ մարդուն շրթունքները կռիւ կը բերեն Ու անոր բերանը ծեծողը կը կանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 Уста глупого идут в ссору, и слова его вызывают побои.
18:6 χείλη χειλος lip; shore ἄφρονος αφρων senseless ἄγουσιν αγω lead; pass αὐτὸν αυτος he; him εἰς εις into; for κακά κακος bad; ugly τὸ ο the δὲ δε though; while στόμα στομα mouth; edge αὐτοῦ αυτος he; him τὸ ο the θρασὺ θρασυς death ἐπικαλεῖται επικαλεω invoke; nickname
18:6 שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip כְ֭סִיל ˈḵsîl כְּסִיל insolent יָבֹ֣אֽוּ yāvˈōʔˈû בוא come בְ vᵊ בְּ in רִ֑יב rˈîv רִיב law-case וּ֝ ˈû וְ and פִ֗יו fˈiʸw פֶּה mouth לְֽ lᵊˈ לְ to מַהֲלֻמֹ֥ות mahᵃlumˌôṯ מַהֲלֻמֹות strokes יִקְרָֽא׃ yiqrˈā קרא call
18:6. labia stulti inmiscunt se rixis et os eius iurgia provocatThe lips of a fool intermeddle with strife: and his mouth provoketh quarrels.
6. A fool’s lips enter into contention, and his mouth calleth for stripes.
18:6. The lips of the foolish meddle in disputes. And his mouth provokes conflicts.
18:6. A fool’s lips enter into contention, and his mouth calleth for strokes.
A fool' s lips enter into contention, and his mouth calleth for strokes:

18:6 Уста глупого идут в ссору, и слова его вызывают побои.
18:6
χείλη χειλος lip; shore
ἄφρονος αφρων senseless
ἄγουσιν αγω lead; pass
αὐτὸν αυτος he; him
εἰς εις into; for
κακά κακος bad; ugly
τὸ ο the
δὲ δε though; while
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
τὸ ο the
θρασὺ θρασυς death
ἐπικαλεῖται επικαλεω invoke; nickname
18:6
שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip
כְ֭סִיל ˈḵsîl כְּסִיל insolent
יָבֹ֣אֽוּ yāvˈōʔˈû בוא come
בְ vᵊ בְּ in
רִ֑יב rˈîv רִיב law-case
וּ֝ ˈû וְ and
פִ֗יו fˈiʸw פֶּה mouth
לְֽ lᵊˈ לְ to
מַהֲלֻמֹ֥ות mahᵃlumˌôṯ מַהֲלֻמֹות strokes
יִקְרָֽא׃ yiqrˈā קרא call
18:6. labia stulti inmiscunt se rixis et os eius iurgia provocat
The lips of a fool intermeddle with strife: and his mouth provoketh quarrels.
18:6. The lips of the foolish meddle in disputes. And his mouth provokes conflicts.
18:6. A fool’s lips enter into contention, and his mouth calleth for strokes.
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
6 A fool's lips enter into contention, and his mouth calleth for strokes. 7 A fool's mouth is his destruction, and his lips are the snare of his soul.
Solomon has often shown what mischief bad men do to others with their ungoverned tongues; here he shows what mischief they do to themselves. 1. They embroil themselves in quarrels: A fool's lips, without any cause or call, enter into contention, by advancing foolish notions which others find themselves obliged to oppose, and so a quarrel is begun, or by giving provoking language, which will be resented, and satisfaction demanded, or by setting men at defiance, and bidding them do if they dare. Proud, and passionate men, and drunkards, are fools, whose lips enter into contention. A wise man may, against his will, be drawn into a quarrel, but he is a fool that of choice enters into it when he might avoid it, and he will repent it when it is too late. 2. They expose themselves to correction: The fool's mouth does, in effect, call for strokes; he has said that which deserves to be punished with strokes, and is still saying that which needs to be checked, and restrained with strokes, as Ananias unjustly commanded that Paul should be smitten on the mouth. 3. They involve themselves in ruin: A fool's mouth, which has been, or would have been, the destruction of others, proves at length his own destruction, perhaps from men. Shimei's mouth was his own destruction, and Adonijah's, who spoke against his own head. And when a fool, by his foolish speaking, has run himself into a premunire, and thinks to bring himself off by justifying or excusing what he has said, his defence proves his offence, and his lips are still the snare of his soul, entangling him yet more and more. However, when men by their evil words shall be condemned at God's bar their mouths will be their destruction, and it will be such an aggravation of their ruin as will not admit one drop of water, one drop of comfort, to cool their tongue, which is their snare and will be their tormentor.
Albert Barnes: Notes on the Bible - 1834
18:6: The first verse speaks of the immediate, the others of the remote, results of the "fool's" temper. First, "contention," then "strokes" or blows, then "destruction," and last, "wounds."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: fool's: Pro 12:16, Pro 13:10, Pro 14:16, Pro 16:27, Pro 16:28, Pro 17:14, Pro 20:3, Pro 27:3
his: Pro 14:3, Pro 19:19, Pro 22:24, Pro 22:25, Pro 25:24, Pro 29:9
Carl Friedrich Keil and Franz Delitzsch
18:6
6 The lips of the fool engage in strife,
And his mouth calleth for stripes.
We may translate: the lips of the fool cause strife, for בּוא ב, to come with anything, e.g., Ps 66:13, is equivalent to bring it (to bring forward), as also: they engage in strife; as one says בּוא בדמים: to be engaged in bloodshed, 1Kings 25:26. We prefer this intrant (ingerunt se), with Schultens and Fleischer. יבאוּ for תּבאנה, a synallage generis, to which, by means of a "self-deception of the language" (Fl.), the apparent masculine ending of such duals may have contributed. The stripes which the fool calleth for (קרא ל, like Prov 2:3) are such as he himself carries off, for it comes a verbis ad verbera. The lxx: his bold mouth calleth for death (פיו ההמה מות יקרא); למהלמות has, in codd. and old editions, the Mem raphatum, as also at 19:29; the sing. is thus מהלוּם, like מנוּל to מנעליו, for the Mem dagessatum is to be expected in the inflected מהלם, by the passing over of the ō into ǔ.
John Gill
18:6 A fool's lips enter into contention,.... That is, between others, when he has nothing to do with it; but he must be meddling, and make himself a party in the contention, which is an argument of his folly; he says things which occasion disputes, raise contentions among men, and provoke to wrath and anger. The Septuagint version is, "the lips of a fool lead him to evils": for, as they lead him to contention and strife, the issue of that is confusion and every evil work;
and his mouth calleth for strokes: as he stirs up and encourages contention, so he proceeds to blows, and excites others to them; from words he goes to blows, and, by the ill and provoking language of his mouth, gets many a blow to himself. Jarchi seems to understand it of chastisement, from the hand of God; see Prov 26:3.
Robert Jamieson, A. R. Fausset and David Brown
18:6 The quarrelsome bring trouble on themselves. Their rash language ensnares them (Prov 6:2).
18:718:7: Բերան անզգամի բեկումն է նմա. եւ շրթունք նորա որոգա՛յթ անձին իւրում[8130]։ [8130] Ոմանք. Բերան անզգամին՝ բեկումն նմին։
7 Անզգամի բերանը կործանում է նրա համար, եւ նրա շուրթերը որոգայթ են իր հոգու համար:
7 Անմիտ մարդուն բերանը իրեն կործանում է Եւ անոր շրթունքները իր անձին որոգայթ են։
Բերան անզգամի բեկումն է նմա, եւ շրթունք նորա որոգայթ անձին իւրում:

18:7: Բերան անզգամի բեկումն է նմա. եւ շրթունք նորա որոգա՛յթ անձին իւրում[8130]։
[8130] Ոմանք. Բերան անզգամին՝ բեկումն նմին։
7 Անզգամի բերանը կործանում է նրա համար, եւ նրա շուրթերը որոգայթ են իր հոգու համար:
7 Անմիտ մարդուն բերանը իրեն կործանում է Եւ անոր շրթունքները իր անձին որոգայթ են։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 Язык глупого гибель для него, и уста его сеть для души его.[18:8] [Ленивого низлагает страх, а души женоподобные будут голодать.]
18:7 στόμα στομα mouth; edge ἄφρονος αφρων senseless συντριβὴ συντριβη he; him τὰ ο the δὲ δε though; while χείλη χειλος lip; shore αὐτοῦ αυτος he; him παγὶς παγις trap τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him
18:7 פִּֽי־ pˈî- פֶּה mouth כְ֭סִיל ˈḵsîl כְּסִיל insolent מְחִתָּה־ mᵊḥittā- מְחִתָּה terror לֹ֑ו lˈô לְ to וּ֝ ˈû וְ and שְׂפָתָ֗יו śᵊfāṯˈāʸw שָׂפָה lip מֹוקֵ֥שׁ môqˌēš מֹוקֵשׁ bait נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
18:7. os stulti contritio eius et labia illius ruina animae eiusThe mouth of a fool is his destruction: and his lips are the ruin of his soul.
7. A fool’s mouth is his destruction, and his lips are the snare of his soul.
18:7. The mouth of the foolish is his destruction, and his own lips are the ruin of his soul.
18:7. A fool’s mouth [is] his destruction, and his lips [are] the snare of his soul.
A fool' s mouth [is] his destruction, and his lips [are] the snare of his soul:

18:7 Язык глупого гибель для него, и уста его сеть для души его.
[18:8] [Ленивого низлагает страх, а души женоподобные будут голодать.]
18:7
στόμα στομα mouth; edge
ἄφρονος αφρων senseless
συντριβὴ συντριβη he; him
τὰ ο the
δὲ δε though; while
χείλη χειλος lip; shore
αὐτοῦ αυτος he; him
παγὶς παγις trap
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
18:7
פִּֽי־ pˈî- פֶּה mouth
כְ֭סִיל ˈḵsîl כְּסִיל insolent
מְחִתָּה־ mᵊḥittā- מְחִתָּה terror
לֹ֑ו lˈô לְ to
וּ֝ ˈû וְ and
שְׂפָתָ֗יו śᵊfāṯˈāʸw שָׂפָה lip
מֹוקֵ֥שׁ môqˌēš מֹוקֵשׁ bait
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
18:7. os stulti contritio eius et labia illius ruina animae eius
The mouth of a fool is his destruction: and his lips are the ruin of his soul.
18:7. The mouth of the foolish is his destruction, and his own lips are the ruin of his soul.
18:7. A fool’s mouth [is] his destruction, and his lips [are] the snare of his soul.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: his destruction: Pro 10:8, Pro 10:14, Pro 12:13, Pro 13:3; Ecc 10:11-14
his lips: Pro 6:2; Jdg 11:35; 1Sam. 14:24-46; Mar 6:23-28; Act 23:14-22
Carl Friedrich Keil and Franz Delitzsch
18:7
7 The mouth of the fool is to him destruction,
And his lips are a snare to his soul.
As Prov 18:6 corresponds to Prov 17:27 of the foregoing group, so this Prov 18:7 corresponds to Prov 17:28. Regarding מחתּה־לּו, vid., Prov 13:3. Instead of פי כּסיל, is to be written פּי־כסיל, according to Torath Emeth, p. 40, Cod. 1294, and old editions.
John Gill
18:7 A fool's mouth is his destruction,.... The cause of it; for his contentions, and quarrels, and evil speaking, lawsuits are commenced against him, which bring ruin upon himself and his family now; as well as for his idle and wicked words he will be condemned hereafter, Mt 12:35; there is a world of iniquity in the mouth and tongue of a wicked man, which bring destruction upon himself and others, Jas 3:6;
and his lips are the snare of his soul; from speaking in his own defence, he says things which should not be said, and by which he is entangled yet more and more; he is caught by his own words and condemned by them; or his loquacity, in which he delights, is a snare unto him to say things which neither become him, nor are for his advantage, but the contrary; see Prov 12:13.
18:818:8: Զվատ կործանէ երկեւղ. անձինք կանացեաց քաղցիցեն[8131]։ [8131] Ոմանք. Եւ անձինք կանանցեաց։
8 Վատին կործանում է վախը, իսկ կնաբարոյ անձինք պիտի քաղցի մատնուեն:
8 Քսու մարդուն խօսքերը քաղցր պատառներու պէս են Ու անոնք մինչեւ փորին շտեմարանները կ’իջնեն։
[272]Զվատ կործանէ երկեւղ. անձինք կանացեաց քաղցիցեն:

18:8: Զվատ կործանէ երկեւղ. անձինք կանացեաց քաղցիցեն[8131]։
[8131] Ոմանք. Եւ անձինք կանանցեաց։
8 Վատին կործանում է վախը, իսկ կնաբարոյ անձինք պիտի քաղցի մատնուեն:
8 Քսու մարդուն խօսքերը քաղցր պատառներու պէս են Ու անոնք մինչեւ փորին շտեմարանները կ’իջնեն։
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18:818:9 Слова наушника как лакомства, и они входят во внутренность чрева.
18:8 ὀκνηροὺς οκνηρος lazy καταβάλλει καταβαλλω cast down; lay down φόβος φοβος fear; awe ψυχαὶ ψυχη soul δὲ δε though; while ἀνδρογύνων ανδρογυνος hungry
18:8 דִּבְרֵ֣י divrˈê דָּבָר word נִ֭רְגָּן ˈnirgon רגן grumble כְּ kᵊ כְּ as מִֽתְלַהֲמִ֑ים mˈiṯlahᵃmˈîm להם swallow וְ֝ ˈw וְ and הֵ֗ם hˈēm הֵם they יָרְד֥וּ yārᵊḏˌû ירד descend חַדְרֵי־ ḥaḏrê- חֶדֶר room בָֽטֶן׃ vˈāṭen בֶּטֶן belly
18:8. verba bilinguis quasi simplicia et ipsa perveniunt usque ad interiora ventrisThe words of the double tongued are as if they were harmless: and they reach even to the inner parts of the bowels. Fear casteth down the slothful: and the souls of the effeminate shall be hungry.
8. The words of a whisperer are as dainty, morsels, and they go down into the innermost parts of the belly.
18:8. The words of the double-tongued seem simple. And they reach even to the interior of the gut. Fear casts down the lazy, but the souls of the effeminate shall go hungry.
18:8. The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly.
The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly:

18:9 Слова наушника как лакомства, и они входят во внутренность чрева.
18:8
ὀκνηροὺς οκνηρος lazy
καταβάλλει καταβαλλω cast down; lay down
φόβος φοβος fear; awe
ψυχαὶ ψυχη soul
δὲ δε though; while
ἀνδρογύνων ανδρογυνος hungry
18:8
דִּבְרֵ֣י divrˈê דָּבָר word
נִ֭רְגָּן ˈnirgon רגן grumble
כְּ kᵊ כְּ as
מִֽתְלַהֲמִ֑ים mˈiṯlahᵃmˈîm להם swallow
וְ֝ ˈw וְ and
הֵ֗ם hˈēm הֵם they
יָרְד֥וּ yārᵊḏˌû ירד descend
חַדְרֵי־ ḥaḏrê- חֶדֶר room
בָֽטֶן׃ vˈāṭen בֶּטֶן belly
18:8. verba bilinguis quasi simplicia et ipsa perveniunt usque ad interiora ventris
The words of the double tongued are as if they were harmless: and they reach even to the inner parts of the bowels. Fear casteth down the slothful: and the souls of the effeminate shall be hungry.
18:8. The words of the double-tongued seem simple. And they reach even to the interior of the gut. Fear casts down the lazy, but the souls of the effeminate shall go hungry.
18:8. The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
Tale-bearers are those who secretly carry stories from house to house, which perhaps have some truth in them, but are secrets not fit to be told, or are basely misrepresented, and false colours put upon them, and are all told with design to blast men's reputation, to break their friendship, to make mischief between relations and neighbours, and set them at variance. Now the words of such are here said to be, 1. Like as when men are wounded (so the margin reads it); they pretend to be very much affected with the miscarriages of such and such, and to be in pain for them, and pretend that it is with the greatest grief and reluctance imaginable that they speak of them. They look as if they themselves were wounded by it, whereas really they rejoice in iniquity, are fond of the story, and tell it with pride and pleasure. Thus their words seem; but they go down as poison into the innermost parts of the belly, the pill being thus gilded, thus sugared. 2. As wounds (so the text reads it), as deep wounds, deadly wounds, wounds in the innermost parts of the belly; the venter medius vel infimus--the middle or lower belly, the thorax or the abdomen, in either of which wounds are mortal. The words of the tale-bearer wound him of whom they are spoken, his credit and interest, and him to whom they are spoken, his love and charity. They occasion sin to him, which is a wound to the conscience. Perhaps he seems to slight them, but they would insensibly, by alienating his affections from one he ought to love.
Adam Clarke: Commentary on the Bible - 1831
18:8: The words of a tale-bearer - דברי נרגן dibrey nirgan, "the words of the whisperer," the busy-body, the busy, meddling croaker. Verba bilinguis, "the words of the double-tongued." - Vulgate. The wordes of the twisel tunge - Old MS. Bible. "The words of a slanderer." - Coverdale.
The words of a deceiver, the fair-spoken, deeply-malicious man, though they appear soft and gracious, are wounds deeply injurious.
The original word is כמתלהמים kemithlahamim; they are as soft or simple, or undesigning. But Schultens gives another meaning. He observes that lahamah in Arabic signifies to "swallow down quickly or greedily." Such words are like dainties, eagerly swallowed, because inviting to the taste; like gingerbread, apparently gilded over, though with Dutch leaf, which is a preparation of copper; or sweetmeats powdered over with red candied seeds, which are thus formed by red lead; both deeply ruinous to the tender bowels of the poor little innocents, but, because of their sweetness and inviting color, greedily swallowed down. This makes a good reading, and agrees with the latter clause of the verse, "they go down into the innermost parts of the belly."
Albert Barnes: Notes on the Bible - 1834
18:8
Wounds - The word so rendered occurs here and in Pro 26:22 only. Others render it "dainties," and take the verse to describe the avidity with which people swallow in tales of scandal. They find their way to the innermost recesses of man's nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: words: Pro 12:18, Pro 16:28, Pro 26:20-22; Lev 19:16; Psa 52:2, Psa 64:3, Psa 64:4
talebearer: or, whisperer
as wounds: or, like as when men are wounded
innermost parts: Heb. chambers
Carl Friedrich Keil and Franz Delitzsch
18:8
A pair of proverbs regarding the flatterer and the slothful:
8 The words of the flatter are as dainty morsels,
And they glide down into the innermost parts.
An "analogy, with an epexegesis in the second member" (Fl.), which is repeated in Prov 26:22. Ewald, Bertheau, Hitzig, and others, are constrained to interpret המו as introducing a contrast, and in this sense they give to מתלהמים all kinds of unwarrantable meanings. Ewald translates: a burning (להם, cogn. להב), and offers next: as whispering (להם, cogn. רעם, נהם); Ch. B. Michaelis, Bertheau, and others: as sporting (להם, cogn. להה); Hitzig: like soft airs (להם, cogn. Arab. hillam, flaccus, laxus). All these interpretations are without support. The word להם has none of all these significations; it means, as the Arab. lahima warrants, deglutire. But Bttcher's explanation also: "as swallowed down, because spoken with reserve," proceeds, like those others, from the supposed syntactically fine yet false supposition, that 8b is an antithetic "dennoch" [tamen]. In that case the poet would have written והם ירדים (cf. והוא, as the beginning of a conditional clause, Prov 3:29; Prov 23:3). But והוא, והם, with the finite following, introduces neither here nor at Deut 33:3; Judg 20:34; Ps 95:10, cf. Gen 43:23, a conditional clause. Thus 8b continues the clause 8a by one standing on the same line; and thus we do not need to invent a meaning for כמתלהמים, which forms a contrast to the penetrating into the innermost parts. The relation of the parts of the proverb is rightly given by Luther:
The words of the slanderer are stripes,
And they go through the heart of one.
He interprets להם as transposed from הלם (Rashi and others); but stripes cannot be called מתלהמים - they are called, 6b, מהלמות. This interpretation of the word has always more support than that of Symmachus: ὡς ἀκέραιοι; Jerome: quasi simplicia; Aquila, xxvi. 22: γοητικοί; which last, as also that of Capellus, Clericus, and Schultens: quasi numine quodam afflata, seems to support itself on the Arab. âhm iv. inspirare. But in reality âhm does not mean afflare; it means deglutire, and nothing else. The Jewish lexicographers offer nothing worth considering; Kimchi's חלקים, according to which the Venet. translates μαλθακιζόμενοι, is fanciful; for the Talm. הלם, striking = hitting, suitable, standing well, furnishes no transition to "smooth" and "soft." Immanuel compares âhm = בלע; and Schultens, who is followed by Gesenius and others, has already, with perfect correctness, explained: tanquam quae avidissime inglutiantur. Thus also Fleischer: things which offer themselves to be eagerly gulped down, or which let themselves be thus swallowed. But in this way can one be truly just to the Hithpa.? The Arab. âlthm (stronger form, âltkm, according to which van Dyk translates mthl uḳam ḥlwt, like sweet morsels) means to swallow into oneself, which is not here appropriate. The Hithpa. will thus have here a passive signification: things which are greedily swallowed. Regarding נרגּן from רגן, vid., at Prov 16:28. המו refers to the words of the flatterer, and is emphatic, equivalent to aeque illa, etiam illa, or illa ipsa. ירד is here connected with the obj. accus. (cf. Prov 1:12) instead of with אל, Prov 7:27. חדרי, penetralia, we had already at Prov 7:27; the root-word is (Arab.) khdr, to seclude, to conceal, different from ḥdr, demittere, and ḥkhr (cogn. חזר), to finish, circumire. בּטן is the inner part of the body with reference to the organs lying there, which mediate not only the life of the body, but also that of the mind - in general, the internal part of the personality. The lxx does not translate this proverb, but has in its stead Prov 19:15, in a different version, however, from that it gives there; the Syr. and the Targ. have thereby been drawn away from the Hebr. text.
Geneva 1599
18:8 The words of a talebearer [are] as wounds, and they go down into the (f) innermost parts of the belly.
(f) They are soon believed and enter most deeply.
John Gill
18:8 The words of a talebearer are as wounds,.... Or rather they are wounds; they wound the credit and reputation of the person of whom the tale is told; they wound the person to whom it is told, and destroy his love and affection to his friend; and in the issue they wound, hurt, and ruin the talebearer himself. Or, they are "as of those that are wounded" (m); they pretend to be affected with the case they tell, and to be grieved for the failings and infirmities of those they are secretly exposing, when at the same time they rejoice at them: or, they are "secret" hidden ones, as Aben Ezra interprets it; they are spoken secretly, and wound secretly, in a backbiting way: or, they are "smooth" or flattering (n), as Kimchi; they are smoother than oil, and glide easily into the minds of others: rather, "are greedily swallowed down" (o), as the word in the Arabic language signifies; as Schultens has shown, and so renders it. Hence it follows:
and they go down into the innermost parts of the belly; go down pleasantly, and sink deep into the hearts of those to whom they are told; where they have a place and remain, both to the injury of the persons that receive them, and of them of whom they are told; and, though pleasing at first, they are as wounds in the inner parts, which are mortal.
(m) "similia sunt verbis eorum, qui saepenumero contusi sunt", Junius & Tremellius; "ut contusorum", Cocceius. (n) "Ut lenientia", Montanus; "velut blanda", Vatablus, Mercerus, Gejerus; "quasi blandientia", Schmidt, so Ben Melech. (o) "Tanquam avide deglutita crustula", Schultens.
John Wesley
18:8 They go - They wound mortally.
Robert Jamieson, A. R. Fausset and David Brown
18:8 (Compare Prov 16:28).
as wounds--not sustained by the Hebrew; better, as "sweet morsels," which men gladly swallow.
innermost . . . belly--the mind, or heart (compare Prov 20:27-30; Ps 22:14).
18:918:9: Որ զանձն իւր ո՛չ բժշկէ ՚ի գործս իւր, եղբա՛յր է նա ա՛յնորիկ՝ որ անձին առնիցէ[8132]։ [8132] Ոմանք. Եղբայր է այնորիկ որ ժանտացուցանէ զանձն իւր։
9 Ով իր հոգին չի բուժում իր գործով, նա իրեն ապականողի եղբայրն է:
9 Ան որ իր գործին մէջ թոյլ է, Շռայլ մարդուն եղբայրն է։
Որ զանձն իւր ոչ բժշկէ ի գործս իւր, եղբայր է նա այնորիկ` որ անձին առնիցէ:

18:9: Որ զանձն իւր ո՛չ բժշկէ ՚ի գործս իւր, եղբա՛յր է նա ա՛յնորիկ՝ որ անձին առնիցէ[8132]։
[8132] Ոմանք. Եղբայր է այնորիկ որ ժանտացուցանէ զանձն իւր։
9 Ով իր հոգին չի բուժում իր գործով, նա իրեն ապականողի եղբայրն է:
9 Ան որ իր գործին մէջ թոյլ է, Շռայլ մարդուն եղբայրն է։
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18:918:10 Нерадивый в работе своей брат расточителю.
18:9 ὁ ο the μὴ μη not ἰώμενος ιαομαι heal ἑαυτὸν εαυτου of himself; his own ἐν εν in τοῖς ο the ἔργοις εργον work αὐτοῦ αυτος he; him ἀδελφός αδελφος brother ἐστιν ειμι be τοῦ ο the λυμαινομένου λυμαινομαι ravage ἑαυτόν εαυτου of himself; his own
18:9 גַּ֭ם ˈgam גַּם even מִתְרַפֶּ֣ה miṯrappˈeh רפה be slack בִ vi בְּ in מְלַאכְתֹּ֑ו mᵊlaḵtˈô מְלֶאכֶת work אָ֥ח ʔˌāḥ אָח brother ה֝֗וּא ˈhˈû הוּא he לְ lᵊ לְ to בַ֣עַל vˈaʕal בַּעַל lord, baal מַשְׁחִֽית׃ mašḥˈîṯ מַשְׁחִית destruction
18:9. qui mollis et dissolutus est in opere suo frater est sua opera dissipantisHe that is loose and slack in his work, is the brother of him that wasteth his own works.
9. He also that is slack in his work is brother to him that is a destroyer.
18:9. Whoever is dissolute and slack in his work is the brother of him who wastes his own works.
18:9. He also that is slothful in his work is brother to him that is a great waster.
He also that is slothful in his work is brother to him that is a great waster:

18:10 Нерадивый в работе своей брат расточителю.
18:9
ο the
μὴ μη not
ἰώμενος ιαομαι heal
ἑαυτὸν εαυτου of himself; his own
ἐν εν in
τοῖς ο the
ἔργοις εργον work
αὐτοῦ αυτος he; him
ἀδελφός αδελφος brother
ἐστιν ειμι be
τοῦ ο the
λυμαινομένου λυμαινομαι ravage
ἑαυτόν εαυτου of himself; his own
18:9
גַּ֭ם ˈgam גַּם even
מִתְרַפֶּ֣ה miṯrappˈeh רפה be slack
בִ vi בְּ in
מְלַאכְתֹּ֑ו mᵊlaḵtˈô מְלֶאכֶת work
אָ֥ח ʔˌāḥ אָח brother
ה֝֗וּא ˈhˈû הוּא he
לְ lᵊ לְ to
בַ֣עַל vˈaʕal בַּעַל lord, baal
מַשְׁחִֽית׃ mašḥˈîṯ מַשְׁחִית destruction
18:9. qui mollis et dissolutus est in opere suo frater est sua opera dissipantis
He that is loose and slack in his work, is the brother of him that wasteth his own works.
18:9. Whoever is dissolute and slack in his work is the brother of him who wastes his own works.
18:9. He also that is slothful in his work is brother to him that is a great waster.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Folly and Pride Exposed.
9 He also that is slothful in his work is brother to him that is a great waster.
Note, 1. Prodigality is very bad husbandry. Those are not only justly branded as fools among men, but will give an uncomfortable account to God of the talents they are entrusted with, who are wasters of their estates, who live above what they have, spend and give more than they can afford, and so, in effect, throw away what they have, and suffer it to run to waste. 2. Idleness is no better. He that is remiss in his work, whose hands hang down (so the word signifies), that stands, as we may, with his thumbs in his mouth, that neglects his business, does it not at all, or as if he did it not, he is own brother to him that is a prodigal, that is, he is as much a fool and in as sure and ready a way to poverty; one scatters what he has, the other lets it run through his fingers. The observation is too true in the affairs of religion; he that is trifling and careless in praying and hearing is brother to him that does not pray or hear at all; and omissions of duty and in duty are as fatal to the soul as commissions of sin.
Adam Clarke: Commentary on the Bible - 1831
18:9: He also that is slothful - A slothful man neglects his work, and the materials go to ruin: the master, he destroys the materials. They are both destroyers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: that is slothful: Pro 10:4, Pro 23:20, Pro 23:21, Pro 24:30-34; Mat 25:26; Rom 12:11; Heb 6:12
is brother: Pro 28:24; Job 30:29; Luk 15:13, Luk 15:14, Luk 16:1, Luk 16:2
Proverbs 18:10
Carl Friedrich Keil and Franz Delitzsch
18:9
9 He also who showeth himself slothful in his business,
Is a brother to him who proceedeth to destroy.
The Hithpa. התרפּה signifies here, as at Prov 24:10, to show oneself slack, lazy, negligent. מלאכה is properly a commission for another, as a king has a messenger, ambassador, commissioner to execute it; here, any business, whether an undertaking in commission from another, or a matter one engages in for himself. He who shows himself slack therein, produces in his way, viz., by negligence, destruction, as truly as the בּעל משׁחית, who does it directly by his conduct. Thus one is named, who is called, or who has his own delight in it, to destroy or overthrow. Jerome, incorrectly limiting: sua opera dissipantis. Hitzig well compares Mt 12:30. In the variation, Prov 28:24, the destroyer is called אישׁ משׁחית, the connection of the words being adject.; on the contrary, the connection of בעל משׁחית is genit. (cf. Prov 22:24; Prov 23:2, etc.), for משׁחית as frequently means that which destroys = destruction. Von Hofmann (Schriftbew. ii. 2, 403) understands 'אישׁ מ of the street robber, 'בעל מ of the captain of robbers; but the designation for the latter must be 'שׂר מ, though at 3Kings 11:24 he is called by the name שׂר גּדוּד. The form of the word in the proverb here is more original than at 38:24. There חבר [companion] is used, here אח [brother], a general Semitic name of him who, or of that which, is in any way related to another, cf. Job 30:29. Fleischer compares the Arab. proverb: âlshbht âkht alkhṭyât, scepticism is the sister of sin.
John Gill
18:9 He also that is slothful in his work,.... Remiss in it; hangs down his hands, and does not care to make use of them, but neglects his business:
is brother to him that is a great waster: a prodigal man, who spends his substance in riotous living: the sluggard and the prodigal are brethren in iniquity; for, though they take different courses, they are both sinful, and issue in the same manner; both bring to poverty and want. Or, "brother to a master that wastes" (p); a slothful servant and a wasteful master are near akin, and come into the same class and circumstances. Jarchi interprets it,
"he that separateth from the law, though a disciple of a wise man, is a brother to Satan;''
whose name is Apollyon, the waster and destroyer. A man that is slothful in spiritual things, though a professor of religion, and has a place in the house of God, is brother to him that is a waster and persecutor of it; see Mt 12:30.
(p) "domino devaststionis", Gejerus; "domino dissipanti", Mercerus.
John Wesley
18:9 Is brother - Though they take several paths, yet both come to one end.
Robert Jamieson, A. R. Fausset and David Brown
18:9 One by failing to get, the other by wasting wealth, grows poor.
waster--literally, "master of washing," a prodigal.
18:1018:10: ՚Ի մեծութենէ զօրութեան յայտնի՛ է անուն Տեառն. եւ առ նա ընթացեալ արդարոց բարձրանան[8133]։ [8133] Ոմանք. Ընթացեալ արդարք բարձ՛՛։
10 Տիրոջ անունը յայտնի է նրա զօրութեան մեծութիւնից, եւ դէպի նա ընթացող արդարները բարձրանում են:
10 Տէրոջը անունը ամուր աշտարակ է, Արդարը անոր կը դիմէ ու ապահով ապաստանարան կ’ունենայ։
Ի մեծութենէ զօրութեան յայտնի է անուն Տեառն. եւ առ նա ընթացեալ արդարոց բարձրանան:

18:10: ՚Ի մեծութենէ զօրութեան յայտնի՛ է անուն Տեառն. եւ առ նա ընթացեալ արդարոց բարձրանան[8133]։
[8133] Ոմանք. Ընթացեալ արդարք բարձ՛՛։
10 Տիրոջ անունը յայտնի է նրա զօրութեան մեծութիւնից, եւ դէպի նա ընթացող արդարները բարձրանում են:
10 Տէրոջը անունը ամուր աշտարակ է, Արդարը անոր կը դիմէ ու ապահով ապաստանարան կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:11 Имя Господа крепкая башня: убегает в нее праведник и безопасен.
18:10 ἐκ εκ from; out of μεγαλωσύνης μεγαλωσυνη greatness ἰσχύος ισχυς force ὄνομα ονομα name; notable κυρίου κυριος lord; master αὐτῷ αυτος he; him δὲ δε though; while προσδραμόντες προστρεχω run to / forth δίκαιοι δικαιος right; just ὑψοῦνται υψοω elevate; lift up
18:10 מִגְדַּל־ miḡdal- מִגְדָּל tower עֹ֖ז ʕˌōz עֹז power שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בֹּֽו־ bˈô- בְּ in יָר֖וּץ yārˌûṣ רוץ run צַדִּ֣יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and נִשְׂגָּֽב׃ niśgˈāv שׂגב be high
18:10. turris fortissima nomen Domini ad ipsum currit iustus et exaltabiturThe name of the Lord is a strong tower: the just runneth to it, and shall be exalted.
10. The name of the LORD is a strong tower: the righteous runneth into it, and is safe.
18:10. The name of the Lord is very strong tower. The just one rushes to it, and he shall be exalted.
18:10. The name of the LORD [is] a strong tower: the righteous runneth into it, and is safe.
The name of the LORD [is] a strong tower: the righteous runneth into it, and is safe:

18:11 Имя Господа крепкая башня: убегает в нее праведник и безопасен.
18:10
ἐκ εκ from; out of
μεγαλωσύνης μεγαλωσυνη greatness
ἰσχύος ισχυς force
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
αὐτῷ αυτος he; him
δὲ δε though; while
προσδραμόντες προστρεχω run to / forth
δίκαιοι δικαιος right; just
ὑψοῦνται υψοω elevate; lift up
18:10
מִגְדַּל־ miḡdal- מִגְדָּל tower
עֹ֖ז ʕˌōz עֹז power
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בֹּֽו־ bˈô- בְּ in
יָר֖וּץ yārˌûṣ רוץ run
צַדִּ֣יק ṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
נִשְׂגָּֽב׃ niśgˈāv שׂגב be high
18:10. turris fortissima nomen Domini ad ipsum currit iustus et exaltabitur
The name of the Lord is a strong tower: the just runneth to it, and shall be exalted.
18:10. The name of the Lord is very strong tower. The just one rushes to it, and he shall be exalted.
18:10. The name of the LORD [is] a strong tower: the righteous runneth into it, and is safe.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 The name of the LORD is a strong tower: the righteous runneth into it, and is safe.
Here is, 1. God's sufficiency for the saints: His name is a strong tower for them, in which they may take rest when they are weary and take sanctuary when they are pursued, where they may be lifted up above their enemies and fortified against them. There is enough in God, and in the discoveries which he has made of himself to us, to make us easy at all times. The wealth laid up in this tower is enough to enrich them, to be a continual feast and a continuing treasure to them. The strength of this tower is enough to protect them; the name of the Lord is all that whereby he has made himself known as God, and our God, not only his titles and attributes, but his covenant and all the promises of it; these make up a tower, a strong tower, impenetrable, impregnable, for all God's people. 2. The saints' security in God. It is a strong tower to those who know how to make use of it as such. The righteous, by faith and prayer, devotion towards God and dependence on him, run into it, as their city of refuge. Having made sure their interest in God's name, they take the comfort and benefit of it; they go out of themselves, retire from the world, live above, dwell in God and God in them, and so they are safe, they think themselves so, and they shall find themselves so.
Adam Clarke: Commentary on the Bible - 1831
18:10: The name of the Lord is a strong tower - The name of the Lord may be taken for the Lord himself; he is a strong tower, a refuge, and place of complete safety, to all that trust in him. What a strong fortress is to the besieged, the like is God to his persecuted, tempted, afflicted followers.
Albert Barnes: Notes on the Bible - 1834
18:10: Safe - literally, as in the margin i. e., is exalted. Compare Psa 18:2, Psa 18:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: name: Gen 17:1; Exo 3:13-15, Exo 6:3, Exo 34:5-7; Isa 9:6, Isa 57:15; Jer 23:6; Mat 1:23; Rev 1:8
a strong: Sa2 22:3, Sa2 22:51; Psa 18:2, Psa 27:1, Psa 61:3, Psa 61:4, Psa 91:2, Psa 144:2; Isa 26:4
the righteous: Gen 32:11, Gen 32:28, Gen 32:29; Sa1 30:6; Sa2 22:45-47; Psa 56:3, Psa 56:4
safe: Heb. set aloft, Psa 91:14; Hab 3:19
Proverbs 18:11
Carl Friedrich Keil and Franz Delitzsch
18:10
Two proverbs, of the fortress of faith, and of the fortress of presumption:
10 A strong tower is the name of Jahve;
The righteous runneth into it, and is high.
The name of Jahve is the Revelation of God, and the God of Revelation Himself, the creative and historical Revelation, and who is always continually revealing Himself; His name is His nature representing itself, and therefore capable of being described and named, before all the Tetragramm, as the Anagramm of the overruling and inworking historical being of God, as the Chiffre of His free and all-powerful government in grace and truth, as the self-naming of God the Saviour. This name, which is afterwards interwoven in the name Jesus, is מגדּל־עז (Ps 61:4), a strong high tower bidding defiance to every hostile assault. Into this the righteous runneth, to hide himself behind its walls, and is thus lifted (perf. consec.) high above all danger (cf. ישׂגּב, Prov 29:25). רוּץ אל means, Job 15:26, to run against anything, רוץ, seq. acc., to invest, blockade anything, רוץ בּ, to hasten within; Hitzig's conjecture, ירוּם riseth up high, instead of ירוּץ, is a freak. רוץ בּ is speedily בוא בּ, the idea the same as Ps 27:5; Ps 31:21.
Geneva 1599
18:10 The name of the LORD [is] a strong tower: the righteous runneth (g) into it, and is safe.
(g) He shows the refuge of the godly against all trouble.
John Gill
18:10 The name of the Lord is a strong tower,.... By "the name of the Lord" may be meant, either the attributes and perfections of God, by which he is made known, and which are the strength and security of his people; his goodness, grace, and mercy, are their defence; his favour encompasses them about, as a shield; his justice protects them from all injuries and insults; his truth and faithfulness preserve them; they are kept by his power, as in a garrison; and his unchangeableness is a reason why they are not consumed: or else the Lord himself; his name is put for himself, Ps 20:1; and may be well interpreted of the Messiah, as it is by the ancient Jew, (q); in and by whom God is manifested unto men as the God of grace; in whom he proclaims his name, a God gracious and merciful; whose name is in him, and who has the same nature and perfections with him; his name is Jehovah, our righteousness; Immanuel, God with us; the mighty God, and Prince of peace; and who is called Jesus, because he saves his people from their sins, and so is their security from eternal destruction. What a strong tower is to them that are within it, against an enemy without, that is the power, strength, and might of Christ to his people; as a divine Person, he is strong and mighty, the most mighty, the Almighty; as man, he is the man of God's right hand, made strong for himself and us; as Mediator, he has all power in heaven and earth: in him is everlasting strength for his people; he is their Betzer, their fortified place, or city of refuge, to flee unto on all occasions; he is the strong hold, whither prisoners of hope are directed to turn to; he is their place of defence, and the munition of rocks; a strong tower, inexpugnable; so deeply founded, no enemy can work under it; and plant a mine to blow it up; so highly built; no scaling ladders can reach it; so fortified, no cannon balls can break through it, or demolish any of its walls and bulwarks, which are his salvation; the gates of hell cannot prevail against it; it is not to be taken by storm, or by the most violent attack of the whole posse of men and devils;
the righteous runneth into it; not self-righteous persons, they run from Christ and his righteousness, not to him and that; but such who see their own righteousness will not justify them; who indeed are sinners, know and acknowledge themselves to be such; as sinners go to Christ, who, as such, receives them; and these are righteous through the righteousness of Christ imputed to them, and live soberly, righteously, and godly: and it is the continual business or employment of their faith to betake themselves to Christ upon all occasions; they are continually coming to him, and exercising faith upon him, as the Lord their righteousness, which is meant by "running" to him; this supposes knowledge of him, as the strong tower and city of refuge; of the way unto him, and of the reception by him which may be expected; it supposes a principle of spiritual life, and some degree of spiritual strength; a sense of danger or of want in themselves, and of safety and fulness in Christ; it is expressive of haste, readiness, and cheerfulness, and is owing to the drawings of efficacious grace;
and such an one that thus runs
is safe; from the avenging justice of God; from the curse and condemnation of the law; from sin, and all its dreadful consequences; from Satan, and all spiritual enemies; from wrath to come, hell, and the second death: or is "set aloft" (r); is on high; for this tower, as it is a strong one, it is a high one; a rock of refuge, higher than men, or angels, or heaven itself; and such who are in it are out of the reach of all danger and every enemy.
(q) Midrash Tillim in Psal. xviii. 50. fol. 18. 1. (r) "et exaltabitur", V. L. Pagninus, Montanus, Gejerus; "erit in loco alto et tuto", Vatablus; "et exaltatur", Michaelis; "in celsoque aget", Schultens.
John Wesley
18:10 The name - The Lord, as he hath revealed himself in his works, and in his word by his promises.
Robert Jamieson, A. R. Fausset and David Brown
18:10 name of the Lord--manifested perfections (Ps 8:1; Ps 20:2), as faithfulness, power, mercy, &c., on which men rely.
is safe--literally, "set on high, out of danger" (Ps 18:2; Ps 91:4).
18:1118:11: Ստացուածք առն մեծատան քաղա՛ք ամուր եւ փառք նորա մեծապէս հովանի ունին։
11 Մեծատուն մարդու հարստութիւնն ամուր քաղաք է նրա համար, եւ նրա փառքը մեծ հովանի ունի:
11 Հարուստին ստացուածքը իր ամուր քաղաքն է Ու անոր երեւակայութեանը մէջ բարձր բերդի պէս է։
Ստացուածք առն մեծատան քաղաք ամուր, եւ փառք նորա մեծապէս հովանի ունին:

18:11: Ստացուածք առն մեծատան քաղա՛ք ամուր եւ փառք նորա մեծապէս հովանի ունին։
11 Մեծատուն մարդու հարստութիւնն ամուր քաղաք է նրա համար, եւ նրա փառքը մեծ հովանի ունի:
11 Հարուստին ստացուածքը իր ամուր քաղաքն է Ու անոր երեւակայութեանը մէջ բարձր բերդի պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:12 Имение богатого крепкий город его, и как высокая ограда в его воображении.
18:11 ὕπαρξις υπαρξις belonging πλουσίου πλουσιος rich ἀνδρὸς ανηρ man; husband πόλις πολις city ὀχυρά οχυρος the δὲ δε though; while δόξα δοξα glory αὐτῆς αυτος he; him μέγα μεγας great; loud ἐπισκιάζει επισκιαζω overshadow
18:11 הֹ֣ון hˈôn הֹון abundance עָ֭שִׁיר ˈʕāšîr עָשִׁיר rich קִרְיַ֣ת qiryˈaṯ קִרְיָה town עֻזֹּ֑ו ʕuzzˈô עֹז power וּ û וְ and כְ ḵᵊ כְּ as חֹומָ֥ה ḥômˌā חֹומָה wall נִ֝שְׂגָּבָ֗ה ˈniśgāvˈā שׂגב be high בְּ bᵊ בְּ in מַשְׂכִּיתֹֽו׃ maśkîṯˈô מַשְׂכִּית figure
18:11. substantia divitis urbs roboris eius et quasi murus validus circumdans eumThe substance of the rich man is the city of his strength, and as a strong wall compassing him about.
11. The rich man’s wealth is his strong city, and as an high wall in his own imagination.
18:11. The substance of the wealthy is the city of his strength, and it is like a strong wall encircling him.
18:11. The rich man’s wealth [is] his strong city, and as an high wall in his own conceit.
The rich man' s wealth [is] his strong city, and as an high wall in his own conceit:

18:12 Имение богатого крепкий город его, и как высокая ограда в его воображении.
18:11
ὕπαρξις υπαρξις belonging
πλουσίου πλουσιος rich
ἀνδρὸς ανηρ man; husband
πόλις πολις city
ὀχυρά οχυρος the
δὲ δε though; while
δόξα δοξα glory
αὐτῆς αυτος he; him
μέγα μεγας great; loud
ἐπισκιάζει επισκιαζω overshadow
18:11
הֹ֣ון hˈôn הֹון abundance
עָ֭שִׁיר ˈʕāšîr עָשִׁיר rich
קִרְיַ֣ת qiryˈaṯ קִרְיָה town
עֻזֹּ֑ו ʕuzzˈô עֹז power
וּ û וְ and
כְ ḵᵊ כְּ as
חֹומָ֥ה ḥômˌā חֹומָה wall
נִ֝שְׂגָּבָ֗ה ˈniśgāvˈā שׂגב be high
בְּ bᵊ בְּ in
מַשְׂכִּיתֹֽו׃ maśkîṯˈô מַשְׂכִּית figure
18:11. substantia divitis urbs roboris eius et quasi murus validus circumdans eum
The substance of the rich man is the city of his strength, and as a strong wall compassing him about.
18:11. The substance of the wealthy is the city of his strength, and it is like a strong wall encircling him.
18:11. The rich man’s wealth [is] his strong city, and as an high wall in his own conceit.
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
11-17: Указывается с одной стороны на непоколебимую твердыню имени Иеговы, как несомненного оплота для надеющихся на Него (ст. 11), с другой стороны - на обманчивость, призрачность надежд богатого на помощь богатства (ст. 12); если в X:15: говорилось о том горделивом приподнятом самомнении, какое внушает Богу обладание богатством - в противоположность угнетенному состоянию духа бедняка, то здесь (ст. 12; евр. 11) говорится о ничтожестве надежд богача, как факт опыта (правильно передает русск. перев - синод. и Архим. Макария - евр. бемаскито - "в его воображении". Принятый текст LXX и Vulg. не выдерживают этого значения). Ст. 13: сн. XVI:18: и XV:33. Указываемый в ст. 14: признак глупца - манера отвечать, не выслушав вопроса, - считался у древнееврейских мудрецов весьма типичным дли человека глупого и необразованного, тогда как противоположное свойство признавалось признаком ученого и мудрого (Сир XI:8; Мишна, Авот, V, 7). По ст. 15: дух человека может быть и источником силы, мужества для всего существа человека, но также - при унынии - источником слабости (по евр. т. в первой половине стиха руах, "дух", муж. р., а во второй - женск.). В ст. 16: (евр. 15) заключается указание на то, что учение мудрости, прежде всего, самая Тора, преподавалось всегда устно, и от степени внимания ученика зависела мера научения его мудрости (ср. XV:31; Авот VI, 5). Ст. 17: отмечает типичную черту восточных нравов, согласно которым без подарка нельзя ни представиться высшему лицу, ни выиграть дело в суде (ср. XIX:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 The rich man's wealth is his strong city, and as an high wall in his own conceit.
Having described the firm and faithful defence of the righteous man (v. 10), Solomon here shows what is the false and deceitful defence of the rich man, that has his portion and treasure in the things of this world, and sets his heart upon them. His wealth is as much his confidence, and he expects as much from it, as a godly man from his God. See, 1. How he supports himself. He makes his wealth his city, where he dwells, where he rules, with a great deal of self-complacency, as if he had a whole city under his command. It is his strong city, in which he intrenches himself, and then sets danger at defiance, as if nothing could hurt him. His scales are his pride; his wealth is his wall in which he encloses himself, and he thinks it a high wall, which cannot be scaled or got over, Job xxxi. 24; Rev. xviii. 7. 2. How herein he cheats himself. It is a strong city, and a high wall, but it is so only in his own conceit; it will not prove to be really so, but like the house built on the sand, which will fail the builder when he most needs it.
Adam Clarke: Commentary on the Bible - 1831
18:11: The rich man's wealth - See Pro 10:15.
Albert Barnes: Notes on the Bible - 1834
18:11: What the name of the Lord is to the righteous Pro 18:10, that wealth is to the rich. He flees to it for refuge as to a strong city; but it is so only "in his own conceit" or imagination.
High - In the Hebrew the same word as "safe" Pro 18:10, and manifestly used in reference to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: Pro 10:15, Pro 11:4; Deu 32:31; Job 31:24, Job 31:25; Psa 49:6-9, Psa 52:5-7, Psa 62:10, Psa 62:11; Ecc 7:12; Luk 12:19-21
Proverbs 18:12
Carl Friedrich Keil and Franz Delitzsch
18:11
11 The possession of the righteous is his strong fort,
And is like a high wall in his imagination.
Line first = Prov 10:15. משׂכּית from שׂכה, Chald. סכה(whence after Megilla 14a, יסכּה, she who looks), R. שׂך, cogn. זך, to pierce, to fix, means the image as a medal, and thus also intellectually: image (conception, and particularly the imagination) of the heart (Ps 73:7), here the fancy, conceit; Fleischer compares (Arab.) tṣwwr, to imagine something to oneself, French se figurer. Translators from the lxx to Luther incorrectly think on שׂכך (סכך), to entertain; only the Venet. is correct in the rendering: ἐν φαντασίᾳ αὐτοῦ; better than Kimchi, who, after Ezra 8:12, thinks on the chamber where the riches delighted in are treasured, and where he fancies himself in the midst of his treasures as if surrounded by an inaccessible wall.
John Gill
18:11 The rich man's wealth is his strong city,.... In which he dwells, over which he presides; in which he places his trust and confidence, and thinks himself safe from every enemy and from all trouble: as one (s) observes,
"the abundance of a rich man's wealth he conceives to be as it were the abundance of people in a "city"; the telling of his money he imagines to be the walking of people up and down the streets; his bags standing thick together to be so many houses standing close one to the other; his iron barred chests to be so mary bulwarks; his bonds and bills to be his cannons and demi-cannons, his great ordinance; and in the midst of these he thinketh himself environed with a "great wall", which no trouble is able to leap over, which no misery is able to break through.''
As it follows;
and as a high wall in his own conceit: which not only separates and distinguishes him from others; but, as he imagines, will secure him from all dangers, and will be abiding, lasting, and durable: but all this is only "in his own conceit", or "imagery" (t); in the chambers of his imagery, as Jarchi, referring to Ezek 8:12; where the same word is used; for this wall shall not stand; these riches cannot secure themselves, they take wing and fly away; and much less the owner of them, not from public calamities, nor from personal diseases of body, nor from death, nor from wrath to come.
(s) Jermin its loc. (t) "in imaginatione ejus", Pagninus, Montanus, Piscator, Cocceius, Gejerus, Schultens; "in imagine sua", Mercerus.
Robert Jamieson, A. R. Fausset and David Brown
18:11 contrasts with Prov 18:10 (compare Prov 10:15). Such is a vain trust (compare Ps 73:6).
18:1218:12: Յառաջ քան զբեկումն հպարտանայ սիրտ առն. եւ յառաջ քան զկարծիս իւր կորանայ[8134]։ [8134] Ոմանք. Զբեկումն իւր բարձրանայ սիրտ առն. եւ նախ քան։
12 Տղամարդու սիրտը գոռոզանում է կործանումից առաջ եւ խոնարհւում է փառքի հասնելուց առաջ:
12 Կոտորածէն առաջ մարդուն սիրտը կը հպարտանայ, Բայց փառքին առջեւէն խոնարհութիւնը կ’երթայ։
Յառաջ քան զբեկումն հպարտանայ սիրտ առն, եւ յառաջ քան [273]զկարծիս իւր կորանայ:

18:12: Յառաջ քան զբեկումն հպարտանայ սիրտ առն. եւ յառաջ քան զկարծիս իւր կորանայ[8134]։
[8134] Ոմանք. Զբեկումն իւր բարձրանայ սիրտ առն. եւ նախ քան։
12 Տղամարդու սիրտը գոռոզանում է կործանումից առաջ եւ խոնարհւում է փառքի հասնելուց առաջ:
12 Կոտորածէն առաջ մարդուն սիրտը կը հպարտանայ, Բայց փառքին առջեւէն խոնարհութիւնը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:13 Перед падением возносится сердце человека, а смирение предшествует славе.
18:12 πρὸ προ before; ahead of συντριβῆς συντριβη elevate; lift up καρδία καρδια heart ἀνδρός ανηρ man; husband καὶ και and; even πρὸ προ before; ahead of δόξης δοξα glory ταπεινοῦται ταπεινοω humble; bring low
18:12 לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face שֶׁ֭בֶר ˈšever שֶׁבֶר breaking יִגְבַּ֣הּ yiḡbˈah גָּבַהּ be high לֵב־ lēv- לֵב heart אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face כָבֹ֣וד ḵāvˈôḏ כָּבֹוד weight עֲנָוָֽה׃ ʕᵃnāwˈā עֲנָוָה humility
18:12. antequam conteratur exaltatur cor hominis et antequam glorificetur humiliaturBefore destruction, the heart of a man is exalted: and before he be glorified, it is humbled.
12. Before destruction the heart of man is haughty, and before honour humility.
18:12. The heart of a man is exalted before it is crushed and humbled before it is glorified.
18:12. Before destruction the heart of man is haughty, and before honour [is] humility.
Before destruction the heart of man is haughty, and before honour [is] humility:

18:13 Перед падением возносится сердце человека, а смирение предшествует славе.
18:12
πρὸ προ before; ahead of
συντριβῆς συντριβη elevate; lift up
καρδία καρδια heart
ἀνδρός ανηρ man; husband
καὶ και and; even
πρὸ προ before; ahead of
δόξης δοξα glory
ταπεινοῦται ταπεινοω humble; bring low
18:12
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
שֶׁ֭בֶר ˈšever שֶׁבֶר breaking
יִגְבַּ֣הּ yiḡbˈah גָּבַהּ be high
לֵב־ lēv- לֵב heart
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
כָבֹ֣וד ḵāvˈôḏ כָּבֹוד weight
עֲנָוָֽה׃ ʕᵃnāwˈā עֲנָוָה humility
18:12. antequam conteratur exaltatur cor hominis et antequam glorificetur humiliatur
Before destruction, the heart of a man is exalted: and before he be glorified, it is humbled.
18:12. The heart of a man is exalted before it is crushed and humbled before it is glorified.
18:12. Before destruction the heart of man is haughty, and before honour [is] humility.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Before destruction the heart of man is haughty, and before honour is humility.
Note, 1. Pride is the presage of ruin, and ruin will at last be the punishment of pride; for before destruction men are commonly so infatuated by the just judgment of God that they are more haughty than ever, that their ruin may be the sorer and the more surprising. Of, if that do not always hold, yet after the heart has been lifted up with pride, a fall comes, ch. xvi. 18. 2. Humility is the presage of honour and prepares men for it, and honour shall at length be the reward of humility, as he had said before, ch. xv. 33. That has need to be often said which men are so loth to believe.
Adam Clarke: Commentary on the Bible - 1831
18:12: Before destruction - See on Pro 11:2 (note); Pro 16:18 (note).
Albert Barnes: Notes on the Bible - 1834
18:12: Before - In the sense of priority of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: destruction: Pro 11:2, Pro 16:18, Pro 29:23; Eze 16:49, Eze 16:50, Eze 28:2, Eze 28:9; Dan 5:23, Dan 5:24; Act 12:21-23
and: Pro 15:33; Job 42:6-17; Isa 6:5-13; Dan 9:20, Dan 9:23; Luk 14:11; Pe1 5:5
Proverbs 18:13
Carl Friedrich Keil and Franz Delitzsch
18:12
We place together Prov 18:12-19, in which the figure of a secure fortress returns:
Prov 18:12
This proverb is connected with the preceding of the rich man who trusts in his mammon.
Before destruction the heat of man is haughty;
And humility goeth before honour.
Line first is a variation of Prov 16:18, and line second is similar to Prov 15:33.
Prov 18:13
13 If one giveth an answer before he heareth,
It is to him as folly and shame.
The part. stands here differently from what it does at Prov 13:18, where it is subj., and at Prov 17:14, where it is pred. of a simple sentence; it is also here, along with what appertains to it in accordance with the Semitic idiom, subj. to 13b (one who answers ... is one to whom this...); but, in accordance with our idiom, it becomes a hypothetical antecedent. For "to answer" one also uses השׁיב without addition; but the original full expression is השׁיב דּבר, reddere verbum, referre dictum (cf. ענה דּבר, Jer 44:20, absol. in the cogn., Prov 15:28); דבר one may not understand of the word to which, but of the word with which, the reply is made. היא לו comprehends the meaning: it avails to him (ducitur ei), as well as it reaches to him (est ei). In Agricola's Fnfhundert Sprchen this proverb is given thus: Wer antwortet ehe er hret, der zaiget an sein torhait und wirdt ze schanden [he who answers before he hears shows his folly, and it is to him a shame]. But that would require the word to be יבושׁ, pudefiet; (היא לו) כּלמּה means that it becomes to him a ground of merited disgrace. "כּלמּה, properly wounding, i.e., shame (like atteinte son honneur), from כּלם (cogn. הלם), to strike, hit, wound" (Fl.). Sirach (11:8) warns against such rash talking, as well as against the rudeness of interrupting others.
Prov 18:14
14 The spirit of a man beareth his sickness;
But a broken spirit, who can bear it?
The breath of the Creator imparting life to man is spoken of as spiritus spirans, רוּח (רוּח חיּים), and as spiritus spiratus, נפשׁ (נפשׁ חיּה); the spirit (animus) is the primary, and the soul (anima) the secondary principle of life; the double gender of רוח is accounted for thus: when it is thought of as the primary, and thus in a certain degree (vid., Psychol. p. 103ff.) the manly principle, it is mas. (Gen 6:3; Ps 51:12, etc.). Here the change of gender is in the highest degree characteristic, and אישׁ also is intentionally used (cf. 1Kings 26:15) instead of אדם, 16a: the courageous spirit of a man which sustains or endures (כּלכּל R. כל, comprehendere, prehendere; Luther, "who knows how to contain himself in his sufferings;" cf. Ps 51:12, "may the free Spirit hold me") the sickness [Siechthum] (we understand here "siech" in the old meaning = sick) with self-control, is generis masculini; while, on the contrary, the רוּח נכאה (as Prov 15:13; Prov 17:22), brought down from its manliness and superiority to disheartened passivity, is genere feminino (cf. Ps 51:12 with Prov 18:19). Fleischer compares the Arab. proverb, thbât âlnfs bâlghdhâ thbât alrwh balghnâ, the soul has firmness by nourishment, the spirit by music.
(Note: In the Arab. language, influenced by philosophy, rwh, the anima vitalis, and nfs, the anima rationalis, are inverted; vid., Baudissin's Translationis antiquae Arab. libri Jobi quae supersunt (1870), p. 34.)
The question מי ישּׂאנּה is like Mk 9:50 : if the salt becomes tasteless, wherewith shall one season it? There is no seasoning for the spice that has become insipid. And for the spirit which is destined to bear the life and fortune of the person, if it is cast down by sufferings, there is no one to lift it up and sustain it. But is not God the Most High the lifter up and the bearer of the human spirit that has been crushed and broken? The answer is, that the manly spirit, 14a, is represented as strong in God; the discouraged, 14b, as not drawing from God the strength and support he ought to do. But passages such as Is 66:2 do not bring it near that we think of the רוח נכאה as alienated from God. The spirit is נשׂא, the bearer of the personal and natural life with its functions, activities, and experiences. If the spirit is borne down to powerless and helpless passivity, then within the sphere of the human personality there is no other sustaining power that can supply its place.
Prov 18:15
15 The heart of a man of understanding gaineth knowledge,
And the ear of the wise seeketh after knowledge.
נבון may be also interpreted as an adj., but we translate it here as at Prov 14:33, because thus it corresponds with the parallelism; cf. לב צדּיק, Prov 15:28, and לב חכם, Prov 16:23, where the adject. interpretation is excluded. The gaining of wisdom is, after Prov 17:16, referred to the heart: a heart vigorous in embracing and receiving it is above all necessary, and just such an one possesses the נבון, which knows how to value the worth and usefulness of such knowledge. The wise, who are already in possession of such knowledge, are yet at the same time constantly striving to increase this knowledge: their ear seeks knowledge, eagerly asking where it is to be found, and attentively listening when the opportunity is given of מצא, obtaining it.
Prov 18:16
16 The gift of a man maketh room for him,
And bringeth him before the great.
That מתּן may signify intellectual endowments, Hitzig supposes, but without any proof for such an opinion. Intellectual ability as the means of advancement is otherwise designated, Prov 22:29. But Hitzig is right in this, that one mistakes the meaning of the proverb if he interprets מתן in the sense of שׂחד (vid., at Prov 17:8): mtn is an indifferent idea, and the proverb means that a man makes free space, a free path for himself, by a gift, i.e., by this, that he shows himself to be agreeable, pleasing where it avails, not niggardly but liberal. As a proverb expresses it:
Mit dem Hut in der Hand
Kommt man durchs ganze Land
[with hat in hand one goes through the whole land], so it is said here that such liberality brings before the great, i.e., not: furnishes with introductions to them; but helps to a place of honour near the great, i.e., those in a lofty position (cf. לפני, Prov 22:29; עם, Ps 113:8). It is an important part of practical wisdom, that by right liberality, i.e., by liberal giving where duty demands it, and prudence commends it, one does not lose but gains, does not descend but rises; it helps a man over the difficulties of limited, narrow circumstances, gains for him affection, and helps him up from step to step. The ā of מתּן is, in a singular way (cf. מתּנה, מתּנת), treated as unchangeable.
Prov 18:17
17 He that is first in his controversy is right;
But there cometh another and searcheth him thoroughly -
an exhortation to be cautious in a lawsuit, and not to justify without more ado him who first brings forward his cause, and supports it by reasons, since, if the second party afterwards search into the reasons of the first, they show themselves untenable. הראשׁון בּריבו are to be taken together; the words are equivalent to אשׁר יבא בריבו בראשׁונה: qui prior cum causa sua venit, i.e., eam ad judicem defert (Fl.). הראשׁון may, however, also of itself alone be qui prior venit; and בריבו will be taken with צדיק: justus qui prior venit in causa sua (esse videtur). The accentuation rightly leaves the relation undecided. Instead of יבא (יבא) the Kerı̂ has וּבא, as it elsewhere, at one time, changes the fut. into the perf. with ו (e.g., Prov 20:4; Jer 6:21); and, at another time, the perf. with ו into the fut. (e.g., Ps 10:10; Is 5:29). But here, where the perf. consec. is not so admissible, as Prov 6:11; Prov 20:4, the fut. ought to remain unchanged. רעהוּ is the other part, synon. with בעל דין חברו, Sanhedrin 7b, where the אזהרה לבית־דין (admonition for the court of justice) is derived from Deut 1:16, to hear the accused at the same time with the accuser, that nothing of the latter may be adopted beforehand. This proverb is just such an audiatur et altera pars. The status controversiae is only brought fairly into the light by the hearing of the altera pars: then comes the other and examines him (the first) to the very bottom. חקר, elsewhere with the accus. of the thing, e.g., ריב ,., thoroughly to search into a strife, Job 29:16, is here, as at Job 28:11, connected with the accus. of the person: to examine or lay bare any one thoroughly; here, so that the misrepresentations of the state of the matter might come out to view along with the reasons assigned by the accuser.
Prov 18:18
18 The lot allayeth contentions,
And separateth between the mighty,
i.e., erects a partition wall between them - those contending (הפריד בּין, as at 4Kings 2:11, cf. Arab. frḳ byn); עצוּמים are not opponents who maintain their cause with weighty arguments (עצּמות, Is 41:21), qui argumentis pollent (vid., Rashi), for then must the truth appear in the pro et contra; but mighty opponents, who, if the lot did not afford a seasonable means of reconciliation, would make good their demands by blows and by the sword (Fl.). Here it is the lot which, as the judgment of God, brings about peace, instead of the ultima ratio of physical force. The proverb refers to the lot what the Epistle to the Heb; Heb 6:16, refers to the oath, vid., at Prov 16:33. Regarding מדינים and its altered forms, vid., p. 145.
Prov 18:19
19 A brother toward whom it has been acted perfidiously resists more than a strong tower;
And contentions are like the bar of a palace.
Luther rightly regarded the word נושׁע, according to which the lxx, Vulg., and Syr. translated frater qui adjuvatur a fratre, as an incorrect reading; one would rather expect אח מושׁיע, "a brother who stands by," as Luther earlier translated; and besides, נושׁע does not properly mean adjuvari, but salvari. His translation -
Ein verletzt Bruder helt herter denn eine feste Stad,
Und Zanck helt herter, denn rigel am Palast
[a brother wounded resisteth more than a strong city, and strife resisteth more than bolts in the palace], is one of his most happy renderings. מקּרית־עז in itself only means ὑπὲρ πόλιν ὀχυράν (Venet.); the noun-adjective (cf. Is 10:10) to be supplied is to be understood to עז: עז הוּא or קשׁה הוא (Kimchi). The Niph. נפשׁע occurs only here. If one reads נפשׁע, then it means one who is treated falsely = נפשׁע בּו, like the frequently occurring קמי, my rising up ones = קמים עלי, those that rise up against me; but Codd. (Also Baer's Cod. jaman.) and old editions have נפשׁע, which, as we have above translated, gives an impersonal attributive clause; the former: frater perfidiose tractatus (Fl.: mala fide offensus); the latter: perfide actum est, scil. בּו in eum = in quem perfide actum. אח is, after Prov 17:17, a friend in the highest sense of the word; פשׁע means to break off, to break free, with ב or על of him on whom the action terminates. That the פּשׁע is to be thought of as אח of the אח נפשׁע is obvious; the translation, "brothers who break with one another" (Gesen.), is incorrect: אח is not collective, and still less is נפשׁע a reciprocum. The relation of אח is the same as that of אלּוּף, Prov 16:28. The Targum (improving the Peshito) translates אחא דמת עוי מן אחוי, which does not mean: a brother who renounces (Hitzig), but who is treated wickedly on the part of, his brother. That is correct; on the contrary, Ewald's "a brother resists more than..." proceeds from a meaning of פשׁע which it has not; and Bertheau gives, with Schultens, an untenable
(Note: Among the whole Heb. synon. for sinning, there exists no reflexive Niph.; and also the Arab. fsḳ has no ethical signification. נסכּל only, in the sense of fool, is found.)
reflexive meaning to the Niph. (which as denom. might mean "covered with crime," Venet. πλημμεληθείς), and, moreover, one that is too weak, for he translates, "a brother is more obstinate then...." Hitzig corrects אחז פּשׁע, to shut up sin = to hold it fettered; but that is not correct Heb. It ought to be עצר, כּבשׁ, or רדות. In 19a the force of the substantival clause lies in the מן (more than, i.e., harder = more difficult to be gained), and in 19b in the כּ; cf. Mic 7:4, where they are interchanged. The parallelism is synonymous: strifes and lawsuits between those who had been friends form as insurmountable a hindrance to their reconciliation, are as difficult to be raised, as the great bars at the gate of a castle (Fl.). The point of comparison is not only the weight of the cross-beam (from ברח, crosswise, across, to go across the field), but also the shutting up of the access. Strife forms a partition wall between such as once stood near each other, and so much thicker the closer they once stood.
With Prov 18:19, the series of proverbs which began with that of the flatterer closes. The catchword אח, which occurred at its commencement, 9b, is repeated at its close, and serves also as a landmark of the group following Prov 18:20-24. The proverb of the breach of friendship and of contentions is followed by one of the reaction of the use of the tongue on the man himself.
John Gill
18:12 Before destruction the heart of man is haughty,.... Lifted up with his riches. Rich men are apt to be highminded, and therefore are to be charged and cautioned against it; they are apt to look above their poor neighbours, and with contempt upon them; and very often this haughtiness of theirs is a presage of their ruin and destruction: and those haughty airs are put on from the pride of their hearts, when a "breach" is near, as the word (u) signifies, or when they are ready to break; however, their haughty spirits are, sooner or later, humbled by one distressing providence or another; see Prov 16:18;
and before honour is humility; See Gill on Prov 15:33.
(u) "ante confractionem", Junius & Tremellius, Piscator, Cocceius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
18:12 (Compare Prov 15:33; Prov 16:18).
18:1318:13: Որ տայ պատասխանի բան մինչչեւ՛ լուեալ իցէ ինչ՝ անզգամութիւն է նմա եւ նախատինք[8135]։ [8135] Ոմանք. Որ տայ պատասխանի յառաջ քան զլսել ինչ՝ անզ՛՛։
13 Ով առանց բան լսելու պատասխան է տալիս, դա անզգամութիւն է նրա համար եւ նախատինք:
13 Ո՛վ որ բան մը չլսած պատասխան կու տայ, Յիմարութիւն ու նախատինք է իրեն։
Որ տայ պատասխանի բան մինչչեւ լուեալ իցէ ինչ` անզգամութիւն է նմա եւ նախատինք:

18:13: Որ տայ պատասխանի բան մինչչեւ՛ լուեալ իցէ ինչ՝ անզգամութիւն է նմա եւ նախատինք[8135]։
[8135] Ոմանք. Որ տայ պատասխանի յառաջ քան զլսել ինչ՝ անզ՛՛։
13 Ով առանց բան լսելու պատասխան է տալիս, դա անզգամութիւն է նրա համար եւ նախատինք:
13 Ո՛վ որ բան մը չլսած պատասխան կու տայ, Յիմարութիւն ու նախատինք է իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:14 Кто дает ответ не выслушав, тот глуп, и стыд ему.
18:13 ὃς ος who; what ἀποκρίνεται αποκρινομαι respond λόγον λογος word; log πρὶν πριν before ἀκοῦσαι ακουω hear ἀφροσύνη αφροσυνη nonsense αὐτῷ αυτος he; him ἐστιν ειμι be καὶ και and; even ὄνειδος ονειδος disgrace
18:13 מֵשִׁ֣יב mēšˈîv שׁוב return דָּ֭בָר ˈdāvār דָּבָר word בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning יִשְׁמָ֑ע yišmˈāʕ שׁמע hear אִוֶּ֥לֶת ʔiwwˌeleṯ אִוֶּלֶת foolishness הִיא־ hî- הִיא she לֹ֝֗ו ˈlˈô לְ to וּ û וְ and כְלִמָּֽה׃ ḵᵊlimmˈā כְּלִמָּה insult
18:13. qui prius respondit quam audiat stultum se esse demonstrat et confusione dignumHe that answereth before he heareth, sheweth himself to be a fool, and worthy of confusion.
13. He that giveth answer before he heareth, it is folly and shame unto him.
18:13. Whoever responds before he listens, demonstrates himself to be foolish and deserving of confusion.
18:13. He that answereth a matter before he heareth [it], it [is] folly and shame unto him.
He that answereth a matter before he heareth [it], it [is] folly and shame unto him:

18:14 Кто дает ответ не выслушав, тот глуп, и стыд ему.
18:13
ὃς ος who; what
ἀποκρίνεται αποκρινομαι respond
λόγον λογος word; log
πρὶν πριν before
ἀκοῦσαι ακουω hear
ἀφροσύνη αφροσυνη nonsense
αὐτῷ αυτος he; him
ἐστιν ειμι be
καὶ και and; even
ὄνειδος ονειδος disgrace
18:13
מֵשִׁ֣יב mēšˈîv שׁוב return
דָּ֭בָר ˈdāvār דָּבָר word
בְּ bᵊ בְּ in
טֶ֣רֶם ṭˈerem טֶרֶם beginning
יִשְׁמָ֑ע yišmˈāʕ שׁמע hear
אִוֶּ֥לֶת ʔiwwˌeleṯ אִוֶּלֶת foolishness
הִיא־ hî- הִיא she
לֹ֝֗ו ˈlˈô לְ to
וּ û וְ and
כְלִמָּֽה׃ ḵᵊlimmˈā כְּלִמָּה insult
18:13. qui prius respondit quam audiat stultum se esse demonstrat et confusione dignum
He that answereth before he heareth, sheweth himself to be a fool, and worthy of confusion.
18:13. Whoever responds before he listens, demonstrates himself to be foolish and deserving of confusion.
18:13. He that answereth a matter before he heareth [it], it [is] folly and shame unto him.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 He that answereth a matter before he heareth it, it is folly and shame unto him.
See here how men often expose themselves by that very thing by which they hope to gain applause. 1. Some take a pride in being quick. They answer a matter before they hear it, hear it out, nay, as soon as they but hear of it. They think it is their honour to take up a cause suddenly; and, when they have heard one side, they think the matter so plain that they need not trouble themselves to hear the other; they are already apprized of it, and masters of all the merits of the cause. Whereas, though a ready wit is an agreeable thing to play with, it is solid judgment and sound wisdom that do business. 2. Those that take a pride in being quick commonly fall under the just reproach of being impertinent. It is folly for a man to go about to speak to a thing which he does not understand, or to pass sentence upon a matter which he is not truly and fully informed of, and has not patience to make a strict enquiry into; and, if it be folly, it is and will be shame.
Adam Clarke: Commentary on the Bible - 1831
18:13: He that answereth a matter - This is a common case; before a man can tell out his story, another will begin his. Before a man has made his response, the other wishes to confute piecemeal, though he has had his own speech already. This is foolishness to them. They are ill-bred. There are many also that give judgment before they hear the whole of the cause, and express an opinion before they hear the state of the case. How absurd, stupid, and foolish!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: that: Deu 13:14; Sa2 16:4, Sa2 19:24-30; Est 3:10-15, Est 8:5-17; Job 29:16; Dan 6:9, Dan 6:14; Joh 7:51
answereth a matter: Heb. returneth a word
Proverbs 18:14
John Gill
18:13 He that answereth a matter before he heareth it,.... Who is impatient, and cannot wait to hear it out, but breaks in upon the speaker before he has finished what he has to say; or is rash and precipitate, and returns an answer at once, without weighing and considering, and thoroughly understanding, what is said:
Tit is folly and shame unto him; his answer must be a foolish one, and bring shame and confusion upon him; men should be "swift to hear", and "slow to speak", Jas 1:9.
Robert Jamieson, A. R. Fausset and David Brown
18:13 Hasty speech evinces self-conceit, and ensures shame (Prov 26:12).
18:1418:14: Զցասումն առն հանդարտեցուցանէ ծառայ իմաստուն. այլ առն նեղասրտի ո՞վ ունիցի ժոյժ[8136]։ [8136] Ոմանք. Զսրտմտութիւն առն ցածուցանէ ծա՛՛... բայց առն նեղասրտի ո՛վ համբերեսցէ։
14 Իմաստուն ծառան մեղմացնում է մարդու ցասումը, բայց ո՞վ կարող է դիմանալ մարդուս նեղսրտութեանը:
14 Մարդուն հոգին իր հիւանդութեանը կը համբերէ, Բայց վիրաւորուած հոգին ո՞վ կրնայ մխիթարել։
[274]Զցասումն առն հանդարտեցուցանէ ծառայ իմաստուն``, այլ առն նեղասրտի ո՞վ ունիցի ժոյժ:

18:14: Զցասումն առն հանդարտեցուցանէ ծառայ իմաստուն. այլ առն նեղասրտի ո՞վ ունիցի ժոյժ[8136]։
[8136] Ոմանք. Զսրտմտութիւն առն ցածուցանէ ծա՛՛... բայց առն նեղասրտի ո՛վ համբերեսցէ։
14 Իմաստուն ծառան մեղմացնում է մարդու ցասումը, բայց ո՞վ կարող է դիմանալ մարդուս նեղսրտութեանը:
14 Մարդուն հոգին իր հիւանդութեանը կը համբերէ, Բայց վիրաւորուած հոգին ո՞վ կրնայ մխիթարել։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:15 Дух человека переносит его немощи; а пораженный дух кто может подкрепить его?
18:14 θυμὸν θυμος provocation; temper ἀνδρὸς ανηρ man; husband πραΰνει πραυνω minister φρόνιμος φρονιμος prudent; conceited ὀλιγόψυχον ολιγοψυχος morose δὲ δε though; while ἄνδρα ανηρ man; husband τίς τις.1 who?; what? ὑποίσει υποφερω bear up under
18:14 רֽוּחַ־ rˈûₐḥ- רוּחַ wind אִ֭ישׁ ˈʔîš אִישׁ man יְכַלְכֵּ֣ל yᵊḵalkˈēl כול comprehend מַחֲלֵ֑הוּ maḥᵃlˈēhû מַחֲלֶה disease וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind נְ֝כֵאָ֗ה ˈnᵊḵēʔˈā נָכֵא smitten מִ֣י mˈî מִי who יִשָּׂאֶֽנָּה׃ yiśśāʔˈennā נשׂא lift
18:14. spiritus viri sustentat inbecillitatem suam spiritum vero ad irascendum facilem quis poterit sustinereThe spirit of a man upholdeth his infirmity: but a spirit that is easily angered, who can bear?
14. The spirit of a man will sustain his infirmity; but a broken spirit who can bear?
18:14. The spirit of a man sustains his weakness. Yet who can sustain a spirit that is easily angered?
18:14. The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
The spirit of a man will sustain his infirmity; but a wounded spirit who can bear:

18:15 Дух человека переносит его немощи; а пораженный дух кто может подкрепить его?
18:14
θυμὸν θυμος provocation; temper
ἀνδρὸς ανηρ man; husband
πραΰνει πραυνω minister
φρόνιμος φρονιμος prudent; conceited
ὀλιγόψυχον ολιγοψυχος morose
δὲ δε though; while
ἄνδρα ανηρ man; husband
τίς τις.1 who?; what?
ὑποίσει υποφερω bear up under
18:14
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אִ֭ישׁ ˈʔîš אִישׁ man
יְכַלְכֵּ֣ל yᵊḵalkˈēl כול comprehend
מַחֲלֵ֑הוּ maḥᵃlˈēhû מַחֲלֶה disease
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
נְ֝כֵאָ֗ה ˈnᵊḵēʔˈā נָכֵא smitten
מִ֣י mˈî מִי who
יִשָּׂאֶֽנָּה׃ yiśśāʔˈennā נשׂא lift
18:14. spiritus viri sustentat inbecillitatem suam spiritum vero ad irascendum facilem quis poterit sustinere
The spirit of a man upholdeth his infirmity: but a spirit that is easily angered, who can bear?
18:14. The spirit of a man sustains his weakness. Yet who can sustain a spirit that is easily angered?
18:14. The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Miscellaneous Maxims.
14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
Note, 1. Outward grievances are tolerable as long as the mind enjoys itself and is at ease. Many infirmities, many calamities, we are liable to in this world, in body, name, and estate, which a man may bear, and bear up under, if he have but good conduct and courage, and be able to act with reason and resolution, especially if he have a good conscience, and the testimony of that be for him; and, if the spirit of a man will sustain the infirmity, much more will the spirit of a Christian, or rather the Spirit of God witnessing and working with our spirits in a day of trouble. 2. The grievances of the spirit are of all others most heavy, and hardly to be borne; these make sore the shoulders which should sustain the other infirmities. If the spirit be wounded by the disturbance of the reason, dejection under the trouble, whatever it is, and despair of relief, if the spirit be wounded by the amazing apprehensions of God's wrath for sin, and the fearful expectations of judgment and fiery indignation, who can bear this? Wounded spirits cannot help themselves, nor do others know how to help them. It is therefore wisdom to keep conscience void of offence.
Adam Clarke: Commentary on the Bible - 1831
18:14: The spirit of a man will sustain - A man sustains the ills of his body, and the trials of life, by the strength and energy of his mind. But if the mind be scoundrel, if this be cast down, if slow-consuming care and grief have shot the dagger into the soul, what can then sustain the man? Nothing but the unseen God. Therefore, let the afflicted pray. A man's own spirit has, in general, sufficient fortitude to bear up under the unavoidable trials of life; but when the conscience is wounded by sin, and the soul is dying by iniquity, who can lift him up? God alone; for salvation is of the Lord.
Albert Barnes: Notes on the Bible - 1834
18:14: Infirmity - Bodily pain or trouble. "Spirit" in the Hebrew text is masculine in the first clause, feminine in the second, as though used in the latter as having lost its strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: spirit: Job 1:20, Job 1:21, Job 2:7-10; Psa 147:3; Rom 5:3-5, Rom 8:35-37; Co2 1:12, Co2 12:9, Co2 12:10; Jam 1:2; Pe1 1:6
but: Pro 17:22; Job 6:4, Job 7:14, Job 7:15, Job 10:15-17; Psa 30:9, Psa 30:10, Psa 32:3, Psa 32:4, Psa 38:2-4; Psa 42:10, Psa 42:11, Psa 55:3, Psa 55:5, Psa 77:2, Psa 77:3, Psa 88:14-16, Psa 109:22; Mar 14:33, Mar 14:34; Co2 2:7
Proverbs 18:15
Geneva 1599
18:14 The spirit of a man will sustain his infirmity; but (h) a wounded spirit who can bear?
(h) The mind can well bear the infirmity of the body, but when the spirit is wounded, it is hard to sustain.
John Gill
18:14 The spirit of a man will sustain his infirmity,.... The spirit of a mighty man, as Jarchi; a man of spirit, that has a spirit of fortitude, even of natural fortitude, and especially of Christian fortitude; that has a spirit of might upon him, of power, and sound mind; a man of a Christian spirit, that is renewed in the spirit of his mind; who is a spiritual man, and has the Spirit of God in him, as well as a rational soul, an immaterial, immortal, and never dying substance. Such a man will bear up under many trials and exercises of life; will support under bodily infirmities; will take patiently the loss Of friends and of substance; endure reproach, and the loss of a good name, credit, and reputation, cheerfully, for righteousness's sake; and suffer persecution for the sake of Christ, and his Gospel, with an undaunted and unbroken spirit: the peace of conscience he feels within; the presence of God with him; the love of God shed abroad in his heart; seeing all his afflictions flowing from love, and working for his good; and having in view the glories of another world; he bears up under and goes through all afflictions with ease and pleasure; his conscience is clear, his heart is whole, his mind is easy; his wounds being healed, his sins pardoned, and his soul saved in Chris;
but a wounded spirit who can bear? or a "smitten" (w) one, smitten by the Lord; by the word of the Lord, which he uses as a hammer to break rocky hearts in pieces; by the law of God, which produces wrath, and a looking for of fiery indignation; by the Spirit of God, awakening the conscience, and convicting it of sin, righteousness, and judgment; which smitings are very grievous, though they tend to bring to repentance; are in order to healing, and are in love. Or, "a broken spirit" (x), as in Prov 17:22; broken with a sense of sin, and with an excess of sorrow for it; when a man becomes lifeless and hopeless, has no hope of life and salvation, and is in the utmost confusion; all his measures and purposes are broken, as well as his heart; he knows not what to do, nor what way to take; he is disconsolate, and refuses to be comforted; and which for the present is intolerable: though the Lord has a regard to such, is nigh unto them; has sent his son to bind up their broken hearts; yea, has himself been broken for them; and happy it is for them that they fall on him and are broken, and not he on them. Or, "a wounded spirit"; with a view of sin, as committed against the omniscient and omnipotent Being, a pure and holy God; a righteous one, whose nature is infinite; and so sin committed against him requires an infinite satisfaction, which a creature cannot give; and a God also, who is the author of their beings, and the Father of their mercies; all which makes sin against him the more cutting and wounding: likewise they are wounded with a view of the evil nature of sin, and the aggravated circumstances that attend it; and with the terrors of the law, that are set in array against them. And such a spirit "who can bear?" not without the sight of a wounded Saviour; or without a view of atonement by his sacrifice; or without the discoveries and applications of pardoning grace; or without a sense of peace and reconciliation made by the blood of Christ; or without some hope of salvation by him; and unless the good Samaritan pours in oil and wine into the wounds, and binds them up.
(w) "percussum", Pagninus, Baynus, Mercerus, Gejerus; "perculsum", Vatablus, Cocceius. (x) "Contritum", Montanus, Gejerus, Michaelis; "fractum", Junius & Tremellius, Piscator.
John Wesley
18:14 Sustain - Will easily support him under any outward troubles. Wounded - Dejected with the sense of its own guilt and misery.
Robert Jamieson, A. R. Fausset and David Brown
18:14 infirmity--bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God.
18:1518:15: Սիրտ իմաստնոյ ստանայ զհանճար. ականջք իմաստնոց խնդրեն զխորհուրդս։
15 Խելացի սիրտը ձեռք է բերում ճանաչում, իմաստունների ականջները փնտռում են ուսանելի խորհուրդներ:
15 Խոհեմին սիրտը գիտութիւն կը վաստկի Եւ իմաստուններուն ականջը գիտութիւն կը փնտռէ։
Սիրտ իմաստնոյ ստանայ զհանճար. ականջք իմաստնոց խնդրեն զխորհուրդս:

18:15: Սիրտ իմաստնոյ ստանայ զհանճար. ականջք իմաստնոց խնդրեն զխորհուրդս։
15 Խելացի սիրտը ձեռք է բերում ճանաչում, իմաստունների ականջները փնտռում են ուսանելի խորհուրդներ:
15 Խոհեմին սիրտը գիտութիւն կը վաստկի Եւ իմաստուններուն ականջը գիտութիւն կը փնտռէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:16 Сердце разумного приобретает знание, и ухо мудрых ищет знания.
18:15 καρδία καρδια heart φρονίμου φρονιμος prudent; conceited κτᾶται κταομαι acquire αἴσθησιν αισθησις sensation; perception ὦτα ους ear δὲ δε though; while σοφῶν σοφος wise ζητεῖ ζητεω seek; desire ἔννοιαν εννοια insight
18:15 לֵ֣ב lˈēv לֵב heart נָ֭בֹון ˈnāvôn בין understand יִקְנֶה־ yiqneh- קנה buy דָּ֑עַת dˈāʕaṯ דַּעַת knowledge וְ wᵊ וְ and אֹ֥זֶן ʔˌōzen אֹזֶן ear חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise תְּבַקֶּשׁ־ tᵊvaqqeš- בקשׁ seek דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
18:15. cor prudens possidebit scientiam et auris sapientium quaerit doctrinamA wise heart shall acquire knowledge: and the ear of the wise seeketh instruction.
15. The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
18:15. A prudent heart shall possess knowledge. And the ear of the wise seeks doctrine.
18:15. The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge:

18:16 Сердце разумного приобретает знание, и ухо мудрых ищет знания.
18:15
καρδία καρδια heart
φρονίμου φρονιμος prudent; conceited
κτᾶται κταομαι acquire
αἴσθησιν αισθησις sensation; perception
ὦτα ους ear
δὲ δε though; while
σοφῶν σοφος wise
ζητεῖ ζητεω seek; desire
ἔννοιαν εννοια insight
18:15
לֵ֣ב lˈēv לֵב heart
נָ֭בֹון ˈnāvôn בין understand
יִקְנֶה־ yiqneh- קנה buy
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
אֹ֥זֶן ʔˌōzen אֹזֶן ear
חֲ֝כָמִ֗ים ˈḥᵃḵāmˈîm חָכָם wise
תְּבַקֶּשׁ־ tᵊvaqqeš- בקשׁ seek
דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
18:15. cor prudens possidebit scientiam et auris sapientium quaerit doctrinam
A wise heart shall acquire knowledge: and the ear of the wise seeketh instruction.
18:15. A prudent heart shall possess knowledge. And the ear of the wise seeks doctrine.
18:15. The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
Note, 1. Those that are prudent will seek knowledge, and apply their ear and heart to the pursuit of it, their ear to attend to the means of knowledge and their heart to mix faith with what they hear and make a good improvement of it. Those that are prudent do not think they have prudence enough, but still see they have need of more; and the more prudent a man is the more inquisitive will he be after knowledge, the knowledge of God and his duty, and the way to heaven, for that is the best knowledge. 2. Those that prudently seek knowledge shall certainly get knowledge, for God never said to such, Seek in vain, but, Seek and you shall find. If the ear seeks it, the heart gets it, and keeps it, and is enriched by it. We must get knowledge, not only into our heads, but into our hearts, get the savour and relish of it, apply what we know to ourselves and experience the power and influence of it.
Albert Barnes: Notes on the Bible - 1834
18:15: With the wise and prudent there is no loss of time. "Heart" and "ear" - the mind working within, or gathering from without materials for its thought - are, through this channel or that, ever gaining knowledge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: Pro 1:5, Pro 4:5, Pro 4:7, Pro 9:9, Pro 10:14, Pro 15:14, Pro 23:23; Kg1 3:9; Psa 119:97-104; Luk 8:8-10, Luk 10:39; Ti2 3:15-17; Jam 1:5
Proverbs 18:16
John Gill
18:15 The heart of the prudent getteth knowledge,.... More knowledge; for he must have some, and a considerable share, to be denominated "prudent", whether in things natural, civil, or spiritual: and such will be heartily desirous of more, and make use of all means to attain it, by which they do come at a large share of it;
and the ear of the wise seeketh knowledge; a wise man seeks to get it by hearing; he listens to what others say, and especially such that are wiser and more knowing than himself: so such as are wise to salvation, as they desire to know more of Christ and of divine things, and make use of all means for that purpose; among the rest, hearken to what Christians, of a superior class to themselves, drop in private conversation; and particularly they constantly attend to the ministry of the word; and thus seeking it, they find an increase of it.
Robert Jamieson, A. R. Fausset and David Brown
18:15 (Compare Prov 1:5, Prov 1:15, Prov 1:31).
18:1618:16: Տուրք մարդոյ ընդարձակեցուցանեն զնա, եւ ընդ իշխանս նստուցանեն զնա։
16 Ընծաներն ընդլայնում են մարդուս շրջապատը եւ նրան նստեցնում իշխանների հետ:
16 Մարդուն ընծան անոր ճամբայ կը բանայ Ու զանիկա մեծերուն առջեւ կը տանի։
Տուրք մարդոյ ընդարձակեցուցանեն զնա, եւ ընդ իշխանս նստուցանեն զնա:

18:16: Տուրք մարդոյ ընդարձակեցուցանեն զնա, եւ ընդ իշխանս նստուցանեն զնա։
16 Ընծաներն ընդլայնում են մարդուս շրջապատը եւ նրան նստեցնում իշխանների հետ:
16 Մարդուն ընծան անոր ճամբայ կը բանայ Ու զանիկա մեծերուն առջեւ կը տանի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:17 Подарок у человека дает ему простор и до вельмож доведет его.
18:16 δόμα δομα gift ἀνθρώπου ανθρωπος person; human ἐμπλατύνει εμπλατυνω he; him καὶ και and; even παρὰ παρα from; by δυνάσταις δυναστης dynasty; dynast καθιζάνει καθιζανω he; him
18:16 מַתָּ֣ן mattˈān מַתָּן present אָ֭דָם ˈʔāḏām אָדָם human, mankind יַרְחִ֣יב yarḥˈîv רחב be wide לֹ֑ו lˈô לְ to וְ wᵊ וְ and לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face גְדֹלִ֣ים ḡᵊḏōlˈîm גָּדֹול great יַנְחֶֽנּוּ׃ yanḥˈennû נחה lead
18:16. donum hominis dilatat viam eius et ante principes spatium ei facitA man's gift enlargeth his way, and maketh him room before princes.
16. A man’s gift maketh room for him, and bringeth him before great men.
18:16. A man’s gift expands his way and makes space for him before leaders.
18:16. A man’s gift maketh room for him, and bringeth him before great men.
A man' s gift maketh room for him, and bringeth him before great men:

18:17 Подарок у человека дает ему простор и до вельмож доведет его.
18:16
δόμα δομα gift
ἀνθρώπου ανθρωπος person; human
ἐμπλατύνει εμπλατυνω he; him
καὶ και and; even
παρὰ παρα from; by
δυνάσταις δυναστης dynasty; dynast
καθιζάνει καθιζανω he; him
18:16
מַתָּ֣ן mattˈān מַתָּן present
אָ֭דָם ˈʔāḏām אָדָם human, mankind
יַרְחִ֣יב yarḥˈîv רחב be wide
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
גְדֹלִ֣ים ḡᵊḏōlˈîm גָּדֹול great
יַנְחֶֽנּוּ׃ yanḥˈennû נחה lead
18:16. donum hominis dilatat viam eius et ante principes spatium ei facit
A man's gift enlargeth his way, and maketh him room before princes.
18:16. A man’s gift expands his way and makes space for him before leaders.
18:16. A man’s gift maketh room for him, and bringeth him before great men.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 A man's gift maketh room for him, and bringeth him before great men.
Of what great force gifts (that is, bribes) are he had intimated before, ch. xvii. 8, 23. Here he shows the power of gifts, that is, presents made even by inferiors to those that are above them and have much more than they have. A good present will go far, 1. Towards a man's liberty: A man's gift, if he be in prison, may procure his enlargement; there are courtiers, who, if they use their interest even for oppressed innocency, expect to receive a gratuity for it. Or, if a mean man know not how to get access to a great man, he may do it by a fee to his servants or a present to himself; those will make room for him. 2. Towards his preferment. It will bring him to sit among great men, in honour and power. See how corrupt the world is when men's gifts will not do, though ever so great; nay, will gain that for them which they are unworthy of and unfit for; and no wonder that those take bribes in their offices who gave bribes for them. Vendere jura potest, emerat ille prius--He that bought law can sell it.
Adam Clarke: Commentary on the Bible - 1831
18:16: A man's gift maketh room for him - It is, and ever has been, a base and degrading practice in Asiatic countries, to bring a gift or present to the great man into whose presence you come. Without this there is no audience, no favor, no justice. This arose from the circumstance that men must not approach the altar of God without an offering.
Potentates, wishing to be considered as petty gods, demanded a similar homage: -
Munera, crede mihi, capiunt hominesquedeosque;
Placatur donis Jupiter ipse suis.
Ovid
"Believe me, gifts prevail much with both gods and men: even Jupiter himself is pleased with his own offerings."
Albert Barnes: Notes on the Bible - 1834
18:16: The "gift" (or, bribe), by a bold personification, appears as the powerful "friend at court," who introduces another, and makes him welcome in high places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: Pro 17:8, Pro 19:6, Pro 21:14; Gen 32:20, Gen 33:10, Gen 43:11; Sa1 25:27
Proverbs 18:17
Geneva 1599
18:16 A man's gift (i) maketh room for him, and bringeth him before great men.
(i) Gets him liberty to speak, and the favour of them that are esteemed.
John Gill
18:16 A man's gift maketh room for him,.... Or "enlarges him" (y); brings him out of prison, or, or out of straits and difficulties with which he, has, been pressed; or it makes way for him to a judge, and for a favourable hearing of his cause; or it enlarges his acquaintance, and gains him respect among men;
and bringeth him before great men; it opens a way for him into the presence and company of great men, being a fee to their servants; or with it he procures a place to wait on them. It is not necessary to understand it of a gift by way of bribe; but to introduce a person to another, and render him acceptable, and appease anger; as in the cases of Jacob and Abigail, Gen 32:20.
(y)
Robert Jamieson, A. R. Fausset and David Brown
18:16 (Compare Prov 17:8, Prov 17:23). Disapproval of the fact stated is implied.
18:1718:17: Արդար՝ անձին իւրում չարախօսէ իսկզբան բանից իւրոց, զի յորժամ սկսանի՛ ոսոխն յանդիմանի[8137]։ [8137] Ոմանք. Յորժամ սկսանիցի։
17 Արդարն ինքն իր մասին չարախօսում է իր խօսքի սկզբին, երբ սկսում է յանդիմանուել ոսոխի կողմից:
17 Իր դատը առաջուընէ սկսողը իրաւունք ունեցող կը սեպուի. Բայց երբ իր ոսոխը գայ՝ զանիկա կը քննէ։
[275]Արդար` անձին իւրում չարախօսէ ի սկզբան բանից իւրոց, զի յորժամ սկսանի ոսոխն յանդիմանի:

18:17: Արդար՝ անձին իւրում չարախօսէ իսկզբան բանից իւրոց, զի յորժամ սկսանի՛ ոսոխն յանդիմանի[8137]։
[8137] Ոմանք. Յորժամ սկսանիցի։
17 Արդարն ինքն իր մասին չարախօսում է իր խօսքի սկզբին, երբ սկսում է յանդիմանուել ոսոխի կողմից:
17 Իր դատը առաջուընէ սկսողը իրաւունք ունեցող կը սեպուի. Բայց երբ իր ոսոխը գայ՝ զանիկա կը քննէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:18 Первый в тяжбе своей прав, но приходит соперник его и исследует его.
18:17 δίκαιος δικαιος right; just ἑαυτοῦ εαυτου of himself; his own κατήγορος κατηγορος accuser ἐν εν in πρωτολογίᾳ πρωτολογια as; how δ᾿ δε though; while ἂν αν perhaps; ever ἐπιβάλῃ επιβαλλω impose; cast on ὁ ο the ἀντίδικος αντιδικος opponent ἐλέγχεται ελεγχω convict; question
18:17 צַדִּ֣יק ṣaddˈîq צַדִּיק just הָ hā הַ the רִאשֹׁ֣ון rišˈôn רִאשֹׁון first בְּ bᵊ בְּ in רִיבֹ֑ו rîvˈô רִיב law-case וּי *û וְ and בָֽאבא־ *vˈā- בוא come רֵ֝עֵ֗הוּ ˈrēʕˈēhû רֵעַ fellow וַ wa וְ and חֲקָרֹֽו׃ ḥᵃqārˈô חקר explore
18:17. iustus prior est accusator sui venit amicus eius et investigavit eumThe just is first accuser of himself: his friend cometh, and shall search him.
17. He that pleadeth his cause first just; but his neighbour cometh and searcheth him out.
18:17. The just is the first accuser of himself; his friend arrives and shall investigate him.
18:17. [He that is] first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.
He that is first in his own cause [seemeth] just; but his neighbour cometh and searcheth him:

18:18 Первый в тяжбе своей прав, но приходит соперник его и исследует его.
18:17
δίκαιος δικαιος right; just
ἑαυτοῦ εαυτου of himself; his own
κατήγορος κατηγορος accuser
ἐν εν in
πρωτολογίᾳ πρωτολογια as; how
δ᾿ δε though; while
ἂν αν perhaps; ever
ἐπιβάλῃ επιβαλλω impose; cast on
ο the
ἀντίδικος αντιδικος opponent
ἐλέγχεται ελεγχω convict; question
18:17
צַדִּ֣יק ṣaddˈîq צַדִּיק just
הָ הַ the
רִאשֹׁ֣ון rišˈôn רִאשֹׁון first
בְּ bᵊ בְּ in
רִיבֹ֑ו rîvˈô רִיב law-case
וּי
וְ and
בָֽאבא־
*vˈā- בוא come
רֵ֝עֵ֗הוּ ˈrēʕˈēhû רֵעַ fellow
וַ wa וְ and
חֲקָרֹֽו׃ ḥᵃqārˈô חקר explore
18:17. iustus prior est accusator sui venit amicus eius et investigavit eum
The just is first accuser of himself: his friend cometh, and shall search him.
18:17. The just is the first accuser of himself; his friend arrives and shall investigate him.
18:17. [He that is] first in his own cause [seemeth] just; but his neighbour cometh and searcheth 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
17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.
This shows that one tale is good till another is told. 1. He that speaks first will be sure to tell a straight story, and relate that only which makes for him, and put the best colour he can upon it, so that his cause shall appear good, whether it really be so or no. 2. The plaintiff having done his evidence, it is fit that the defendant should be heard, should have leave to confront the witnesses and cross-examine them, and show the falsehood and fallacy of what has been alleged, which perhaps may make the matter appear quite otherwise than it did. We must therefore remember that we have two ears, to hear both sides before we give judgment.
Adam Clarke: Commentary on the Bible - 1831
18:17: He that is first in his own cause - Any man may, in the first instance, make out a fair tale, because he has the choice of circumstances and arguments. But when the neighbor cometh and searcheth him, he examines all, dissects all, swears and cross-questions every witness, and brings out truth and fact.
Albert Barnes: Notes on the Bible - 1834
18:17: A protest against another fault in judging. Haste is hardly less evil than corruption. "Audi alteram partern "should be the rule of every judge.
His neighbor - The other party to the suit "searcheth," i. e., scrutinizes and detects him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: Pro 18:13; Sa2 16:1-3, Sa2 19:24-27; Act 24:5, Act 24:6, Act 24:12, Act 24:13
Proverbs 18:18
Geneva 1599
18:17 (k) [He that is] first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.
(k) He who speaks first, is best heard from the wicked judge, but when his adversary enquires out the matter it turns to his shame.
John Gill
18:17 He that is first in his own cause seemeth just,.... As perhaps Tertullus did, before Paul made his defence; and as Ziba, Mephibosheth's servant, before his master detected him: this often appears true in telling a tale, in private conversation, in lawsuits before a judge and a court of judicature, and in theological controversies;
but his neighbour cometh, and searcheth him; his neighbour comes into the house, where he is telling his tale, and reports it in another manner, and shows the falsehood of his relation; or he comes into a court of judicature, and sets the cause in quite another light; or he comes out into the worm by public writing, and exposes the errors of a man engaged in a wrong cause, and refutes his arguments. It is generally understood of judicial affairs, that the first that opens a cause is very apt to prejudice the judge and court in his favour, and they are ready to thing at first hearing that he is in the right; but it is not proper to be hasty in forming a judgment till the other side is heard; for his antagonist comes and traverses the point, unravels the whole affair, shows the weakness of his cause, the vanity of his pretences, and makes void all his allegations; and then "he", the judge, so some interpret it, "searcheth"; inquires more narrowly into the case, in order to find out truth, and pass a right judgment and sentence.
Robert Jamieson, A. R. Fausset and David Brown
18:17 One-sided statements are not reliable.
searcheth--thoroughly (Prov 17:9, Prov 17:19).
18:1818:18: Զհակառակութիւնս ցածուցանէ լո՛ւռ լուռն. եւ ՚ի մէջ բռնաւորաց ընտրէ զիրս[8138]։ [8138] Ոմանք. Զհակառակութիւնս դադարեցուցանէ լուռ լուռն։
18 Լուռումունջ մնալը մեղմացնում է հակառակութիւնները եւ զօրեղների միջեւ վճռում է հարցը:
18 Վիճակը վէճերը կը դադրեցնէ Ու զօրաւորներուն մէջտեղ որոշում կ’ընէ։
Զհակառակութիւնս ցածուցանէ [276]լուռ լուռն``, եւ ի մէջ բռնաւորաց ընտրէ զիրս:

18:18: Զհակառակութիւնս ցածուցանէ լո՛ւռ լուռն. եւ ՚ի մէջ բռնաւորաց ընտրէ զիրս[8138]։
[8138] Ոմանք. Զհակառակութիւնս դադարեցուցանէ լուռ լուռն։
18 Լուռումունջ մնալը մեղմացնում է հակառակութիւնները եւ զօրեղների միջեւ վճռում է հարցը:
18 Վիճակը վէճերը կը դադրեցնէ Ու զօրաւորներուն մէջտեղ որոշում կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:19 Жребий прекращает споры и решает между сильными.
18:18 ἀντιλογίας αντιλογια controversy παύει παυω stop κλῆρος κληρος lot; allotment ἐν εν in δὲ δε though; while δυνάσταις δυναστης dynasty; dynast ὁρίζει οριζω appoint; mark out
18:18 מִ֭דְיָנִים ˈmiḏyānîm מִדְיָן contention יַשְׁבִּ֣ית yašbˈîṯ שׁבת cease הַ ha הַ the גֹּורָ֑ל ggôrˈāl גֹּורָל lot וּ û וְ and בֵ֖ין vˌên בַּיִן interval עֲצוּמִ֣ים ʕᵃṣûmˈîm עָצוּם mighty יַפְרִֽיד׃ yafrˈîḏ פרד divide
18:18. contradictiones conprimit sors et inter potentes quoque diiudicatThe lot suppresseth contentions, and determineth even between the mighty.
18. The lot causeth contentions to cease, and parteth between the mighty.
18:18. Casting a lot suppresses contentions and passes judgment, even among the powerful.
18:18. The lot causeth contentions to cease, and parteth between the mighty.
The lot causeth contentions to cease, and parteth between the mighty:

18:19 Жребий прекращает споры и решает между сильными.
18:18
ἀντιλογίας αντιλογια controversy
παύει παυω stop
κλῆρος κληρος lot; allotment
ἐν εν in
δὲ δε though; while
δυνάσταις δυναστης dynasty; dynast
ὁρίζει οριζω appoint; mark out
18:18
מִ֭דְיָנִים ˈmiḏyānîm מִדְיָן contention
יַשְׁבִּ֣ית yašbˈîṯ שׁבת cease
הַ ha הַ the
גֹּורָ֑ל ggôrˈāl גֹּורָל lot
וּ û וְ and
בֵ֖ין vˌên בַּיִן interval
עֲצוּמִ֣ים ʕᵃṣûmˈîm עָצוּם mighty
יַפְרִֽיד׃ yafrˈîḏ פרד divide
18:18. contradictiones conprimit sors et inter potentes quoque diiudicat
The lot suppresseth contentions, and determineth even between the mighty.
18:18. Casting a lot suppresses contentions and passes judgment, even among the powerful.
18:18. The lot causeth contentions to cease, and parteth between the mighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-22: Ст. 18: содержит, по-видимому, совет судье - не обольщаться показаниями одной из тяжущихся сторон (ср. Авот I, 8-9). По ст. 19: в спорах и тяжбах, при неимении другого выхода, решающим средством был жребий (ср. XVI:33). Смысл ст. 20: (евр., LXX., Vulg. - 19: ст.) иначе передается евр. т. и русск. (Синод. и Архим. Макария) - "брат, озлобленный ("изменою", по архим. Макарию), неприступнее крепкого града", чем у LXX (αδελφός υπο αδελφου̃ βοηθούμενος, ως πολις οχυρά καί υψηλή), в Vulg. - (frater; qui adjuvatur a fratre, gnasi civrtas firma), и в слав.: "брат от брата помогаем, яко град тверд и высок". Хотя образ укрепленного города более обычно означает нечто защищающее, дающее надежное прибежище ищущим его, и потому мог бы быть принят смысл, даваемый LXX, Vulg., слав., но контекст речи данного места - ст. 18-19, ср. вторую половину ст. 20: - говорит в пользу евр. -русск. чтения. Ст. 21: сн. XII:14; XIII:2. Ст. 22. О важном значении языка, то благотворном, то гибельном (ср. Сир. XXXVIII:20-22), подобным образом, но гораздо подробнее говорит Апостол Иаков (Иак. III:5-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 The lot causeth contentions to cease, and parteth between the mighty.
Note, 1. Contentions commonly happen among the mighty, that are jealous for their honour and right and stand upon the punctilios of both, that are confident of their being able to make their part good and therefore will hardly condescend to the necessary terms of an accommodation; whereas those that are poor are forced to be peaceable, and sit down losers. 2. Even the contentions of the mighty may be ended by lot if they cannot otherwise be compromised, and sometimes better so than by arguments which are endless, or concessions which they are loth to stoop to, whereas it is no disparagement to a man to acquiesce in the determination of the lot when once it is referred to that. To prevent quarrels Canaan was divided by lot; and, if lusory lots had not profaned this way of appeal to Providence, perhaps it might be very well used now for the deciding of many controversies, both to the honour of God and the satisfaction of the parties, provided it were done with prayer and due solemnity, this and some other scriptures seeming to direct to it, especially Acts i. 26. If the law be a lottery (as some have called it), it were as well that a lottery were the law.
Adam Clarke: Commentary on the Bible - 1831
18:18: The lot causeth contentions to cease - See note on Pro 16:33.
Albert Barnes: Notes on the Bible - 1834
18:18: Compare Pro 16:33 note. A tacit appeal to the Divine Judge gave a fairer prospect of a just decision than corruption Pro 18:16 or hasty onesidedness Pro 18:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: Pro 16:33; Jos 14:2; Sa1 10:21-27, Sa1 14:42; Ch1 6:63, Ch1 24:31; Neh 11:1
Proverbs 18:19
Geneva 1599
18:18 The lot (l) causeth contentions to cease, and (m) parteth between the mighty.
(l) If a controversy cannot otherwise be decided, it is best to cast lots to know whose the thing will be.
(m) Appeases their controversy, who are so stout that they cannot otherwise be pacified.
John Gill
18:18 The lot causeth contentions to cease,.... When a case cannot be determined among parties at variance in a private way, nor in a court of judicature, the lot is cast, and that puts an end to all strife, and makes each party easy; they submit to it, and acquiesce in it;
and parteth between the mighty; the kings and princes of the earth; men of great power and authority, and of great riches and affluence; and so in a capacity of contending with each other, and of prolonging the contention, which may be attended with bad consequences; and who are not easily dissuaded from it: or it may intend such who most vehemently disagree; persons of great spirits, who are obstinate and stubborn, and will by no means yield, and there is no parting them by arguments or legal decisions; these the lot parts, and causes them to cease from their quarrels and contentions, and to rest satisfied with the distributions the lot makes to them; as the children of Israel were with their portion of the land of Canaan, assigned them by lot.
John Wesley
18:18 Parteth - Gives to every one what is right or meet.
Robert Jamieson, A. R. Fausset and David Brown
18:18 The lot--whose disposal is of God (Prov 16:13), may, properly used, be a right mode of settling disputes.
18:1918:19: Եղբայր յեղբօրէ օգնեալ՝ իբրեւ զքաղաք ամուր. եւ զօրացեալ բարձրացեալ իբրեւ զթագաւորութիւն հաստատեալ[8139]։ [8139] Ոմանք. Իբրեւ զքաղաք ամուր եւ բարձր. եւ հզօր է իբրեւ զհաստատեալ թագաւորութիւն։
19 Եղբօրից օգնութիւն ստացած եղբայրը նման է ամուր քաղաքի. նա հզօր ու բարձր է ինչպէս հաստատուն թագաւորութիւնը:
19 Օգնութիւն ստացող եղբայր մը ամուր քաղաքէն անառիկ է Եւ անոր վէճերը բերդի մը նիգերուն կը նմանին։
[277]Եղբայր յեղբօրէ օգնեալ` իբրեւ զքաղաք ամուր, եւ զօրացեալ բարձրացեալ իբրեւ զթագաւորութիւն հաստատեալ:

18:19: Եղբայր յեղբօրէ օգնեալ՝ իբրեւ զքաղաք ամուր. եւ զօրացեալ բարձրացեալ իբրեւ զթագաւորութիւն հաստատեալ[8139]։
[8139] Ոմանք. Իբրեւ զքաղաք ամուր եւ բարձր. եւ հզօր է իբրեւ զհաստատեալ թագաւորութիւն։
19 Եղբօրից օգնութիւն ստացած եղբայրը նման է ամուր քաղաքի. նա հզօր ու բարձր է ինչպէս հաստատուն թագաւորութիւնը:
19 Օգնութիւն ստացող եղբայր մը ամուր քաղաքէն անառիկ է Եւ անոր վէճերը բերդի մը նիգերուն կը նմանին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:20 Озлобившийся брат {неприступнее} крепкого города, и ссоры подобны запорам з{а}мка.
18:19 ἀδελφὸς αδελφος brother ὑπὸ υπο under; by ἀδελφοῦ αδελφος brother βοηθούμενος βοηθεω help ὡς ως.1 as; how πόλις πολις city ὀχυρὰ οχυρος and; even ὑψηλή υψηλος high; lofty ἰσχύει ισχυω have means; have force δὲ δε though; while ὥσπερ ωσπερ just as τεθεμελιωμένον θεμελιοω found βασίλειον βασιλειον royal
18:19 אָ֗ח ʔˈāḥ אָח brother נִפְשָׁ֥ע nifšˌāʕ פשׁע rebel מִ mi מִן from קִּרְיַת־ qqiryaṯ- קִרְיָה town עֹ֑ז ʕˈōz עֹז power וּ֝ו *ˈû וְ and מִדְיָנִ֗יםמדונים *miḏyānˈîm מִדְיָן contention כִּ ki כְּ as בְרִ֥יחַ vᵊrˌîₐḥ בְּרִיחַ bar אַרְמֹֽון׃ ʔarmˈôn אַרְמֹון dwelling tower
18:19. frater qui adiuvatur a fratre quasi civitas firma et iudicia quasi vectes urbiumA brother that is helped by his brother, is like a strong city: and judgments are like the bars of cities.
19. A brother offended than a strong city: and contentions are like the bars of a castle.
18:19. A brother who is helped by a brother is like a reinforced city, and judgments are like the bars of cities.
18:19. A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the bars of a castle.
A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the bars of a castle:

18:20 Озлобившийся брат {неприступнее} крепкого города, и ссоры подобны запорам з{а}мка.
18:19
ἀδελφὸς αδελφος brother
ὑπὸ υπο under; by
ἀδελφοῦ αδελφος brother
βοηθούμενος βοηθεω help
ὡς ως.1 as; how
πόλις πολις city
ὀχυρὰ οχυρος and; even
ὑψηλή υψηλος high; lofty
ἰσχύει ισχυω have means; have force
δὲ δε though; while
ὥσπερ ωσπερ just as
τεθεμελιωμένον θεμελιοω found
βασίλειον βασιλειον royal
18:19
אָ֗ח ʔˈāḥ אָח brother
נִפְשָׁ֥ע nifšˌāʕ פשׁע rebel
מִ mi מִן from
קִּרְיַת־ qqiryaṯ- קִרְיָה town
עֹ֑ז ʕˈōz עֹז power
וּ֝ו
*ˈû וְ and
מִדְיָנִ֗יםמדונים
*miḏyānˈîm מִדְיָן contention
כִּ ki כְּ as
בְרִ֥יחַ vᵊrˌîₐḥ בְּרִיחַ bar
אַרְמֹֽון׃ ʔarmˈôn אַרְמֹון dwelling tower
18:19. frater qui adiuvatur a fratre quasi civitas firma et iudicia quasi vectes urbium
A brother that is helped by his brother, is like a strong city: and judgments are like the bars of cities.
18:19. A brother who is helped by a brother is like a reinforced city, and judgments are like the bars of cities.
18:19. A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the bars of a castle.
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 A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
Note, 1. Great care must be taken to prevent quarrels among relations, and those that are under special obligation to each other, not only because they are most unnatural and unbecoming, but because between such things are commonly taken most unkindly, and resentments are apt to be carried too far. Wisdom and grace would indeed make it most easy to us to forgive our relations and friends if they offend us, but corruption makes it most difficult to forgive them; let us therefore take heed of disobliging a brother, or one that has been as a brother; ingratitude is very provoking. 2. Great pains must be taken to compromise matters in variance between relations, with all speed, because it is a work of so much difficulty, and consequently the more honourable if it be done. Esau was a brother offended, and seemed harder to be won than a strong city, yet by a work of God upon his heart, in answer to Jacob's prayer, he was won.
Adam Clarke: Commentary on the Bible - 1831
18:19: A brother offended is harder to be won than a strong city - Almost all the versions agree in the following reading: "A brother assisted by a brother, is like a fortified city; and their decisions are like the bars of a city." Coverdale is both plain and terse: "The unitie of brethren is stronger then a castell, and they that holde together are like the barre of a palace." The fable of the dying father, his sons, and the bundle of faggots, illustrates this proverb. Unity among brethren makes them invincible; small things grow great by concord. If we take the words according to the common version, we see them express what, alas! we know to be too generally true: that when brothers fall out, it is with extreme difficulty that they can be reconciled. And fraternal enmities are generally strong and inveterate.
Albert Barnes: Notes on the Bible - 1834
18:19: The meaning of the first clause is obtained in the King James Version by the insertion of the words in italics, and it seems on the whole to be the best. The Septuagint and Vulgate give an entirely different rendering, based, apparently, upon a different text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: brother: Pro 6:19; Gen 4:5-8, Gen 27:41-45, Gen 32:6-11, Gen 37:3-5, Gen 37:11, Gen 37:18-27; Sa2 13:22, Sa2 13:28; Kg1 2:23-25, Kg1 12:16; Ch2 13:17; Act 15:39
than: Pro 16:32
Proverbs 18:20
Geneva 1599
18:19 A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the (n) bars of a castle.
(n) Which for the strength of it will not bow or yield.
John Gill
18:19 A brother offended is harder to be won than a strong city,.... A fortified city may sooner be taken by an enemy, than one brother offended can be reconciled to another; their resentments against each other are keener than against another person that has offended them; and their love being turned into hatred, it is more bitter; and it is more difficult to compose differences between brethren than between enemies; wherefore such should take care that they fall not out by the way: this is true of brethren in a natural sense; as the cases of Abel and Cain, Jacob and Esau, Joseph and his brethren, Amnon and Absalom, and others, show; and of brethren in a spiritual sense, as Paul and Barnabas, Luther and Calvin, and others;
and their contentions are like the bars of a castle: which cannot be easily broken or cut asunder: so contentions, especially those among brethren, are with great difficulty made to cease, and their differences composed; they will stand it out against one another as long as a strong city, or a barred castle, against an enemy.
Robert Jamieson, A. R. Fausset and David Brown
18:19 No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them.
18:2018:20: ՚Ի պտղոյ բերանոյ այր յագեցուցանէ՛ զորովայն իւր. եւ ՚ի պտղոյ շրթանց իւրոց յագեսցի[8140]։ [8140] Ոմանք. Շրթանց իւրոց լցցի։
20 Մարդ իր բերանի պտղով պիտի կշտացնի իր փորը եւ իր շուրթերի պտղով պիտի յագենայ:
20 Մարդ իր բերնին պտուղէն կը կշտանայ Ու իր շրթունքներուն արդիւնքէն կը գոհանայ։
Ի պտղոյ բերանոյ այր յագեցուցանէ զորովայն իւր, եւ ի պտղոյ շրթանց իւրոց յագեսցի:

18:20: ՚Ի պտղոյ բերանոյ այր յագեցուցանէ՛ զորովայն իւր. եւ ՚ի պտղոյ շրթանց իւրոց յագեսցի[8140]։
[8140] Ոմանք. Շրթանց իւրոց լցցի։
20 Մարդ իր բերանի պտղով պիտի կշտացնի իր փորը եւ իր շուրթերի պտղով պիտի յագենայ:
20 Մարդ իր բերնին պտուղէն կը կշտանայ Ու իր շրթունքներուն արդիւնքէն կը գոհանայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:21 От плода уст человека наполняется чрево его; произведением уст своих он насыщается.
18:20 ἀπὸ απο from; away καρπῶν καρπος.1 fruit στόματος στομα mouth; edge ἀνὴρ ανηρ man; husband πίμπλησιν πληθω fill; fulfill κοιλίαν κοιλια insides; womb αὐτοῦ αυτος he; him ἀπὸ απο from; away δὲ δε though; while καρπῶν καρπος.1 fruit χειλέων χειλος lip; shore αὐτοῦ αυτος he; him ἐμπλησθήσεται εμπιπλημι fill in; fill up
18:20 מִ mi מִן from פְּרִ֣י ppᵊrˈî פְּרִי fruit פִי־ fî- פֶּה mouth אִ֭ישׁ ˈʔîš אִישׁ man תִּשְׂבַּ֣ע tiśbˈaʕ שׂבע be sated בִּטְנֹ֑ו biṭnˈô בֶּטֶן belly תְּבוּאַ֖ת tᵊvûʔˌaṯ תְּבוּאָה yield שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip יִשְׂבָּֽע׃ yiśbˈāʕ שׂבע be sated
18:20. de fructu oris viri replebitur venter eius et genimina labiorum illius saturabunt eumOf the fruit of a man's mouth shall his belly be satisfied: and the offspring of his lips shall fill him.
20. A man’s belly shall be filled with the fruit of his mouth; with the increase of his lips shall he be satisfied.
18:20. From the fruit of a man’s mouth shall his belly be filled. And the harvest of his own lips shall satisfy him.
18:20. A man’s belly shall be satisfied with the fruit of his mouth; [and] with the increase of his lips shall he be filled.
A man' s belly shall be satisfied with the fruit of his mouth; [and] with the increase of his lips shall he be filled:

18:21 От плода уст человека наполняется чрево его; произведением уст своих он насыщается.
18:20
ἀπὸ απο from; away
καρπῶν καρπος.1 fruit
στόματος στομα mouth; edge
ἀνὴρ ανηρ man; husband
πίμπλησιν πληθω fill; fulfill
κοιλίαν κοιλια insides; womb
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
δὲ δε though; while
καρπῶν καρπος.1 fruit
χειλέων χειλος lip; shore
αὐτοῦ αυτος he; him
ἐμπλησθήσεται εμπιπλημι fill in; fill up
18:20
מִ mi מִן from
פְּרִ֣י ppᵊrˈî פְּרִי fruit
פִי־ fî- פֶּה mouth
אִ֭ישׁ ˈʔîš אִישׁ man
תִּשְׂבַּ֣ע tiśbˈaʕ שׂבע be sated
בִּטְנֹ֑ו biṭnˈô בֶּטֶן belly
תְּבוּאַ֖ת tᵊvûʔˌaṯ תְּבוּאָה yield
שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip
יִשְׂבָּֽע׃ yiśbˈāʕ שׂבע be sated
18:20. de fructu oris viri replebitur venter eius et genimina labiorum illius saturabunt eum
Of the fruit of a man's mouth shall his belly be satisfied: and the offspring of his lips shall fill him.
18:20. From the fruit of a man’s mouth shall his belly be filled. And the harvest of his own lips shall satisfy him.
18:20. A man’s belly shall be satisfied with the fruit of his mouth; [and] with the increase of his lips shall he be filled.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.
Note, 1. Our comfort depends very much upon the testimony of our own consciences, for us or against us. The belly is here put for the conscience, as ch. xx. 27. Now it is of great consequence to us whether that be satisfied, and what that is filled with, for, accordingly, will our satisfaction be and our inward peace. 2. The testimony of our consciences will be for us, or against us, according as we have or have not governed our tongues well. According as the fruit of the mouth is good or bad, unto iniquity or unto righteousness, so the character of the man is, and consequently the testimony of his conscience concerning him. "We ought to take as great care about the words we speak as we do about the fruit of our trees or the increase of the earth, which we are to eat; for, according as they are wholesome or unwholesome, so will the pleasure or the pain be wherewith we shall be filled." So bishop Patrick.
Adam Clarke: Commentary on the Bible - 1831
18:20: With the fruit of his mouth - Our own words frequently shape our good or evil fortune in life.
Albert Barnes: Notes on the Bible - 1834
18:20: The general sense is plain. A man must for good or evil take the consequence of his words, as well as his deeds. Compare the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: Pro 12:13, Pro 12:14, Pro 13:2, Pro 22:18, Pro 22:21, Pro 25:11, Pro 25:12
Proverbs 18:21
Carl Friedrich Keil and Franz Delitzsch
18:20
With Prov 18:19, the series of proverbs which began with that of the flatterer closes. The catchword אח, which occurred at its commencement, 9b, is repeated at its close, and serves also as a landmark of the group following Prov 18:20-24. The proverb of the breach of friendship and of contentions is followed by one of the reaction of the use of the tongue on the man himself.
Prov 18:20
20 Of the fruit which a man's mouth bringeth is his heart satisfied;
By the revenue of his lips is he filled.
He will taste in rich measure of the consequences not merely of the good (Prov 12:14, cf. Prov 13:2), but of whatever he has spoken. This is an oxymoron like Mt 15:11, that not that which goeth into the mouth, but that which cometh out of it, defileth a man. As at Jn 4:34 the conduct of a man, so here his words are called his βρῶμα. Not merely the conduct (Prov 1:31; Is 3:10), but also the words are fruit-bringing; and not only do others taste of the fruit of the words as of the actions of a man, whether they be good or bad, but above all he himself does so, both in this life and in that which is to come.
Prov 18:21
21 Death and life are in the power of the tongue;
And whoever loveth it shall eat its fruit.
The hand, יד, is so common a metaphor for power, that as here a hand is attributed to the tongue, so e.g., Is 47:14 to the flame, and Ps 49:16 to Hades. Death and life is the great alternative which is placed, Deut 30:15, before man. According as he uses his tongue, he falls under the power of death or attains to life. All interpreters attribute, 21b, ואהביה to the tongue: qui eam (linguam) amant vescentur (יאכל, distrib. sing., as Prov 3:18, Prov 3:35, etc.) fructu ejus. But "to love the tongue" is a strange and obscure expression. He loves the tongue, says Hitzig, who loves to babble. Euchel: he who guards it carefully, or: he who takes care of it, i.e., who applies himself to right discourse. Combining both, Zckler: who uses it much, as εὐλογῶν or κακολογῶν. The lxx translates, οἱ κρατοῦντες αὐτῆς, i.e., אחזיה; but אחז means prehendere and tenere, not cohibere, and the tongue kept in restraint brings forth indeed no bad fruit, but it brings no fruit at all. Why thus? Does the suffix of ואהביה, perhaps like Prov 8:17, Chethı̂b, refer to wisdom, which, it is true, is not named, but which lies everywhere before the poet's mind? At Prov 14:3 we ventured to make חכמה the subject of 3b. Then 21b would be as a miniature of Prov 8:17-21. Or is ואהביה a mutilation of ואהב יהוה: and he who loves Jahve (Ps 97:10) enjoys its (the tongue's) fruit?
Prov 18:22
22 Whatso hath found a wife hath found a good thing,
And hath obtained favour from Jahve.
As ואהביה, 21b, reminds us of Prov 8:17, so here not only 22b, but also 22a harmonizes with Prov 8:35 (cf. Prov 12:2). A wife is such as she ought to be, as Prov 18:14, אישׁ, a man is such as he ought to be; the lxx, Syr., Targ., and Vulgate supply bonam, but "gnomic brevity and force disdains such enervating adjectives, and cautious limitations of the idea" (Fl.). Besides, אשׁה טובה in old Hebr. would mean a well-favoured rather than a good-dispositioned wife, which later idea is otherwise expressed, Prov 19:14; Prov 31:10. The Venet. rightly has γυναῖκα, and Luther ein Ehefraw, for it is a married woman that is meant. The first מצא is perf. hypotheticum, Gesen. 126, Anm. 1. On the other hand, Eccles 7:26, "I found, מוצא אני, more bitter than death the woman," etc.; wherefore, when in Palestine one married a wife, the question was wont to be asked: או מוצא מצא, has he married happily (after מצא of the book of Proverbs) or unhappily (after מוצא of Ecclesiastes) (Jebamoth 63b)?
(Note: Cf. Gendlau's Sprichwrter u. Redensarten deutsch-jdischer Vorzeit (1860), p. 235.)
The lxx adds a distich to Prov 18:22, "He that putteth away a good wife putteth away happiness; and he that keepeth an adulteress, is foolish and ungodly." He who constructed this proverb [added by the lxx] has been guided by מצא to מוציא (Ezra 10:3); elsewhere ἐκβάλλειν (γυναῖκα), Gal 4:30, Sir. 28:15, is the translation of גּרשׁ. The Syr. has adopted the half of that distich, and Jerome the whole of it. On the other hand, Prov 18:23, Prov 18:24, and Prov 19:1-2, are wanting in the lxx. The translation which is found in some Codd. is that of Theodotion (vid., Lagarde).
Prov 18:23
23 The poor uttereth suppliant entreaties;
And the rich answereth rudenesses.
The oriental proverbial poetry furnishes many parallels to this. It delights in the description of the contrast between a suppliant poor man and the proud and avaricious rich man; vid., e.g., Samachschari's Goldene Halsbnder, No. 58. תּחנוּנים, according to its meaning, refers to the Hithpa. התחנּן, misericordiam alicujus pro se imploravit; cf. the old vulgar "barmen," i.e., to seek to move others to Erbarmen [compassion] (רחמים). עזּות, dura, from עז (synon. קשׁה), hard, fast, of bodies, and figuratively of an unbending, hard, haughty disposition, and thence of words of such a nature (Fl.). Both nouns are accus. of the object, as Job 40:27, תחנונים with the parallel רכּות. The proverb expresses a fact of experience as a consolation to the poor to whom, if a rich man insults him, nothing unusual occurs, and as a warning to the rich that he may not permit himself to be divested of humanity by mammon. A hard wedge to a hard clod; but whoever, as the Scripture saith, grindeth the poor by hard stubborn-hearted conduct, and grindeth his bashful face (Is 3:15), challenges unmerciful judgment against himself; for the merciful, only they shall obtain mercy, αὐτοὶ ἐλεηθήσονται (Mt 5:7).
Prov 18:24
24 A man of many friends cometh off a loser;
But there is a friend more faithful than a brother.
Jerome translates the commencing word by vir, but the Syr., Targ. by אית, which is adopted by Hitzig, Bttcher, and others. But will a German poet use in one line "itzt" [same as jetzt = now], and in the next "jetzt"? and could the Hebrew poet prefer to ישׁ its rarer, and her especially not altogether unambiguous form אישׁ (cf. to the contrary, Eccles 7:15)? We write אישׁ, because the Masora comprehends this passage, with 2Kings 14:19; Mic 6:10, as the סבירין ישׁ 'ג, i.e., as the three, where one ought to expect ישׁ, and is thus exposed to the danger of falling into error in writing and reading; but erroneously אשׁ is found in all these three places in the Masora magna of the Venetian Bible of 1526; elsewhere the Masora has the defectiva scriptio with like meaning only in those two other passages. While אישׁ = ישׁ, or properly ישׁ, with equal possibility of אשׁ,
(Note: One sees from this interchange how softly the י was uttered; cf. Wellhausen's Text der B. Samuel (1871) (Preface). Kimchi remarks that we say אקטל for אקטל, because we would otherwise confound it with יקטל.)
and it makes no material difference in the meaning of 24a whether we explain: there are friends who serve to bring one to loss: or a man of many friends comes to loss, - the inf. with ל is used in substantival clauses as the expression of the most manifold relations, Gesen. 132, Anm. 1 (cf. at Hab 1:17), here in both cases it denotes the end, as e.g., Ps 92:8, to which it hastens with many friends, or with the man of many friends. It is true that אישׁ (like בּעל) is almost always connected only with genitives of things; but as one says אישׁ אלהים: a man belongs to God, so may one also say אישׁ רעים: a man belongs to many friends; the common language of the people may thus have named a man, to whom, because he has no definite and decided character, the rule that one knows a man by his friends is not applicable, a so-called every-man's-friend, or all-the-world's-friend. Theodotion translates ἀνὴρ ἑταιριῶν τοῦ ἑταιρεύσασθαι; and thus also the Syr., Targ., and Jerome render (and among the moderns, Hitzig) התרעע as reflexive in the sense of to cherish social intercourse; but this reflexive is התרעה, Prov 22:24. That התרועע is either Hithpa. of רוּע, to exult, Ps 60:10; 65:14, according to which the Venet. translates (contrary to Kimchi) ὥστε ἀλαλάζειν: such an one can exult, but which is not true, since, according to 24b, a true friend outweighs the many; or it is Hithpa. of רעע, to be wicked, sinful (Fl.: sibi perniciem paraturus est); or, which we prefer, warranted by Is 24:19, of רעע, to become brittle (Bttcher and others) - which not only gives a good sense, but also a similar alliteration with רעים, as Prov 3:29; Prov 13:20. In contradistinction to רע, which is a general, and, according to the usage of the language (e.g., 17b), a familiar idea, the true friend is called, in the antithetical parallel member, אהב (Prov 27:6); and after Prov 17:17, דּבק מאח, one who remains true in misfortune. To have such an one is better than to have many of the so-called friends; and, as appears from the contrast, to him who is so fortunate as to have one such friend, there comes a blessing and safety. Immanuel has given the right explanation: "A man who sets himself to gain many friends comes finally to be a loser (סופו להשּׁבר), for he squanders his means, and is impoverished in favour of others." And Schultens: At est amicus agglutinatus prae fratre. Rarum et carum esse genus insinuatur, ac proinde intimam illam amicitiam, quae conglutinet compingatque corda, non per multos spargendam, sed circumspecte et ferme cum uno tantum ineundam. Thus closes this group of proverbs with the praise of friendship deepened into spiritual brotherhood, as the preceding, Prov 18:19, with a warning against the destruction of such a relation by a breach of trust not to be made good again.
John Gill
18:20 A man's belly shall be satisfied with the fruit of his mouth,.... With his own words and discourses, when they are prudent, pious, and savoury; when they are with grace, and minister it; they are satisfying to himself, to his own mind and conscience, and to his family; to all within his house, which is, as it were, his belly; but, if otherwise, it will not be profitable nor satisfying to either; and therefore, if a man would keep conscience easy, and be useful to others, he ought to take care what he says; see Prov 12:14;
and with the increase of his lips shall he be filled; the same thing as before, expressed in different words, alluding to the sowing, of seed in the earth, and the increase of it; as a man sows he reaps, and enjoys the fruits of his labour; according to what a man sows with his lips, such is his harvest he is afterwards a partaker of.
John Wesley
18:20 Satisfied - Wise discourses tend to the satisfaction of the speaker, as well as to the good of the hearers.
Robert Jamieson, A. R. Fausset and David Brown
18:20 (Compare Prov 12:14; Prov 13:2). Men's words are the fruit, or, increase of his lips, and when good, benefit them.
satisfied with--(Compare Prov 1:31; Prov 14:14).
18:2118:21: Մա՛հ եւ կեանք ՚ի ձեռս լեզուի. եւ որ յաղթէ նմա՝ կերիցէ՛ զպտուղ նորա[8141]։ [8141] Ոսկան. Եւ կեանք ՚ի ձեռն լեզուի։
21 Մահն ու կեանքը լեզուի ձեռքին են, եւ ով յաղթահարում է այն, պիտի վայելի նրա պտուղը:
21 Մահն ու կեանքը լեզուին ձեռքն են, Անոնք, որ զայն կը սիրեն, անոր պտուղը կ’ուտեն։
Մահ եւ կեանք ի ձեռս լեզուի, եւ որ [278]յաղթէ նմա`` կերիցէ զպտուղ նորա:

18:21: Մա՛հ եւ կեանք ՚ի ձեռս լեզուի. եւ որ յաղթէ նմա՝ կերիցէ՛ զպտուղ նորա[8141]։
[8141] Ոսկան. Եւ կեանք ՚ի ձեռն լեզուի։
21 Մահն ու կեանքը լեզուի ձեռքին են, եւ ով յաղթահարում է այն, պիտի վայելի նրա պտուղը:
21 Մահն ու կեանքը լեզուին ձեռքն են, Անոնք, որ զայն կը սիրեն, անոր պտուղը կ’ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:22 Смерть и жизнь во власти языка, и любящие его вкусят от плодов его.
18:21 θάνατος θανατος death καὶ και and; even ζωὴ ζωη life; vitality ἐν εν in χειρὶ χειρ hand γλώσσης γλωσσα tongue οἱ ο the δὲ δε though; while κρατοῦντες κρατεω seize; retain αὐτῆς αυτος he; him ἔδονται εσθιω eat; consume τοὺς ο the καρποὺς καρπος.1 fruit αὐτῆς αυτος he; him
18:21 מָ֣וֶת mˈāweṯ מָוֶת death וְ֭ ˈw וְ and חַיִּים ḥayyîm חַיִּים life בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand לָשֹׁ֑ון lāšˈôn לָשֹׁון tongue וְ֝ ˈw וְ and אֹהֲבֶ֗יהָ ʔōhᵃvˈeʸhā אהב love יֹאכַ֥ל yōḵˌal אכל eat פִּרְיָֽהּ׃ piryˈāh פְּרִי fruit
18:21. mors et vita in manu linguae qui diligunt eam comedent fructus eiusDeath and life are in the power of the tongue: they that love it, shall eat the fruits thereof.
21. Death and life are in the power of the tongue; and they that love it shall eat the fruit thereof.
18:21. Death and life are in the power of the tongue. Whoever values it shall eat from its fruits.
18:21. Death and life [are] in the power of the tongue: and they that love it shall eat the fruit thereof.
Death and life [are] in the power of the tongue: and they that love it shall eat the fruit thereof:

18:22 Смерть и жизнь во власти языка, и любящие его вкусят от плодов его.
18:21
θάνατος θανατος death
καὶ και and; even
ζωὴ ζωη life; vitality
ἐν εν in
χειρὶ χειρ hand
γλώσσης γλωσσα tongue
οἱ ο the
δὲ δε though; while
κρατοῦντες κρατεω seize; retain
αὐτῆς αυτος he; him
ἔδονται εσθιω eat; consume
τοὺς ο the
καρποὺς καρπος.1 fruit
αὐτῆς αυτος he; him
18:21
מָ֣וֶת mˈāweṯ מָוֶת death
וְ֭ ˈw וְ and
חַיִּים ḥayyîm חַיִּים life
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
לָשֹׁ֑ון lāšˈôn לָשֹׁון tongue
וְ֝ ˈw וְ and
אֹהֲבֶ֗יהָ ʔōhᵃvˈeʸhā אהב love
יֹאכַ֥ל yōḵˌal אכל eat
פִּרְיָֽהּ׃ piryˈāh פְּרִי fruit
18:21. mors et vita in manu linguae qui diligunt eam comedent fructus eius
Death and life are in the power of the tongue: they that love it, shall eat the fruits thereof.
18:21. Death and life are in the power of the tongue. Whoever values it shall eat from its fruits.
18:21. Death and life [are] in the power of the tongue: and they that love it shall eat the fruit thereof.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
Note, 1. A man may do a great deal of good, or a great deal of hurt, both to others and to himself, according to the use he makes of his tongue. Many a one has been his own death by a foul tongue, or the death of others by a false tongue; and, on the contrary, many a one has saved his own life, or procured the comfort of it, by a prudent gentle tongue, and saved the lives of others by a seasonable testimony or intercession for them. And, if by our words we must be justified or condemned, death and life are, no doubt, in the power of the tongue. Tongues were Æsop's best meat, and his worst. 2. Men's words will be judged of by the affections with which they speak; he that not only speaks aright (which a bad man may do to save his credit or please his company), but loves to speak so, speaks well of choice, and with delight, to him it will be life; and he that not only speaks amiss (which a good man may do through inadvertency), but loves to speak so (Ps. lii. 4), to him it will be death. As men love it they shall eat the fruit of it.
Adam Clarke: Commentary on the Bible - 1831
18:21: Death and life are in the power of the tongue - This may apply to all men. Many have lost their lives by their tongue, and some have saved their lives by it: but it applies most forcibly to public pleaders; on many of their tongues hangs life or death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: Death: Pro 18:4-7, Pro 10:20, Pro 10:21, Pro 10:31, Pro 11:30; Mat 12:35-37; Rom 10:14, Rom 10:15; Co2 2:16, Co2 11:15; Eph 4:29; Col 4:6; Tit 1:10, Tit 1:11; Jam 3:6-9; Pe2 2:18
and: Pro 10:19; Ecc 10:12-14; Isa 57:19
Proverbs 18:22
Geneva 1599
18:21 Death and life [are] in the power of the tongue: and they that (o) love it shall eat the fruit of it.
(o) By the using the tongue well or evil, comes the fruit of it either good or bad.
John Gill
18:21 Death and life are in the power of the tongue,.... Of witnesses, according to the testimony they bear; of judges, according to the sentence they pass; of teachers, according to the doctrine they preach; of all men, who, by their well or ill speaking, bring death or life to themselves and others. Some, by their tongues, by the too free use of them, or falsehood they utter, are the cause of death to themselves and others; and some, by their silence, or by their prudent speech and prevalent intercession, secure or obtain life for themselves and others; yea, judgment at the last day will proceed according to a man's words, "By thy words thou shalt be justified, and by thy words thou shalt be condemned", Mt 12:37; the tongue is the instrument either of a great deal of good, or of a great deal of evil;
and they that love it shall eat the fruit thereof; that delight to be talkative; that love to use the tongue, whether in a good or in a bad way, shall accordingly be recompensed; shall enjoy the advantages or disadvantages arising from it.
John Wesley
18:21 Death and life - Are brought upon men by, the good or bad use of their tongues. Lovest - That love much talking.
Robert Jamieson, A. R. Fausset and David Brown
18:21 Death and life--or, the greatest evil and good.
that love it--that is, the tongue, or its use for good or evil.
eat . . . fruit--(Compare Prov 18:19; Jas 1:19).
18:2218:22: Որ եգիտ կին բարի՝ եգիտ շնորհս. եւ ընկալաւ յԱստուծոյ ուրախութիւն։ Որ հարկանէ զկին բարի՝ հանէ՛ զբարիս. եւ որ ունի կին շուն՝ անմի՛տ է եւ ամպարիշտ[8142]։ [8142] Այլք. Որ հանէ զկին բարի՝ հանէ զբարիս։
22 Ով բարի կին է գտել՝ շնորհք է գտել եւ ուրախութիւն է ստացել Աստծուց: Ով հեռացնում է բարեբարոյ կնոջը, նա հեռացնում է բարիքը, իսկ ով շնաբարոյ կին ունի, նա անմիտ է եւ ամբարիշտ:
22 Առաքինի կին գտնողը բարիք կը գտնէ Ու Տէրոջմէն շնորհք կը ստանայ։
Որ եգիտ կին բարի` եգիտ շնորհս, եւ ընկալաւ [279]յԱստուծոյ ուրախութիւն: Որ հանէ զկին բարի` հանէ զբարիս. եւ որ ունի կին շուն` անմիտ է եւ ամպարիշտ:

18:22: Որ եգիտ կին բարի՝ եգիտ շնորհս. եւ ընկալաւ յԱստուծոյ ուրախութիւն։ Որ հարկանէ զկին բարի՝ հանէ՛ զբարիս. եւ որ ունի կին շուն՝ անմի՛տ է եւ ամպարիշտ[8142]։
[8142] Այլք. Որ հանէ զկին բարի՝ հանէ զբարիս։
22 Ով բարի կին է գտել՝ շնորհք է գտել եւ ուրախութիւն է ստացել Աստծուց: Ով հեռացնում է բարեբարոյ կնոջը, նա հեռացնում է բարիքը, իսկ ով շնաբարոյ կին ունի, նա անմիտ է եւ ամբարիշտ:
22 Առաքինի կին գտնողը բարիք կը գտնէ Ու Տէրոջմէն շնորհք կը ստանայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:23 Кто нашел [добрую] жену, тот нашел благо и получил благодать от Господа. [Кто изгоняет добрую жену, тот изгоняет счастье, а содержащий прелюбодейку безумен и нечестив.]
18:22 ὃς ος who; what εὗρεν ευρισκω find γυναῖκα γυνη woman; wife ἀγαθήν αγαθος good εὗρεν ευρισκω find χάριτας χαρις grace; regards ἔλαβεν λαμβανω take; get δὲ δε though; while παρὰ παρα from; by θεοῦ θεος God ἱλαρότητα ιλαροτης cheerfulness [a] ὃς ος who; what ἐκβάλλει εκβαλλω expel; cast out γυναῖκα γυνη woman; wife ἀγαθήν αγαθος good ἐκβάλλει εκβαλλω expel; cast out τὰ ο the ἀγαθά αγαθος good ὁ ο the δὲ δε though; while κατέχων κατεχω retain; detain μοιχαλίδα μοιχαλις adulteress ἄφρων αφρων senseless καὶ και and; even ἀσεβής ασεβης irreverent
18:22 מָצָ֣א māṣˈā מצא find אִ֭שָּׁה ˈʔiššā אִשָּׁה woman מָ֣צָא mˈāṣā מצא find טֹ֑וב ṭˈôv טֹוב good וַ wa וְ and יָּ֥פֶק yyˌāfeq פוק totter רָ֝צֹ֗ון ˈrāṣˈôn רָצֹון pleasure מֵ mē מִן from יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
18:22. qui invenit mulierem invenit bonum et hauriet iucunditatem a DominoHe that hath found a good wife, hath found a good thing, and shall receive a pleasure from the Lord. He that driveth away a good wife, driveth away a good thing: but he that keepeth an adulteress, is foolish and wicked.
22. Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.
18:22. He who has found a good wife has found goodness, and he shall draw contentment from the Lord. He who expels a good wife expels goodness. But he who holds on to an adulteress is foolish and impious.
18:22. [Whoso] findeth a wife findeth a good [thing], and obtaineth favour of the LORD.
Whoso findeth a wife findeth a good [thing], and obtaineth favour of the LORD:

18:23 Кто нашел [добрую] жену, тот нашел благо и получил благодать от Господа. [Кто изгоняет добрую жену, тот изгоняет счастье, а содержащий прелюбодейку безумен и нечестив.]
18:22
ὃς ος who; what
εὗρεν ευρισκω find
γυναῖκα γυνη woman; wife
ἀγαθήν αγαθος good
εὗρεν ευρισκω find
χάριτας χαρις grace; regards
ἔλαβεν λαμβανω take; get
δὲ δε though; while
παρὰ παρα from; by
θεοῦ θεος God
ἱλαρότητα ιλαροτης cheerfulness

[a]
ὃς ος who; what
ἐκβάλλει εκβαλλω expel; cast out
γυναῖκα γυνη woman; wife
ἀγαθήν αγαθος good
ἐκβάλλει εκβαλλω expel; cast out
τὰ ο the
ἀγαθά αγαθος good
ο the
δὲ δε though; while
κατέχων κατεχω retain; detain
μοιχαλίδα μοιχαλις adulteress
ἄφρων αφρων senseless
καὶ και and; even
ἀσεβής ασεβης irreverent
18:22
מָצָ֣א māṣˈā מצא find
אִ֭שָּׁה ˈʔiššā אִשָּׁה woman
מָ֣צָא mˈāṣā מצא find
טֹ֑וב ṭˈôv טֹוב good
וַ wa וְ and
יָּ֥פֶק yyˌāfeq פוק totter
רָ֝צֹ֗ון ˈrāṣˈôn רָצֹון pleasure
מֵ מִן from
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
18:22. qui invenit mulierem invenit bonum et hauriet iucunditatem a Domino
He that hath found a good wife, hath found a good thing, and shall receive a pleasure from the Lord. He that driveth away a good wife, driveth away a good thing: but he that keepeth an adulteress, is foolish and wicked.
18:22. He who has found a good wife has found goodness, and he shall draw contentment from the Lord. He who expels a good wife expels goodness. But he who holds on to an adulteress is foolish and impious.
18:22. [Whoso] findeth a wife findeth a good [thing], and obtaineth favour of the LORD.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.
Note, 1. A good wife is a great blessing to a man. He that finds a wife (that is, a wife indeed; a bad wife does not deserve to be called by a name of so much honour), that finds a help meet for him (that is a wife in the original acceptation of the word), that sought such a one with care and prayer and has found what he sought, he has found a good thing, a jewel of great value, a rare jewel; he has found that which will not only contribute more than any thing to his comfort in this life, but will forward him in the way to heaven. 2. God is to be acknowledged in it with thankfulness; it is a token of his favour, and a happy pledge of further favours; it is a sign that God delights in a man to do him good and has mercy in store for him; for this, therefore, God must be sought unto.
Adam Clarke: Commentary on the Bible - 1831
18:22: Whoso findeth a wife findeth a good thing - Marriage, with all its troubles and embarrassments, is a blessing from God; and there are few cases where a wife of any sort is not better than none, because celibacy is an evil; for God himself hath said, "It is not good for man to be alone." None of the versions, except the Chaldee, are pleased with the naked simplicity of the Hebrew text, hence they all add good: "He that findeth a Good wife findeth a good thing;" and most people, who have not deeply considered the subject, think the assertion, without this qualification, is absurd. Some copies of the Targum, and apparently one of Kennicott's MSS., have the addition טובה tobah, good; but this would be an authority too slender to justify changing the Hebrew text; yet Houbigant, Kennicott, and other able critics argue for it. The Septuagint is not satisfied without an addition: "But he who puts away a good wife, puts away a good thing: and he that retains an adulteress, is a fool and wicked." In this addition the Vulgate, Syriac, and Arabic, agree with the Septuagint. The Hebrew text as it stands, teaches a general doctrine by a simple but general proposition: "He that findeth a wife findeth a good thing." So St. Paul: "Marriage is honorable in all." Had the world been left, in this respect, to the unbridled propensities of man, in what a horrible state would society have been - if indeed society could have existed, or civilization have taken place - if marriage had not obtained among men! As to good wives and bad wives, they are relatively so, in general; and most of them that have been bad afterwards, have been good at first; and we well know the best things may deteriorate, and the world generally allows that where there are matrimonial contentions, there are faults on both sides.
Albert Barnes: Notes on the Bible - 1834
18:22: The sense seems to require, "Whoso findeth a good wife," as in some Chaldee manuscripts; but the proverb writer may be looking at marriage in its ideal aspect, and sees in every such union the hands of God joining together man and woman for their mutual good. The Septuagint adds "He who casts out a good wife, casts away that which is good: but he that keepeth an adulteress is foolish and ungodly."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: findeth a wife: Pro 5:15-23, Pro 12:4, Pro 19:14, Pro 31:10-31; Gen 24:67, Gen 29:20, Gen 29:21, Gen 29:28; Ecc 9:9; Hos 12:12; Co1 7:2
and: Pro 3:4, Pro 8:35
Proverbs 18:23
Geneva 1599
18:22 [Whoever] findeth a (p) wife findeth a good [thing], and obtaineth favour from the LORD.
(p) He who is joined with a virtuous woman in marriage is blessed by the Lord, as in (Prov 19:14).
John Gill
18:22 Whoso findeth a wife,.... A good one; so the Septuagint, Vulgate Latin, Syriac, and Arabic versions, supply it; and so the Targum, though it leaves out the word good in the last clause; and no other can be meant, even a good natured one, wise, prudent, careful, and industrious; a proper helpmeet, a virtuous woman, as in Prov 31:10; whoso seeks after such an one, and finds one, especially one that has the grace of God, which he should seek after among his friends, and by their assistance, and by prayer to God:
findeth a good thing; that will be good for him, both upon a civil and spiritual account; the Septuagint version adds,
"he that casts out a good wife casts out good things, but he that retains a whore is foolish and ungodly;''
which is followed by the Vulgate Latin, Syriac, and Arabic versions, but is not in the Hebrew text. Jarchi interprets it of the law in a mystic sense, but, according to the literal sense, of a good wife;
and obtaineth favour of the Lord; it is from the Lord, and under his direction and guidance in seeking, that he finds a good wife; and which he ought to esteem as a favour from the Lord, and as an evidence of his favour to him, and may encourage himself to hope for others of him (z) Hesiod says, a man cannot obtain anything better than a good wife.
(z) Opera & Dies, l. 2. v. 323.
John Wesley
18:22 A wise - A good wife; one that deserves the name, and performs the duty of that relation. Favour - Obtains her not by his own diligence, but by God's good providence.
Robert Jamieson, A. R. Fausset and David Brown
18:22 The old versions supply "good" before the "wife," as the last clause and Prov 19:14 imply (compare Prov 31:10).
18:2318:23: Յողո՛ք բանի եւ եթ կայ տնանկն. եւ մեծատունն յանդուգն տայ պատասխանի։
23 Աղքատն աղաչում է ողոքիչ խօսքով, բայց հարուստը յանդուգն պատասխան է տալիս:
23 Աղքատը աղաչելով կը խօսի, Բայց հարուստը խիստ պատասխան կու տայ։
Յողոք բանի եւեթ կայ տնանկն, եւ մեծատունն յանդուգն տայ պատասխանի:

18:23: Յողո՛ք բանի եւ եթ կայ տնանկն. եւ մեծատունն յանդուգն տայ պատասխանի։
23 Աղքատն աղաչում է ողոքիչ խօսքով, բայց հարուստը յանդուգն պատասխան է տալիս:
23 Աղքատը աղաչելով կը խօսի, Բայց հարուստը խիստ պատասխան կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:24 С мольбою говорит нищий, а богатый отвечает грубо.
18:23 תַּחֲנוּנִ֥ים taḥᵃnûnˌîm תַּחֲנוּן supplication יְדַבֶּר־ yᵊḏabber- דבר speak רָ֑שׁ rˈāš רושׁ be poor וְ֝ ˈw וְ and עָשִׁ֗יר ʕāšˈîr עָשִׁיר rich יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer עַזֹּֽות׃ ʕazzˈôṯ עַז strong
18:23. cum obsecrationibus loquetur pauper et dives effabitur rigideThe poor will speak with supplications, and the rich will speak roughly.
23. The poor useth entreaties: but the rich answereth roughly.
18:23. The poor will speak with supplications. And the rich will express themselves roughly.
18:23. The poor useth intreaties; but the rich answereth roughly.
The poor useth intreaties; but the rich answereth roughly:

18:24 С мольбою говорит нищий, а богатый отвечает грубо.
18:23
תַּחֲנוּנִ֥ים taḥᵃnûnˌîm תַּחֲנוּן supplication
יְדַבֶּר־ yᵊḏabber- דבר speak
רָ֑שׁ rˈāš רושׁ be poor
וְ֝ ˈw וְ and
עָשִׁ֗יר ʕāšˈîr עָשִׁיר rich
יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer
עַזֹּֽות׃ ʕazzˈôṯ עַז strong
18:23. cum obsecrationibus loquetur pauper et dives effabitur rigide
The poor will speak with supplications, and the rich will speak roughly.
18:23. The poor will speak with supplications. And the rich will express themselves roughly.
18:23. The poor useth intreaties; but the rich answereth roughly.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Премудрый говорит здесь о разных видах любви и привязанности, и, прежде всего, признает великим даром Божиим и счастьем для человека обладание доброй женой (ст. 23, ср. XXXI:10: сл., Сир XXVI:1: сл.); затем, имея в виду отрицательным путем выразить долг любви и милосердия к нуждающимся, изображает смиренно молящую фигуру нищего с одной стороны, и грубую надменность и жестокосердие богача с другой (ст. 24, сн. XIV:21; XVII:5); наконец, говорит об идеальной дружеской любви, способной превысить силу любви братской (ст. 25).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 The poor useth intreaties; but the rich answereth roughly.
Note, 1. Poverty, though many inconveniences to the body attend it, has often a good effect upon the spirit, for it makes men humble and submissive, and mortifies their pride. It teaches them to use entreaties. When necessity forces men to beg it tells them they must not prescribe or demand, but take what is given them and be thankful. At the throne of God's grace we are all poor, and must use entreaties, not answer, but make application, must sue sub forma pauperis--as a pauper. 2. A prosperous condition, though it has many advantages, has often this mischief attending it, that it makes men proud, haughty, and imperious: The rich answers the entreaties of the poor roughly, as Nabal answered David's messengers with railing. It is a very foolish humour of some rich men, especially those who have risen from little, that they think their riches will warrant them to give hard words, and, even where they not design any rough dealing, that it becomes them to answer roughly, whereas gentlemen ought to be gentle, Jam. iii. 17.
Albert Barnes: Notes on the Bible - 1834
18:23: Note the paradox. The poor man, of whom one might expect roughness, supplicates; the rich, well nurtured, from whom one might look for courtesy, answers harshly and brusquely.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: poor: Rut 2:7; Sa1 2:36; Kg2 4:1, Kg2 4:2; Isa 66:2; Mat 5:3; Jam 1:9-11
rich: Gen 42:7, Gen 42:30; Exo 5:2; Sa1 25:10, Sa1 25:17; Jam 2:3
Proverbs 18:24
John Gill
18:23 The poor useth entreaties,.... Or "supplications" (a); he is an humble supplicant to others for favours he asks in a submissive and lowly manner; he does not demand anything, nor prescribe what shall be done for him, but modestly tells his case, and submits it; so such who are poor in spirit are humble supplicants at the throne of grace;
but the rich answereth roughly; being proud and haughty, lifted up with their riches, and in fear of none, they answer others with hard and rough words, especially their inferiors, and particularly the poor. This is not what ought to be, but what commonly is. This verse and Prov 18:24 are not in the Arabic version.
(a) "supplicationes", Junius & Tremellius, Piscator, Mercerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
18:23 the rich . . . roughly--He is tolerated because rich, implying that the estimate of men by wealth is wrong.
18:2418:24: Այր ՚ի բոզանոց՝ լկտութեամբ գնայ։ Լա՛ւ է բարեկամ մերձաւոր՝ քան զեղբայր հեռաւոր։
24 Տղամարդը լկտիութեան պատճառով է բոզանոց գնում: Մօտիկ բարեկամը լաւ է հեռաւոր եղբօրից:
24 Բարեկամներ կան, որ բարեկամ կը ձեւանան, Բայց եղբօրմէն աւելի մտերիմ բարեկամ կայ։
[280]Այր ի բոզանոց լկտութեամբ գնայ: Լաւ է բարեկամ մերձաւոր` քան զեղբայր հեռաւոր:

18:24: Այր ՚ի բոզանոց՝ լկտութեամբ գնայ։ Լա՛ւ է բարեկամ մերձաւոր՝ քան զեղբայր հեռաւոր։
24 Տղամարդը լկտիութեան պատճառով է բոզանոց գնում: Մօտիկ բարեկամը լաւ է հեռաւոր եղբօրից:
24 Բարեկամներ կան, որ բարեկամ կը ձեւանան, Բայց եղբօրմէն աւելի մտերիմ բարեկամ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2418:25 Кто хочет иметь друзей, тот и сам должен быть дружелюбным; и бывает друг, более привязанный, нежели брат.
18:24 אִ֣ישׁ ʔˈîš אִשׁ existence רֵ֭עִים ˈrēʕîm רֵעַ fellow לְ lᵊ לְ to הִתְרֹעֵ֑עַ hiṯrōʕˈēₐʕ רעע break וְ wᵊ וְ and יֵ֥שׁ yˌēš יֵשׁ existence אֹ֝הֵ֗ב ˈʔōhˈēv אהב love דָּבֵ֥ק dāvˌēq דָּבֵק clinging, cleaving to מֵ mē מִן from אָֽח׃ ʔˈāḥ אָח brother
18:24. vir amicalis ad societatem magis amicus erit quam fraterA man amiable in society, shall be more friendly than a brother.
24. He that maketh many friends to his own destruction: but there is a friend that sticketh closer than a brother.
18:24. A man amiable to society shall be more friendly than a brother.
18:24. A man [that hath] friends must shew himself friendly: and there is a friend [that] sticketh closer than a brother.
A man [that hath] friends must shew himself friendly: and there is a friend [that] sticketh closer than a brother:

18:25 Кто хочет иметь друзей, тот и сам должен быть дружелюбным; и бывает друг, более привязанный, нежели брат.
18:24
אִ֣ישׁ ʔˈîš אִשׁ existence
רֵ֭עִים ˈrēʕîm רֵעַ fellow
לְ lᵊ לְ to
הִתְרֹעֵ֑עַ hiṯrōʕˈēₐʕ רעע break
וְ wᵊ וְ and
יֵ֥שׁ yˌēš יֵשׁ existence
אֹ֝הֵ֗ב ˈʔōhˈēv אהב love
דָּבֵ֥ק dāvˌēq דָּבֵק clinging, cleaving to
מֵ מִן from
אָֽח׃ ʔˈāḥ אָח brother
18:24. vir amicalis ad societatem magis amicus erit quam frater
A man amiable in society, shall be more friendly than a brother.
24. He that maketh many friends to his own destruction: but there is a friend that sticketh closer than a brother.
18:24. A man amiable to society shall be more friendly than a brother.
18:24. A man [that hath] friends must shew himself friendly: and there is a friend [that] sticketh closer than a brother.
ru▾ 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
24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.
Solomon here recommends friendship to us, and shows, 1. What we must do that we may contract and cultivate friendship; we must show ourselves friendly. Would we have friends and keep them, we must not only not affront them, or quarrel with them, but we must love them, and make it appear that we do so by all expressions that are endearing, by being free with them, pleasing to them, visiting them and bidding them welcome, and especially by doing all the good offices we can and serving them in every thing that lies in our power; that is showing ourselves friendly.
Si vis amari, ama--
If you wish to gain affection, bestow it.--Sen.
Ut ameris, amabilis esto--
The way to be beloved is to be lovely.--Ovid.
2. That it is worth while to do so, for we may promise ourselves a great deal of comfort in a true friend. A brother indeed is born for adversity, as he had said, ch. xvii. 17. In our troubles we expect comfort and relief from our relations, but sometimes there is a friend, that is nothing akin to us, the bonds of whose esteem and love prove stronger than those of nature, and, when it comes to the trial, will do more for us than a brother will. Christ is a friend to all believers that sticks closer than a brother; to him therefore let them show themselves friendly.
Adam Clarke: Commentary on the Bible - 1831
18:24: A man that hath friends must show himself friendly - Love begets love; and love requires love as its recompense. If a man do not maintain a friendly carriage, he cannot expect to retain his friends. Friendship is a good plant; but it requires cultivation to make it grow.
There is a kind of factitious friendship in the world, that, to show one's self friendly in it, is very expensive, and in every way utterly unprofitable: it is maintained by expensive parties. feasts, etc., where the table groans with dainties, and where the conversation is either jejune and insipid, or calumnious; backbiting, talebearing, and scandal, being the general topics of the different squads in company.
There is a friend that sticketh closer than a brother - In many cases the genuine friend has shown more attachment, and rendered greater benefits, than the natural brother. Some apply this to God; others to Christ; but the text has no such meaning.
But critics and commentators are not agreed on the translation of this verse. The original is condensed and obscure. אוש רעים להתרועע ish reim lehithroea, or lehithroeang, as some would read, who translate: A man of friends may ring again; i.e., he may boast and mightily exult: but there is a friend, אהב oheb, a lover, that sticketh closer, דבק dabek, is glued or cemented, מאח meach, beyond, or more than, a brother. The former will continue during prosperity, but the latter continues closely united to his friend, even in the most disastrous circumstances.
Hence that maxim of Cicero, so often repeated, and so well known: -
Amicus certus in re incerta cernitur.
"In doubtful times the genuine friend is known."
A late commentator has translated the verse thus: -
The man that hath many friends is ready to be ruined:
But there is a friend that sticketh closer than a brother.
Holden.
"A frende that delyteth in love, doth a man more frendship, and sticketh faster unto him, than a brother." Coverdale.
"A man that hath friends ought to show himself friendly for a friend is nearer than a brother." Barker's Bible, 1615.
"A man amyable to felowschip, more a freend schal ben thanne a brother." - Old MS. Bible. The two last verses in this chapter, and the two first of the next, are wanting in the Septuagint and Arabic.
These are the principal varieties; out of them the reader may choose. I have already given my opinion.
Albert Barnes: Notes on the Bible - 1834
18:24: Better, "A man of many companions is so to his own destruction, but there is a friend (the true, loving friend) etc." It is not the multitude of so called friends that helps us. They may only embarrass and perplex. What we prize is the one whose love is stronger and purer even than all ties of kindred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: that hath: Pro 17:17, Pro 27:9; Sa1 19:4, Sa1 19:5, Sa1 30:26-31; Sa2 9:1-13, Sa2 16:17, Sa2 17:27-29; Sa2 19:30-39, Sa2 21:7; Ch1 12:38-40; Mat 26:49, Mat 26:50
there: Sa2 1:26; Joh 15:14, Joh 15:15
Geneva 1599
18:24 A man [that hath] friends must show himself friendly: and there is a friend [that] sticketh closer (q) than a brother.
(q) That is, often such are found who are more ready to do pleasure, than he that is more bound by duty.
John Gill
18:24 A man that hath friends must show himself friendly,.... Friendship ought to be mutual and reciprocal, as between David and Jonathan; a man that receives friendship ought to return it, or otherwise he is guilty of great ingratitude. This may be spiritually applied; a believer is "a man of friends" (b), as it may be rendered; he has many friends: God is his friend, as appears by his early love to him, his choice of him, and provisions of grace for him; by sending his son to save him; by visiting him, not only in a way of providence, but of grace; by disclosing his secrets, showing his covenant to him, and by making him his heir, and a joint heir with Christ. Christ is his friend, as is evident from his visiting him at his incarnation; and in a spiritual way, by the communication of his secrets to him; by his hearty counsel and faithful reproofs; by his undertaking and doing for him what he has; and especially by suffering and dying in his room and stead. The Holy Spirit is his friend, which he has shown by discovering to him his woeful estate by nature, and the way of salvation by Christ; by working all his works in him; by acting the part of a Comforter to him; by revealing divine things to him, by helping him under all his infirmities; by making intercession for him according to the will of God; and by making him meet for eternal glory and happiness: angels are his friends, as is plain by their well pleasedness with the incarnation of Christ for men; and which they express at their conversion; by their ministering to them, their protection of them, and the good offices they do them both in life and at death; and saints are friends to one another: and such should show themselves friendly to God, their covenant God and Father; by frequently visiting him at the throne of grace; by trusting in him; by a carefulness not to offend, but please him; and by a close and faithful adherence to his cause and interest: to Jesus Christ their Redeemer, by a ready obedience to his commands; by owning and using him as their friend; by taking notice of his friends, and showing them respect, his ministers and poor saints; by cleaving to him, and renouncing the friendship of his enemies: and likewise to the Holy Spirit, by not grieving, quenching, and despising him; but by making use of him, and giving up themselves to his influence and direction; and by acknowledging him as the author of all their grace: also to angels, by speaking well of them, owning their good offices, and reckoning it an honour that they are come and joined to such a company; and to the saints, by Christian conversation with them, by sympathizing with them in all conditions, by hearty counsel, faithful reproofs and admonitions, and by helping them in every distress, inward and outward;
and there is a friend that sticketh closer than a brother; who is to a man as his own soul, Deut 13:6; and so are of one heart and soul, as Jonathan and David, and the first Christians, were; this is true of Christ, and may be expressive of the close union between him and his people; and of his close adherence to their cause and interest; and of his constancy and continuance as a friend at all times; and of his faithfulness and unchangeableness as such; see Prov 17:17. The Heathens had a deity which presided over friendship, which they called Jupiter Philios (c): the character best agrees with the true God, who is a friend to men himself, and loves friendship among them.
(b) "vir amicorum", Montanus, Vatablus, Baynus, Mercerus, Gejerus, Michaelis; "vir sodalium", Cocceius, Schultens. (c) Aristoph. Acharn. Act. 3. Sc. 2. v. 2. Pausan. Arcadica sive, l. 8. p. 506.
John Wesley
18:24 A man - Heb. A man of friends; who desires the friendship of others.
Robert Jamieson, A. R. Fausset and David Brown
18:24 A man . . . friendly--better, "A man . . . (is) to, or, may triumph (Ps 108:9), or, shout for joy (Ps 5:11), that is, may congratulate himself." Indeed, there is a Friend who is better than a brother; such is the "Friend of sinners" [Mt 11:19; Lk 7:34], who may have been before the writer's mind.