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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-5. Увещания к благоразумию, воздержанию, честности, трудолюбию и избежанию противоположных пороков. 6-11. О всеобщей греховности людей и постоянной склонности их к падению. 12-19. Увещание к надежде на Бога, трудолюбию, скромности. 20-23. Против непочтения к родителям, хищения, мстительности и обмана. 24-30. Различные увещания к страху Божию и честности
Adam Clarke: Commentary on the Bible - 1831
Against wine and strong drink. We should avoid contentions. The sluggard. The righteous man. Weights and measures. Tale-bearers. The wicked son. The wise king. The glory of young men. The beauty of old men. The benefit of correction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 20:1: Pro 23:29-35, Pro 31:4; Gen 9:21-23, Gen 19:31-36; Sa1 25:36-38; Sa2 11:13; Sa2 13:28; Kg1 20:16-21; Isa 28:7; Hos 4:11, Hos 7:5; Hab 2:15, Hab 2:16; Co1 6:10; Gal 5:21; Eph 5:18
20:120:1: Անառա՛կ է գինի՝ եւ թշնամանօղ արբեցութիւն. եւ ամենայն որ խառնակի ընդ նոսա՝ չէ իմաստուն[8165]։ [8165] Ոմանք. Եւ ամենայն որ հաղորդի նոցա չէ իմաստուն։
1 Գինին անառակութեան է մղում, հարբեցողութիւնը՝ թշնամութեան, եւ ով անձնատուր է լինում դրանց՝ խելացի չէ:
20 Գինին ծաղրող է ու ցքին՝ կռուազան։Ով ո՛ր ասոնց անձնատուր ըլլայ՝ իմաստուն չ’ըլլար։
Անառակ է գինի, եւ թշնամանօղ արբեցութիւն, եւ ամենայն որ խառնակի ընդ նոսա, չէ իմաստուն:

20:1: Անառա՛կ է գինի՝ եւ թշնամանօղ արբեցութիւն. եւ ամենայն որ խառնակի ընդ նոսա՝ չէ իմաստուն[8165]։
[8165] Ոմանք. Եւ ամենայն որ հաղորդի նոցա չէ իմաստուն։
1 Գինին անառակութեան է մղում, հարբեցողութիւնը՝ թշնամութեան, եւ ով անձնատուր է լինում դրանց՝ խելացի չէ:
20 Գինին ծաղրող է ու ցքին՝ կռուազան։Ով ո՛ր ասոնց անձնատուր ըլլայ՝ իմաստուն չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
20:120:1 Вино глумливо, сикера буйна; и всякий, увлекающийся ими, неразумен.
20:1 ἀκόλαστον ακολαστος wine καὶ και and; even ὑβριστικὸν υβριστικος drunkenness πᾶς πας all; every δὲ δε though; while ὁ ο the συμμειγνύμενος συμμιγνυμι he; him οὐκ ου not ἔσται ειμι be σοφός σοφος wise
20:1 לֵ֣ץ lˈēṣ לֵץ scorner הַ֭ ˈha הַ the יַּין yyayn יַיִן wine הֹמֶ֣ה hōmˈeh המה make noise שֵׁכָ֑ר šēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שֹׁ֥גֶה šˌōḡeh שׁגה err בֹּ֝֗ו ˈbˈô בְּ in לֹ֣א lˈō לֹא not יֶחְכָּֽם׃ yeḥkˈām חכם be wise
20:1. luxuriosa res vinum et tumultuosa ebrietas quicumque his delectatur non erit sapiensWine is a luxurious thing, and drunkenness riotous: whosoever is delighted therewith, shall not be wise.
1. Wine is a mocker, strong drink a brawler; and whosoever erreth thereby is not wise.
20:1. It is a luxurious thing, wine, and inebriation is tumultuous. Anyone who is delighted by this will not be wise.
20:1. Wine [is] a mocker, strong drink [is] raging: and whosoever is deceived thereby is not wise.
Wine [is] a mocker, strong drink [is] raging: and whosoever is deceived thereby is not wise:

20:1 Вино глумливо, сикера буйна; и всякий, увлекающийся ими, неразумен.
20:1
ἀκόλαστον ακολαστος wine
καὶ και and; even
ὑβριστικὸν υβριστικος drunkenness
πᾶς πας all; every
δὲ δε though; while
ο the
συμμειγνύμενος συμμιγνυμι he; him
οὐκ ου not
ἔσται ειμι be
σοφός σοφος wise
20:1
לֵ֣ץ lˈēṣ לֵץ scorner
הַ֭ ˈha הַ the
יַּין yyayn יַיִן wine
הֹמֶ֣ה hōmˈeh המה make noise
שֵׁכָ֑ר šēḵˈār שֵׁכָר strong drink
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שֹׁ֥גֶה šˌōḡeh שׁגה err
בֹּ֝֗ו ˈbˈô בְּ in
לֹ֣א lˈō לֹא not
יֶחְכָּֽם׃ yeḥkˈām חכם be wise
20:1. luxuriosa res vinum et tumultuosa ebrietas quicumque his delectatur non erit sapiens
Wine is a luxurious thing, and drunkenness riotous: whosoever is delighted therewith, shall not be wise.
20:1. It is a luxurious thing, wine, and inebriation is tumultuous. Anyone who is delighted by this will not be wise.
20:1. Wine [is] a mocker, strong drink [is] raging: and whosoever is deceived thereby is not wise.
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
1-5: Предостережение от излишнего употребления вина не раз встречается у Премудрого (см. XXIII:29: сл.); как и в других местах св. Писания (Ис. XXVIII:7; Еф V:18), и здесь опьянение рассматривается в качестве неодолимого препятствия к ясности духа, сознания человека, - как зло, лишающее духовную жизнь человека ее нормального течения, в частности - духовной мудрости и нравственного совершенства. Ст. 2: сн. XIX:12; XVI:14: во всех этих, как и некоторых других местах книги Притчей, царь является идеальной силой, нравственным мерилом истинной законности. Затем указываются противоположные истинной мудрости качества: сварливость (ст. 3) и леность (ст. 4), а потом приводится положительное свойство мудрости - проницательность, способность проникать в сердца людей, при всей таинственности области внутренней жизни человека (ст. 5, сн. XVIII:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Miscellaneous Maxims.
1 Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.
Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink is raging. It is so to the sinner himself; it mocks him, makes a fool of him, promises him that satisfaction which it can never give him. It smiles upon him at first, but at the last it bites. In reflection upon it, it rages in his conscience. It is raging in the body, puts the humours into a ferment. When the wine is in the wit is out, and then the man, according as his natural temper is, either mocks like a fool or rages like a madman. Drunkenness, which pretends to be a sociable thing, renders men unfit for society, for it makes them abusive with their tongues and outrageous in their passions, ch. xxiii. 29. 2. The folly of drunkards is easily inferred thence. He that is deceived thereby, that suffers himself to be drawn into this sin when he is so plainly warned of the consequences of it, is not wise; he shows that he has no right sense or consideration of things; and not only so, but he renders himself incapable of getting wisdom; for it is a sin that infatuates and besots men, and takes away their heart. A drunkard is a fool, and a fool he is likely to be.
Adam Clarke: Commentary on the Bible - 1831
20:1: Wine is a mocker - It deceives by its fragrance, intoxicates by its strength, and renders the intoxicated ridiculous.
Strong drink - שכר shechar, any strong fermented liquor, whether of the vine, date, or palm species.
Albert Barnes: Notes on the Bible - 1834
20:1: "Wine" and "strong drink" are personified as themselves doing what they make men do. The latter (see Lev 10:9 note) is here, probably, the "palm-wine" of Syria.
Carl Friedrich Keil and Franz Delitzsch
20:1
This proverb warns against the debauchery with which free-thinking is intimately associated.
Wine is a mocker, mead boisterous;
And no one who is overtaken thereby is wise.
The article stands with יין. Ewald maintains that in 10:1-22:6 the article occurs only here and at Prov 21:31, and that it is here, as the lxx shows, not original. Both statements are incorrect. The article is found, e.g., at Prov 19:6; Prov 18:18, Prov 18:17, and here the personification of "wine" requires it; but that it is wanting to שׁכר shows how little poetry delights in it; it stands once for twice. The effects of wine and mead (שׁכר from שׁכר, to stop, obstruct, become stupid) are attributed to these liquors themselves as their property. Wine is a mocker, because he who is intoxicated with it readily scoffs at that which is holy; mead is boisterous (cf. הומיּה, Prov 7:11), because he who is inebriated in his dissolute madness breaks through the limits of morality and propriety. He is unwise who, through wine and the like, i.e., overpowered by it (cf. 2Kings 13:28), staggers, i.e., he gives himself up to wine to such a degree that he is no longer master of himself. At Prov 5:19 we read, שׁגה ב, of the intoxication of love; here, as at Is 28:7, of the intoxication of wine, i.e., of the passionate slavish desire of wine or for wine. The word "Erpicht" [avidissimus], i.e., being indissolubly bound to a thing, corresponds at least in some degree to the idea. Fleischer compares the French: tre fou de quelque chose. Is 28:7, however, shows that one has to think on actual staggering, being overtaken in wine.
Geneva 1599
20:1 (a) Wine [is] a mocker, strong drink [is] raging: and whoever is deceived by it is not wise.
(a) By wine here is meant him that is given to wine, and so by strong drink.
John Gill
20:1 Wine is a mocker, strong drink is raging,.... Wine deceives a man; it not only overcomes him before he is aware, but it promises him a pleasure which it does not give; but, on the contrary, excessive drinking gives him pain, and so mocks him; yea, it exposes him to reproach and disgrace, and to the mockery and derision of others; as well as it sets him to scoff at his companions, and even to mock at religion, and all that is good and serious; see Hos 7:5; and strong drink not only disturbs the brain, and puts the spirits in a ferment, so that a man rages within, but it sets him a raving and quarrelling with his company, and everybody he meets with; such generally get into broils and contentions, and get woe, sorrow, and wounds, Prov 23:29. Aben Ezra gives this as the sense of the words,
"a man of wine''
(that is, one that is given to wine, a wine bibber), so Ben Melech,
"is a mocker, and he cries out for strong drink, that it may be given him;''
which is not a bad sense of the words.
and whosoever is deceived thereby is not wise; whosoever gives himself to it, is not on his guard against it, but is overcome by it, does not act a wise but an unwise part: wine besots as well as deceives men. This may be applied to the wine of fornication, or to the false doctrine and superstition of the church of Rome; with which the nations of the earth are deceived and made drunk, and which puts them upon blaspheming God, deriding his people, and using cruelty to them, Rev_ 17:2.
John Wesley
20:1 A mocker - Wine immoderately drunk makes men mockers. Raging - Makes men full of rage.
Robert Jamieson, A. R. Fausset and David Brown
20:1 (Pro. 20:1-30)
mocker--scorner. Such men are made by wine.
strong drink--made by spicing wine (compare Is 5:11, Is 5:22); and it may include wine.
raging--or boisterous as a drunkard.
deceived--literally, "erring," or reeling.
20:220:2: Ո՛չ ինչ է պակաս պատուհաս թագաւորի ՚ի ցասմանէ առիւծու. եւ որ բարկացուցանէ զնա՝ վնա՛ս առնէ անձին իւրում[8166]։ [8166] Ոմանք. Թագաւորի ՚ի սրտմտութենէ առեւծու։
2 Թագաւորի պատուհասը պակաս վնասաբեր չէ առիւծի ցասումից, եւ ով զայրացնում է նրան, վնաս է պատճառում ինքն իրեն:
2 Թագաւորին ահը առոյգ առիւծին մռնչիւնին պէս է Ու զանիկա բարկացնողը իր անձին վնաս կ’ընէ։
Ոչ ինչ է պակաս պատուհաս թագաւորի ի ցասմանէ առիւծու, եւ որ բարկացուցանէ զնա, վնաս առնէ անձին իւրում:

20:2: Ո՛չ ինչ է պակաս պատուհաս թագաւորի ՚ի ցասմանէ առիւծու. եւ որ բարկացուցանէ զնա՝ վնա՛ս առնէ անձին իւրում[8166]։
[8166] Ոմանք. Թագաւորի ՚ի սրտմտութենէ առեւծու։
2 Թագաւորի պատուհասը պակաս վնասաբեր չէ առիւծի ցասումից, եւ ով զայրացնում է նրան, վնաս է պատճառում ինքն իրեն:
2 Թագաւորին ահը առոյգ առիւծին մռնչիւնին պէս է Ու զանիկա բարկացնողը իր անձին վնաս կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 Гроза царя как бы рев льва: кто раздражает его, тот грешит против самого себя.
20:2 οὐ ου not διαφέρει διαφερω transcend; transport ἀπειλὴ απειλη threat βασιλέως βασιλευς monarch; king θυμοῦ θυμος provocation; temper λέοντος λεων lion ὁ ο the δὲ δε though; while παροξύνων παροξυνω goad; irritate αὐτὸν αυτος he; him ἁμαρτάνει αμαρτανω sin εἰς εις into; for τὴν ο the ἑαυτοῦ εαυτου of himself; his own ψυχήν ψυχη soul
20:2 נַ֣הַם nˈaham נַהַם groaning כַּ֭ ˈka כְּ as † הַ the כְּפִיר kkᵊfîr כְּפִיר young lion אֵ֣ימַת ʔˈêmaṯ אֵימָה fright מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king מִ֝תְעַבְּרֹ֗ו ˈmiṯʕabbᵊrˈô עבר be angry חֹוטֵ֥א ḥôṭˌē חטא miss נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
20:2. sicut rugitus leonis ita terror regis qui provocat eum peccat in animam suamAs the roaring of a lion, so also is the dread of a king: he that provoketh him, sinneth against his own soul.
2. The terror of a king is as the roaring of a lion: he that provoketh him to anger sinneth his own life.
20:2. Just like the roaring of a lion, so also is the dread of a king. Whoever provokes him sins in his own soul.
20:2. The fear of a king [is] as the roaring of a lion: [whoso] provoketh him to anger sinneth [against] his own soul.
The fear of a king [is] as the roaring of a lion: [whoso] provoketh him to anger sinneth [against] his own soul:

20:2 Гроза царя как бы рев льва: кто раздражает его, тот грешит против самого себя.
20:2
οὐ ου not
διαφέρει διαφερω transcend; transport
ἀπειλὴ απειλη threat
βασιλέως βασιλευς monarch; king
θυμοῦ θυμος provocation; temper
λέοντος λεων lion
ο the
δὲ δε though; while
παροξύνων παροξυνω goad; irritate
αὐτὸν αυτος he; him
ἁμαρτάνει αμαρτανω sin
εἰς εις into; for
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
ψυχήν ψυχη soul
20:2
נַ֣הַם nˈaham נַהַם groaning
כַּ֭ ˈka כְּ as
הַ the
כְּפִיר kkᵊfîr כְּפִיר young lion
אֵ֣ימַת ʔˈêmaṯ אֵימָה fright
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
מִ֝תְעַבְּרֹ֗ו ˈmiṯʕabbᵊrˈô עבר be angry
חֹוטֵ֥א ḥôṭˌē חטא miss
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
20:2. sicut rugitus leonis ita terror regis qui provocat eum peccat in animam suam
As the roaring of a lion, so also is the dread of a king: he that provoketh him, sinneth against his own soul.
20:2. Just like the roaring of a lion, so also is the dread of a king. Whoever provokes him sins in his own soul.
20:2. The fear of a king [is] as the roaring of a lion: [whoso] provoketh him to anger sinneth [against] his own soul.
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 The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
See here, 1. How formidable kings are, and what a terror they strike upon those they are angry with. Their fear, with which (especially when they are absolute and their will is a law) they keep their subjects in awe, is as the roaring of a lion, which is very dreadful to the creatures he preys upon, and makes them tremble so that they cannot escape from him. Those princes that rule by wisdom and love rule like God himself, and bear his image; but those that rule merely by terror, and with a high hand, do but rule like a lion in the forest, with a brutal power. Oderint, dum metuant--Let them hate, provided they fear. 2. How unwise therefore those are that quarrel with them, that are angry at them, and so provoke them to anger. They sin against their own lives. Much more do those do so that provoke the King of kings to anger. Nemo me impune lacesset--No one shall provoke me with impunity.
Adam Clarke: Commentary on the Bible - 1831
20:2: The fear of a king - Almost the same with Pro 19:12 (note), which see.
Albert Barnes: Notes on the Bible - 1834
20:2: Sinneth against his own soul - i. e., Against his own life (compare Hab 2:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: fear: Pro 16:14, Pro 16:15, Pro 19:12; Ecc 10:4; Hos 11:10; Amo 3:8
sinneth: Pro 8:36; Kg1 2:23
Carl Friedrich Keil and Franz Delitzsch
20:2
2 A roaring as of a lion is the terror of the king;
And he that provoketh him forfeiteth his life.
Line first is a variation of Prov 19:12. The terror which a king spreads around (מלך, gen. subjecti., as, e.g., at Job 9:34 and generally) is like the growling of a lion which threatens danger. The thought here suggested is that it is dangerous to arouse a lion. Thus מתעבּרו does not mean: he who is angry at him (Venet.: χολούμενος αὐτῷ), but he who provokes him (lxx, Syr., Targ., Jerome, Luther). התעבּר signifies, as we saw at Prov 14:16, to be in a state of excessive displeasure, extreme anger. Here the meaning must be: he who puts him into a state of anger (lxx, ὁ παροξύνων αὐτόν, in other versions with the addition of καὶ ἐπιμιγνύμενος, who conducts himself familiarly towards him = מתערבו). But can mitharvo have this meaning? That the Hithpa. of transitive stems, e.g., התחגּן (3Kings 8:59) and השׁתּמּר (Mic 6:16), is construed with the accus. of that which any one performs for himself (cf. Ewald's Gramm. Arab. 180), is not unusual; but can the Hithpa. of the intrans. עבר, which signifies to fall into a passion, "express with the accusative the passion of another excited thereby" (Ewald, 282a)? There is no evidence for this; and Hitzig's conjecture, מתעבּרו (Tiphel of the Targ. תּעבור = עברה), is thus not without occasion. But one might suppose that התעבּר, as the reflexive of a Piel or Hiphil which meant to be put into a state of anger, may mean to draw forth the anger of any one, as in Arab., the VIIIth form (Hithpa.) of ḥaḍr, to be present, with the accus. as reflexive of the IVth form, may mean: sibi aliquid praesens sistere. Not so difficult is חטא with the accus. of that which is missing, vid., Prov 8:36 and Hab 2:10.
Geneva 1599
20:2 The fear of a king [is] as the roaring of a lion: [whoever] provoketh him to anger (b) sinneth [against] his own soul.
(b) Puts his life in danger.
John Gill
20:2 The fear of a king is as the roaring of a lion,.... The wrath and displeasure of a king, which causes fear; see Prov 19:12; kings should be terrors to evil works and workers, though not to good ones, Rom 13:3. This is true of the King of kings, who one day will be terrible to the drunkards, the mockers, and murderers of his people, before spoken of;
whoso provoketh him to anger sinneth against his own soul; he exposes his life to danger: the Targum supplies it as we do. It may be rendered, his "soul sinneth" (a); he is guilty of sin, as well as is in danger of punishment; see Prov 8:36.
(a) .
John Wesley
20:2 The fear - The terror which the wrath of a king causes.
Robert Jamieson, A. R. Fausset and David Brown
20:2 (Compare Prov 19:12). Men who resist authority injure themselves (Rom 13:2).
20:320:3: Փա՛ռք են առն խոտորել ՚ի հայհոյութեանց. իսկ ամենայն անզգամ ընդ այնպիսիսն շաղի[8167]։ [8167] Ոսկան. Ընդ այնպիսին շաղախի։
3 Մարդու համար փառք է հեռու մնալ հայհոյանքներից, բայց ամէն մի անզգամ խառնւում է այդպիսի բաների:
3 Կռիւէն ետ կենալը մարդուն փառք է, Բայց ամէն յիմար կռուասէր է։
Փառք են առն խոտորել ի հայհոյութեանց, իսկ ամենայն անզգամ ընդ այնպիսիսն շաղի:

20:3: Փա՛ռք են առն խոտորել ՚ի հայհոյութեանց. իսկ ամենայն անզգամ ընդ այնպիսիսն շաղի[8167]։
[8167] Ոսկան. Ընդ այնպիսին շաղախի։
3 Մարդու համար փառք է հեռու մնալ հայհոյանքներից, բայց ամէն մի անզգամ խառնւում է այդպիսի բաների:
3 Կռիւէն ետ կենալը մարդուն փառք է, Բայց ամէն յիմար կռուասէր է։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 Честь для человека отстать от ссоры; а всякий глупец задорен.
20:3 δόξα δοξα glory ἀνδρὶ ανηρ man; husband ἀποστρέφεσθαι αποστρεφω turn away; alienate λοιδορίας λοιδορια reviling πᾶς πας all; every δὲ δε though; while ἄφρων αφρων senseless τοιούτοις τοιουτος such; such as these συμπλέκεται συμπλεκω twine together
20:3 כָּבֹ֣וד kāvˈôḏ כָּבֹוד weight לָ֭ ˈlā לְ to † הַ the אִישׁ ʔîš אִישׁ man שֶׁ֣בֶת šˈeveṯ שֶׁבֶת inaction מֵ mē מִן from רִ֑יב rˈîv רִיב law-case וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֱ֝וִ֗יל ˈʔᵉwˈîl אֱוִיל foolish יִתְגַּלָּֽע׃ yiṯgallˈāʕ גלע burst out
20:3. honor est homini qui separat se a contentionibus omnes autem stulti miscentur contumeliisIt is an honour for a man to separate himself from quarrels: but all fools are meddling with reproaches.
3. It is an honour for a man to keep aloof from strife: but every fool will be quarrelling.
20:3. Honor is for the man who separates himself from contentions. But all the foolish meddle in altercations.
20:3. [It is] an honour for a man to cease from strife: but every fool will be meddling.
It is an honour for a man to cease from strife: but every fool will be meddling:

20:3 Честь для человека отстать от ссоры; а всякий глупец задорен.
20:3
δόξα δοξα glory
ἀνδρὶ ανηρ man; husband
ἀποστρέφεσθαι αποστρεφω turn away; alienate
λοιδορίας λοιδορια reviling
πᾶς πας all; every
δὲ δε though; while
ἄφρων αφρων senseless
τοιούτοις τοιουτος such; such as these
συμπλέκεται συμπλεκω twine together
20:3
כָּבֹ֣וד kāvˈôḏ כָּבֹוד weight
לָ֭ ˈlā לְ to
הַ the
אִישׁ ʔîš אִישׁ man
שֶׁ֣בֶת šˈeveṯ שֶׁבֶת inaction
מֵ מִן from
רִ֑יב rˈîv רִיב law-case
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֱ֝וִ֗יל ˈʔᵉwˈîl אֱוִיל foolish
יִתְגַּלָּֽע׃ yiṯgallˈāʕ גלע burst out
20:3. honor est homini qui separat se a contentionibus omnes autem stulti miscentur contumeliis
It is an honour for a man to separate himself from quarrels: but all fools are meddling with reproaches.
20:3. Honor is for the man who separates himself from contentions. But all the foolish meddle in altercations.
20:3. [It is] an honour for a man to cease from strife: but every fool will be meddling.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 It is an honour for a man to cease from strife: but every fool will be meddling.
This is designed to rectify men's mistakes concerning strife. 1. Men think it is their wisdom to engage in quarrels; whereas it is the greatest folly that can be. He thinks himself a wise man that is quick in resenting affronts, that stands upon every nicety of honour and right, and will not abate an ace of either, that prescribes, and imposes, and gives law, to every body; but he that thus meddles is a fool, and creates a great deal of needless vexation to himself. 2. Men think, when they are engaged in quarrels, that it would be a shame to them to go back and let fall the weapon; whereas really it is an honour for a man to cease from strife, an honour to withdraw an action, to drop a controversy, to forgive an injury, and to be friends with those that we have fallen out with. It is the honour of a man, a wise man, a man of spirit, to show the command he has of himself by ceasing from strife, yielding, and stooping, and receding from his just demands, for peace-sake, as Abraham, the better man, Gen. xiii. 8.
Adam Clarke: Commentary on the Bible - 1831
20:3: It is an honoer for a man - The same sentiment as Pro 19:11.
Albert Barnes: Notes on the Bible - 1834
20:3: Meddling - See Pro 17:14 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: an: Pro 14:29, Pro 16:32, Pro 17:14, Pro 19:11, Pro 25:8-10; Eph 1:6-8, Eph 4:32, Eph 5:1
but: Pro 14:17, Pro 18:6, Pro 21:24; Kg2 14:9; Jam 3:14, Jam 4:1
Carl Friedrich Keil and Franz Delitzsch
20:3
3 It is an honour to a man to remain far from strife;
But every fool showeth his teeth.
Or better: whoever is a fool quisquis amens, for the emphasis does not lie on this, that every fool, i.e., every single one of this sort, contends to the uttermost; but that whoever is only always a fool finds pleasure in such strife. Regarding התגּלּע, vid., Prov 17:14; Prov 18:1. On the contrary, it is an honour to a man to be peaceable, or, as it is here expressed, to remain far from strife. The phrase may be translated: to desist from strife; but in this case the word would be pointed שׁבת, which Hitzig prefers; for שׁבת from שׁבת means, 2Kings 23:7, annihilation (the termination of existence); also Ex 21:19, שׁבתּו does not mean to be keeping holy day; but to be sitting, viz., at home, in a state of incapability for work. Rightly Fleischer: "ישׁב מן, like Arab. ḳ'ad ṣan, to remain sitting quiet, and thus to hold oneself removed from any kind of activity." He who is prudent, and cares for his honour, not only breaks off strife when it threatens to become passionate, but does not at all enter into it, keeps himself far removed from it.
John Gill
20:3 It is an honour for a man to cease from strife,.... As Abraham did, Gen 13:7; when engaged in a quarrel with his neighbour, or in a lawsuit, or in a religious controversy, especially when he finds he is in the wrong; and indeed, if he is in the right, when he perceives it is like to issue in no good, and is only about words to no profit, it is an honour to drop it;
but every fool will be meddling; with things he has no concern in, or is not equal to; yet will carry on the debate, though it is to his disgrace; see Prov 17:14.
John Wesley
20:3 Meddling - Is always ready to begin strife, and obstinate in the continuance of it.
Robert Jamieson, A. R. Fausset and David Brown
20:3 to cease from strife--or, better, "to dwell from or without strife," denoting the habit of life.
fool . . . meddling-- (Prov 17:14).
20:420:4: Թէպէտ եւ նախատի վատ՝ ո՛չ ամաչէ. նո՛յնպէս եւ որ առնու ցորեան՝ փո՛խ ամարանի[8168]։ [8168] Ոսկան. Ցորեան փոխ յամարայնի։
4 Ծոյլը թէեւ նախատւում է, բայց չի ամաչում, ինչպէս մէկը, որ ցորեն է փոխ առնում ամռանը:
4 Ձմեռ ըլլալուն համար ծոյլը գետինը չի հերկեր, Ուստի հունձքի ատենը պիտի մուրայ ու բան մը պիտի չունենայ։
[300]Թէպէտ եւ նախատի վատ` ոչ ամաչէ, նոյնպէս եւ որ առնու ցորեան փոխ ամարանի:

20:4: Թէպէտ եւ նախատի վատ՝ ո՛չ ամաչէ. նո՛յնպէս եւ որ առնու ցորեան՝ փո՛խ ամարանի[8168]։
[8168] Ոսկան. Ցորեան փոխ յամարայնի։
4 Ծոյլը թէեւ նախատւում է, բայց չի ամաչում, ինչպէս մէկը, որ ցորեն է փոխ առնում ամռանը:
4 Ձմեռ ըլլալուն համար ծոյլը գետինը չի հերկեր, Ուստի հունձքի ատենը պիտի մուրայ ու բան մը պիտի չունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 Ленивец зимою не пашет: поищет летом и нет ничего.
20:4 ὀνειδιζόμενος ονειδιζω disparage; reproach ὀκνηρὸς οκνηρος lazy οὐκ ου not αἰσχύνεται αισχυνω shame; ashamed ὡσαύτως ωσαυτως similarly καὶ και and; even ὁ ο the δανιζόμενος δανειζω lend; borrow σῖτον σιτος wheat ἐν εν in ἀμήτῳ αμητος reaping
20:4 מֵ֭ ˈmē מִן from חֹרֶף ḥōrˌef חֹרֶף autumn עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish לֹא־ lō- לֹא not יַחֲרֹ֑שׁ yaḥᵃrˈōš חרשׁ plough וְי *wᵊ וְ and שָׁאַ֖לשׁאל *šāʔˌal שׁאל ask בַּ ba בְּ in † הַ the קָּצִ֣יר qqāṣˈîr קָצִיר harvest וָ wā וְ and אָֽיִן׃ ʔˈāyin אַיִן [NEG]
20:4. propter frigus piger arare noluit mendicabit ergo aestate et non dabitur eiBecause of the cold the sluggard would not plough: he shall beg therefore in the summer, and it shall not be given him.
4. The slothful will not plow by reason of the winter; therefore he shall beg in harvest, and have nothing.
20:4. Because of the cold, the lazy one was not willing to plough. Therefore, in the summer, he will beg, and it will not be given to him.
20:4. The sluggard will not plow by reason of the cold; [therefore] shall he beg in harvest, and [have] nothing.
The sluggard will not plow by reason of the cold; [therefore] shall he beg in harvest, and [have] nothing:

20:4 Ленивец зимою не пашет: поищет летом и нет ничего.
20:4
ὀνειδιζόμενος ονειδιζω disparage; reproach
ὀκνηρὸς οκνηρος lazy
οὐκ ου not
αἰσχύνεται αισχυνω shame; ashamed
ὡσαύτως ωσαυτως similarly
καὶ και and; even
ο the
δανιζόμενος δανειζω lend; borrow
σῖτον σιτος wheat
ἐν εν in
ἀμήτῳ αμητος reaping
20:4
מֵ֭ ˈmē מִן from
חֹרֶף ḥōrˌef חֹרֶף autumn
עָצֵ֣ל ʕāṣˈēl עָצֵל sluggish
לֹא־ lō- לֹא not
יַחֲרֹ֑שׁ yaḥᵃrˈōš חרשׁ plough
וְי
*wᵊ וְ and
שָׁאַ֖לשׁאל
*šāʔˌal שׁאל ask
בַּ ba בְּ in
הַ the
קָּצִ֣יר qqāṣˈîr קָצִיר harvest
וָ וְ and
אָֽיִן׃ ʔˈāyin אַיִן [NEG]
20:4. propter frigus piger arare noluit mendicabit ergo aestate et non dabitur ei
Because of the cold the sluggard would not plough: he shall beg therefore in the summer, and it shall not be given him.
20:4. Because of the cold, the lazy one was not willing to plough. Therefore, in the summer, he will beg, and it will not be given to him.
20:4. The sluggard will not plow by reason of the cold; [therefore] shall he beg in harvest, and [have] nothing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
See here the evil of slothfulness and the love of ease. 1. It keeps men from the most necessary business, from ploughing and sowing when the season is: The sluggard has ground to occupy, and has ability for it; he can plough, but he will not; some excuse or other he has to shift it off, but the true reason is that it is cold weather. Though ploughing time is not in the depth of winter, it is in the borders of winter, when he thinks it too cold for him to be abroad. Those are scandalously sluggish who, in the way of their business, cannot find in their hearts to undergo so little toil as that of ploughing and so little hardship as that of a cold blast. Thus careless are many in the affairs of their souls; a trifling difficulty will frighten them from the most important duty; but good soldiers must endure hardness. 2. Thereby it deprives them of the most necessary supports: Those that will not plough in seed-time cannot expect to reap in harvest; and therefore they must beg their bread with astonishment when the diligent are bringing home their sheaves with joy. He that will not submit to the labour of ploughing must submit to the shame of begging. They shall beg in harvest, and yet have nothing; no, not then when there is great plenty. Though it may be charity to relieve sluggards, yet a man may, in justice, not relieve them; they deserve to be left to starve. Those that would not provide oil in their vessels begged when the bridegroom came, and were denied.
Adam Clarke: Commentary on the Bible - 1831
20:4: The sluggard will not plough - For other parts of this character, see the preceding chapter, Proverbs 19 (note). It is seldom that there is a season of very cold weather in Palestine; very cold days sometimes occur, with wind, rain, and sleet. They begin their ploughing in the latter end of September, and sow their early wheat by the middle of October. And this is often the case in England itself. The meaning of the proverb is: the slothful man, under the pretense of unfavorable weather, neglects cultivating his land till the proper time is elapsed.
Albert Barnes: Notes on the Bible - 1834
20:4: Plowing time in Palestine is in November and December, when the wind blows commonly from the North.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: sluggard: Pro 10:4, Pro 19:15, Pro 19:24, Pro 26:13-16
cold: or, winter
therefore: Pro 6:10, Pro 6:11, Pro 19:15, Pro 24:34; Mat 25:3-10, Mat 25:24-28; Pe2 1:5-11
Carl Friedrich Keil and Franz Delitzsch
20:4
4 At the beginning of the harvest the sluggard plougheth not;
And so when he cometh to the reaping-time there is nothing.
Many translators (Symmachus, Jerome, Luther) and interpreters (e.g., Rashi, Zckler) explain: propter frigus; but חרף is, according to its verbal import, not a synon. of קר and צנּה, but means gathering = the time of gathering (synon. אסיף), from חרף, carpere,
(Note: Vid., Fleischer in Levy's Chald. Wrterbuch, i. 426.)
as harvest, the time of the καρπίζειν, the plucking off of the fruit; but the harvest is the beginning of the old Eastern agricultural year, for in Palestine and Syria the time of ploughing and sowing with the harvest or early rains (חריף = יורה, Neh 7:24; Ezra 2:18) followed the fruit harvest from October to December. The מן is thus not that of cause but of time. Thus rendered, it may mean the beginning of an event and onwards (e.g., 1Kings 30:25), as well as its termination and onwards (Lev 27:17): here of the harvest and its ingathering and onwards. In 4b, the Chethı̂b and Kerı̂ vary as at Prov 18:17. The fut. ישׁאל would denote what stands before the sluggard; the perf. שׁאלו places him in the midst of this, and besides has this in its favour, that, interpreted as perf. hypotheticum, it makes the absence of an object to שׁאל more tenable. The Chethı̂b, ושׁאל, is not to be read after Ps 109:10 : he will beg in harvest - in vain (Jerome, Luther), to which Hitzig well remarks: Why in vain? Amid the joy of harvest people dispense most liberally; and the right time for begging comes later. Hitzig conjecturally arrives at the translation:
"A pannier the sluggard provideth not;
Seeketh to borrow in harvest, and nothing cometh of it."
But leaving out of view the "pannier," the meaning "to obtain something as a loan," which שׁאל from the connection may bear, is here altogether imaginary. Let one imagine to himself an indolent owner of land, who does not trouble himself about the filling and sowing of his fields at the right time and with diligence, but leaves this to his people, who do only as much as is commanded them: such an one asks, when now the harvest-time has come, about the ingathering; but he receives the answer, that the land has lain unploughed, because he had not commanded it to be ploughed. When he asks, there is nothing, he asks in vain (ואין, as at Prov 14:6; Prov 13:4). Meri rightly explains מחרף by מתחלת זמן החרישׁה, and 4b by: "so then, when he asks at harvest time, he will find nothing;" on the other hand, the lxx and Aram. think on חרף, carpere conviciis, as also in Codd. here and there is found the meaningless מחרף.
John Gill
20:4 The sluggard will not plough by reason of the cold,.... Or, "in the cold"; in the time of cold, as Aben Ezra; in the time of autumn, which is the time of ploughing, when it begins to be cold weather, and winter is drawing on: and this is discouraging to the sluggard, who does not care to take his hands out of his bosom to feed himself, and much less to plough; see Prov 19:24;
therefore shall he beg in harvest, and have nothing; he shall ask of those who have ploughed and sowed, and are now reaping and gathering in their increase at harvest time; but they shall give him nothing; for such as will not work should not eat; and if a man will not plough and sow, he cannot expect to reap, nor should he be encouraged in begging. This holds good in spiritual things; such who have been slothful and sluggish about their spiritual affairs, unconcerned for the grace of God, and indolent in the use of means, or performance of duty, will ask when too late, or of wrong persons, and shall not have it; as the foolish virgins ask oil of the wise, when the bridegroom is come; and the rich man for water from Abraham, when in hell, Mt 25:8.
Robert Jamieson, A. R. Fausset and David Brown
20:4 shall . . . beg--literally, "ask" (in this sense, Ps 109:10).
20:520:5: Ջուր խո՛ր է խորհուրդ սրտի առն. եւ այր իմաստուն քամէ զնա[8169]։ [8169] Ոմանք. Խորհուրդ ՚ի սրտի... քամեսցէ զնա։
5 Մարդու սրտի խորհուրդը խոր ջրի պէս է, բայց իմաստուն մարդը երես է հանում այն:
5 Մարդու մը սրտին խորհուրդը խորունկ ջուրերու պէս է, Բայց խելացի մարդը զանիկա դուրս կը հանէ։
Ջուր խոր է խորհուրդ սրտի առն, եւ այր իմաստուն քամեսցէ զնա:

20:5: Ջուր խո՛ր է խորհուրդ սրտի առն. եւ այր իմաստուն քամէ զնա[8169]։
[8169] Ոմանք. Խորհուրդ ՚ի սրտի... քամեսցէ զնա։
5 Մարդու սրտի խորհուրդը խոր ջրի պէս է, բայց իմաստուն մարդը երես է հանում այն:
5 Մարդու մը սրտին խորհուրդը խորունկ ջուրերու պէս է, Բայց խելացի մարդը զանիկա դուրս կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 Помыслы в сердце человека глубокие воды, но человек разумный вычерпывает их.
20:5 ὕδωρ υδωρ water βαθὺ βαθυς deep βουλὴ βουλη intent ἐν εν in καρδίᾳ καρδια heart ἀνδρός ανηρ man; husband ἀνὴρ ανηρ man; husband δὲ δε though; while φρόνιμος φρονιμος prudent; conceited ἐξαντλήσει εξαντλεω he; him
20:5 מַ֣יִם mˈayim מַיִם water עֲ֭מֻקִּים ˈʕᵃmuqqîm עָמֹק deep עֵצָ֣ה ʕēṣˈā עֵצָה counsel בְ vᵊ בְּ in לֶב־ lev- לֵב heart אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man תְּבוּנָ֣ה tᵊvûnˈā תְּבוּנָה understanding יִדְלֶֽנָּה׃ yiḏlˈennā דלה draw water
20:5. sicut aqua profunda sic consilium in corde viri sed homo sapiens exhauriet illudCounsel in the heart of a man is like deep water: but a wise man will draw it out.
5. Counsel in the heart of man is deep water; but a man of understanding will draw it out.
20:5. Counsel in the heart of a man is like deep waters. But a wise man will draw it out.
20:5. Counsel in the heart of man [is like] deep water; but a man of understanding will draw it out.
Counsel in the heart of man [is like] deep water; but a man of understanding will draw it out:

20:5 Помыслы в сердце человека глубокие воды, но человек разумный вычерпывает их.
20:5
ὕδωρ υδωρ water
βαθὺ βαθυς deep
βουλὴ βουλη intent
ἐν εν in
καρδίᾳ καρδια heart
ἀνδρός ανηρ man; husband
ἀνὴρ ανηρ man; husband
δὲ δε though; while
φρόνιμος φρονιμος prudent; conceited
ἐξαντλήσει εξαντλεω he; him
20:5
מַ֣יִם mˈayim מַיִם water
עֲ֭מֻקִּים ˈʕᵃmuqqîm עָמֹק deep
עֵצָ֣ה ʕēṣˈā עֵצָה counsel
בְ vᵊ בְּ in
לֶב־ lev- לֵב heart
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
תְּבוּנָ֣ה tᵊvûnˈā תְּבוּנָה understanding
יִדְלֶֽנָּה׃ yiḏlˈennā דלה draw water
20:5. sicut aqua profunda sic consilium in corde viri sed homo sapiens exhauriet illud
Counsel in the heart of a man is like deep water: but a wise man will draw it out.
20:5. Counsel in the heart of a man is like deep waters. But a wise man will draw it out.
20:5. Counsel in the heart of man [is like] deep water; but a man of understanding will draw it out.
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
5 Counsel in the heart of man is like deep water; but a man of understanding will draw it out.
A man's wisdom is here said to be of use to him for the pumping of other people, and diving into them, 1. To get the knowledge of them. Though men's counsels and designs are ever so carefully concealed by them, so that they are as deep water which one cannot fathom, yet there are those who by sly insinuations, and questions that seem foreign, will get out of them both what they have done and what they intend to do. Those therefore who would keep counsel must not only put on resolution, but stand upon their guard. 2. To get knowledge by them. Some are very able and fit to give counsel, having an excellent faculty of cleaving a hair, hitting the joint of a difficulty, and advising pertinently, but they are modest, and reserved, and not communicative; they have a great deal in them, but it is loth to come out. In such a case a man of understanding will draw it out, as wine out of a vessel. We lose the benefit we might have by the conversation of wise men for want of the art of being inquisitive.
Adam Clarke: Commentary on the Bible - 1831
20:5: Counsel in the heart of man - Men of the deepest and most comprehensive minds are rarely apt, unsolicited, to join in any discourse, in which they might appear even to the greatest advantage; but a man of understanding will elicit this, by questions framed for the purpose, and thus pump up the salubrious waters from the deep and capacious well. The metaphor is fine and expressive.
Albert Barnes: Notes on the Bible - 1834
20:5: The contest between reticence on the one side and pertinacity in search on the other is represented as by a parable. The well may be very deep (compare the marginal reference), but the man of understanding" has enough skill to draw up the water even to the last drop. Every question is, as it were, a turning of the windlass.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: Pro 18:4; Psa 64:6; Co1 2:11
Carl Friedrich Keil and Franz Delitzsch
20:5
5 The purpose in the heart of a man is deep water;
But a man of understanding draweth it out.
"Still waters are deep." Like such deep waters (Prov 18:4) is that which a man hath secretly (Is 29:15) planned in his heart. He keeps it secret, conceals it carefully, craftily misleads those who seek to draw it out; but the man of תּבוּנה, i.e., one who possesses the right criteria for distinguishing between good and bad, true and false, and at the same time has the capacity to look through men and things, draws out (the Venet. well, ἀνέλξει) the secret עצה, for he penetrates to the bottom of the deep water. Such an one does not deceive himself with men, he knows how to estimate their conduct according to its last underlying motive and aim; and if the purpose is one that is pernicious to him, he meets it in the process of realization. What is here said is applicable not only to the subtle statesman and the general, but also the pragmatical historian and the expositor, as, e.g., of a poem such as the book of Job, the idea of which lies like a pearl at the bottom of deep water.
Geneva 1599
20:5 Counsel in the heart of (c) man [is like] deep water; but a man of understanding will draw it out.
(c) It is hard to find out: for it is as deep waters, whose bottom cannot be found: yet the wise man will know a man either by his words or manners.
John Gill
20:5 Counsel in the heart of man is like deep water,.... Pure and undisturbed, but secret, hidden, and hard to be come at: such are the things of the spirit of a man, the thoughts of his mind, the devices of his heart; which, though easily known by the searcher of hearts, are not easily penetrated into by men; or it is not easily got out of them what is in them, especially in some men, who are very close and reserved. This is true of wicked men, who seek sleep to hide their counsel; and of good men, especially studious men, who have got a great deal of wisdom and knowledge in them, but not very communicative, being slow of speech, and silent in conversation;
but a man of understanding will draw it out; he will find ways and means to discover the secret designs of wicked men, whether against church or state; and, by asking proper questions, an understanding man will get out useful things from men of knowledge, the most reserved: some men must be pumped, and a good deal of pains must be taken with them, to get out anything of them, as in getting water out of a deep well, and which when got is very good; and so is that wisdom and knowledge which is gotten by an inquisitive man from another of superior knowledge, but not very diffusive of it.
John Wesley
20:5 Counsel - Designs of doing something of moment. Deep water - Is secret and hard to be discovered.
Robert Jamieson, A. R. Fausset and David Brown
20:5 Counsel . . . water--that is, deeply hidden (Prov 18:4; Ps 13:2). The wise can discern well.
20:620:6: Մե՛ծ է մարդ եւ պատուական՝ ա՛յր ողորմած. բայց զայր հաւատարիմ գո՛րծ է գտանել։
6 Մեծանուն եւ պատուական է գթասիրտ մարդը, բայց դժուար է գտնել հաւատարիմ մարդ:
6 Մարդոցմէ շատերը իրենց բարերարութիւնը կը հրատարակեն, Բայց հաւատարիմ մարդը ո՞վ կրնայ գտնել։
[301]Մեծ է մարդ` եւ պատուական այր ողորմած``, բայց զայր հաւատարիմ գործ է գտանել:

20:6: Մե՛ծ է մարդ եւ պատուական՝ ա՛յր ողորմած. բայց զայր հաւատարիմ գո՛րծ է գտանել։
6 Մեծանուն եւ պատուական է գթասիրտ մարդը, բայց դժուար է գտնել հաւատարիմ մարդ:
6 Մարդոցմէ շատերը իրենց բարերարութիւնը կը հրատարակեն, Բայց հաւատարիմ մարդը ո՞վ կրնայ գտնել։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 Многие хвалят человека за милосердие, но правдивого человека кто находит?
20:6 μέγα μεγας great; loud ἄνθρωπος ανθρωπος person; human καὶ και and; even τίμιον τιμιος precious ἀνὴρ ανηρ man; husband ἐλεήμων ελεημων merciful ἄνδρα ανηρ man; husband δὲ δε though; while πιστὸν πιστος faithful ἔργον εργον work εὑρεῖν ευρισκω find
20:6 רָב־ rov- רֹב multitude אָדָ֗ם ʔāḏˈām אָדָם human, mankind יִ֭קְרָא ˈyiqrā קרא call אִ֣ישׁ ʔˈîš אִישׁ man חַסְדֹּ֑ו ḥasdˈô חֶסֶד loyalty וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֱ֝מוּנִ֗ים ˈʔᵉmûnˈîm אֱמוּן faithful מִ֣י mˈî מִי who יִמְצָֽא׃ yimṣˈā מצא find
20:6. multi homines misericordes vocantur virum autem fidelem quis invenietMany men are called merciful: but who shall find a faithful man?
6. Most men wilt proclaim every one his own kindness: but a faithful man who can find?
20:6. Many men are called merciful. But who will find a faithful man?
20:6. Most men will proclaim every one his own goodness: but a faithful man who can find?
Most men will proclaim every one his own goodness: but a faithful man who can find:

20:6 Многие хвалят человека за милосердие, но правдивого человека кто находит?
20:6
μέγα μεγας great; loud
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
τίμιον τιμιος precious
ἀνὴρ ανηρ man; husband
ἐλεήμων ελεημων merciful
ἄνδρα ανηρ man; husband
δὲ δε though; while
πιστὸν πιστος faithful
ἔργον εργον work
εὑρεῖν ευρισκω find
20:6
רָב־ rov- רֹב multitude
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
יִ֭קְרָא ˈyiqrā קרא call
אִ֣ישׁ ʔˈîš אִישׁ man
חַסְדֹּ֑ו ḥasdˈô חֶסֶד loyalty
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
אֱ֝מוּנִ֗ים ˈʔᵉmûnˈîm אֱמוּן faithful
מִ֣י mˈî מִי who
יִמְצָֽא׃ yimṣˈā מצא find
20:6. multi homines misericordes vocantur virum autem fidelem quis inveniet
Many men are called merciful: but who shall find a faithful man?
20:6. Many men are called merciful. But who will find a faithful man?
20:6. Most men will proclaim every one his own goodness: but a faithful man who can find?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-11: Осуждается фарисейское самопревозношение человека делами милости и добродетелями (ст. 6, сн. Мф. VI:2; Лк. XVIII:8): истинное достоинство человека узнается лишь по смерти его, главным образом в детях его (ст. 7, сн. Сир XI:28); нелицеприятный, беспристрастный и авторитетный суд о человеке произносит также царь (ст. 3, сн. XVI:10; 3: Цар. III:27). Ст. 9, выражая главную мысль отдела (ст. 6-11), высказывает то положение о всеобщей греховности человечества, которое (положение) принадлежит к наиболее часто возвещаемым в Ветхом Завете учениям веры (ср. Быт. VI:5; 3: Цар. VIII:46; Иов XIV:4; XV:14; Пс. L:7; Еккл. VII:20; Сир VII:5: и др.). Ст. 10: - частный и обыденный пример греховности - нечестность в торговле (сн. ниже, ст. 23; XI:1). Ст. 11: служит развитием мысли ст. 9.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Most men will proclaim every one his own goodness: but a faithful man who can find?
Note, 1. It is easy to find those that will pretend to be kind and liberal. Many a man will call himself a man of mercy, will boast what good he has done and what good he designs to do, or, at least, what an affection he has to well-doing. Most men will talk a great deal of their charity, generosity, hospitality, and piety, will sound a trumpet to themselves, as the Pharisees, and what little goodness they have will proclaim it and make a mighty matter of it. 2. But it is hard to find those that really are kind and liberal, that have done and will do more than either they speak of or care to hear spoken of, that will be true friends in a strait; such a one as one may trust to is like a black swan.
Adam Clarke: Commentary on the Bible - 1831
20:6: Most men will proclaim - Many men merciful ben clepid: a feithful man forsoth, who schal finde? Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
20:6: Goodness - With the special sense of bounty, beneficence. Contrast promise and performance. People boast of their liberality, yet we look in vain for the fulfillment of actual obligations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: proclaim: Pro 25:14, Pro 27:2; Mat 6:2; Luk 18:8, Luk 18:11, Luk 18:28, Luk 22:33; Co2 12:11
goodness: or, bounty
but: Psa 12:1; Ecc 7:28; Jer 5:1; Mic 7:2; Luk 18:8; Joh 1:47
Carl Friedrich Keil and Franz Delitzsch
20:6
6 Almost every one meeteth a man who is gracious to him;
But a man who standeth the test, who findeth such a one?
As ציר אמונים, Prov 13:17, signifies a messenger in whom there is confidence, and עד אמונים, Prov 14:5, a witness who is altogether truthful, so אישׁ אמוּנים is a man who remains true to himself, and maintains fidelity toward others. Such an one it is not easy to find; but patrons who make promises and awaken expectations, finally to leave in the lurch him who depends on them - of such there are many. This contrast would proceed from 6a also, if we took קרא in the sense of to call, to call or cry out with ostentation: multi homines sunt quorum suam quisque humanitatem proclamat (Schelling, Fleischer, Ewald, Zckler, and also, e.g., Meri). But אישׁ חסדּו is certainly to be interpreted after Prov 11:17, Is 57:1. Recognising this, Hitzig translates: many a man one names his dear friend; but in point of style this would be as unsuitable as possible. Must יקרא then mean vocat? A more appropriate parallel word to מצא is קרא = קרה, according to which, with Oetinger, Heidenheim, Euchel, and Lwenstein, we explain: the greater part of men meet one who shows himself to them (to this or that man) as אישׁ חסד, a man well-affectioned and benevolent; but it is rare to find one who in his affection and its fruits proves himself to be true, and actually performs that which was hoped for from him. Luther translates, with the Syr. and Targ. after Jerome: Viel Menschen werden From gerhmbt [many men are reputed pious]; but if יקרא were equivalent to יקּרא, then אישׁ חסד ought to have been used instead of אישׁ חסדו. The lxx read רב אדם יקר אישׁ חסד, man is something great, and a compassionate man is something precious; but it costs trouble to find out a true man. The fundamental thought remains almost the same in all these interpretations and readings: love is plentiful; fidelity, rare; therefore חסד, of the right kind, after the image of God, is joined to אמת.
John Gill
20:6 Most men will proclaim everyone his own goodness,.... As the Pharisee did, in Lk 18:11; and as the Pharisees in common did; who did all their works to be seen of men, and made clean the outside of the cup and platter; and were very careful to appear outwardly righteous to men, Mt 23:5. And indeed this is the general cast of men; everyone is proclaiming his goodness to others, and would be thought to be good men; and cannot be easy with doing a good action, unless it is known, and particularly acts of beneficence and alms deeds; and are like the Pharisees, who, on such occasions, sounded a trumpet before them, Mt 6:2. And the word may be rendered, "his mercy" (b), or his kindness to the poor: the Targum renders it,
"many of the children of men are called merciful men;''
and so the Vulgate Latin version; and they like to be so called and accounted, whether they are so or not;
but a faithful man who can find? who answers to the character he gives of himself, or others upon his own representation give him; who is as good as his word, and, having promised assistance and relief, gives it; and who, having boasted that he has done a kindness to such an one and such an one, does the same likewise to another when applied to; or who sticks to his friend, and does not forsake him in his adversity, but supports and supplies him whom he knew in prosperity; it is hard and rare to find such a man; see Ps 12:1. Or, though every man is talking of his good works, and boasting of his goodness, it is difficult to find an Israelite indeed, in whom the true grace of God is.
(b) "misericordiam suam", Pagninus, so some in Vatablus; "unius cujusque misericordiam", Mercerus, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
20:6 Boasters are unreliable.
goodness--or, "kind disposition."
20:720:7: Որ շրջի անարատ յարդարութեան, երանելի՛ որդիս թողու զկնի իւր[8170]։ [8170] Ոմանք. Երանելիս թողցէ զորդիս իւր։
7 Ով անարատ է քայլում արդարութեան ճամփով, նա իրենից յետոյ երանութեան արժանի որդիներ պիտի թողնի:
7 Իր անարատութեանը մէջ քալողը արդար է, ուստի Անոր որդիները իր ետեւէն երջանիկ պիտի ըլլան։
Որ շրջի [302]անարատ յարդարութեան`` երանելի որդիս թողցէ զկնի իւր:

20:7: Որ շրջի անարատ յարդարութեան, երանելի՛ որդիս թողու զկնի իւր[8170]։
[8170] Ոմանք. Երանելիս թողցէ զորդիս իւր։
7 Ով անարատ է քայլում արդարութեան ճամփով, նա իրենից յետոյ երանութեան արժանի որդիներ պիտի թողնի:
7 Իր անարատութեանը մէջ քալողը արդար է, ուստի Անոր որդիները իր ետեւէն երջանիկ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 Праведник ходит в своей непорочности: блаженны дети его после него!
20:7 ὃς ος who; what ἀναστρέφεται αναστρεφω overturn; turn up / back ἄμωμος αμωμος flawless; blameless ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing μακαρίους μακαριος blessed; prosperous τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him καταλείψει καταλειπω leave behind; remain
20:7 מִתְהַלֵּ֣ךְ miṯhallˈēḵ הלך walk בְּ bᵊ בְּ in תֻמֹּ֣ו ṯummˈô תֹּם completeness צַדִּ֑יק ṣaddˈîq צַדִּיק just אַשְׁרֵ֖י ʔašrˌê אֶשֶׁר happiness בָנָ֣יו vānˈāʸw בֵּן son אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
20:7. iustus qui ambulat in simplicitate sua beatos post se filios derelinquetThe just that walketh in his simplicity, shall leave behind him blessed children.
7. A just man that walketh in his integrity, blessed are his children after him.
20:7. The just who walks in his simplicity shall leave behind him blessed sons.
20:7. The just [man] walketh in his integrity: his children [are] blessed after him.
The just [man] walketh in his integrity: his children [are] blessed after him:

20:7 Праведник ходит в своей непорочности: блаженны дети его после него!
20:7
ὃς ος who; what
ἀναστρέφεται αναστρεφω overturn; turn up / back
ἄμωμος αμωμος flawless; blameless
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
μακαρίους μακαριος blessed; prosperous
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
καταλείψει καταλειπω leave behind; remain
20:7
מִתְהַלֵּ֣ךְ miṯhallˈēḵ הלך walk
בְּ bᵊ בְּ in
תֻמֹּ֣ו ṯummˈô תֹּם completeness
צַדִּ֑יק ṣaddˈîq צַדִּיק just
אַשְׁרֵ֖י ʔašrˌê אֶשֶׁר happiness
בָנָ֣יו vānˈāʸw בֵּן son
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
20:7. iustus qui ambulat in simplicitate sua beatos post se filios derelinquet
The just that walketh in his simplicity, shall leave behind him blessed children.
20:7. The just who walks in his simplicity shall leave behind him blessed sons.
20:7. The just [man] walketh in his integrity: his children [are] blessed after him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 The just man walketh in his integrity: his children are blessed after him.
It is here observed to the honour of a good man, 1. That he does well for himself. He has a certain rule, which with an even steady hand he governs himself by: He walks in his integrity; he keeps good conscience, and he has the comfort of it, for it is his rejoicing. He is not liable to those uneasinesses, either in contriving what he shall do or reflecting on what he has done, which those are liable to that walk in deceit. 2. That he does well for his family: His children are blessed after him, and fare the better for his sake. God has mercy in store for the seed of the faithful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: just: Pro 14:2, Pro 19:1; Psa 15:2, Psa 26:1, Psa 26:11; Isa 33:15; Luk 1:6; Co2 1:12; Tit 2:11, Tit 2:12; Jo3 1:3, Jo3 1:4
his children: Pro 13:22; Gen 17:7; Psa 37:26, Psa 112:2; Jer 32:39; Act 2:39
Carl Friedrich Keil and Franz Delitzsch
20:7
7 He who in his innocence walketh as one upright,
Blessed are his children after him!
We may not take the first line as a separate clause with צדּיק, as subject (Van Dyk, Elster) or predicate (Targ.); for, thus rendered, it does not appropriately fall in as parallel to the second line, because containing nothing of promise, and the second line would then strike in at least not so unconnectedly (cf. on the contrary, Prov 10:9; Prov 14:25). We have before us a substantival clause, of which the first line is the complex subject. But Jerome, the Venet., and Luther erroneously: the just man walking in his innocence; this placing first of the adj. is in opposition to the Hebr. syntax. We must, if the whole is to be interpreted as nom., regard צדיק as permutative: one walking in his innocence, a righteous one. But, without doubt, tsedek is the accus. of the manner; in the manner of one righteous, or in apposition: as one righteous; cf. Job 31:26 with Mic 2:7. Thus Hitzig rightly also refers to these two passages, and Ewald also refers to Prov 22:11; Prov 24:15. To walk in his innocence as a righteous man, is equivalent to always to do that which is right, without laying claim to any distinction or making any boast on that account; for thereby one only follows the impulse and the direction of his heart, which shows itself and can show itself not otherwise than in unreserved devotion to God and to that which is good. The children after him are not the children after his death (Gen 24:67); but, according to Deut 4:40, cf. Job 21:21, those who follow his example, and thus those who come after him; for already in the lifetime of such an one, the benediction begins to have its fulfilment in his children.
John Gill
20:7 The just man walketh in his integrity,.... This is the faithful and upright man, who is made righteous by the obedience of Christ; and walks by faith in him, and according to the truth of the Gospel;
his children are blessed after him; with temporal blessings; and, walking in the same integrity as he does, they are blessed with spiritual blessings here, and eternal blessedness hereafter; see Ps 37:26. It is an observation of an Heathen poet (c), that good things befall the children of the godly, but not the children of the ungodly.
(c) Theoerit. Idyll. 27. v. 32.
Robert Jamieson, A. R. Fausset and David Brown
20:7 The conduct of good men proclaims their sound principles. God's covenant and their good example secure blessing to their children (Prov 4:26; Ps 112:1-2).
20:820:8: Յորժամ թագաւոր արդար նստիցի յաթոռ. ո՛չ դառնայցէ ընդդէմ աչաց նորա ամենայն չարագործ[8171]։ [8171] Ոմանք. Ոչ կայ ընդդէմ առաջի աչաց նորա ամենայն։
8 Երբ արդար մի թագաւոր նստի գահին, ոչ մի չարագործ չի վրիպի նրա աչքից:
8 Դատաստանի աթոռը նստող թագաւորը Իր աչքերովը ամէն չարիք կը ցրուէ։
Յորժամ թագաւոր արդար նստիցի յաթոռ, [303]ոչ դառնայցէ ընդդէմ աչաց նորա ամենայն չարագործ:

20:8: Յորժամ թագաւոր արդար նստիցի յաթոռ. ո՛չ դառնայցէ ընդդէմ աչաց նորա ամենայն չարագործ[8171]։
[8171] Ոմանք. Ոչ կայ ընդդէմ առաջի աչաց նորա ամենայն։
8 Երբ արդար մի թագաւոր նստի գահին, ոչ մի չարագործ չի վրիպի նրա աչքից:
8 Դատաստանի աթոռը նստող թագաւորը Իր աչքերովը ամէն չարիք կը ցրուէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:820:8 Царь, сидящий на престоле суда, разгоняет очами своими все злое.
20:8 ὅταν οταν when; once βασιλεὺς βασιλευς monarch; king δίκαιος δικαιος right; just καθίσῃ καθιζω sit down; seat ἐπὶ επι in; on θρόνου θρονος throne οὐκ ου not ἐναντιοῦται εναντιοομαι in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him πᾶν πας all; every πονηρόν πονηρος harmful; malignant
20:8 מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king יֹושֵׁ֥ב yôšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּא־ kissē- כִּסֵּא seat דִ֑ין ḏˈîn דִּין claim מְזָרֶ֖ה mᵊzārˌeh זרה scatter בְ vᵊ בְּ in עֵינָ֣יו ʕênˈāʸw עַיִן eye כָּל־ kol- כֹּל whole רָֽע׃ rˈāʕ רַע evil
20:8. rex qui sedet in solio iudicii dissipat omne malum intuitu suoThe king, that sitteth on the throne of judgment, scattereth away all evil with his look.
8. A king that sitteth on the throne of judgment scattereth away all evil with his eyes.
20:8. The king who sits on the throne of judgment scatters all evil with his gaze.
20:8. A king that sitteth in the throne of judgment scattereth away all evil with his eyes.
A king that sitteth in the throne of judgment scattereth away all evil with his eyes:

20:8 Царь, сидящий на престоле суда, разгоняет очами своими все злое.
20:8
ὅταν οταν when; once
βασιλεὺς βασιλευς monarch; king
δίκαιος δικαιος right; just
καθίσῃ καθιζω sit down; seat
ἐπὶ επι in; on
θρόνου θρονος throne
οὐκ ου not
ἐναντιοῦται εναντιοομαι in
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
πᾶν πας all; every
πονηρόν πονηρος harmful; malignant
20:8
מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king
יֹושֵׁ֥ב yôšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּא־ kissē- כִּסֵּא seat
דִ֑ין ḏˈîn דִּין claim
מְזָרֶ֖ה mᵊzārˌeh זרה scatter
בְ vᵊ בְּ in
עֵינָ֣יו ʕênˈāʸw עַיִן eye
כָּל־ kol- כֹּל whole
רָֽע׃ rˈāʕ רַע evil
20:8. rex qui sedet in solio iudicii dissipat omne malum intuitu suo
The king, that sitteth on the throne of judgment, scattereth away all evil with his look.
20:8. The king who sits on the throne of judgment scatters all evil with his gaze.
20:8. A king that sitteth in the throne of judgment scattereth away all evil with his eyes.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 A king that sitteth in the throne of judgment scattereth away all evil with his eyes.
Here is, 1. The character of a good governor: He is a king that deserves to be called so who sits in the throne, not as a throne of honour, to take his ease, and take state upon him, and oblige men to keep their distance, but as a throne of judgment, that he may do justice, give redress to the injured and punish the injurious, who makes his business his delight and loves no pleasure comparably to it, who does not devolve the whole care and trouble upon others, but takes cognizance of affairs himself and sees with his own eyes as much as may be, 1 Kings x. 9. 2. The happy effect of a good government. The presence of the prince goes far towards the putting of wickedness out of countenance; if he inspect his affairs himself, those that are employed under him will be kept in awe and restrained from doing wrong. If great men be good men, and will use their power as they may and ought, what good may they do and what evil may they prevent!
Adam Clarke: Commentary on the Bible - 1831
20:8: A king that sitteth in the throne of judgment - Kings should see to the administration of the laws, as well as of the state transactions, of their kingdom. In the British constitution there is a court for the king, called the King's Bench, where he should sit, and where he is always supposed to be sitting. The eyes - the presence, of the monarch in such a place, scatter evil - he sees into the case himself, and gives right judgment, for he can have no self-interest. Corrupt judges, and falsifying counsellors, cannot stand before him; and the villain is too deeply struck with the majesty and state of the monarch, to face out iniquity before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: Pro 20:26, Pro 16:12, Pro 29:14; Sa1 23:3, Sa1 23:4; Sa2 23:4; Psa 72:4, Psa 92:9, Psa 99:4, Psa 101:6-8; Isa 32:1
Carl Friedrich Keil and Franz Delitzsch
20:8
The following group begins with a royal proverb, which expresses what a king does with his eyes. Two proverbs, of the seeing eye and the necessary opening of the eyes, close it.
8 A king sitting on the seat of justice,
Scattereth asunder all evil with his eyes.
Excellently the Venet. ἐπὶ θρόνου δίκης, for כּסּא־דין is the name of the seat of rectitude (the tribunal), as the "throne of grace," Heb. 4:17, is the name of the capporeth as the seat of mercy; the seat of the judge is merely called כסא; on the other hand, כסא־דין is the contrast of כּסּא הוּות fo, Ps 94:20 : the seat from which the decision that is in conformity with what is right (cf. e.g., Jer 5:28) goes forth, and where it is sought. As little here as at Prov 20:26 is there need for a characterizing adj. to melek; but the lxx hits the meaning for it, understands such to דין: ὅταν βασιλεὺς δίκαιος καθίσῃ ἐπὶ θρόνου. By the "eyes" are we then to understand those of the mind: he sifts, dignoscit, with the eyes of the mind all that is evil, i.e., distinguishes it subjectively from that which is not evil? Thus Hitzig by a comparison of Ps 11:4; Ps 139:3 (where Jerome has eventilasti, the Vulg. investigasti). Scarcely correctly, for it lies nearer to think on the eyes in the king's head (vid., Prov 16:15); in that case: to winnow (to sift) means to separate the good and the bad, but first mediately: to exclude the bad; finally, Prov 20:26 leads to the conclusion that מזרה is to be understood, not of a subjective, but of an actual scattering, or separating, or driving away. Thus the penetrating, fear-inspiring eyes of the king are meant, as Immanuel explains: בראיית עיניו מבריחם מפניו ומפזר אותם בכל פיאה. But in this explanation the personal rendering of כּל־רע is incorrect; for mezareh, meant of the driving asunder of persons, requires as its object a plur. (cf. 26a). Col-ra is understood as neut. like Prov 5:14. Before the look of a king to whom it belongs to execute righteousness and justice (Is 16:5), nothing evil stands; criminal acts and devices seen through, and so also judged by these eyes, are broken up and scattered to all the winds, along with the danger that thereby threatened the community. It is the command: "put away the evil" (Deut 13:6 [5]), which the king carries into effect by the powerful influence of his look. With col-ra there is connected the thought that in the presence of the heavenly King no one is wholly free from sin.
Geneva 1599
20:8 A king that sitteth on the throne of judgment (d) scattereth away all evil with his eyes.
(d) Where righteous judgment is executed, there sin ceases, and vice dare not appear.
John Gill
20:8 A king that sitteth in the throne of judgment,.... That executes judgment himself, as David and Solomon did; who ascends the throne, and sits personally there, and hears and tries causes himself, and not by his servants:
scattereth away all evil with his eyes; all evil men, as the Targum; everyone that is evil, as Aben Ezra: he will easily and quickly discern who is evil, or who is in a bad cause before him, and will pass sentence on him, and drive him away from him with shame and disgrace, and to receive deserved punishment; or he will terrify persons from coming before him with false witness against their neighbour, or with a wrong cause. This may be applied to Christ, the King of kings, and Judge of all; whose eyes are as a flame of fire; who will clearly see into all hearts and actions, when he shall sit on his throne of judgment; and shall pass the righteous and definitive sentence, and shall drive the wicked into hell, into everlasting punishment.
John Wesley
20:8 His eyes - With his very looks, or by his diligent inspection into affairs.
Robert Jamieson, A. R. Fausset and David Brown
20:8 As in Prov 14:35; Prov 16:10, Prov 16:15, this is the character of a good king, not of all kings.
20:920:9: Ո՞վ պարծեսցի սիրտ սուրբ ունել. կամ ո՞վ համարձակիցի՝ եթէ սո՛ւրբ իցէ ՚ի մեղաց[8172]։ [8172] Ոմանք. Ո՛վ ոք պարծ՛՛։
9 Ո՞վ կարող է պարծենալ, թէ ինքը սուրբ սիրտ ունի, կամ ո՞վ կը համարձակուի ասել, թէ ինքը զերծ է մեղքերից:
9 Ո՞վ կրնայ ըսել թէ ‘Իմ սիրտս սրբեցի, Իմ մեղքէս մաքրուեցայ’։
Ո՞վ պարծեսցի սիրտ սուրբ ունել, կամ ո՞վ համարձակիցի` եթէ սուրբ իցէ ի մեղաց:

20:9: Ո՞վ պարծեսցի սիրտ սուրբ ունել. կամ ո՞վ համարձակիցի՝ եթէ սո՛ւրբ իցէ ՚ի մեղաց[8172]։
[8172] Ոմանք. Ո՛վ ոք պարծ՛՛։
9 Ո՞վ կարող է պարծենալ, թէ ինքը սուրբ սիրտ ունի, կամ ո՞վ կը համարձակուի ասել, թէ ինքը զերծ է մեղքերից:
9 Ո՞վ կրնայ ըսել թէ ‘Իմ սիրտս սրբեցի, Իմ մեղքէս մաքրուեցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 Кто может сказать: >
20:9 τίς τις.1 who?; what? καυχήσεται καυχαομαι boast ἁγνὴν αγνος pure ἔχειν εχω have; hold τὴν ο the καρδίαν καρδια heart ἢ η or; than τίς τις.1 who?; what? παρρησιάσεται παρρησιαζομαι candid; have confidence καθαρὸς καθαρος clean; clear εἶναι ειμι be ἀπὸ απο from; away ἁμαρτιῶν αμαρτια sin; fault [a] κακολογοῦντος κακολογεω bad-mouth πατέρα πατηρ father ἢ η or; than μητέρα μητηρ mother σβεσθήσεται σβεννυμι extinguish; quench λαμπτήρ λαμπτηρ the δὲ δε though; while κόραι κορη the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him ὄψονται οραω view; see σκότος σκοτος dark [b] μερὶς μερις portion ἐπισπουδαζομένη επισπουδαζω in πρώτοις πρωτος first; foremost ἐν εν in τοῖς ο the τελευταίοις τελευταιος not εὐλογηθήσεται ευλογεω commend; acclaim [c] μὴ μη not εἴπῃς επω say; speak τείσομαι τινω pay the price τὸν ο the ἐχθρόν εχθρος hostile; enemy ἀλλὰ αλλα but ὑπόμεινον υπομενω endure; stay behind τὸν ο the κύριον κυριος lord; master ἵνα ινα so; that σοι σοι you βοηθήσῃ βοηθεω help
20:9 מִֽי־ mˈî- מִי who יֹ֭אמַר ˈyōmar אמר say זִכִּ֣יתִי zikkˈîṯî זכה be clean לִבִּ֑י libbˈî לֵב heart טָ֝הַ֗רְתִּי ˈṭāhˈartî טהר be clean מֵ mē מִן from חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin
20:9. quis potest dicere mundum est cor meum purus sum a peccatoWho can say: My heart is clean, I am pure from sin?
9. Who can say, I have made my heart clean, I am pure from my sin?
20:9. Who is able to say: “My heart is clean. I am pure from sin?”
20:9. Who can say, I have made my heart clean, I am pure from my sin?
Who can say, I have made my heart clean, I am pure from my sin:

20:9 Кто может сказать: <<я очистил мое сердце, я чист от греха моего?>>
20:9
τίς τις.1 who?; what?
καυχήσεται καυχαομαι boast
ἁγνὴν αγνος pure
ἔχειν εχω have; hold
τὴν ο the
καρδίαν καρδια heart
η or; than
τίς τις.1 who?; what?
παρρησιάσεται παρρησιαζομαι candid; have confidence
καθαρὸς καθαρος clean; clear
εἶναι ειμι be
ἀπὸ απο from; away
ἁμαρτιῶν αμαρτια sin; fault

[a]
κακολογοῦντος κακολογεω bad-mouth
πατέρα πατηρ father
η or; than
μητέρα μητηρ mother
σβεσθήσεται σβεννυμι extinguish; quench
λαμπτήρ λαμπτηρ the
δὲ δε though; while
κόραι κορη the
ὀφθαλμῶν οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ὄψονται οραω view; see
σκότος σκοτος dark

[b]
μερὶς μερις portion
ἐπισπουδαζομένη επισπουδαζω in
πρώτοις πρωτος first; foremost
ἐν εν in
τοῖς ο the
τελευταίοις τελευταιος not
εὐλογηθήσεται ευλογεω commend; acclaim

[c]
μὴ μη not
εἴπῃς επω say; speak
τείσομαι τινω pay the price
τὸν ο the
ἐχθρόν εχθρος hostile; enemy
ἀλλὰ αλλα but
ὑπόμεινον υπομενω endure; stay behind
τὸν ο the
κύριον κυριος lord; master
ἵνα ινα so; that
σοι σοι you
βοηθήσῃ βοηθεω help
20:9
מִֽי־ mˈî- מִי who
יֹ֭אמַר ˈyōmar אמר say
זִכִּ֣יתִי zikkˈîṯî זכה be clean
לִבִּ֑י libbˈî לֵב heart
טָ֝הַ֗רְתִּי ˈṭāhˈartî טהר be clean
מֵ מִן from
חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin
20:9. quis potest dicere mundum est cor meum purus sum a peccato
Who can say: My heart is clean, I am pure from sin?
20:9. Who is able to say: “My heart is clean. I am pure from sin?”
20:9. Who can say, I have made my heart clean, I am pure from my sin?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Who can say, I have made my heart clean, I am pure from my sin?
This question is not only a challenge to any man in the world to prove himself sinless, whatever he pretends, but a lamentation of the corruption of mankind, even that which remains in the best. Alas! Who can say, "I am sinless?" Observe, 1. Who the persons are that are excluded from these pretensions--all, one as well as another. Here, in this imperfect state, no person whatsoever can pretend to be without sin. Adam could say so in innocency, and saints can say so in heaven, but none in this life. Those that think themselves as good as they should be cannot, nay, and those that are really good will not, dare not, say this. 2. What the pretension is that is excluded. We cannot say, We have made our hearts clean. Though we can say, through grace, "We are cleaner than we have been," yet we cannot say, "We are clean and pure from all remainders of sin." Or, though we are clean from the gross acts of sin, yet we cannot say, "Our hearts are clean." Or, though we are washed and cleansed, yet we cannot say, "We ourselves made our own hearts clean;" it was the work of the Spirit. Or, though we are pure from the sins of many others, yet we cannot say, "We are pure from our sin, the sin that easily besets us, the body of death which Paul complained of," Rom. vii. 24.
Adam Clarke: Commentary on the Bible - 1831
20:9: Who can say, I have made any heart clean - No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus.
Albert Barnes: Notes on the Bible - 1834
20:9: A warning voice against the spirit, which, ignorant of its own guilt, is forward to condemn others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: Kg1 8:46; Ch2 6:36; Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Ecc 7:20; Co1 4:4; Jam 3:2; Jo1 1:8-10
Proverbs 20:10
Carl Friedrich Keil and Franz Delitzsch
20:9
9 Who can say I have made my heart clean,
I am pure from my sins?
Tit is the same thought that Solomon expresses in his prayer at the consecration of the temple, 3Kings 8:46 : there is no man who sinneth not. To cleanse his heart (as Ps 73:13), is equivalent to to empty it, by self-examination and earnest effort after holiness, of all impure motives and inclinations; vid., regarding זכה, to be piercing, shining brightly, cloudlessly pure, Fleischer in Levy's Chald. Wrterbuch, i. 424. The consequence of זכּות is, becoming pure; and the consequence of זכּות לב, i.e., of the purifying of the heart, the being pure from sinful conduct: I have become pure from my sins, i.e., from such as I might fall into by not resisting temptations; the suffix is not understood as actual, but as potential, like Ps 18:24. No one can boast of this, for man's knowledge of himself and of his sins remains always limited (Jer 17:9.; Ps 19:13); and sin is so deeply rooted in his nature (Job 14:4; Job 15:14-16), that the remains of a sinful tendency always still conceal themselves in the folds of his heart, sinful thoughts still cross his soul, sinful inclinations still sometimes by their natural force overcome the moral resistance that opposes them, and stains of all kinds still defile even his best actions.
John Gill
20:9 Who can say, I have made my heart clean,.... The heart of than is naturally unclean, the mind, conscience, understanding, will, and affections; there is no part clean, all are defiled with sin; and though there is such a thing as a pure or clean heart, yet not as made so by men; it is God that has made the heart, that can only make it clean, or create a clean heart in men; it is not to be done by themselves, or by anything that they can do; it is done only by the grace of God, and blood of Christ: God has promised to do it, and he does it; and to him, and to him only, is it to be ascribed;
I am pure from my sin? the sin of nature or of action: such indeed who are washed from their sins in the blood of Christ; whose sins are all pardoned for his sake, and who are justified from all things by his righteousness; they are pure from sin, none is to be seen in them, or found upon them in a legal sense: they are all fair and comely, and without fault in the sight of God; their iniquities are caused to pass from them; and they are clothed with fine linen, clean and white, the righteousness of the saints: but then none are pure from indwelling sin, nor from the commission of sin; no man can say this, any more than the former; if he does, he is an ignorant man, and does not know the plague of his heart; and he is a vain pharisaical man; yea, a man that does not speak the truth, nor is the truth in him, 1Jn 1:8.
Robert Jamieson, A. R. Fausset and David Brown
20:9 The interrogation in the affirmative strengthens the implied negation (compare Job 15:14; Eccles 7:20).
20:1020:10: Կշիռ մեծ եւ փոքր, եւ չա՛փ կրկին պի՛ղծ են առաջի Աստուծոյ երկոքեան. եւ խափանեսցին նոքա, եւ որ առնենն զնոսա. նա եւ ՚ի գնացս իսկ իւր խափանեսցի այր։
10 Թէ՛ մեծ, թէ՛ փոքր ծուռ կշեռքը եւ թէ՛ երկակի չափը, երկուսն էլ պիղծ են Տիրոջ առջեւ. պիտի խափանուեն թէ՛ դրանք եւ թէ՛ դրանք գործադրողները. այդպէս էլ պիտի խափանուի իր կեանքի մէջ նոյն կերպ վարուող մարդը:
10 Երկու տեսակ կշիռքի քար, երկու տեսակ չափ*՝Հաւասարապէս Տէրոջը առջեւ պիղծ են։
Կշիռ մեծ եւ փոքր եւ չափ կրկին` պիղծ են առաջի Աստուծոյ երկոքեան, եւ խափանեսցին նոքա եւ որ առնենն զնոսա. նա եւ ի գնացս իսկ իւր խափանեսցի այր:

20:10: Կշիռ մեծ եւ փոքր, եւ չա՛փ կրկին պի՛ղծ են առաջի Աստուծոյ երկոքեան. եւ խափանեսցին նոքա, եւ որ առնենն զնոսա. նա եւ ՚ի գնացս իսկ իւր խափանեսցի այր։
10 Թէ՛ մեծ, թէ՛ փոքր ծուռ կշեռքը եւ թէ՛ երկակի չափը, երկուսն էլ պիղծ են Տիրոջ առջեւ. պիտի խափանուեն թէ՛ դրանք եւ թէ՛ դրանք գործադրողները. այդպէս էլ պիտի խափանուի իր կեանքի մէջ նոյն կերպ վարուող մարդը:
10 Երկու տեսակ կշիռքի քար, երկու տեսակ չափ*՝Հաւասարապէս Տէրոջը առջեւ պիղծ են։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:10 Неодинаковые весы, неодинаковая мера, то и другое мерзость пред Господом.
20:10 στάθμιον σταθμιον great; loud καὶ και and; even μικρὸν μικρος little; small καὶ και and; even μέτρα μετρον measure δισσά δισσος unclean ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἀμφότερα αμφοτερος both
20:10 אֶ֣בֶן ʔˈeven אֶבֶן stone וָ֭ ˈwā וְ and אֶבֶן ʔevˌen אֶבֶן stone אֵיפָ֣ה ʔêfˈā אֵיפָה ephah וְ wᵊ וְ and אֵיפָ֑ה ʔêfˈā אֵיפָה ephah תֹּועֲבַ֥ת tôʕᵃvˌaṯ תֹּועֵבָה abomination יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH גַּם־ gam- גַּם even שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
20:10. pondus et pondus mensura et mensura utrumque abominabile est apud DeumDiverse weights and diverse measures, both are abominable before God.
10. Divers weights, and divers measures, both of them alike are an abomination to the LORD.
20:10. Diverse weights, diverse measures: both are abominable with God.
20:10. Divers weights, [and] divers measures, both of them [are] alike abomination to the LORD.
Divers weights, [and] divers measures, both of them [are] alike abomination to the LORD:

20:10 Неодинаковые весы, неодинаковая мера, то и другое мерзость пред Господом.
20:10
στάθμιον σταθμιον great; loud
καὶ και and; even
μικρὸν μικρος little; small
καὶ και and; even
μέτρα μετρον measure
δισσά δισσος unclean
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἀμφότερα αμφοτερος both
20:10
אֶ֣בֶן ʔˈeven אֶבֶן stone
וָ֭ ˈwā וְ and
אֶבֶן ʔevˌen אֶבֶן stone
אֵיפָ֣ה ʔêfˈā אֵיפָה ephah
וְ wᵊ וְ and
אֵיפָ֑ה ʔêfˈā אֵיפָה ephah
תֹּועֲבַ֥ת tôʕᵃvˌaṯ תֹּועֵבָה abomination
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
גַּם־ gam- גַּם even
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
20:10. pondus et pondus mensura et mensura utrumque abominabile est apud Deum
Diverse weights and diverse measures, both are abominable before God.
10. Divers weights, and divers measures, both of them alike are an abomination to the LORD.
20:10. Diverse weights, diverse measures: both are abominable with God.
20:10. Divers weights, [and] divers measures, both of them [are] alike abomination to the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Divers weights, and divers measures, both of them are alike abomination to the LORD.
See here, 1. The various arts of deceiving that men have, all which evils the love of money is the root of. In paying and receiving money, which was then commonly done by the scale, they had divers weights, an under-weight for what they paid and an over-weight for what they received; in delivering out and taking in goods they had divers measures, a scanty measure to sell by and a large measure to buy by. This was done wrong with plot and contrivance, and under colour of doing right. Under these is included all manner of fraud and deceit in commerce and trade. 2. The displeasure of God against them. Whether they be about the money or the goods, in the buyer or in the seller, they are all alike an abomination to the Lord. He will not prosper the trade that is thus driven, nor bless what is thus got. He hates those that thus break the common faith by which justice is maintained, and will be the avenger of all such.
Adam Clarke: Commentary on the Bible - 1831
20:10: Divers weights and divers measures - A peise and a peise; - Old MS. Bible: from the French pois, weight. Hebrew: "A stone and a stone; an ephah and an ephah." One the standard, the other below it; one to buy with, the other to sell by.
Albert Barnes: Notes on the Bible - 1834
20:10: See Pro 11:1 : Here perhaps, as a companion to Pro 20:9, with a wider application to all judging one man by rules which we do not apply to ourselves or to another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: Divers weights, and divers measures: Heb. a stone and a stone, an ephah and an ephah, Deu 25:13
both: Pro 20:23, Pro 11:1, Pro 16:11; Lev 19:35; Deu 25:13-15; Amo 8:4-7; Mic 6:10, Mic 6:11
abomination: Deu 7:25, Deu 7:26; Rev 21:8
Proverbs 20:11
Carl Friedrich Keil and Franz Delitzsch
20:10
This proverb passes sentence of condemnation against gross sins in action and life.
Diverse stones, diverse measures -
An abomination to Jahve are they both.
The stones are, as at Prov 11:1; Prov 16:11, those used as weights. Stone and stone, ephah and ephah, means that they are of diverse kinds, one large and one small (the lxx, in which the sequence of the proverbs from Prov 20:10 is different, has μέγα καὶ μικρόν), so that one may be able deceitfully to substitute the one for the other. איפה (from אפה, to bake) may originally have been used to designate such a quantity of meal as supplied a family of moderate wants; it corresponds to the bath (Ezek 45:11) as a measure for fluids, and stands here synecdochically instead of all the measures, including, e.g., the cor, of which the ephah was a tenth part, and the seah, which was a third part of it. 10b = Prov 17:5, an echo of Lev 19:36; Deut 25:13-16. Just and equal measure is the demand of a holy God; the contrary is to Him an abhorrence.
Geneva 1599
20:10 Differing weights, [and] differing measures, both of (e) them [are] alike abomination to the LORD.
(e) Read (Prov 16:11).
John Gill
20:10 Divers weights, and divers measures,.... Or, "a stone and a stone, and an ephah and an ephah" (d). Stones being in old time used in weighing, and an "ephah" was a common measure among the Jews; and these ought not to be different; one stone or weight for buying, and another for selling; and one measure to buy goods in with, and another to sell out with; the one too heavy, the other too light; the one too large, and the other too scanty; whereby justice is not done between man and man; whereas they ought to be just and equal, Lev 19:35;
both of them are alike abomination to the Lord; who loves righteousness and hates iniquity, and requires of men to do justly; and abhors every act of injustice, and whatever is detrimental to men's properties; see Prov 11:1.
(d) So Montanus, Schulteus.
John Wesley
20:10 Divers - One greater for shew and one lesser for use.
Robert Jamieson, A. R. Fausset and David Brown
20:10 Various measures, implying that some are wrong (compare Prov 11:1; Prov 16:11).
20:1120:11: Երիտասարդ որ ՚ի սրբութեան է՝ ուղի՛ղ են ճանապարհք նորա[8173]։ [8173] Ոմանք. Ճանապարհք իւր։
11 Ուղիղ են այն երիտասարդի ճամփաները, որ մաքրութեամբ է ընթանում:
11 Մինչեւ անգամ տղու մը վարքին մաքրութիւնը եւ ուղղութիւնը Անոր գործերէն կը հասկցուի։
Երիտասարդ որ ի սրբութեան է` ուղիղ են ճանապարհք նորա:

20:11: Երիտասարդ որ ՚ի սրբութեան է՝ ուղի՛ղ են ճանապարհք նորա[8173]։
[8173] Ոմանք. Ճանապարհք իւր։
11 Ուղիղ են այն երիտասարդի ճամփաները, որ մաքրութեամբ է ընթանում:
11 Մինչեւ անգամ տղու մը վարքին մաքրութիւնը եւ ուղղութիւնը Անոր գործերէն կը հասկցուի։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 Можно узнать даже отрока по занятиям его, чисто ли и правильно ли будет поведение его.
20:11 καὶ και and; even ὁ ο the ποιῶν ποιεω do; make αὐτὰ αυτος he; him ἐν εν in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him συμποδισθήσεται συμποδιζω young man μετὰ μετα with; amid ὁσίου οσιος responsible; devout καὶ και and; even εὐθεῖα ευθυς straight; directly ἡ ο the ὁδὸς οδος way; journey αὐτοῦ αυτος he; him
20:11 גַּ֣ם gˈam גַּם even בְּ֭ ˈbᵊ בְּ in מַעֲלָלָיו maʕᵃlālāʸw מַעֲלָל deed יִתְנַכֶּר־ yiṯnakker- נכר recognise נָ֑עַר nˈāʕar נַעַר boy אִם־ ʔim- אִם if זַ֖ךְ zˌaḵ זַךְ pure וְ wᵊ וְ and אִם־ ʔim- אִם if יָשָׁ֣ר yāšˈār יָשָׁר right פָּעֳלֹֽו׃ poʕᵒlˈô פֹּעַל doing
20:11. ex studiis suis intellegitur puer si munda et si recta sint opera eiusBy his inclinations a child is known, if his works be clean and right.
11. Even a child maketh himself known by his doings, whether his work be pure, and whether it be right.
20:11. A child may be understood by his interests: whether his works may be clean and upright.
20:11. Even a child is known by his doings, whether his work [be] pure, and whether [it be] right.
Even a child is known by his doings, whether his work [be] pure, and whether [it be] right:

20:11 Можно узнать даже отрока по занятиям его, чисто ли и правильно ли будет поведение его.
20:11
καὶ και and; even
ο the
ποιῶν ποιεω do; make
αὐτὰ αυτος he; him
ἐν εν in
τοῖς ο the
ἐπιτηδεύμασιν επιτηδευμα he; him
συμποδισθήσεται συμποδιζω young man
μετὰ μετα with; amid
ὁσίου οσιος responsible; devout
καὶ και and; even
εὐθεῖα ευθυς straight; directly
ο the
ὁδὸς οδος way; journey
αὐτοῦ αυτος he; him
20:11
גַּ֣ם gˈam גַּם even
בְּ֭ ˈbᵊ בְּ in
מַעֲלָלָיו maʕᵃlālāʸw מַעֲלָל deed
יִתְנַכֶּר־ yiṯnakker- נכר recognise
נָ֑עַר nˈāʕar נַעַר boy
אִם־ ʔim- אִם if
זַ֖ךְ zˌaḵ זַךְ pure
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יָשָׁ֣ר yāšˈār יָשָׁר right
פָּעֳלֹֽו׃ poʕᵒlˈô פֹּעַל doing
20:11. ex studiis suis intellegitur puer si munda et si recta sint opera eius
By his inclinations a child is known, if his works be clean and right.
20:11. A child may be understood by his interests: whether his works may be clean and upright.
20:11. Even a child is known by his doings, whether his work [be] pure, and whether [it be] right.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Even a child is known by his doings, whether his work be pure, and whether it be right.
The tree is known by its fruits, a man by his doings, even a young tree by its first fruits, a child by his childish things, whether his work be clean only, appearing good (the word is used ch. xvi. 2), or whether it be right, that is, really good. This intimates, 1. That children will discover themselves. One may soon see what their temper is, and which way their inclination leads them, according as their constitution is. Children have not learned the art of dissembling and concealing their bent as grown people have. 2. That parents should observe their children, that they may discover their disposition and genius, and both manage and dispose of them accordingly, drive the nail that will go and draw out that which goes amiss. Wisdom is herein profitable to direct.
Adam Clarke: Commentary on the Bible - 1831
20:11: Even a child is known by his doings - That is, in general terms, the effect shows the nature of the cause. "A childe is known by his conversation," says Coverdale. A child is easily detected when he has done evil; he immediately begins to excuse and vindicate himself, and profess his innocence, almost before accusation takes place. Some think the words should be understood, every child will dissemble; this amounts nearly to the meaning given above, But probably the principal this intended by the wise man is, that we may easily learn from the child what the man will be. In general, they give indications of those trades and callings for which they are adapted by nature. And, on the whole, we cannot go by a surer guide in preparing our children for future life, than by observing their early propensities. The future engineer is seen in the little handicraftsman of two years old. Many children are crossed in these early propensities to a particular calling, to their great prejudice, and the loss of their parents, as they seldom settle at, or succeed in, the business to which they are tied, and to which nature has given them no tendency. These infantine predilections to particular callings, we should consider as indications of Divine Providence, and its calling of them to that work for which they are peculiarly fitted.
Albert Barnes: Notes on the Bible - 1834
20:11: The graces or the faults of children are not trifles. "The child is father of the man;" and the earliest actions are prophecies of the future, whether it will be pure and right, or unclean and evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: Pro 21:8, Pro 22:15; Psa 51:5, Psa 58:3; Mat 7:16; Luk 1:15, Luk 1:66, Luk 2:46, Luk 2:47, Luk 6:43, Luk 6:44
Proverbs 20:12
Carl Friedrich Keil and Franz Delitzsch
20:11
11 Even a child maketh himself known by his conduct,
Whether his dispostion be pure and whether it be right.
If מעלל may be here understood after the use of עולל, to play, to pass the time with anything, then גּם neht refers thereto: even by his play (Ewald). But granting that מעולל [children], synon. with נער, had occasioned the choice of the word מעלל (vid., Fleischer on Is 3:4), yet this word never means anything else than work, an undertaking of something, and accomplishing it; wherefore Bttcher proposes מעוּליו, for מעלוּל may have meant play, in contradistinction to מעלל ot noitcni. This is possible, but conjectural. Thus gam is not taken along with b'amalalav. That the child also makes himself known by his actions, is an awkward thought; for if in anything else, in these he must show what one has to expect from him. Thus gam is after the syntactical method spoken of at Prov 17:26; Prov 19:2, to be referred to נער (also the child, even the child), although in this order it is referred to the whole clause. The verb נכר is, from its fundamental thought, to perceive, observe from an ἐναντιόσημον: to know, and to know as strange, to disown (vid., under Is 3:9); the Hithpa. elsewhere signifies, like (Arab.) tankkar, to make oneself unknowable, but here to make oneself knowable; Symmachus, ἐπιγνωρισθήσεται, Venet. γνωσθήσεται. Or does the proverb mean: even the child dissembles in his actions (Oetinger)? Certainly not, for that would be a statement which, thus generally made, is not justified by experience. We must then interpret 11b as a direct question, though it has the form of an indirect one: he gives himself to be known, viz., whether his disposition be pure and right. That one may recognise his actions in the conduct of any one, is a platitude; also that one may recognise his conduct in these, is not much better. פּעל is therefore referred by Hitzig to God as the Creator, and he interprets it in the sense of the Arab. khulk, being created = natura. We also in this way explain יצרנוּ, Ps 103:14, as referable to God the יצר; and that poal occurs, e.g., Is 1:31, not merely in the sense of action, but also in that of performance or structure, is favourable to this interpretation. But one would think that poal, if thus used in the sense of the nature of man, would have more frequently occurred. It everywhere else means action or work. And thus it is perhaps also here used to denote action, but regarded as habitual conduct, and according to the root-meaning, moral disposition. The N.T. word ἕργον approaches this idea in such passages as Gal 6:4. It is less probable that 11b is understood with reference to the future (Luther and others); for in that case one does not see why the poet did not make use of the more intelligible phrase אם זך וישׁר יהיה פעלו. It is like our (Germ.) proverb: Was ein Haken werden will krmmt sick bald what means to become a hook bends itself early; or: Was ein Drnchen werden will spitzt sich bei Zeiten
(Note: A similar comparison from Bereschith Rabba, vid., Duke's Rabbin. Blumenlese, p. 126.)
[what means to become a thorn sharpens itself early], and to the Aram. בוצין בוצין מקטפיה ידיע = that which will become a gourd shows itself in the bud, Berachoth 48a.
John Gill
20:11 Even a child is known by his doings,.... As well as a man; "ye shall know them by their fruits", Mt 7:16; professors and profane. So a child soon discovers its genius by its actions; it soon shows its inclination and disposition; and some shrewd guesses may be made how it will turn out, a wise man or a fool, a virtuous or a vicious man; though this does not always hold good, yet something may be observed, which may be a direction to parents in the education of their children, and placing them out to what is proper and suitable for them. Some observe, that the word has a quite contrary meaning, that "a child carries himself a stranger by his doings" (e); so that he is not known by them: he so conceals and disguises himself, he acts so fraudulently and deceitfully, and plays the hypocrite, and puts the cheat on men, that they cannot tell what he is, nor what he will be; and if children can thus dissemble, as not to be known by their actions, then much more grown persons;
whether his work be pure, and whether it be right; not what his present work is, or actions are, but what his later life and conversation will be; which in some measure may be judged of, though not with certainty and exactness; see Prov 22:6; especially when he acts a covert and deceitful part.
(e) "ignotus erit", i.e. "non facile cognoscitur", Vatablus; so R. Joseph Kimchi; "simulat se alium esse", Gussetius, p. 413. "dissimulatorem agit", Schultens.
John Wesley
20:11 Is known - The future disposition of a man may be probably conjectured from his childish manners.
Robert Jamieson, A. R. Fausset and David Brown
20:11 The conduct of children even is the best test of principle (compare Mt 7:16).
20:1220:12: Ո՛ւնկն լսէ եւ ա՛կն տեսանէ. Տեառն գործուած են երկոքեան[8174]։ [8174] Ոմանք. Տեառն գործած են երկոքին։
12 Ականջը լսում է, աչքը՝ տեսնում. եւ երկուսն էլ Տէրն է ստեղծել:
12 Լսող ականջն ու տեսնող աչքը, Երկուքն ալ Տէրը ստեղծեր է։
Ունկն լսէ եւ ակն տեսանէ, Տեառն գործուած են երկոքեան:

20:12: Ո՛ւնկն լսէ եւ ա՛կն տեսանէ. Տեառն գործուած են երկոքեան[8174]։
[8174] Ոմանք. Տեառն գործած են երկոքին։
12 Ականջը լսում է, աչքը՝ տեսնում. եւ երկուսն էլ Տէրն է ստեղծել:
12 Լսող ականջն ու տեսնող աչքը, Երկուքն ալ Տէրը ստեղծեր է։
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20:1220:12 Ухо слышащее и глаз видящий и то и другое создал Господь.
20:12 οὖς ους ear ἀκούει ακουω hear καὶ και and; even ὀφθαλμὸς οφθαλμος eye; sight ὁρᾷ οραω view; see κυρίου κυριος lord; master ἔργα εργον work καὶ και and; even ἀμφότερα αμφοτερος both
20:12 אֹ֣זֶן ʔˈōzen אֹזֶן ear שֹׁ֖מַעַת šˌōmaʕaṯ שׁמע hear וְ wᵊ וְ and עַ֣יִן ʕˈayin עַיִן eye רֹאָ֑ה rōʔˈā ראה see יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH עָשָׂ֥ה ʕāśˌā עשׂה make גַם־ ḡam- גַּם even שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
20:12. aurem audientem et oculum videntem Dominus fecit utrumqueThe hearing ear, and the seeing eye, the Lord hath made them both.
12. The hearing ear, and the seeing eye, the LORD hath made even both of them.
20:12. The hearing ear and the seeing eye: the Lord has made them both.
20:12. The hearing ear, and the seeing eye, the LORD hath made even both of them.
The hearing ear, and the seeing eye, the LORD hath made even both of them:

20:12 Ухо слышащее и глаз видящий и то и другое создал Господь.
20:12
οὖς ους ear
ἀκούει ακουω hear
καὶ και and; even
ὀφθαλμὸς οφθαλμος eye; sight
ὁρᾷ οραω view; see
κυρίου κυριος lord; master
ἔργα εργον work
καὶ και and; even
ἀμφότερα αμφοτερος both
20:12
אֹ֣זֶן ʔˈōzen אֹזֶן ear
שֹׁ֖מַעַת šˌōmaʕaṯ שׁמע hear
וְ wᵊ וְ and
עַ֣יִן ʕˈayin עַיִן eye
רֹאָ֑ה rōʔˈā ראה see
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
עָשָׂ֥ה ʕāśˌā עשׂה make
גַם־ ḡam- גַּם even
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
20:12. aurem audientem et oculum videntem Dominus fecit utrumque
The hearing ear, and the seeing eye, the Lord hath made them both.
20:12. The hearing ear and the seeing eye: the Lord has made them both.
20:12. The hearing ear, and the seeing eye, the LORD hath made even both of them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-19: Указание на божественное всеведение (ст. 12) приводится в качестве побуждения к страху Божию и надежде на Бога (сн XV:5; Пс. XCIII:9). Из ряда жизненно практических изречений (ст. 13-14, 17) выделяется похвала разумным устам (ст. 15), напоминающая похвалу мудрости вообще (III:14-15; VIII:11). Наставления против поручительства (ст. 16) повторяют сказанное у Премудрого ранее (VI:1-6), то же надо сказать и о запрещении клеветничества и сплетней (ст. 19: сн. XI:13; XIII:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 The hearing ear, and the seeing eye, the LORD hath made even both of them.
Note, 1. God is the God of nature, and all the powers and faculties of nature are derived from him and depend upon him, and therefore are to be employed for him. It was he that formed the eye and planted the ear (Ps. xciv. 9), and the structure of both is admirable; and it is he that preserves to us the use of both; to his providence we owe it that our eyes are seeing eyes and our ears hearing ears. Hearing and seeing are the learning senses, and must particularly own God's goodness in them. 2. God is the God of grace. It is he that gives the ear that hears God's voice, they eye that sees his beauty, for it is he that opens the understanding.
Adam Clarke: Commentary on the Bible - 1831
20:12: The hearing ear and the seeing eye - Every good we possess comes from God; and we should neither use our eyes, nor our ears, nor any thing we possess, but in strict subserviency to his will.
Albert Barnes: Notes on the Bible - 1834
20:12: Not only do we owe the gifts of sight and hearing to Yahweh, but He, being the giver, will also call us to account for them (compare Psa 94:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: Exo 4:11; Psa 94:9, Psa 119:18; Mat 13:13-16; Act 26:18; Eph 1:17, Eph 1:18
Proverbs 20:13
Carl Friedrich Keil and Franz Delitzsch
20:12
12 The hearing ear and the seeing eye -
Jahve hath created them both.
Lwenstein, like the lxx: the ear hears and the eye sees - it is enough to refer to the contrary to Prov 20:10 and Prov 17:15. In itself the proverb affirms a fact, and that is its sensus simplex; but besides, this fact may be seen from many points of view, and it has many consequences, none of which is to be rejected as contrary to the meaning: (1.) It lies nearest to draw the conclusion, vi eminentiae, which is drawn in Ps 94:9. God is thus the All-hearing and the All-seeing, from which, on the one side, the consolation arises that everything that is seen stands under His protection and government, Prov 15:3; and on the other side, the warning, Aboth ii. 1: "Know what is above thee; a Seeing eye and a Hearing ear, and all thy conduct is marked in His book." (2.) With this also is connected the sense arising out of the combination in Ps 40:7 : man ought then to use the ear and the eye in conformity with the design which they are intended to subserve, according to the purpose of the Creator (Hitzig compares Prov 16:4); it is not first applicable to man with reference to the natural, but to the moral life: he shall not make himself deaf and blind to that which it is his duty to hear and to see; but he ought also not to hear and to see with pleasure that from which he should turn away (Is 33:15) - in all his hearing and seeing he is responsible to the Creator of the ear and the eye. (3.) One may thus interpret "hearing" and "seeing" as commendable properties, as Fleischer suggests from comparison of Prov 16:11 : an ear that truly hears (the word of God and the lessons of Wisdom) and an eye that truly sees (the works of God) are a gift of the Creator, and are (Arab.) lillhi, are to be held as high and precious. Thus the proverb, like a polished gem, may be turned now in one direction and now in another; it is to be regarded as a many-sided fact.
John Gill
20:12 The hearing ear, and the seeing eye,.... There may be an ear that hears not, and an eye that seeth not, and which men may make; the painter can paint an ear and an eye, and a carver can carve both; but they are ears that hear not, and eyes that see not, Ps 115:5; but such as can hear and see are of the Lord's own make;
the Lord hath made even both of them; they are the effects of his wisdom, power, and goodness; see Ex 4:11; they are both senses of excellent use and service; great mercies and blessings of life, for which men should be abundantly thankful, and pray for the continuance of, and make use of to the best purposes; they are means of conveying much knowledge to the mind, and by which it may be cultivated and improved in it. The words may be considered in a figurative as well as a literal sense. Some by "the seeing eye" understand the civil magistrate, who is that to the body politic as the eyes are to the natural body, eminent in it, overlook it, watch and provide for its good, and against its hurt; see Num 10:31; and by "the hearing ear" the obedient subject, that hearkens to the laws and directions of his governors, and cheerfully obeys them, and both these are of the Lord's making; civil magistracy is his ordinance, and civil magistrates are ordained by him; and from him they have their qualifications fitting them for their office; and it is owing to the overruling providence of God on the hearts of men that they are inclined to yield subjection to them. Others think that by the "seeing eye" are meant the ministers of the word, who are set in the highest place in the church; whose business it is to inspect, take the oversight of, and watch the souls of men; to pry and search into the truths of the Gospel, and show them to others: and by the "hearing ear" the hearers of the word, that receive it readily in the love of it, and heartily obey it. I am rather of opinion that one and the same sort of persons are intended; converted ones, who have the "hearing ear", who try what they hear by the word of God; understand what they hear, know it experimentally; can distinguish truth from error, approve and love the Gospel, receive it with all gladness and readiness, with eagerness and pleasure; keep it when they have it, and practise what they hear, and bring forth fruit to the glory of God: this they have not of themselves, being naturally averse to and dull of hearing, and even stop their ears to the truth; but it comes by the word, and is the Lord's work, and owing to his mighty power, who opens their ears, gives them new ears, which they have in regeneration; when they hear spiritually, profitably, pleasantly, comfortably, and to their great astonishment: these also have the "seeing eye", a sight of themselves, their sinful and lost estate; of the plague of their own hearts, their want of righteousness, and impotence to do anything that is good; a sight of Christ, of the loveliness of his person, of the fulness of his grace, of their need of him, and of his suitableness as a Saviour and Redeemer; and this is not of themselves, who are dark and darkness itself, but they are made light in the Lord; he opens their eyes by his spirit and by means of his word, which is a work of almighty power.
Robert Jamieson, A. R. Fausset and David Brown
20:12 Hence, of course, God will know all you do (Ps 94:9).
20:1320:13: Մի՛ սիրեր զչա՛ր խօսել՝ զի մի՛ սատակեսցիս. բա՛ց զաչս քո, եւ յագեա՛ց հացիւ[8175]։ [8175] Ոմանք. Մի՛ սիրեր զչարախօսել, զի մի՛ մեռցիս։
13 Մի՛ սիրիր չարախօսել, որպէսզի չզրկուես կեանքից. աչքերդ բա՛ց արա եւ կշտացի՛ր հացով:
13 Քունը մի՛ սիրեր, որպէս զի չաղքատանաս։Աչքերդ բաց, որպէս զի հացով կշտանաս։
[304]Մի՛ սիրեր զչար խօսել` զի մի՛ սատակեսցիս``. բաց զաչս քո, եւ յագեաց հացիւ:

20:13: Մի՛ սիրեր զչա՛ր խօսել՝ զի մի՛ սատակեսցիս. բա՛ց զաչս քո, եւ յագեա՛ց հացիւ[8175]։
[8175] Ոմանք. Մի՛ սիրեր զչարախօսել, զի մի՛ մեռցիս։
13 Մի՛ սիրիր չարախօսել, որպէսզի չզրկուես կեանքից. աչքերդ բա՛ց արա եւ կշտացի՛ր հացով:
13 Քունը մի՛ սիրեր, որպէս զի չաղքատանաս։Աչքերդ բաց, որպէս զի հացով կշտանաս։
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20:1320:13 Не люби спать, чтобы тебе не обеднеть; держи открытыми глаза твои, и будешь досыта есть хлеб.
20:13 μὴ μη not ἀγάπα αγαπαω love καταλαλεῖν καταλαλεω slander ἵνα ινα so; that μὴ μη not ἐξαρθῇς εξαιρω lift out / up; remove διάνοιξον διανοιγω open thoroughly / wide τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἐμπλήσθητι εμπιπλημι fill in; fill up ἄρτων αρτος bread; loaves
20:13 אַל־ ʔal- אַל not תֶּֽאֱהַ֣ב tˈeʔᵉhˈav אהב love שֵׁ֭נָה ˈšēnā שֵׁנָה sleep פֶּן־ pen- פֶּן lest תִּוָּרֵ֑שׁ tiwwārˈēš ירשׁ trample down פְּקַ֖ח pᵊqˌaḥ פקח open עֵינֶ֣יךָ ʕênˈeʸḵā עַיִן eye שְֽׂבַֽע־ śᵊˈvˈaʕ- שׂבע be sated לָֽחֶם׃ lˈāḥem לֶחֶם bread
20:13. noli diligere somnum ne te egestas opprimat aperi oculos tuos et saturare panibusLove not sleep, lest poverty oppress thee: open thy eyes, and be filled with bread.
13. Love not sleep, lest thou come to poverty; open thine eyes, thou shalt be satisfied with bread.
20:13. Do not love sleep, lest deprivation oppress you. Open your eyes and be satisfied with bread.
20:13. Love not sleep, lest thou come to poverty; open thine eyes, [and] thou shalt be satisfied with bread.
Love not sleep, lest thou come to poverty; open thine eyes, [and] thou shalt be satisfied with bread:

20:13 Не люби спать, чтобы тебе не обеднеть; держи открытыми глаза твои, и будешь досыта есть хлеб.
20:13
μὴ μη not
ἀγάπα αγαπαω love
καταλαλεῖν καταλαλεω slander
ἵνα ινα so; that
μὴ μη not
ἐξαρθῇς εξαιρω lift out / up; remove
διάνοιξον διανοιγω open thoroughly / wide
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἐμπλήσθητι εμπιπλημι fill in; fill up
ἄρτων αρτος bread; loaves
20:13
אַל־ ʔal- אַל not
תֶּֽאֱהַ֣ב tˈeʔᵉhˈav אהב love
שֵׁ֭נָה ˈšēnā שֵׁנָה sleep
פֶּן־ pen- פֶּן lest
תִּוָּרֵ֑שׁ tiwwārˈēš ירשׁ trample down
פְּקַ֖ח pᵊqˌaḥ פקח open
עֵינֶ֣יךָ ʕênˈeʸḵā עַיִן eye
שְֽׂבַֽע־ śᵊˈvˈaʕ- שׂבע be sated
לָֽחֶם׃ lˈāḥem לֶחֶם bread
20:13. noli diligere somnum ne te egestas opprimat aperi oculos tuos et saturare panibus
Love not sleep, lest poverty oppress thee: open thy eyes, and be filled with bread.
20:13. Do not love sleep, lest deprivation oppress you. Open your eyes and be satisfied with bread.
20:13. Love not sleep, lest thou come to poverty; open thine eyes, [and] thou shalt be satisfied with bread.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread.
Note, 1. Those that indulge themselves in their ease may expect to want necessaries, which should have been gotten by honest labour. "Therefore, though thou must sleep (nature requires it), yet love not sleep, as those do that hate business. Love not sleep for its own sake, but only as it fits for further work. Love not much sleep, but rather grudge the time that is spent in it, and wish thou couldst live without it, that thou mightest always be employed in some good exercise." We must allow it to our bodies as men allow it to their servants, because they cannot help it and otherwise they shall have no good of them. Those that love sleep are likely to come to poverty, not only because they lose the time they spend in excess of sleep, but because they contract a listless careless disposition, and are still half asleep, never well awake. 2. Those that stir up themselves to their business may expect to have conveniences: "Open thy eyes, awake and shake off sleep, see how far in the day it is, how thy work wants thee, and how busy others are about thee! And, when thou art awake, look up, look to thy advantages, and do not let slip thy opportunities; apply thy mind closely to thy business and be in care about it. It is the easy condition of a great advantage: Open thy eyes and thou shalt be satisfied with bread; if thou dost not grow rich, yet though shalt have enough, and that is as good as a feast."
Adam Clarke: Commentary on the Bible - 1831
20:13: Love not sleep, lest thou come to poverty - Sleep, indescribable in its nature, is an indescribable blessing; but how often is it turned into a curse! It is like food; a certain measure of it restores and invigorates exhausted nature; more than that oppresses and destroys life. A lover of sleep is a paltry, insignificant character.
Albert Barnes: Notes on the Bible - 1834
20:13: Open thine eyes - Be vigilant and active. That is the secret of prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: Love: Pro 6:9-11, Pro 10:4, Pro 12:11, Pro 13:4, Pro 19:15, Pro 24:30-34; Rom 12:11; Th2 3:10
open: Jon 1:6; Rom 13:11; Co1 15:34; Eph 5:14
Proverbs 20:14
Carl Friedrich Keil and Franz Delitzsch
20:13
13 Love not sleep, lest thou become poor;
Open thine eyes, and have enough to eat.
What is comprehended in the first line here is presented in detail in Prov 6:9-11. The fut. Niph. of רוּשׁ, to become poor (cf. Prov 10:4), is formed metaplastically from ירשׁ, Prov 23:21; Prov 30:9, as at 1Kings 2:7; Hitzig compares (Arab.) ryth, which, however, means to loiter or delay, not to come back or down. The R. רש signifies either to be slack without support (cf. דּל), or to desire (cf. אבון, Arab. fkyr, properly hiscens, R. פק, as in פקח, to open widely, which here follows). Regarding the second imper. 13b, vid., Prov 3:4 : it has the force of a consequence, Las deine augen wacker sein, So wirstu brots gnug haben (Luth.) [Let thine eyes be open, so shalt thou have bread enough]. With these two proverbs of the eyes, the group beginning with Prov 20:8 rounds itself off.
John Gill
20:13 Love not sleep, lest thou come to poverty,.... Sleep is a very great natural blessing; it is a gift of God, what nature requires, and is desirable; it is to be loved, though not immoderately; it is sweet to a man, and what he should be thankful for; yet should not indulge himself in to the neglect of the proper business of life; nor to be used but at the proper time for it; for the eye is made for sight, and not for sleep only, as Aben Ezra observes, connecting the words with the preceding; and therefore should not be kept shut and inattentive to business, which must necessarily end in poverty and want; see Prov 6:9; and so spiritual sleep and slothfulness bring on a spiritual poverty in the souls of men, both as to the exercise of grace and the performance of duty;
open thine eyes, and thou shall be satisfied with bread; that is, open thine eyes from sleep, awake and keep so, and be sedulous and industrious in the business of thy calling; so shalt thou have a sufficiency of food for thyself and family; see Prov 12:11. It may be applied to awaking out of sleep in a spiritual sense, and to a diligent attendance to duty and the use of means, whereby the souls of men come to be satisfied with the goodness of the Lord, and the fatness of his house; see Eph 5:14.
John Wesley
20:13 Open - Shake off sloth and betake thyself to thy employment with diligence and vigour.
Robert Jamieson, A. R. Fausset and David Brown
20:13 Activity and diligence contrasted with sloth (Prov 6:9; Prov 10:11).
lest . . . poverty--literally, "be deprived of inheritance."
20:1420:14: Զչարն չար ասէ՝ որոյ զնոյն ստացեալ ունիցի, եւ մատուցեալ յառաջ ապա նովիմբ պարծի[8176]։ [8176] Ոմանք. Զչարն ատեցեալ չար ասէ... ստացեալ իցէ... նովիմբ պարծեսցի։
14 «Վատ է, վատ է», ասում է գնորդը, իսկ հեռանալիս պարծենում է իր գնումով:
14 Ծախու առնողը «Գէշ է, գէշ է», կ’ըսէ, Բայց երբ երթայ, այն ատեն կը պարծենայ։
[305]Զչարն չար ասէ` որոյ զնոյն ստացեալ իցէ``, եւ մատուցեալ յառաջ` ապա նովին պարծի:

20:14: Զչարն չար ասէ՝ որոյ զնոյն ստացեալ ունիցի, եւ մատուցեալ յառաջ ապա նովիմբ պարծի[8176]։
[8176] Ոմանք. Զչարն ատեցեալ չար ասէ... ստացեալ իցէ... նովիմբ պարծեսցի։
14 «Վատ է, վատ է», ասում է գնորդը, իսկ հեռանալիս պարծենում է իր գնումով:
14 Ծախու առնողը «Գէշ է, գէշ է», կ’ըսէ, Բայց երբ երթայ, այն ատեն կը պարծենայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 >, говорит покупатель, а когда отойдет, хвалится.
20:23 βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master δισσὸν δισσος and; even ζυγὸς ζυγος yoke δόλιος δολιος cunning; deceitful οὐ ου not καλὸν καλος fine; fair ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
20:14 רַ֣ע rˈaʕ רַע evil רַ֭ע ˈraʕ רַע evil יֹאמַ֣ר yōmˈar אמר say הַ ha הַ the קֹּונֶ֑ה qqônˈeh קנה buy וְ wᵊ וְ and אֹזֵ֥ל ʔōzˌēl אזל go away לֹ֝֗ו ˈlˈô לְ to אָ֣ז ʔˈāz אָז then יִתְהַלָּֽל׃ yiṯhallˈāl הלל praise
20:14. malum est malum est dicit omnis emptor et cum recesserit tunc gloriabiturIt is naught, it is naught, saith every buyer: and when he is gone away, then he will boast.
14. It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
20:14. “It is bad, it is bad,” says every buyer; and when he has withdrawn, then he will boast.
20:14. [It is] naught, [it is] naught, saith the buyer: but when he is gone his way, then he boasteth.
It is naught, [it is] naught, saith the buyer: but when he is gone his way, then he boasteth:

20:14 <<Дурно, дурно>>, говорит покупатель, а когда отойдет, хвалится.
20:23
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
δισσὸν δισσος and; even
ζυγὸς ζυγος yoke
δόλιος δολιος cunning; deceitful
οὐ ου not
καλὸν καλος fine; fair
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
20:14
רַ֣ע rˈaʕ רַע evil
רַ֭ע ˈraʕ רַע evil
יֹאמַ֣ר yōmˈar אמר say
הַ ha הַ the
קֹּונֶ֑ה qqônˈeh קנה buy
וְ wᵊ וְ and
אֹזֵ֥ל ʔōzˌēl אזל go away
לֹ֝֗ו ˈlˈô לְ to
אָ֣ז ʔˈāz אָז then
יִתְהַלָּֽל׃ yiṯhallˈāl הלל praise
20:14. malum est malum est dicit omnis emptor et cum recesserit tunc gloriabitur
It is naught, it is naught, saith every buyer: and when he is gone away, then he will boast.
20:14. “It is bad, it is bad,” says every buyer; and when he has withdrawn, then he will boast.
20:14. [It is] naught, [it is] naught, saith the buyer: but when he is gone his way, then he boasteth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
See here 1. What arts men use to get a good bargain and to buy cheap. They not only cheapen carelessly, as if they had no need, no mind for the commodity, when perhaps they cannot go without it (there may be prudence in that), but they vilify and run down that which yet they know to be of value; they cry, "It is naught, it is naught; it has this and the other fault, or perhaps may have; it is not good of the sort; and it is too dear; we can have better and cheaper elsewhere, or have bought better and cheaper." This is the common way of dealing; and after all, it may be, they know the contrary of what they affirm; but the buyer, who may think he has no other way of being even with the seller, does as extravagantly commend his goods and justify the price he sets on them, and so there is a fault on both sides; whereas the bargain would be made every jot as well if both buyer and seller would be modest and speak as they think. 2. What pride and pleasure men take in a good bargain when they have got it, though therein they contradict themselves, and own they dissembled when they were driving the bargain. When the buyer has beaten down the seller, who was content to lower his price rather than lose a customer (as many poor tradesmen are forced to do--small profit is better than none), then he goes his way, and boasts what excellent goods he has got at his own price, and takes it as an affront and a reflection upon his judgment if any body disparages his bargain. Perhaps he knew the worth of the good better than the seller himself did and knows how to get a great deal by them. See how apt men are to be pleased with their gettings and proud of their tricks; whereas a fraud and a lie are what a man ought to be ashamed of, though he have gained ever so much by them.
Adam Clarke: Commentary on the Bible - 1831
20:14: It is naught, it is naught, saith the buyer - How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men? Is such knavery actionable? Can such be punished only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank published, in the full theater, that at the next entertainment he would show to every man present what was in his heart. The time came, and the concourse was immense; all waited, with deathlike silence, to hear what he would say to eaeh. He stood up, and in a single sentence redeemed his pledge: -
Vili vultis Emere, et Caro Vendere.
You all wish to Buy Cheap, and Sell Dear."
He was applauded; for every one felt it to be a description of his own heart, and was satisfied that all others were similar. "In quo dicto levissimi scenici omnes tamen conscientias invenerunt suas.' - De Trinitate, lib. xiii., c. 3; Oper. vol. vii., col. 930.
Albert Barnes: Notes on the Bible - 1834
20:14: Naught - Bad, worthless Kg2 2:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: It is naught: Ecc 1:10; Hos 12:7, Hos 12:8; Th1 4:6
Proverbs 20:15
Carl Friedrich Keil and Franz Delitzsch
20:14
The following group has its natural limit at the new point of departure at Prov 20:20, and is internally connected in a diversity of ways.
14 "Bad, bad!" saith the buyer;
And going his way, he boasteth then.
Luther otherwise:
"Bad, bad!" saith one if he hath it;
But when it is gone, then he boasteth of it.
This rendering has many supporters. Geier cites the words of the Latin poet:
"Omne bonum praesens minus est, sperata videntur Magna."
Schultens quotes the proverbs τὸ παρὸν βαρύ and Praesentia laudato, for with Luther he refers ואזל לו to the present possession (אזל, as 1Kings 9:7 = (Arab.) zâl, to cease, to be lost), and translates: at dilapsum sibi, tum demum pro splendido celebrat. But by this the Hithpa. does not receive its full meaning; and to extract from הקּונה the idea to which ואזל לו refers, if not unnecessary, is certainly worthless. Hakkoneh may also certainly mean the possessor, but the possessor by acquisition (lxx and the Venet. ὁ κτώμενος); for the most part it signifies the possessor by purchase, the buyer (Jerome, emptor), as correlate of מכר, Is 24:2; Ezek 4:12. It is customary for the buyer to undervalue that which he seeks to purchase, so as to obtain it as cheaply as possible; afterwards he boasts that he has bought that which is good, and yet so cheap. That is an every-day experience; but the proverb indirectly warns against conventional lying, and shows that one should not be startled and deceived thereby. The subject to ואזל לו is thus the buyer; אזל with לו denotes, more definitely even than הלך לו, going from thence, s'en aller. Syntactically, the punctuation ואזל לו [and he takes himself off] (perf. hypoth., Ewald, 357a) would have been near (Jerome: et cum recesserit); but yet it is not necessary, with Hitzig, thus to correct it. The poet means to say: making himself off, he then boasts. We cannot in German place the "alsdann" [then] as the אז here, and as also, e.g., at 1Kings 20:12; but Theodotion, in good Greek: καὶ πορευθεὶς τότε καυχήσεται. We may write ואזל לו with Mercha on the antepenult, on which the accent is thrown back, cf. חונן, Prov 19:17, but not לּו; for the rule for Dagesh does not here, with the retrogression of the tone, come into application, as, e.g., in אוכל לּחמי, Ps 41:10. Singularly the Syr. and Targ. do not read רע רע, but רע לרע, and couple Prov 20:15 with 14. In the lxx, Prov 20:14-19 are wanting.
John Gill
20:14 It is naught, it is naught, saith the buyer,.... When he comes to the shop of the seller, or to market to buy goods, he undervalues them, says they are not so good as they should be, nor so cheap as he can buy them at;
but when he is gone his way, then he boasteth; after he has brought the seller to as low a price as he can, and has bought the goods, and gone away with them, and got home among his friends; then he boasts what a bargain he has bought, how good the commodity is, how he has been too many for the seller, and has outwitted him; and so glories in his frauds and tricks, and rejoices in his boasting, and all such rejoicing is evil, Jas 4:16. Jarchi applies this to a man that is a hard student in the law, and through much difficulty gets the knowledge of it, when he is ready to pronounce himself unhappy; but when he is got full fraught with wisdom, then he rejoices at it, and glories in it.
Robert Jamieson, A. R. Fausset and David Brown
20:14 when . . . his way--implying that he goes about boasting of his bargains.
20:1520:15: Է՛ ոսկի եւ բազմութիւն անդոց. եւ անօթ պատուական՝ շրթունք գիտութեան[8177]։ [8177] Ոմանք. Եւ բազմութիւն անդաստանաց։
15 Կայ ոսկի էլ, հանդերի հարստութիւն էլ, բայց գիտուն շուրթերն են թանկարժէք անօթ:
15 Ոսկի ու շատ գոհար կը գտնուի, Բայց գիտութեան շրթունքները մեծագին զարդեր են։
Է ոսկի եւ բազմութիւն [306]անդոց. եւ անօթ պատուական` շրթունք գիտութեան:

20:15: Է՛ ոսկի եւ բազմութիւն անդոց. եւ անօթ պատուական՝ շրթունք գիտութեան[8177]։
[8177] Ոմանք. Եւ բազմութիւն անդաստանաց։
15 Կայ ոսկի էլ, հանդերի հարստութիւն էլ, բայց գիտուն շուրթերն են թանկարժէք անօթ:
15 Ոսկի ու շատ գոհար կը գտնուի, Բայց գիտութեան շրթունքները մեծագին զարդեր են։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 Есть золото и много жемчуга, но драгоценная утварь уста разумные.
20:24 παρὰ παρα from; by κυρίου κυριος lord; master εὐθύνεται ευθυνω straighten; steer τὰ ο the διαβήματα διαβημα man; husband θνητὸς θνητος mortal δὲ δε though; while πῶς πως.1 how ἂν αν perhaps; ever νοήσαι νοεω perceive τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him
20:15 יֵ֣שׁ yˈēš יֵשׁ existence זָ֭הָב ˈzāhāv זָהָב gold וְ wᵊ וְ and רָב־ rov- רֹב multitude פְּנִינִ֑ים pᵊnînˈîm פְּנִינִים corals וּ û וְ and כְלִ֥י ḵᵊlˌî כְּלִי tool יְ֝קָ֗ר ˈyqˈār יְקָר preciousness שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
20:15. est aurum et multitudo gemmarum vas autem pretiosum labia scientiaeThere is gold and a multitude of jewels: but the lips of knowledge are a precious vessel.
15. There is gold, and abundance of rubies: but the lips of knowledge are a precious jewel.
20:15. There is gold, and there are a multitude of jewels. But lips of knowledge are a precious vessel.
20:15. There is gold, and a multitude of rubies: but the lips of knowledge [are] a precious jewel.
There is gold, and a multitude of rubies: but the lips of knowledge [are] a precious jewel:

20:15 Есть золото и много жемчуга, но драгоценная утварь уста разумные.
20:24
παρὰ παρα from; by
κυρίου κυριος lord; master
εὐθύνεται ευθυνω straighten; steer
τὰ ο the
διαβήματα διαβημα man; husband
θνητὸς θνητος mortal
δὲ δε though; while
πῶς πως.1 how
ἂν αν perhaps; ever
νοήσαι νοεω perceive
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
20:15
יֵ֣שׁ yˈēš יֵשׁ existence
זָ֭הָב ˈzāhāv זָהָב gold
וְ wᵊ וְ and
רָב־ rov- רֹב multitude
פְּנִינִ֑ים pᵊnînˈîm פְּנִינִים corals
וּ û וְ and
כְלִ֥י ḵᵊlˌî כְּלִי tool
יְ֝קָ֗ר ˈyqˈār יְקָר preciousness
שִׂפְתֵי־ śifᵊṯê- שָׂפָה lip
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
20:15. est aurum et multitudo gemmarum vas autem pretiosum labia scientiae
There is gold and a multitude of jewels: but the lips of knowledge are a precious vessel.
20:15. There is gold, and there are a multitude of jewels. But lips of knowledge are a precious vessel.
20:15. There is gold, and a multitude of rubies: but the lips of knowledge [are] a precious jewel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.
The lips of knowledge (a good understanding to guide the lips and a good elocution to diffuse the knowledge) are to be preferred far before gold, and pearl, and rubies; for, 1. They are more rare in themselves, more scarce and hard to be got. There is gold in many a man's pocket that has no grace in his heart. In Solomon's time there was plenty of gold (1 Kings x. 21) and abundance of rubies; every body wore them; they were to be bought in every town. But wisdom is a rare thing, a precious jewel; few have it so as to do good with it, nor is it to be purchased of the merchants. 2. They are more enriching to us and more adorning. They make us rich towards God, rich in good works, 1 Tim. ii. 9, 10. Most people are fond of gold, and a ruby or two will not serve, they must have a multitude of them, a cabinet of jewels; but he that has the lips of knowledge despises these, because he knows and possesses better things.
Adam Clarke: Commentary on the Bible - 1831
20:15: There is gold - Gold is valuable, silver is valuable, and so are jewels; but the teachings of sound knowledge are more valuable than all.
Albert Barnes: Notes on the Bible - 1834
20:15: A precious jewel - literally, "A vessel of preciousness," i. e., most precious of all are "the lips of knowledge."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: but: Pro 3:15, Pro 8:11, Pro 10:20, Pro 10:21, Pro 15:7, Pro 15:23, Pro 16:16, Pro 16:21, Pro 16:24, Pro 25:12; Job 28:12-19; Ecc 12:9-11; Rom 10:14, Rom 10:15; Eph 4:29
Proverbs 20:16
Carl Friedrich Keil and Franz Delitzsch
20:15
15 There is indeed gold, and many pearls;
But a precious treasure are lips full of knowledge.
In order to find a connection between this proverb and that which precedes, we need only be reminded of the parable of the merchantman who sought goodly pearls, Mt 13:45. The proverb rises to a climax: there is gold, and there are pearls in abundance, the one of which has always a higher value than the other; but intelligent lips are above all such jewels - they are a precious treasure, which gold and all pearls cannot equal. In a similar manner the N.T. places the one pearl above the many goodly pearls. So might דעת (chokma) be called the pearl above all pearls (Prov 3:15; Prov 8:11); but the lips as the organ of knowledge are fittingly compared with a precious vessel, a vessel of more precious substance than gold and pearls are.
John Gill
20:15 There is gold, and a multitude of rubies,.... A man may have a large quantity of either, or of both of thorn, as some men have; for there is much of them in the world, not only in mines and quarries, but in the houses and cabinets of men;
but the lips of knowledge are a precious jewel; knowledge even of things natural, and a gift of elocution to express it by, are a rare jewel, and much more precious than gold and rubies, than a multitude of them; these are not to be mentioned with it, it is not equalled by them, it is greatly superior to them; see Job 28:12; and much more spiritual knowledge, and a capacity of expressing that to the edification of others; and especially Christ, the Wisdom of God, and the knowledge of him, who is more precious than rubies, and all desirable things, in comparison of which all things are loss and dung, Prov 3:14.
John Wesley
20:15 The lips - But wise speeches are of far greater worth.
Robert Jamieson, A. R. Fausset and David Brown
20:15 The contrast denotes the greater value of knowledge (compare Prov 3:14-16).
20:1620:16: Զե՛րծ զհանդերձ նորա զի երաշխաւոր եղեւ օտարի. եւ ՚ի հիւրութեան գրաւեաց զնա[8178]։ [8178] Ոմանք. Գրաւէ զնա։
16 Հանի՛ր ու վերցրո՛ւ նրա հանդերձանքը, քանզի նա երաշխաւոր եղաւ մի օտարականի եւ հիւրընկալեց նրան:
16 Օտարականի մը երաշխաւոր եղողին՝ զգեստը առ Եւ օտար կնոջ համար երաշխաւոր եղողէն՝ գրաւ ա՛ռ։
Զերծ զհանդերձ նորա` զի երաշխաւոր եղեւ օտարի, եւ [307]ի հիւրութեան գրաւեաց զնա:

20:16: Զե՛րծ զհանդերձ նորա զի երաշխաւոր եղեւ օտարի. եւ ՚ի հիւրութեան գրաւեաց զնա[8178]։
[8178] Ոմանք. Գրաւէ զնա։
16 Հանի՛ր ու վերցրո՛ւ նրա հանդերձանքը, քանզի նա երաշխաւոր եղաւ մի օտարականի եւ հիւրընկալեց նրան:
16 Օտարականի մը երաշխաւոր եղողին՝ զգեստը առ Եւ օտար կնոջ համար երաշխաւոր եղողէն՝ գրաւ ա՛ռ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 Возьми платье его, так как он поручился за чужого; и за стороннего возьми от него залог.
20:25 παγὶς παγις trap ἀνδρὶ ανηρ man; husband ταχύ ταχυ quickly τι τις anyone; someone τῶν ο the ἰδίων ιδιος his own; private ἁγιάσαι αγιαζω hallow μετὰ μετα with; amid γὰρ γαρ for τὸ ο the εὔξασθαι ευχομαι wish; make μετανοεῖν μετανοεω reconsider; yield γίνεται γινομαι happen; become
20:16 לְֽקַח־ lᵊˈqaḥ- לקח take בִּ֭גְדֹו ˈbiḡᵊḏô בֶּגֶד garment כִּי־ kî- כִּי that עָ֣רַב ʕˈārav ערב stand bail זָ֑ר zˈār זָר strange וּ û וְ and בְעַ֖ד vᵊʕˌaḏ בַּעַד distance נָכְרִיָּ֣הנכרים *noḵriyyˈā נָכְרִי foreign חַבְלֵֽהוּ׃ ḥavlˈēhû חבל take a pledge
20:16. tolle vestimentum eius qui fideiussor extitit alieni et pro extraneis aufer pignus ab eoTake away the garment of him that is surety for a stranger, and take a pledge from him for strangers.
16. Take his garment that is surety for a stranger; and hold him in pledge for strangers.
20:16. Take away the vestments of him who stands up to vouch for a stranger, and take a pledge from him instead of from outsiders.
20:16. Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman.
Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman:

20:16 Возьми платье его, так как он поручился за чужого; и за стороннего возьми от него залог.
20:25
παγὶς παγις trap
ἀνδρὶ ανηρ man; husband
ταχύ ταχυ quickly
τι τις anyone; someone
τῶν ο the
ἰδίων ιδιος his own; private
ἁγιάσαι αγιαζω hallow
μετὰ μετα with; amid
γὰρ γαρ for
τὸ ο the
εὔξασθαι ευχομαι wish; make
μετανοεῖν μετανοεω reconsider; yield
γίνεται γινομαι happen; become
20:16
לְֽקַח־ lᵊˈqaḥ- לקח take
בִּ֭גְדֹו ˈbiḡᵊḏô בֶּגֶד garment
כִּי־ kî- כִּי that
עָ֣רַב ʕˈārav ערב stand bail
זָ֑ר zˈār זָר strange
וּ û וְ and
בְעַ֖ד vᵊʕˌaḏ בַּעַד distance
נָכְרִיָּ֣הנכרים
*noḵriyyˈā נָכְרִי foreign
חַבְלֵֽהוּ׃ ḥavlˈēhû חבל take a pledge
20:16. tolle vestimentum eius qui fideiussor extitit alieni et pro extraneis aufer pignus ab eo
Take away the garment of him that is surety for a stranger, and take a pledge from him for strangers.
20:16. Take away the vestments of him who stands up to vouch for a stranger, and take a pledge from him instead of from outsiders.
20:16. Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Two sorts of persons are here spoken of that are ruining their own estates, and will be beggars shortly, and therefore are not to be trusted with any good security:-- 1. Those that will be bound for any body that will ask them, that entangle themselves in rash suretiship to oblige their idle companions; they will break at last, nay, they cannot hold out long; these waste by wholesale. 2. Those that are in league with abandoned women, that treat them, and court them, and keep company with them. They will be beggars in a little time; never give them credit without good pledge. Strange women have strange ways of impoverishing men to enrich themselves.
Adam Clarke: Commentary on the Bible - 1831
20:16: Take his garment that is surety for a stranger - I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.
Albert Barnes: Notes on the Bible - 1834
20:16: The warning against suretiship and lust are here repeated and combined (compare Pro 27:13). The judge tells the creditor to seize the goods of the surety who has been weak enough to pledge himself for those who are alien to him, instead of those of the actual debtor. The reading of the the King James Version recalls in the second clause the history of Tamar Gen 38:17-18. The Hebrew text, however, gives "strangers" in the masculine plural, and is probably right, the feminine being the reading of the margin, probably adopted from Pro 27:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: Take his: Pro 11:15, Pro 22:26, Pro 22:27, Pro 27:13; Exo 22:26, Exo 22:27
a strange: Pro 2:16, Pro 5:3, Pro 7:5, Pro 7:10, Pro 23:27
Proverbs 20:17
Carl Friedrich Keil and Franz Delitzsch
20:16
16 Take from him the garment, for he hath become surety for another;
And for strangers take him as a pledge.
The same proverb Prov 27:13, where קח, with the usual aphaeresis, here interchanges with it the fuller form לקח, which is also found at Ezek 37:16. To this imperative חבלהוּ is parallel: take him as a pledge (Theodotion, Jerome, the Venet. and Luther); it is not a substantive: his pledge (Targ.), which would require the word חבלתו (חבלו); nor is it to be read with the Syr. חבלהוּ, one pledges him; but it is imperative, not however of the Piel, which would be חבלהוּ, and would mean "destroy him;" but, as Aben Ezra rightly, the imperative of Kal of חבל, to take as a pledge, Ex 22:25, for חבלהוּ without any example indeed except חננני, Ps 9:14; cf. Ps 80:16. The first line is clear: take his garment, for he has become good for another (cf. Prov 11:15), who has left him in the lurch, so that he must now become wise by experience. The second line also is intelligible if we read, according to the Chethı̂b, נכרים (Jerome, the Venet.), not נכריּם, as Schultens incorrectly points it, and if we interpret this plur. like בנים, Gen 21:7, with Hitzig following Luther, as plur. of the category: take him as a pledge, hold fast by his person, so as not to suffer injury from strange people for whom he has become surety. But the Kerı̂ requires נכריּה (according to which Theodotion and the Syr., and, more distinctly still than these, the Targ. translates), and thus, indeed, it stands written, Prov 27:13, without the Kerı̂, thus Bathra 173b reads and writes also here. Either נכריּה is a strange woman, a prostitute, a maitresse for whom the unwise has made himself surety, or it is neut. for aliena res (lxx Prov 27:13, τὰ ἀλλότρια), a matter not properly belonging to this unwise person. We regard נכרים in this passage as original. בעד coincides with Prov 6:26 : it does not mean ἀντὶ, but ὑπέρ; "for strange people" is here equivalent to for the sake of, on account of strange people" is here equivalent to for the sake of, on account of strange people (χάριν τῶν ἀλλοτρίων, as the Venet. translates it).
Geneva 1599
20:16 Take his (f) garment that is surety [for] a stranger: and take a pledge of him for a strange woman.
(f) Teach him wit, that he cast not himself rashly into danger.
John Gill
20:16 Take his garment that is surety for a stranger,.... Which a man is cautioned against, Prov 6:1; but if a man will be so weak and foolish, others ought to take care of him, and be cautious how they trust him; for he is in danger of being ruined by his suretyship, and therefore nothing should be lent him without a pledge, without a proper security; for though it was not lawful to take the garment of a poor man for a pledge, at least it was not to be kept after sunset, Ex 22:26; yet it was right to take such a man's garment who had or would be thought to have such an abundance as to be surety for a stranger. Some think these words are to be taken as a prophecy of what would be the case of such a man that is a surety for a stranger; in the issue he will be stripped of all he has, and have not a coat to put on. It has been applied to our Lord Jesus Christ, who became a surety for such who were foreigners and strangers, and aliens from the commonwealth of Israel; and who had the garment of his human nature taken from him and which was a pledge and ransom for the sins of his people;
and take a pledge of him for a strange woman; a harlot; such as have to do with lewd women are not to be trusted; for they are in a fair way for ruin, and therefore should not be intrusted with anything without a pledge; all in connection with such creatures lose their credit; it is dangerous having any concern with them in trade for they are liable to be brought to a piece of bread; and therefore persons should be cautious how they trade with them, and should observe to secure themselves.
John Wesley
20:16 Take - As a pledge, without which he ought not to be trusted. Of him - That is surety.
Robert Jamieson, A. R. Fausset and David Brown
20:16 Take his garment--implies severe exaction, justified by the surety's rashness.
a strange woman--by some readings "strangers," but the former here, and in Prov 27:13, is allowable, and strengthens the sense. The debauchee is less reliable than the merely careless.
20:1720:17: Քաղցրացա՛ւ առն հաց ստութեան, եւ լցցի բերան նորա կոպճով։
17 Խաբէութեան հացը քաղցր է թւում մարդու, բայց յետոյ նրա բերանը պիտի լցուի խիճով:
17 Ստութեան հացը մարդուն ախորժելի է, Բայց ետքը անոր բերանը խիճով պիտի լեցուի։
Քաղցրացաւ առն հաց ստութեան, եւ լցցի բերան նորա կոպճով:

20:17: Քաղցրացա՛ւ առն հաց ստութեան, եւ լցցի բերան նորա կոպճով։
17 Խաբէութեան հացը քաղցր է թւում մարդու, բայց յետոյ նրա բերանը պիտի լցուի խիճով:
17 Ստութեան հացը մարդուն ախորժելի է, Բայց ետքը անոր բերանը խիճով պիտի լեցուի։
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 Сладок для человека хлеб, {приобретенный} неправдою; но после рот его наполнится дресвою.
20:26 λικμήτωρ λικμητωρ irreverent βασιλεὺς βασιλευς monarch; king σοφὸς σοφος wise καὶ και and; even ἐπιβαλεῖ επιβαλλω impose; cast on αὐτοῖς αυτος he; him τροχόν τροχος wheel
20:17 עָרֵ֣ב ʕārˈēv עָרֵב pleasant לָ֭ ˈlā לְ to † הַ the אִישׁ ʔîš אִישׁ man לֶ֣חֶם lˈeḥem לֶחֶם bread שָׁ֑קֶר šˈāqer שֶׁקֶר lie וְ֝ ˈw וְ and אַחַ֗ר ʔaḥˈar אַחַר after יִמָּֽלֵא־ yimmˈālē- מלא be full פִ֥יהוּ fˌîhû פֶּה mouth חָצָֽץ׃ ḥāṣˈāṣ חָצָץ pebble
20:17. suavis est homini panis mendacii et postea implebitur os eius calculoThe bread of lying is sweet to a man: but afterwards his mouth shall be filled with gravel.
17. Bread of falsehood is sweet to a man; but afterwards his mouth shall be filled with gravel.
20:17. The bread of lies is sweet to a man. But afterwards, his mouth will be filled with pebbles.
20:17. Bread of deceit [is] sweet to a man; but afterwards his mouth shall be filled with gravel.
Bread of deceit [is] sweet to a man; but afterwards his mouth shall be filled with gravel:

20:17 Сладок для человека хлеб, {приобретенный} неправдою; но после рот его наполнится дресвою.
20:26
λικμήτωρ λικμητωρ irreverent
βασιλεὺς βασιλευς monarch; king
σοφὸς σοφος wise
καὶ και and; even
ἐπιβαλεῖ επιβαλλω impose; cast on
αὐτοῖς αυτος he; him
τροχόν τροχος wheel
20:17
עָרֵ֣ב ʕārˈēv עָרֵב pleasant
לָ֭ ˈlā לְ to
הַ the
אִישׁ ʔîš אִישׁ man
לֶ֣חֶם lˈeḥem לֶחֶם bread
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וְ֝ ˈw וְ and
אַחַ֗ר ʔaḥˈar אַחַר after
יִמָּֽלֵא־ yimmˈālē- מלא be full
פִ֥יהוּ fˌîhû פֶּה mouth
חָצָֽץ׃ ḥāṣˈāṣ חָצָץ pebble
20:17. suavis est homini panis mendacii et postea implebitur os eius calculo
The bread of lying is sweet to a man: but afterwards his mouth shall be filled with gravel.
20:17. The bread of lies is sweet to a man. But afterwards, his mouth will be filled with pebbles.
20:17. Bread of deceit [is] sweet to a man; but afterwards his mouth shall be filled with gravel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
Note, 1. Sin may possibly be pleasant in the commission: Bread of deceit, wealth gotten by fraud, by lying and oppression, may be sweet to a man, and the more sweet for its being ill-gotten, such pleasure does the carnal mind take in the success of its wicked projects. All the pleasures and profits of sin are bread of deceit. They are stolen, for they are forbidden fruit; and they will deceive men, for they are not what they promise. For a time, however, they are rolled under the tongue as a sweet morsel, and the sinner blesses himself in them. But, 2. It will be bitter in reflection. Afterwards the sinner's mouth shall be filled with gravel. When his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and uneasy then is the thought of it! The pleasures of sin are but for a season, and are succeeded with sorrow. Some nations have punished malefactors by mingling gravel with their bread.
Adam Clarke: Commentary on the Bible - 1831
20:17: Bread of deceit is sweet - Property acquired by falsehood, speculation, etc., without labor, is pleasant to the unprincipled, slothful man; but there is a curse in it, and the issue will prove it.
Albert Barnes: Notes on the Bible - 1834
20:17: "To eat gravel" was a Hebrew Lam 3:16, and is an Arabic, phrase for getting into trouble. So "bread," got by deceit, tastes sweet at first, but ends by leaving the hunger of the soul unsatisfied. There is a pleasure in the sense of cleverness felt after a hard bargain or a successful fraud, which must be met by bidding men look on the after consequences.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: deceit: Heb. lying, or falsehood, Pro 4:17
is sweet: Pro 9:17, Pro 9:18; Gen 3:6, Gen 3:7; Job 20:12-20; Ecc 11:9; Heb 11:25
his: Lam 3:15, Lam 3:16
Proverbs 20:18
Carl Friedrich Keil and Franz Delitzsch
20:17
17 Sweet to a man is the bread of deceit;
Yet at last his mouth is full of gravel.
"Bread of deceit" is not deceit itself, as that after which the desire of a man goes forth, and that for which he has a relish (thus, e.g., Immanuel and Hitzig); but that which is not gained by labour, and is not merited. Possession (vid., Prov 4:17) or enjoyment (Prov 9:17) obtained by deceit is thus called, as לחם כּזבים, Prov 23:3, denotes bread; but for him who has a relish for it, it is connected with deceit. Such bread of lies is sweet to a man, because it has come to him without effort, but in the end not only will he have nothing to eat, but his tongue, teeth, and mouth will be injured by small stones; i.e., in the end he will have nothing, and there will remain to him only evil (Fleischer). Or: it changes itself (Job 20:14) at last into gravel, of which his mouth is filled full, as we might say, "it lies at last in his stomach like lead." חצץ is the Arab. ḥaṭny, gravel (Hitzig, grien = gries, coarse sand, grit), R. חץ, scindere. Similarly in Arab. ḥajar, a stone, is used as the image of disappointed expectations, e.g., the adulterer finds a stone, i.e., experiences disappointment.
John Gill
20:17 Bread of deceit is sweet to a man,.... Which may be understood of sin in general, which is bread to the sinner, he eats it: it is called "the bread of wickedness", Prov 4:17; but it is but poor bread, no other than ashes Is 44:20; it is "bread of deceit"; there is a deceitfulness in all sin; it is in appearance fair and pleasant to the eye, like the fruit our first parents ate of; or like the apples of Sodom, of which it is reported that they are very beautiful to look at, but when touched drop into ashes; sin promises pleasure, profit, honour, liberty, peace, and impunity, yet gives neither; but the reverse, pain, loss, shame, servitude distress, and destruction; and yet it is sweet to an unregenerate man, one of a vicious taste, or whose taste remains unchanged; it is natural to him and he takes as much delight in it as in eating and drinking; and especially such sins as are called constitution ones, which he is not easily prevailed upon to part with; wickedness is sweet in his mouth, he rolls it and keeps it as a sweet morsel under his tongue, and forsakes it not, Job 20:12. It may be applied to particular sins, as to adultery, as it is by Jarchi, and with which may be compared Prov 9:17; and to riches unlawfully gotten; see Job 20:15; and to the cruel usage and persecution of the people of God, called the bread of wickedness and wine of violence, which wicked men take as much delight in as in eating and drinking, Prov 4:17; particularly the cruelty of the church of Rome, who has made herself drunk with the blood of the saints, in which she delights, and will be bitter to her in the end, Rev_ 17:6. It may be interpreted of false doctrine; so the doctrine of the Pharisees and Sadducees is signified by leavened bread, Mt 16:6; this is not true bread, does not strengthen, nourish, and refresh, as the Gospel does, but eats as a canker; it is not solid and substantial, but mere chaff, it is bread of falsehood and lying; false teachers lie in wait to deceive, their doctrines are lies in hypocrisy, and, yet these are sweet unto, and taken down greedily by carnal persons; particularly the doctrine of justification by works: this is the bread some men live on, but it is only husks which swine eat; it is feeding on wind, and filling the belly with east wind, which swells and vainly puffs up the fleshly mind; it is contrary to the, Gospel, and is not of the truth, and will deceive persons that trust to it; and yet it is sweet to a natural man; his own righteousness, and to trust to it, is natural to him; it is his own, and what he has laboured for, and is fond of; it affords room for boasting, and he does not care to part with it;
but afterwards his mouth shall be filled with gravel; with that which will be ungrateful, uncomfortable, and distressing to him; the conscience of a sinner, who has been taking his fill of sin and pleasure in it shall be filled with remorse and distress; and with bitter reflections upon himself; with a dreadful sense of divine wrath, and fearful apprehensions of it now; and destruction and damnation will be his portion hereafter; and this will be the consequence of all false doctrine, and of a man's trusting to his own righteousness and despising Christ's; see 2Pet 2:1.
Robert Jamieson, A. R. Fausset and David Brown
20:17 Bread . . . sweet--either as unlawfully (Prov 9:17) or easily obtained.
mouth . . . gravel--well expresses the pain and grief given at last.
20:1820:18: Խորհուրդք մտօ՛ք պատրաստեսցին, եւ պատերազմ իմաստութեամբ մղեսցի։
18 Դիտաւորութիւնը հաստատւում է մտքի խորհուրդներով. պատերազմը մղւում է խելամտութեամբ:
18 Դիտաւորութիւնը խորհրդով կը հաստատուի, Ուստի իմաստութեամբ պատերազմ ըրէ։
[308]Խորհուրդք մտօք պատրաստեսցին, եւ պատերազմ իմաստութեամբ մղեսցի:

20:18: Խորհուրդք մտօ՛ք պատրաստեսցին, եւ պատերազմ իմաստութեամբ մղեսցի։
18 Դիտաւորութիւնը հաստատւում է մտքի խորհուրդներով. պատերազմը մղւում է խելամտութեամբ:
18 Դիտաւորութիւնը խորհրդով կը հաստատուի, Ուստի իմաստութեամբ պատերազմ ըրէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1820:18 Предприятия получают твердость чрез совещание, и по совещании веди войну.
20:27 φῶς φως light κυρίου κυριος lord; master πνοὴ πνοη breath ἀνθρώπων ανθρωπος person; human ὃς ος who; what ἐρευνᾷ ερευναω explore; check ταμίεια ταμειον chamber κοιλίας κοιλια insides; womb
20:18 מַ֭חֲשָׁבֹות ˈmaḥᵃšāvôṯ מַחֲשָׁבָה thought בְּ bᵊ בְּ in עֵצָ֣ה ʕēṣˈā עֵצָה counsel תִכֹּ֑ון ṯikkˈôn כון be firm וּ֝ ˈû וְ and בְ vᵊ בְּ in תַחְבֻּלֹ֗ות ṯaḥbulˈôṯ תַּחְבֻּלֹות steering עֲשֵׂ֣ה ʕᵃśˈē עשׂה make מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
20:18. cogitationes consiliis roborantur et gubernaculis tractanda sunt bellaDesigns are strengthened by counsels: and wars are to be managed by governments.
18. Every purpose is established by counsel: and by wise guidance make thou war,
20:18. Plans are strengthened by counsels. And wars are to be handled by governments.
20:18. [Every] purpose is established by counsel: and with good advice make war.
Every purpose is established by counsel: and with good advice make war:

20:18 Предприятия получают твердость чрез совещание, и по совещании веди войну.
20:27
φῶς φως light
κυρίου κυριος lord; master
πνοὴ πνοη breath
ἀνθρώπων ανθρωπος person; human
ὃς ος who; what
ἐρευνᾷ ερευναω explore; check
ταμίεια ταμειον chamber
κοιλίας κοιλια insides; womb
20:18
מַ֭חֲשָׁבֹות ˈmaḥᵃšāvôṯ מַחֲשָׁבָה thought
בְּ bᵊ בְּ in
עֵצָ֣ה ʕēṣˈā עֵצָה counsel
תִכֹּ֑ון ṯikkˈôn כון be firm
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
תַחְבֻּלֹ֗ות ṯaḥbulˈôṯ תַּחְבֻּלֹות steering
עֲשֵׂ֣ה ʕᵃśˈē עשׂה make
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
20:18. cogitationes consiliis roborantur et gubernaculis tractanda sunt bella
Designs are strengthened by counsels: and wars are to be managed by governments.
20:18. Plans are strengthened by counsels. And wars are to be handled by governments.
20:18. [Every] purpose is established by counsel: and with good advice make war.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Every purpose is established by counsel: and with good advice make war.
Note, 1. It is good in every thing to act with deliberation, and to consult with ourselves at least, and, in matters of moment, with our friends, too, before we determine, but especially to ask counsel of God, and beg direction from him, and observe the guidance of this eye. This is the way to have both our minds and our purposes established, and to succeed well in our affairs; whereas what is done hastily and with precipitation is repented of at leisure. Take time, and you will have done the sooner. Deliberandum est diu, quod statuendum est semel--A final decision should be preceded by mature deliberation. 2. It is especially our wisdom to be cautious in making war. Consider, and take advice, whether the war should be begun or no, whether it be just, whether it be prudent, whether we be a match for the enemy, and able to carry it on when it is too late to retreat (Luke xiv. 31); and, when it is begun, consider how and by what arts it may be prosecuted, for management is as necessary as courage. Going to law is a kind of going to war, and therefore must be done with good advice, Prov. xxv. 8. The rule among the Romans was nec sequi bellum, nec fugere--neither to urge war nor yet to shun it.
Adam Clarke: Commentary on the Bible - 1831
20:18: With good advice make war, - Perhaps there is not a precept in this whole book so little regarded as this. Most of the wars that are undertaken are wars of injustice, ambition, aggrandizement, and caprice, which can have had no previous good counsel. A minister, who is perhaps neither a good nor a great man, counsels his king to make war; the cabinet must be brought into it, and a sufficient number out of the states of the kingdom gained over to support it. By and by, what was begun through caprice must be maintained through necessity. Places must be created, and offices must be filled with needy dependents, whose interest it may be to protract the war, till they get enough to pay their debts, and secure independence for life. And for these most important ends the blood of the country is spilled, and the treasures of the people exhausted! I have met with a fact precisely of this kind under the reign of Louis XIV.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: purpose: Pro 15:22, Pro 24:6
and: Pro 25:8; Jdg 1:1, Jdg 1:2, Jdg 9:29, Jdg 20:7, Jdg 20:18, Jdg 20:23, Jdg 20:26-28; Sa2 2:26, Sa2 2:27; Ch2 25:17-23; Luk 14:31
Proverbs 20:19
Carl Friedrich Keil and Franz Delitzsch
20:18
18 Plans are established by counsel,
And with prudent government make war.
From the conception of a thought, practically influencing the formation of our own life and the life of the community, to its accomplishment there is always a long way which does not lead to the end unless one goes forward with counsel and strength combined, and considers all means and eventualities. The Niph. of כּוּן means, in a passive sense: to be accomplished or realized (Ps 141:2). The clause 18a is true for times of war as well as for times of peace; war is disastrous, unless it is directed with strategic skill (vid., regarding תּחבּות, Prov 1:5). Grotius compares the proverb, Γνῶμαι πλέον δρατοῦσιν ἢ σθένος χειρῶν. In Prov 24:6, the necessity of counsel is also referred to the case of war. Ewald would read [the infin.] עשׂה, or עשׂה: with management it is that one carries on war. But why? Because to him the challenge to carry on war appears to be contrary to the spirit of proverbial poetry. But the author of the proverb does certainly mean: if thou hast to carry on war, carry it on with the skill of a general; and the imper. is protected by Prov 24:6 against that infin., which is, besides, stylistically incongruous.
John Gill
20:18 Every purpose is established by counsel,.... Or "the thought" (f) of a man, everyone of them, what he has thought to do, formed a scheme of in his mind, and resolved upon, by taking advice of his friends, and especially by asking counsel of God, who gives, wisdom liberally, and upbraids not; he is confirmed in his good designs; and he cheerfully pursues them, and they are ordered and directed to the glory of God, his own good and the good of others; for this can only be understood of wise and good thoughts and purposes;
and with good advice make war; this should not be entered upon rashly, without first considering whether there is a just and lawful cause of it; and without consulting the necessary charge and expense of it; whether there is a sufficiency of men and money to carry it on; and what may probably be the issue of it. It is right in a king to advise with his privy council, or with the chief council of the nation; but, above all, both he and his people should seek advice of the Lord on such an occasion; see Lk 14:31. This may be applied to our spiritual warfare with sin, Satan, and the world; not that it should be any doubt with whether we should engage in such a war; but we should advise with experienced soldiers, and especially with God and his word, what weapons to take, and how to use them; and consider in whose name and strength we are to fight; and inquire and learn the force, methods, and designs of the enemy, and where to guard against them or attack them. Jarchi interprets it of making war with Satan by repentance, prayer, and fasting.
(f) "cogitationes", V. L. Pagninus, Montanus, Cocceius, Gejerus; "unaquaeque cogitationum", Piscator, Mercerus, Michaelis.
John Wesley
20:18 Established - The way to bring our purposes to good effect is to manage them with serious consideration.
Robert Jamieson, A. R. Fausset and David Brown
20:18 (Compare Prov 15:22). Be careful and considerate in important plans.
20:1920:19: Որ յայտնէ զխորհուրդս՝ գնա՛յ նենգութեամբ. եւ ընդ պատրողին շրթամբք իւրովք՝ մի՛ խառնակեսցիս։
19 Գաղտնիք յայտնողը նենգամտութեամբ է վարւում. մի՛ հաղորդակցիր շողոքորթ լեզու ունեցողի հետ:
19 Բանսարկութիւն ընողը գաղտնիքը կը յայտնէ, Ուրեմն շողոքորթութիւն ընողին հետ հաղորդակցութիւն մի՛ ունենար։
Որ յայտնէ զխորհուրդս` գնայ նենգութեամբ. եւ ընդ պատրողին շրթամբք իւրովք` մի՛ խառնակեսցիս:

20:19: Որ յայտնէ զխորհուրդս՝ գնա՛յ նենգութեամբ. եւ ընդ պատրողին շրթամբք իւրովք՝ մի՛ խառնակեսցիս։
19 Գաղտնիք յայտնողը նենգամտութեամբ է վարւում. մի՛ հաղորդակցիր շողոքորթ լեզու ունեցողի հետ:
19 Բանսարկութիւն ընողը գաղտնիքը կը յայտնէ, Ուրեմն շողոքորթութիւն ընողին հետ հաղորդակցութիւն մի՛ ունենար։
zohrab-1805▾ eastern-1994▾ western am▾
20:1920:19 Кто ходит переносчиком, тот открывает тайну; и кто широко раскрывает рот, с тем не сообщайся.
20:28 ἐλεημοσύνη ελεημοσυνη mercy καὶ και and; even ἀλήθεια αληθεια truth φυλακὴ φυλακη prison; watch βασιλεῖ βασιλευς monarch; king καὶ και and; even περικυκλώσουσιν περικυκλοω encircle; surround ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him
20:19 גֹּֽולֶה־ gˈôleh- גלה uncover סֹּ֖וד ssˌôḏ סֹוד confidential talk הֹולֵ֣ךְ hôlˈēḵ הלך walk רָכִ֑יל rāḵˈîl רָכִיל slanderer וּ û וְ and לְ lᵊ לְ to פֹתֶ֥ה fōṯˌeh פתה seduce שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip לֹ֣א lˈō לֹא not תִתְעָרָֽב׃ ṯiṯʕārˈāv ערב mix
20:19. ei qui revelat mysteria et ambulat fraudulenter et dilatat labia sua ne commiscearisMeddle not with him that revealeth secrets, and walketh deceitfully, and openeth wide his lips.
19. He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that openeth wide his lips.
20:19. Do not become involved with him who reveals mysteries, and who walks deceitfully, and who enlarges his lips.
20:19. He that goeth about [as] a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.
He that goeth about [as] a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips:

20:19 Кто ходит переносчиком, тот открывает тайну; и кто широко раскрывает рот, с тем не сообщайся.
20:28
ἐλεημοσύνη ελεημοσυνη mercy
καὶ και and; even
ἀλήθεια αληθεια truth
φυλακὴ φυλακη prison; watch
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
περικυκλώσουσιν περικυκλοω encircle; surround
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
20:19
גֹּֽולֶה־ gˈôleh- גלה uncover
סֹּ֖וד ssˌôḏ סֹוד confidential talk
הֹולֵ֣ךְ hôlˈēḵ הלך walk
רָכִ֑יל rāḵˈîl רָכִיל slanderer
וּ û וְ and
לְ lᵊ לְ to
פֹתֶ֥ה fōṯˌeh פתה seduce
שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip
לֹ֣א lˈō לֹא not
תִתְעָרָֽב׃ ṯiṯʕārˈāv ערב mix
20:19. ei qui revelat mysteria et ambulat fraudulenter et dilatat labia sua ne commiscearis
Meddle not with him that revealeth secrets, and walketh deceitfully, and openeth wide his lips.
20:19. Do not become involved with him who reveals mysteries, and who walks deceitfully, and who enlarges his lips.
20:19. He that goeth about [as] a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.
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
19 He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.
Two sorts of people are dangerous to be conversed with:-- 1. Tale-bearers, though they are commonly flatterers, and by fair speeches insinuate themselves into men's acquaintance. Those are unprincipled people that go about carrying stories, that make mischief among neighbours and relations, that sow in the minds of people jealousies of their governors, of their ministers, and of one another, that reveal secrets which they are entrusted with or which by unfair means they come to the knowledge of, under pretence of guessing at men's thoughts and intentions, tell that of them which is really false. "Be not familiar with such; do not give them the hearing when they tell their tales and reveal secrets, for you may be sure that they will betray your secrets too and tell tales of you." 2. Flatterers, for they are commonly tale-bearers. If a man fawn upon you, compliment and commend you, suspect him to have some design upon you, and stand upon your guard; he would pick that out of you which will serve him to make a story of to somebody else to your prejudice; therefore meddle not with him that flatters with his lips. Those too dearly love, and too dearly buy, their own praise, that will put confidence in a man and trust him with a secret or business because he flatters them.
Albert Barnes: Notes on the Bible - 1834
20:19: Flattereth - literally, "The man who opens his lips," who has no reticence; such a man, with or without intending it, does the work of a talebearer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: that goeth: Pro 11:13, Pro 18:8, Pro 26:20-22; Lev 19:16
meddle: Pro 24:21
flattereth: or, enticeth, Pro 16:29; Rom 16:18
Proverbs 20:20
Carl Friedrich Keil and Franz Delitzsch
20:19
19 He that goeth out gossiping revealeth a secret;
And the babbler have nothing to do.
Luther otherwise (like Hitzig) -
Be not complicated with him who revealeth a secret,
And with the slanderer, and with the false (better: loquacious) mouth,
so that ל and the warning apply to the threefold description, a rendering which Kimchi also, and Immanuel, and others at least suggest. But in connection with Prov 11:13, the first line has the force of a judicium, which includes the warning to entrust nothing to a babbler which ought to be kept silent. Write גּולה סּוד, as found in Codd. and old Edd., with Munach on the penultima, on which the tone is thrown back, and Dagesh to ס, after the rule of the דחיק (Gesen. 20, 2a), altogether like קונה לב, Prov 15:32. 19b the Venet. translates after the first meaning of the word by Kimchi, τῷ ἀπαταιῶνι τοῖς χείλεσι, to him who slanders and befools, for it thus improves Theodotion's τῷ ἀπατῶντι τὰ χείλη αὐτοῦ. But פּתה means, Job 5:2 - cf. Hos 7:11 - not him who befools another, but him who is befooled, is slandered, by another (Aben Ezra: שׁיפתוהו אחרים), with which שׂפתיו here does not agree. But now he who is easily befooled is called פּתה, as being open to influence (susceptible), patens; and if this particip. is used, as here, transitively, and, on account of the object שׂפתיו standing near cannot possibly be equivalent to מפתּה, the usage of the language also just noticed is against it, then it means patefaciens or dilatans (cf. הפתּה, Gen 9:27, Targ. אפתּי = הרחיב), and places itself as synon. to פשׂק, Prov 13:3; thus one is called who does not close his mouth, who cannot hold his mouth, who always idly babbles, and is therefore, because he can keep nothing to himself, a dangerous companion. The Complut. rightly translates: μετὰ πλατύνοντος τὰ ἑαυτοῦ μὴ μίχθητι χείλη.
John Gill
20:19 He that goeth about as a talebearer revealeth secrets,.... Or, "he that revealeth secrets goeth about as a talebearer"; a man that has really got the secrets of others out of them respecting themselves and families, and the affairs of them, or however pretends he master of them; goes about telling his tales from house to house, to the great prejudice of those whose secrets he is entrusted with, or pretends to be; and to the great prejudice of those to whom he tells them, as well as to his own; this is contrary to the law of Moses, and the rules of Christianity, Lev 19:16;
therefore meddle not with him that flattereth with his lips; or "mingle not with him" (g); do not associate with him, do not keep him company, have nothing to say to him or do with him; for when he flatters you, and highly praises and extols you, he has a design upon you to get what he can out of you, in order to expose you elsewhere; therefore suspect him, be upon your guard, shun him and avoid him. It may be applied to false teachers, and their deceptions with good words and fair speeches; the word used signifies to deceive with the lips; see Rom 16:18; and well agrees with the parasites of Rome, Rev_ 18:23.
(g) "non miscebis te", Pagninus, Montanus; "ne misceas te", Baynus, Mercerus; "ne admisceto te", Junius & Tremellius, Piscator; "ne commiscearis", Michaelis; "ne admisceas te", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
20:19 Those who love to tell news will hardly keep secrets.
flattereth . . . lips--(compare Margin; Prov 1:10).
meddle . . . him--literally, "join," or "associate with."
20:2020:20: Որ հայհոյէ զհայր կամ զմայր՝ շիջցի լոյս նորա. եւ բիբք աչաց նորա զխաւար տեսցեն[8179]։ [8179] Ոմանք. Եւ բիբք աչաց նորա խաւարեսցին։
20 Ով հայհոյում է իր հօրն ու մօրը, նրա լոյսը պիտի հանգչի. նրա աչքերի բիբերը պիտի զգան խաւարը:
20 Ով որ իր հայրն ու մայրը կ’անիծէ, Անոր ճրագը մութ խաւարի մէջ պիտի մարի։
Որ հայհոյէ զհայր կամ զմայր` շիջցի լոյս [309]նորա, եւ բիբք աչաց նորա զխաւար տեսցեն:

20:20: Որ հայհոյէ զհայր կամ զմայր՝ շիջցի լոյս նորա. եւ բիբք աչաց նորա զխաւար տեսցեն[8179]։
[8179] Ոմանք. Եւ բիբք աչաց նորա խաւարեսցին։
20 Ով հայհոյում է իր հօրն ու մօրը, նրա լոյսը պիտի հանգչի. նրա աչքերի բիբերը պիտի զգան խաւարը:
20 Ով որ իր հայրն ու մայրը կ’անիծէ, Անոր ճրագը մութ խաւարի մէջ պիտի մարի։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020:20 Кто злословит отца своего и свою мать, того светильник погаснет среди глубокой тьмы.
20:29 κόσμος κοσμος world; adornment νεανίαις νεανιας young man σοφία σοφια wisdom δόξα δοξα glory δὲ δε though; while πρεσβυτέρων πρεσβυτερος senior; older πολιαί πολια old age
20:20 מְ֭קַלֵּל ˈmqallēl קלל be slight אָבִ֣יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אִמֹּ֑ו ʔimmˈô אֵם mother יִֽדְעַ֥ךְ yˈiḏʕˌaḵ דעך be extinguished נֵ֝רֹ֗ו ˈnērˈô נֵר lamp בֶּב *be בְּ in אֱשׁ֥וּןאישׁון *ʔᵉšˌûn אֱשׁוּן approach חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
20:20. qui maledicit patri suo et matri extinguetur lucerna eius in mediis tenebrisHe that curseth his father, and mother, his lamp shall be put out in the midst of darkness.
20. Whoso curseth his father or his mother, his lamp shall be put out in the blackest darkness.
20:20. Whoever curses his father and mother, his lamp will be extinguished in the midst of darkness.
20:20. Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness:

20:20 Кто злословит отца своего и свою мать, того светильник погаснет среди глубокой тьмы.
20:29
κόσμος κοσμος world; adornment
νεανίαις νεανιας young man
σοφία σοφια wisdom
δόξα δοξα glory
δὲ δε though; while
πρεσβυτέρων πρεσβυτερος senior; older
πολιαί πολια old age
20:20
מְ֭קַלֵּל ˈmqallēl קלל be slight
אָבִ֣יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֑ו ʔimmˈô אֵם mother
יִֽדְעַ֥ךְ yˈiḏʕˌaḵ דעך be extinguished
נֵ֝רֹ֗ו ˈnērˈô נֵר lamp
בֶּב
*be בְּ in
אֱשׁ֥וּןאישׁון
*ʔᵉšˌûn אֱשׁוּן approach
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
20:20. qui maledicit patri suo et matri extinguetur lucerna eius in mediis tenebris
He that curseth his father, and mother, his lamp shall be put out in the midst of darkness.
20:20. Whoever curses his father and mother, his lamp will be extinguished in the midst of darkness.
20:20. Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: Запрещение злословия отца и матери, тяжко наказываемого законом, (Исх. XX:12; XXI:17; Лев. XX:9), здесь (ст. 20) сопровождается образным представлением (ср. XIII:9) ранней смерти непочтительного к родителям. В связи с непочтительностью к родителям, ставится и также осуждается мотовство, расточительность недостойного наследника в отношении к наследству родителей (ст. 21, сн. XIX:26). Негодование на разного рода злодеев, учит Премудрый, не должно служить основанием мщения (ст. 22), так как отмщение принадлежит Богу (Притч. XXIV:29: сн. Втор. XXXII:35). Ст. 23: повторяет мысль ст. 10.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
Here is, 1. An undutiful child become very wicked by degrees. He began with despising his father and mother, slighting their instructions, disobeying their commands, and raging at their rebukes, but at length he arrives at such a pitch of impudence and impiety as to curse them, to give them scurrilous and opprobrious language, and to wish mischief to those that were instruments of his being and have taken so much care and pains about him, and this in defiance of God and his law, which had made this a capital crime (Exod. xxi. 17, Matt. xv. 4), and in violation of all the bonds of duty, natural affection, and gratitude. 2. An undutiful child become very miserable at last: His lamp shall be put out in obscure darkness; all his honour shall be laid in the dust, and he shall for ever lose his reputation. Let him never expect any peace or comfort in his own mind, no, nor to prosper in this world. His days shall be shortened, and the lamp of his life extinguished, according to the reverse of the promise of the fifth commandment. His family shall be cut off and his posterity be a curse to him. And it will be his eternal ruin; the lamp of his happiness shall be put out in the blackness of darkness (so the word is), even that which is for ever, Jude 13, Matt. xxii. 13.
Adam Clarke: Commentary on the Bible - 1831
20:20: Whoso curseth his father - Such persons were put to death under the law; see Exo 21:17; Lev 20:9, and here it is said, Their lamp shall be put out - they shall have no posterity; God shall cut them off both root and branch.
Albert Barnes: Notes on the Bible - 1834
20:20: A connecting link between Lev 20:9 and Mat 15:4. The words, "his lamp shall be put out," describe the failure of outward happiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: curseth: Pro 30:11, Pro 30:17; Exo 20:12, Exo 21:17; Lev 20:9; Deu 27:16; Mat 15:4; Mar 7:10-13
his: Pro 13:9, Pro 24:20; Job 18:5, Job 18:6, Job 18:18; Mat 22:13, Mat 25:8; Jde 1:13
lamp: or, candle, Pro 20:27
Proverbs 20:21
Carl Friedrich Keil and Franz Delitzsch
20:20
The following group begins, for once more the aim of this older Book of Proverbs becomes prominent, with an inculcation of the fourth
(Note: i.e., The fifth according to the arrangement of the Westminster Confession.)
commandment.
20 He that curseth his father and his mother,
His light is extinguished in midnight darkness.
The divine law, Ex 21:17; Lev 20:9, condemns such an one to death. But the proverb does not mean this sentence against the criminal, which may only seldom be carried into execution, but the fearful end which, because of the righteousness of God ruling in history, terminates the life of such an unnatural son (Prov 30:17). Of the godless, it has already been said that their light is extinguished, Prov 13:9, there is suddenly an end to all that brightened, i.e., made happy and embellished their life; but he who acts wickedly (קלּל, R. קל, levem esse, synon. הקלה, Deut 27:16), even to the cursing of his father and mother, will see himself surrounded by midnight darkness (Symmachus, σκοτομήνῃ, moonless night), not: he will see himself in the greatest need, forsaken by divine protection (Fleischer), for Jansen rightly: Lux et lucerna in scripturis et vitae claritatem et posteritatem et prosperitatem significat. The apple of the eye, אישׁון, of darkness (vid., Prov 7:9), is that which forms the centre of centralization of darkness. The Syr. renders it correctly by bobtho, pupil of the eye, but the Targ. retains the אשׁוּן of the Kerı̂, and renders it in Aram. by אתוּן, which Rashi regards as an infin., Parchon as a particip. after the form ערוּך; but it may be also an infin. substantive after the form עזוּז, and is certainly nothing else than the abbreviated and vocally obscured אישׁון. For the Talm. אשׁן, to be hard, furnishes no suitable idea; and the same holds true of אשׁוּני, times, Lev 15:25 of the Jerusalem Targ.; while the same abbreviation and the same passing over of o into u represents this as the inflected אישׁון (= עת). There is also no evidence for a verb אשׁן, to be black, dark; the author of Aruch interprets אשׁונא, Bereschith Rabba, c. 33, with reference to the passage before us, of a dark bathing apartment, but only tentatively, and אישׁון is there quoted as the Targ. of צל, Gen 19:8, which the text lying before us does not ratify. Ishon means the little man (in the eye), and neither the blackness (Buxtorf and others) nor the point of strength, the central point (Levy) of the eye.
(Note: Vid., Fleischer in Levy's Chald. Wrterbuch, i. 419.)
John Gill
20:20 Whoso curseth his father or his mother,.... This is dreadful indeed! a person must be got to a great pitch of wickedness to do this; to curse his parents, one or other of them, that have been the instruments of his being, and by whom he has been brought up and put out into the world; to slight them, despise them, and mock at them, is highly base and criminal, but to curse them is shocking! what can such expect but the curse of God upon them?
his lamp shall be put out in obscure darkness; he shall be deprived of his natural sight; see Prov 30:17; or the very light of nature shall be extinct in him; and indeed such an one acts as if not guided by it, nor under its influence; or whatsoever favour from the Lord he has enjoyed, it shall be taken from him; his lamp or candle of outward felicity shall be quenched, and burn no longer; see Job 18:5; or his soul, the candle of the Lord, in him, Prov 20:27; shall be removed; or he "shall die", not only a corporeal but an eternal death; see Ex 21:17; "blackness of darkness" (h) as the words may be rendered, are reserved for him in the world to come, and which will be his portion, Jude 1:13.
(h) "in obscuritate tenebrarum", Pagninus, Mercerus; "in nigredine tenebrarum", Michaelis.
John Wesley
20:20 Lamp - His name and memory shall utterly perish.
Robert Jamieson, A. R. Fausset and David Brown
20:20 his lamp--(Compare Prov 13:9; Prov 24:20).
20:2120:21: Մասն փութացեալ յառաջնումն, ՚ի վախճանի ո՛չ օրհնեսցի[8180]։ [8180] Ոմանք. Փութացեալ յառաջինսն։
21 Այն ժառանգութիւնը, որ սկզբից շուտ է ձեռք բերուել վերջաւորութեան չի կարող օրհնուած լինել:
21 Այն ժառանգութիւնը, որ սկիզբը արտորնօք կ’առնուի, Անոր վերջը պիտի չօրհնուի։
Մասն`` փութացեալ յառաջնումն` ի վախճանի ոչ օրհնեսցի:

20:21: Մասն փութացեալ յառաջնումն, ՚ի վախճանի ո՛չ օրհնեսցի[8180]։
[8180] Ոմանք. Փութացեալ յառաջինսն։
21 Այն ժառանգութիւնը, որ սկզբից շուտ է ձեռք բերուել վերջաւորութեան չի կարող օրհնուած լինել:
21 Այն ժառանգութիւնը, որ սկիզբը արտորնօք կ’առնուի, Անոր վերջը պիտի չօրհնուի։
zohrab-1805▾ eastern-1994▾ western am▾
20:2120:21 Наследство, поспешно захваченное вначале, не благословится впоследствии.
20:30 ὑπώπια υπωπιον and; even συντρίμματα συντριμμα fracture συναντᾷ συνανταω meet with κακοῖς κακος bad; ugly πληγαὶ πληγη plague; stroke δὲ δε though; while εἰς εις into; for ταμίεια ταμειον chamber κοιλίας κοιλια insides; womb
20:21 נַ֭חֲלָה ˈnaḥᵃlā נַחֲלָה heritage מְבֹהֶ֣לֶתמבחלת *mᵊvōhˈeleṯ בהל disturb בָּ bā בְּ in † הַ the רִאשֹׁנָ֑ה rišōnˈā רִאשֹׁון first וְ֝ ˈw וְ and אַחֲרִיתָ֗הּ ʔaḥᵃrîṯˈāh אַחֲרִית end לֹ֣א lˈō לֹא not תְבֹרָֽךְ׃ ṯᵊvōrˈāḵ ברך bless
20:21. hereditas ad quam festinatur in principio in novissimo benedictione carebitThe inheritance gotten hastily in the beginning, in the end shall be without a blessing.
21. An inheritance gotten hastily at the beginning; but the end thereof shall not be blessed.
20:21. When an inheritance is obtained hastily in the beginning, in the end it will be without a blessing.
20:21. An inheritance [may be] gotten hastily at the beginning; but the end thereof shall not be blessed.
An inheritance [may be] gotten hastily at the beginning; but the end thereof shall not be blessed:

20:21 Наследство, поспешно захваченное вначале, не благословится впоследствии.
20:30
ὑπώπια υπωπιον and; even
συντρίμματα συντριμμα fracture
συναντᾷ συνανταω meet with
κακοῖς κακος bad; ugly
πληγαὶ πληγη plague; stroke
δὲ δε though; while
εἰς εις into; for
ταμίεια ταμειον chamber
κοιλίας κοιλια insides; womb
20:21
נַ֭חֲלָה ˈnaḥᵃlā נַחֲלָה heritage
מְבֹהֶ֣לֶתמבחלת
*mᵊvōhˈeleṯ בהל disturb
בָּ בְּ in
הַ the
רִאשֹׁנָ֑ה rišōnˈā רִאשֹׁון first
וְ֝ ˈw וְ and
אַחֲרִיתָ֗הּ ʔaḥᵃrîṯˈāh אַחֲרִית end
לֹ֣א lˈō לֹא not
תְבֹרָֽךְ׃ ṯᵊvōrˈāḵ ברך bless
20:21. hereditas ad quam festinatur in principio in novissimo benedictione carebit
The inheritance gotten hastily in the beginning, in the end shall be without a blessing.
20:21. When an inheritance is obtained hastily in the beginning, in the end it will be without a blessing.
20:21. An inheritance [may be] gotten hastily at the beginning; but the end thereof shall not be blessed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.
Note, 1. It is possible that an estate may be suddenly raised. There are those that will be rich, by right or wrong, who make no conscience of what they say or do if they can but get money by it, who, when it is in their power, will cheat their own father, and who sordidly spare and hoard up what they get, grudging themselves and their families food convenient and thinking all lost but what they buy land with or put out to interest. By such ways as these a man may grow rich, may grow very rich, in a little time, at his first setting out. 2. An estate that is suddenly raised is often as suddenly ruined. It was raised hastily, but, not being raised honestly, it proves soon ripe and soon rotten: The end thereof shall not be blessed of God, and, if he do not bless it, it can neither be comfortable nor of any continuance; so that he who got it at the end will be a fool. He had better have taken time and built firmly.
Adam Clarke: Commentary on the Bible - 1831
20:21: An inheritance - gotten hastily - Gotten by speculation; by lucky hits; not in the fair progressive way of traffic, in which money has its natural increase. All such inheritances are short-lived; God's blessing is not in them, because they are not the produce of industry; and they lead to idleness, pride, fraud and knavery. A speculation in trade is a pubiic nuisance and curse. How many honest men have been ruined by such!
Albert Barnes: Notes on the Bible - 1834
20:21: Or, An inheritance gotten hastily (greedily sought after by unjust means) at the beginning, the end thereof shall not be blessed. Another reading gives, "an inheritance loathed, (compare Zac 11:8), or with a curse upon it." The King James Version agrees with the versions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: gotten: Pro 23:4, Pro 28:20, Pro 28:22; Ti1 6:9
but: Pro 13:22, Pro 28:8; Job 27:16, Job 27:17; Hab 2:6; Zac 5:4; Mal 2:2
Proverbs 20:22
Carl Friedrich Keil and Franz Delitzsch
20:21
21 An inheritance which in the beginning is obtained in haste,
Its end will not be blessed.
The partic. מבחל may, after Zech 11:8, cf. Syr. bhlaa', nauseans, mean "detested," but that affords here no sense; rather it might be interpreted after the Arab. bajila, to be avaricious, "gotten by avarice, niggardliness," with which, however, neither נחלה, inheritance, nor, since avarice is a chronic disease, בּראשׁונה agrees. On the contrary, the Kerı̂ מבהלת [hastened] perfectly agrees, both linguistically (vid., Prov 28:22; cf. Prov 13:11) and actually; for, as Hitzig remarks, the words following Prov 20:20 fully harmonize with the idea of an inheritance, into the possession of which one is put before it is rightly due to him; for a son such as that, the parents may live too long, and so he violently deprives them of the possession (cf. Prov 19:26); but on such a possession there rests no blessing. Since the Piel may mean to hasten, Esther 2:9, so מבהל may mean hastened = speedy, Esther 8:14, as well as made in haste. All the old interpreters adopt the Kerı̂; the Aram. render it well by מסרהבא, from מסרהב, overturned; and Luther, like Jerome, haereditas ad quam festinatur.
John Gill
20:21 An inheritance may be gotten hastily at the beginning,.... Of a man's setting out in the world in trade and business; and which sometimes is got lawfully, and this must be excepted from this proverb; but generally what is got hastily and in a short time is got unlawfully, and so does not prosper. Some Jewish interpreters, as Gersom, understand it of an inheritance which comes to persons from their friends, without any labour or industry of theirs; and which they are not careful to keep, but, as it lightly comes, it lightly goes: here is a various reading; our version follows the marginal reading, and which is followed by the Targum, Jarchi, and Gersom, and by the Septuagint, Syriac, and Vulgate Latin versions; but the written text is, "an inheritance loathsome" or "abominable"; an ill gotten one, so the word is used in Zech 11:8. Schultens, from the use of the word in the Arabic language, which signifies to be covetous, renders it "covetously got" or "possessed" (i); and so the Arabic version is, "an inheritance greedily desired", obtained through covetousness and illicit practices; but in his late commentary on this book he renders the passage, by the help of Arabism, "an inheritance smitten with the curse of sordidness", as being sordidly got and enjoyed;
but the end thereof shall not be blessed; it will not continue, it will be taken away from them, and put into some other hands. Jarchi illustrates it by the tribes of Gad and Reuben making haste to take their part on the other side Jordan before their brethren, and were the first that were carried captive.
(i) Animadv. ad V. T. p. 248.
Robert Jamieson, A. R. Fausset and David Brown
20:21 gotten hastily--contrary to God's providence (Prov 28:20), implying its unjust or easy attainment; hence the man is punished, or spends freely what he got easily (compare Prov 20:17).
20:2220:22: Մի՛ ասիցես թէ առից վրէժ ՚ի թշնամւոյն. այլ համբե՛ր Տեառն, զի քեզ օգնակա՛ն լիցի։
22 Մի՛ ասա, թէ՝ վրէժ պիտի առնեմ թշնամուց, այլ համբերութիւն ունեցիր Տիրոջ հանդէպ, որ նա օգնական լինի քեզ:
22 «Չարութեան փոխարէնը պիտի հատուցանեմ», մի՛ ըսեր, Տէրոջը սպասէ ու անիկա քեզի պիտի օգնէ։
Մի՛ ասիցես թէ առից վրէժ ի թշնամւոյն. այլ համբեր Տեառն, զի քեզ օգնական լիցի:

20:22: Մի՛ ասիցես թէ առից վրէժ ՚ի թշնամւոյն. այլ համբե՛ր Տեառն, զի քեզ օգնակա՛ն լիցի։
22 Մի՛ ասա, թէ՝ վրէժ պիտի առնեմ թշնամուց, այլ համբերութիւն ունեցիր Տիրոջ հանդէպ, որ նա օգնական լինի քեզ:
22 «Չարութեան փոխարէնը պիտի հատուցանեմ», մի՛ ըսեր, Տէրոջը սպասէ ու անիկա քեզի պիտի օգնէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2220:22 Не говори: >; предоставь Господу, и Он сохранит тебя.
20:22 אַל־ ʔal- אַל not תֹּאמַ֥ר tōmˌar אמר say אֲשַׁלְּמָה־ ʔᵃšallᵊmā- שׁלם be complete רָ֑ע rˈāʕ רַע evil קַוֵּ֥ה qawwˌē קוה wait for לַֽ֝ ˈlˈa לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יֹ֣שַֽׁע yˈōšˈaʕ ישׁע help לָֽךְ׃ lˈāḵ לְ to
20:22. ne dicas reddam malum expecta Dominum et liberabit teSay not: I will return evil: wait for the Lord, and he will deliver thee.
22. Say not thou, I will recompense evil: wait on the LORD, and he shall save thee.
20:22. Do not say, “I will repay evil.” Wait for the Lord, and he will free you.
20:22. Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee.
Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee:

20:22 Не говори: <<я отплачу за зло>>; предоставь Господу, и Он сохранит тебя.
20:22
אַל־ ʔal- אַל not
תֹּאמַ֥ר tōmˌar אמר say
אֲשַׁלְּמָה־ ʔᵃšallᵊmā- שׁלם be complete
רָ֑ע rˈāʕ רַע evil
קַוֵּ֥ה qawwˌē קוה wait for
לַֽ֝ ˈlˈa לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יֹ֣שַֽׁע yˈōšˈaʕ ישׁע help
לָֽךְ׃ lˈāḵ לְ to
20:22. ne dicas reddam malum expecta Dominum et liberabit te
Say not: I will return evil: wait for the Lord, and he will deliver thee.
20:22. Do not say, “I will repay evil.” Wait for the Lord, and he will free you.
20:22. Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
Those that live in this world must expect to have injuries done them, affronts given them, and trouble wrongfully created them, for we dwell among briers. Now here we are told what to do when we have wrong done us. 1. We must not avenge ourselves, no, nor so much as think of revenge, or design it: "Say not thou, no, not in thy heart, I will recompense evil for evil. Do not please thyself with the thought that some time or other thou shalt have an opportunity of being quits with him. Do not wish revenge, or hope for it, much less resolve upon it, no, not when the injury is fresh and the resentment of it most deep. Never say that thou wilt do a think which thou canst not in faith pray to God to assist thee in, and that thou canst not do in mediating revenge." 2. We must refer ourselves to God, and leave it to him to plead our cause, to maintain our right, and reckon with those that do us wrong in such a way and manner as he thinks fit and in his own due time: "Wait on the Lord, and attend his pleasure, acquiesce in his will, and he does not say that he will punish him that has injured thee (instead of desiring that thou must forgive him and pray for him), but he will save thee, and that is enough. He will protect thee, so that thy passing by one injury shall not (as is commonly feared) expose thee to another; nay, he will recompense good to thee, to balance thy trouble and encourage thy patience," as David hoped, when Shimei cursed him, 2 Sam. xvi. 12.
Adam Clarke: Commentary on the Bible - 1831
20:22: I will recompense evil - Wait on the Lord; judgment is his, and his judgments are sure. In the mean time pray for the conversion of your enemy.
Albert Barnes: Notes on the Bible - 1834
20:22: God's awarding to everyone according to his works, is the true check to the spirit of vindictiveness (compare Rom 12:17, Rom 12:19). Note that man is not told to wait on the Lord in expectation of seeing vengeance on his enemies, but "He shall save thee." The difference of the two hopes, in their effect upon the man's character, is incalculable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: I: Pro 17:13, Pro 24:29; Deu 32:35; Rom 12:17-19; Th1 5:15; Pe1 3:9
wait: Sa2 16:12; Psa 27:14, Psa 37:34; Isa 40:31; Lam 3:25, Lam 3:26; Pe1 2:23, Pe1 4:19
Proverbs 20:23
Carl Friedrich Keil and Franz Delitzsch
20:22
22 Say not: I will avenge the evil;
Hope in Jahve, so will He help thee.
Men ought always to act toward their neighbours according to the law of love, and not according to the jus talionis, Prov 24:29; they ought not only, by requiting good with evil (Prov 16:13; Ps 7:5, Ps 35:12), not to transgress this law of requital, but they ought to surpass it, by also recompensing not evil with evil (vid., regarding שׁלּם, and synon. to Prov 17:13); and that is what the proverb means, for 22b supposes injustice suffered, which might stir up a spirit of revenge. It does not, however, say that men ought to commit the taking of vengeance to God; but, in the sense of Rom 12:17-19; 1Pet 3:9, that, renouncing all dependence on self, they ought to commit their deliverance out of the distress into which they have fallen, and their vindication, into the hands of God; for the promise is not that He will avenge them, but that He will help them. The jussive וישׁע (write וישׁע, according to Metheg-setzung, 42, with Gaja as העמדה, with the ע to secure distinct utterance to the final guttural) states as a consequence, like, e.g., 4Kings 5:10, what will then happen (Jerome, Luther, Hitzig) if one lets God rule (Gesen. 128, 2c); equally possible, syntactically, is the rendering: that He may help thee (lxx, Ewald); but, regarded as a promise, the words are more in accordance with the spirit of the proverb, and they round it off more expressively.
John Gill
20:22 Say not thou, I will recompense evil,.... With evil; do an injury to one that has done one to you; private revenge is not to be taken, but should be left to God, to whom vengeance belongs, Deut 32:35;
but wait on the Lord, and he shall save thee; commit thyself and cause to God; leave it with him to avenge thy wrongs; wait upon him in the way of thy duty, and wait his own time to do thee justice; he will at the proper season, and in his own way, save thee from thine enemy, and make a righteous retribution to him.
Robert Jamieson, A. R. Fausset and David Brown
20:22 (Compare Ps 27:14; Rom 12:17-19).
20:2320:23: Պիղծ է առաջի Տեառն՝ չափ կրկին. եւ կշիռ նենգութեան ո՛չ է բարւոք առաջի նորա[8181]։ [8181] Ոմանք. Եւ կշիռք նենգութեան ո՛չ են։
23 Տիրոջ առջեւ պիղծ է երկու տեսակի չափը, եւ խարդախ կշեռքը մերժելի է նրա համար:
23 Զանազան տեսակ կշիռքի քարերը Տէրոջը առջեւ պիղծ են Ու նենգաւոր կշիռքը աղէկ չէ։
Պիղծ է առաջի Տեառն չափ կրկին, եւ կշիռ նենգութեան ոչ է բարւոք առաջի նորա:

20:23: Պիղծ է առաջի Տեառն՝ չափ կրկին. եւ կշիռ նենգութեան ո՛չ է բարւոք առաջի նորա[8181]։
[8181] Ոմանք. Եւ կշիռք նենգութեան ո՛չ են։
23 Տիրոջ առջեւ պիղծ է երկու տեսակի չափը, եւ խարդախ կշեռքը մերժելի է նրա համար:
23 Զանազան տեսակ կշիռքի քարերը Տէրոջը առջեւ պիղծ են Ու նենգաւոր կշիռքը աղէկ չէ։
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20:2320:23 Мерзость пред Господом неодинаковые гири, и неверные весы не добро.
20:23 תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶ֣בֶן ʔˈeven אֶבֶן stone וָ wā וְ and אָ֑בֶן ʔˈāven אֶבֶן stone וּ û וְ and מֹאזְנֵ֖י mōzᵊnˌê מֹאזְנַיִם balances מִרְמָ֣ה mirmˈā מִרְמָה deceit לֹא־ lō- לֹא not טֹֽוב׃ ṭˈôv טֹוב good
20:23. abominatio est apud Deum pondus et pondus statera dolosa non est bonaDiverse weights are an abomination before the Lord: a deceitful balance is not good.
23. Divers weights are an abomination to the LORD; and a false balance is not good.
20:23. Diverse weights are an abomination with the Lord. A deceitful balance is not good.
20:23. Divers weights [are] an abomination unto the LORD; and a false balance [is] not good.
Divers weights [are] an abomination unto the LORD; and a false balance [is] not good:

20:23 Мерзость пред Господом неодинаковые гири, и неверные весы не добро.
20:23
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֶ֣בֶן ʔˈeven אֶבֶן stone
וָ וְ and
אָ֑בֶן ʔˈāven אֶבֶן stone
וּ û וְ and
מֹאזְנֵ֖י mōzᵊnˌê מֹאזְנַיִם balances
מִרְמָ֣ה mirmˈā מִרְמָה deceit
לֹא־ lō- לֹא not
טֹֽוב׃ ṭˈôv טֹוב good
20:23. abominatio est apud Deum pondus et pondus statera dolosa non est bona
Diverse weights are an abomination before the Lord: a deceitful balance is not good.
20:23. Diverse weights are an abomination with the Lord. A deceitful balance is not good.
20:23. Divers weights [are] an abomination unto the LORD; and a false balance [is] not good.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Divers weights are an abomination unto the LORD; and a false balance is not good.
This is to the same purport with what was said v. 20. 1. It is here repeated, because it is a sin that God doubly hates (as lying, which is of the same nature with this sin, is mentioned twice among the seven things that God hates, ch. vi. 17, 19), and because it was probably a sin very much practised at that time in Israel, and therefore made light of as if there were no harm in it, under pretence that, being commonly used, there was no trading without it. 2. It is here added, A false balance is not good, to intimate that it is not only abominable to God, but unprofitable to the sinner himself; there is really no good to be got by it, no, not a good bargain, for a bargain made by fraud will prove a losing bargain in the end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: weights: Pro 20:10; Eze 45:10
a false balance: Heb. balances of deceit, Hos 12:7; Amo 8:5
Proverbs 20:24
Carl Friedrich Keil and Franz Delitzsch
20:23
23 An abomination to Jahve are two kinds of weights;
And deceitful balances are not good.
A variant to Prov 20:10, Prov 11:1. The pred. לא־טוב (Prov 17:26; Prov 18:5; Prov 19:3) is conceived of as neut.; they are not good, much rather bad and pernicious, for the deceiver succeeds only in appearance; in reality he fails.
John Gill
20:23 Divers weights are an abomination unto the Lord,.... See Gill on Prov 20:10; which is here repeated for the further confirmation of it, and that it might be taken notice of and avoided; and perhaps this sin of using false weights and measures was common with the Jews;
and a false balance is not good; in the sight of God; but an abomination, as in Prov 11:1; nor is it good for men in the issue; for though they may gain by it at present, it will prove a loss to them in the end, since it will bring a curse on all they get.
Robert Jamieson, A. R. Fausset and David Brown
20:23 (Compare Prov 20:10; Prov 11:1).
20:2420:24: ՚Ի Տեառնէ ուղղին գնացք առն. եւ մահկանացուն՝ զիա՞րդ խելամուտ լիցի ճանապարհաց իւրոց։
24 Տէրն է, որ ուղղում է մարդու քայլերը, էլ ինչպէ՞ս մահկանացուն խելամուտ լինի իր ճամփաներին:
24 Մարդուն քայլերը Տէրոջմէն կը կառավարուին, Ուստի մարդը իր ճամբան ի՞նչպէս կրնայ որոշել։
Ի Տեառնէ ուղղին գնացք առն. եւ մահկանացուն զիա՞րդ խելամուտ լիցի ճանապարհաց իւրոց:

20:24: ՚Ի Տեառնէ ուղղին գնացք առն. եւ մահկանացուն՝ զիա՞րդ խելամուտ լիցի ճանապարհաց իւրոց։
24 Տէրն է, որ ուղղում է մարդու քայլերը, էլ ինչպէ՞ս մահկանացուն խելամուտ լինի իր ճամփաներին:
24 Մարդուն քայլերը Տէրոջմէն կը կառավարուին, Ուստի մարդը իր ճամբան ի՞նչպէս կրնայ որոշել։
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20:2420:24 От Господа направляются шаги человека; человеку же как узнать путь свой?
20:24 מֵ mē מִן from יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH מִצְעֲדֵי־ miṣʕᵃḏê- מִצְעָד step גָ֑בֶר ḡˈāver גֶּבֶר vigorous man וְ֝ ˈw וְ and אָדָ֗ם ʔāḏˈām אָדָם human, mankind מַה־ mah- מָה what יָּבִ֥ין yyāvˌîn בין understand דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
20:24. a Domino diriguntur gressus viri quis autem hominum intellegere potest viam suamThe steps of men are guided by the Lord: but who is the man that can understand his own way?
24. A man’s goings are of the LORD; how then can man understand his way?
20:24. The steps of men are directed by the Lord. But who is the man able to understand his own way?
20:24. Man’s goings [are] of the LORD; how can a man then understand his own way?
Man' s goings [are] of the LORD; how can a man then understand his own way:

20:24 От Господа направляются шаги человека; человеку же как узнать путь свой?
20:24
מֵ מִן from
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
מִצְעֲדֵי־ miṣʕᵃḏê- מִצְעָד step
גָ֑בֶר ḡˈāver גֶּבֶר vigorous man
וְ֝ ˈw וְ and
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
מַה־ mah- מָה what
יָּבִ֥ין yyāvˌîn בין understand
דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
20:24. a Domino diriguntur gressus viri quis autem hominum intellegere potest viam suam
The steps of men are guided by the Lord: but who is the man that can understand his own way?
20:24. The steps of men are directed by the Lord. But who is the man able to understand his own way?
20:24. Man’s goings [are] of the LORD; how can a man then understand his own way?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-30: Мысль о том, что пути человека управляются Богом (ст. 24, сн. XVI:9; Пс. XXXVI:23), стоит в связи с ветхозаветным и древне-иудейским убеждением, что Бог наказывает злодея и награждает благочестивого; однако библейские и позднейшие евреи отнюдь не делали отсюда вывода о безответственности человека за свои поступки, хорошие и дурные. Человек, напротив, всегда отвечает и должен отвечать за свои действия; отсюда - неодобрение поспешных, необдуманных обетов (ст. 25).

Ст. 26: сн. 7: и 28. - Ст. 27: сн. Иов XXXII:8. Смысл ст. 29: тот, что каждый возраст имеет свои преимущества, и что поэтому ни один возраст не заслуживает пренебрежения. Ст. 30: говорит о внутренне преобразующем влиянии суровой педагогии на питомца, нуждающегося в физическом воздействии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Man's goings are of the LORD; how can a man then understand his own way?
We are here taught that in all our affairs, 1. We have a necessary and constant dependence upon God. All our natural actions depend upon his providence, all our spiritual actions upon his grace. The best man is no better than God makes him; and every creature is that to us which it is the will of God that it should be. Our enterprises succeed, not as we desire and design, but as God directs and disposes. The goings even of a strong man (so the word signifies) are of the Lord, for his strength is weakness without God, nor is the battle always to the strong. 2. We have no foresight of future events, and therefore know not how to forecast for them: How can a man understand his own way? How can he tell what will befal him, since God's counsels concerning him are secret, and therefore how can he of himself contrive what to do without divine direction? We so little understand our own way that we know not what is good for ourselves, and therefore we must make a virtue of necessity, and commit our way unto the Lord, in whose hand it is, follow the guidance and submit to the disposal of Providence.
Adam Clarke: Commentary on the Bible - 1831
20:24: Man's goings are of the Lord - He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: "They who will carve for themselves shall cut their fingers."
Albert Barnes: Notes on the Bible - 1834
20:24: The order of a man's life is a mystery even to himself. He knows not where he is going, or for what God is educating him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: Man's: Psa 37:23; Jer 10:23; Dan 5:23; Act 17:28
how: Pro 14:8, Pro 16:9; Psa 25:4, Psa 25:12; Isa 10:6, Isa 10:7
Proverbs 20:25
Carl Friedrich Keil and Franz Delitzsch
20:24
24 The steps of a man depend on Jahve;
And a man - how can he understand his way?
Line first is from Ps 37:23, but there, where the clause has the verbal predicate כּוננוּ, the meaning is that it is the gracious assistance of God, by virtue of which a man takes certain steps with his feet, while here we have before us a variation of the proverb "der Mensch denkt, Gott lenkt" = man proposes, God disposes, Prov 16:9, Jer 10:23; for מן, as at 2Kings 3:37; Ps 118:23, denotes God in general as conditioning, as the ultimate cause. Man is indeed free to turn himself hither or thither, to decide on this course of conduct or on that, and is therefore responsible for it; but the relations co-operating in all his steps as the possible and defining conditions are God's contrivance and guidance, and the consequences which are connected with his steps and flow therefrom, lie beyond the power of man - every one of his steps is a link of a chain, neither the beginning nor the end of which he can see; while, on the other hand, God's knowledge comprehends the beginning, middle, and end, and the wisdom of God ruling in the sphere of history, makes all human activity, the free action of man, subservient to his world-plan. The question, which has a negative answer, is applicable to man: what, i.e., how shall he understand his way? מה is like, e.g., Ex 10:26; Job 9:2; Job 19:28, accus., and fluctuates between the functions of a governed accusative: What does he understand... (Job 11:8) and an adv.: how, i.e., how so little, how even not, for it is the מה of the negative question which has become in (Arab.) mâ a word of negation. The way of a man is his life's-course. This he understands in the present life only relatively, the true unravelling of it remains for the future.
John Gill
20:24 Man's goings are of the Lord,.... In a natural and literal sense, the instruments of going are of the Lord; the act of motion from place to place is not without the concourse of his providence; as in him we live, and move, and have our being, so "in and by him we move"; he preserves our going out and coming in; and as the preservation, so the success and prosperity of journeying are owing to his providence, and the whole is under his care and direction: and so likewise, in a civil sense, all the civil concerns, business, and actions of life, are guided by his providence; there is a time for every purpose under heaven, and the success of all depends on a divine blessing; and things are with every man in civil life according to the providence of God, and as it is his pleasure they should be; and it is by him they are directed to take this and the other step, the issue of which is according to his will: and this may be applied to men's goings in a spiritual and religious sense; faith, which is properly a man's going to Christ as a perishing sinner for pardon and cleansing, for righteousness and life, for food and rest, and eternal salvation, is not of a man's self, it is of God; it is his gift, and of his operation; no man can go to Christ in this way unless it be given him of God, or he is drawn by his grace, Jn 6:35; and all spiritual actions which flew from hence are by the grace of God, and under his influence and direction; as walking in the path of truth, it is the Lord that teaches it, causes to choose it, leads into it, and preserves there; walking in the statutes and ordinances of the Lord, and in the ways of righteousness and holiness, is of him, and owing to his Spirit puts within his people; and indeed all good works done by them, which may be called their goings, he has foreordained that they should walk in them; it is by the grace of God, and in the strength of Christ, and with the assistance of the blessed Spirit, they walk on in them; and their perseverance in faith and holiness, or their going from strength to strength, is all of the Lord;
how can a man then understand his own way? even of a journey in a literal sense, what will be the issue and event of it, when or whether ever he shall return to his own house again, since all is under the direction and providence of God; and also of his civil affairs, he knows his beginning, and how he goes on for the present; but what will be the end he knows not; and a natural and unregenerate man knows not what way he is in, where he is going, and what his last end will be; being in darkness, in which he was born, brought up, and continues, he does not rightly understand what is his duty, what he should do, what is the good and perfect will of God, what the way is in which he should go, and which is for his good; nor the way everlasting, which leads to eternal life, few find this way. Or it may be understood of the way of the Lord, "how can a man then understand his way?" the Lord's way, not man's; the way of the Lord in providence, which is as the deep, and unsearchable; and the way of life and salvation by Christ, which is of the Lord's devising and resolving on; this way of peace, pardon, righteousness, and eternal life, is not known by the natural man; and when it is externally revealed in the word, and by the outward ministry of it, it is not understood so as to be approved of, but is despised, unless God gives a heart to know it, or a spiritual and experimental understanding of it.
John Wesley
20:24 His way - What the issue of his designs will be.
Robert Jamieson, A. R. Fausset and David Brown
20:24 Man's goings--literally, "Stately steppings of a strong man."
a man--any common man.
understand--or, "perceive."
20:2520:25: Որոգայթ է առն վաղվաղել եւ յիւրո՛ց ընչից խոստանալ. թերեւս յետ ուխտելոյն զղջումն լինիցի[8182]։ [8182] Ոմանք. Եւ յիւրոց ընչից նուիրել. քանզի յետ ուխտելոյն զղջումն լինի։
25 Որոգայթ է մարդու համար շտապելը եւ իր ունեցուածքից բան նուիրելը, հապճեպ ուխտ անելը եւ յետոյ զղջալը:
25 Անխորհրդաբար բան մը նուիրելը եւ ուխտ ընելէն ետքը անդրադառնալը Մարդուն որոգայթ են։
Որոգայթ է առն վաղվաղել [310]եւ յիւրոց ընչից նուիրել. քանզի յետ ուխտելոյն զղջումն լինի:

20:25: Որոգայթ է առն վաղվաղել եւ յիւրո՛ց ընչից խոստանալ. թերեւս յետ ուխտելոյն զղջումն լինիցի[8182]։
[8182] Ոմանք. Եւ յիւրոց ընչից նուիրել. քանզի յետ ուխտելոյն զղջումն լինի։
25 Որոգայթ է մարդու համար շտապելը եւ իր ունեցուածքից բան նուիրելը, հապճեպ ուխտ անելը եւ յետոյ զղջալը:
25 Անխորհրդաբար բան մը նուիրելը եւ ուխտ ընելէն ետքը անդրադառնալը Մարդուն որոգայթ են։
zohrab-1805▾ eastern-1994▾ western am▾
20:2520:25 Сеть для человека поспешно давать обет, и после обета обдумывать.
20:25 מֹוקֵ֣שׁ môqˈēš מֹוקֵשׁ bait אָ֭דָם ˈʔāḏām אָדָם human, mankind יָ֣לַע yˈālaʕ לעע talk inconsiderately קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after נְדָרִ֣ים nᵊḏārˈîm נֶדֶר vow לְ lᵊ לְ to בַקֵּֽר׃ vaqqˈēr בקר attend to
20:25. ruina est hominis devorare sanctos et post vota tractareIt is ruin to a man to devour holy ones, and after vows to retract.
25. It is a snare to a man rashly to say, holy, and after vows to make inquiry.
20:25. It is ruin for a man to devour what is holy, or, after making vows, to retract them.
20:25. [It is] a snare to the man [who] devoureth [that which is] holy, and after vows to make inquiry.
It is a snare to the man [who] devoureth [that which is] holy, and after vows to make enquiry:

20:25 Сеть для человека поспешно давать обет, и после обета обдумывать.
20:25
מֹוקֵ֣שׁ môqˈēš מֹוקֵשׁ bait
אָ֭דָם ˈʔāḏām אָדָם human, mankind
יָ֣לַע yˈālaʕ לעע talk inconsiderately
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
נְדָרִ֣ים nᵊḏārˈîm נֶדֶר vow
לְ lᵊ לְ to
בַקֵּֽר׃ vaqqˈēr בקר attend to
20:25. ruina est hominis devorare sanctos et post vota tractare
It is ruin to a man to devour holy ones, and after vows to retract.
25. It is a snare to a man rashly to say, holy, and after vows to make inquiry.
20:25. It is ruin for a man to devour what is holy, or, after making vows, to retract them.
20:25. [It is] a snare to the man [who] devoureth [that which is] holy, and after vows to make inquiry.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.
Two things, by which God is greatly affronted, men are here said to be ensnared by, and entangled not only in guilt, but in trouble and ruin at length:-- 1. Sacrilege, men's alienating holy things and converting them to their own use, which is here called devouring them. What is devoted in any way to the service and honour of God, for the support of religion and divine worship or the relief of the poor, ought to be conscientiously preserved to the purposes designed; and those that directly or indirectly embezzle it, or defeat the purpose for which it was given, will have a great deal to answer for. Will a man rob God in tithes and offerings? Mal. iii. 8. Those that hurry over religious offices (their praying and preaching) and huddle them up in haste, as being impatient to get done, may be said to devour that which is holy. 2. Covenant-breaking. It is a snare to a man, after he has made vows to God, to enquire how he may evade them or get dispensed with, and to contrive excuses for the violating of them. If the matter of them was doubtful, and the expressions were ambiguous, that was his fault; he should have made them with more caution and consideration, for it will involve his conscience (if it be tender) in great perplexities, if he be to enquire concerning them afterwards (Eccl. v. 6); for, when we have opened our mouth to the Lord, it is too late to think of going back, Acts v. 4.
Adam Clarke: Commentary on the Bible - 1831
20:25: Who devoureth that which is holy - It is a sin to take that which belongs to God, his worship, or his work, and devote it to one's own use.
And after vows to make inquiry - That is, if a man be inwardly making a rash vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered. But how foolish to make the vow first, and afterwards to inquire whether it was right in the sight of God to do it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, Falling is of men often to vowen to seyntis, and after, the vouw is agen brawen. Is it possible that Wiclif could have translated this verse thus? as it strongly countenances vows to and invocations of saints.
Albert Barnes: Notes on the Bible - 1834
20:25: Better, It is a snare to a man to utter a vow (of consecration) rashly, and after vows to inquire whether he can fulfill them. Both clauses are a protest against the besetting sin of rash and hasty vows. Compare the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: a snare: Pro 18:7; Lev 5:15, Lev 22:10-15, Lev 27:30; Mal 3:8-10
after: Lev 27:9, Lev 27:10, Lev 27:31; Num 30:2-16; Ecc 5:4-6; Mat 5:33
Proverbs 20:26
Carl Friedrich Keil and Franz Delitzsch
20:25
25 It is a snare to a man to cry out hastily "holy;"
And first after vows to investigate.
Two other interpretations of the first line have been proposed. The snare of a man devours, i.e., destroys the holy; but then מוקשׁ אדם must be an expression of an action, instead of an expression of an endurance, which is impossible. The same is true against the explanation: the snare of a man devours, i.e., consumes, eats up the holy, which as such is withdrawn from common use. Jerome with his devotare sanctos, and Luther with his das Heilige lestern [to calumniate the holy], give to לוּע = בּלע a meaning which loses itself in the arbitrary. Accordingly, nothing is to be done with the meaning καταπίεται (Aquila, the Venet.). But ילע will be the abbreviated fut. of לוּע (from ילוּע), or לעע (ילע), Job 6:3 = (Arab.) laghâ temere loqui (proloqui); and קדשׁ (after Hitzig: consecration, which is contrary to usage) is like κορβᾶν, Mk 7:11, the exclamation to which one suddenly gives utterance, thereby meaning that this or that among his possessions henceforth no longer belongs to him, but is consecrated to God, and thus ought to be delivered up to the temple. Such a sudden vow and halting deference to the oath that has been uttered is a snare to a man, for he comes to know that he has injured himself by the alienation of his property, which he has vowed beyond that which was due from him, or that the fulfilling of his vow is connected with difficulties, and perhaps also to others, with regard to whom its disposal was not permitted to him, is of evil consequences, or it may be he is overcome by repentance and is constrained to break his oath. The lxx hits the true meaning of the proverb with rare success: Παγὶς ἀνδρὶ ταχύ τι τῶν ἰδίων ἁγιάσαι, μετὰ δὲ τὸ εὔξασθαι μετανοεῖν γίνεται. נדרים is plur. of the category (cf. 16b Chethı̂b), and בקּר, as 4Kings 16:15, Arab. baḳr, examinare, inquirere, means to subject to investigation, viz., whether he ought to observe, and might observe, a vow such as this, or whether he might not and ought not rather to renounce it (Fleischer). Viewed syntactically, 25a is so difficult, that Bertheau, with Hitzig, punctuates ילע; but this substantive must be formed from a verb ילע (cf. Hab 3:13), and this would mean, after (Arab.) wala', "to long eagerly for," which is not suitable here. The punctuation shows ילע as the 3rd fut. What interpreters here say of the doubled accent of the word arises from ignorance: the correct punctuation is ילע, with Gaja to ע, to give the final guttural more force in utterance. The poet appears to place in the foreground: "a snare for a man," as a rubrum; and then continuing the description, he cries out suddenly "holy!" and after the vow, he proceeds to deliberate upon it. Fleischer rightly: post vota inquisiturus est (in ea) = יהיה לבקּר; vid., at Hab 1:17, which passage Hitzig also compares as syntactically very closely related.
Geneva 1599
20:25 [It is] a snare to the man [who] (g) devoureth [that which is] holy, and after vows to make enquiry.
(g) That is, to apply or take for his own use, that which was appointed to God's and then ask how he may be exempted from the fault.
John Gill
20:25 It is a snare to the man who devoureth that which is holy,.... Which is separated to sacred uses, is devoted to the Lord, as firstfruits, tithes, offerings, &c. which if a man converts to his own use is sacrilege, and this is a sin and a snare, and brings ruin on him; see Mal 3:8;
and after vows to make inquiry: that is a sin and a snare also; a man should first inquire before he vows, whether it is right for him to make a vow, and whether he is able to keep it; it is too late after the vow is made to inquire about the lawfulness or expedience of it, and how to find out ways and means to dissolve it and be clear of it; for it is better not to vow, than to vow and not pay, Eccles 5:4; when a thing is in a man's own hands, he may do what he will; but when he has devoted it to another use, it is no longer in his power; as the case of Ananias and Sapphira shows, Acts 5:1.
John Wesley
20:25 A snare - It brings guilt upon him. After - After a man has made vows to enquire for ways to break them.
Robert Jamieson, A. R. Fausset and David Brown
20:25 devoureth . . . holy--or, better, "who rashly speaks promises," or "devotes what is holy," consecrating any thing. This suits better the last clause, which expresses a similar view of the results of rashly vowing.
20:2620:26: Ցրումն ամպարշտաց՝ թագաւոր իմաստուն. եւ արկանէ զնոքօք անիւ[8183]։ [8183] Ոմանք. Եւ արկանէ ՚ի վերայ նոցա անիւ։
26 Իմաստուն թագաւորը ցրում է ամբարիշտներին եւ անուի տակ է գցում նրանց:
26 Իմաստուն թագաւորը ամբարիշտները կը զատէ Ու անիւը անոնց վրայ կը քշէ։
Ցրումն ամպարշտաց`` թագաւոր իմաստուն. եւ արկանէ զնոքօք անիւ:

20:26: Ցրումն ամպարշտաց՝ թագաւոր իմաստուն. եւ արկանէ զնոքօք անիւ[8183]։
[8183] Ոմանք. Եւ արկանէ ՚ի վերայ նոցա անիւ։
26 Իմաստուն թագաւորը ցրում է ամբարիշտներին եւ անուի տակ է գցում նրանց:
26 Իմաստուն թագաւորը ամբարիշտները կը զատէ Ու անիւը անոնց վրայ կը քշէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2620:26 Мудрый царь вывеет нечестивых и обратит на них колесо.
20:26 מְזָרֶ֣ה mᵊzārˈeh זרה scatter רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king חָכָ֑ם ḥāḵˈām חָכָם wise וַ wa וְ and יָּ֖שֶׁב yyˌāšev שׁוב return עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon אֹופָֽן׃ ʔôfˈān אֹופַן wheel
20:26. dissipat impios rex sapiens et curvat super eos fornicemA wise king scattereth the wicked, and bringeth over them the wheel.
26. A wise king winnoweth the wicked, and bringeth the wheel over them.
20:26. A wise king scatters the impious and bends an archway over them.
20:26. A wise king scattereth the wicked, and bringeth the wheel over them.
A wise king scattereth the wicked, and bringeth the wheel over them:

20:26 Мудрый царь вывеет нечестивых и обратит на них колесо.
20:26
מְזָרֶ֣ה mᵊzārˈeh זרה scatter
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
חָכָ֑ם ḥāḵˈām חָכָם wise
וַ wa וְ and
יָּ֖שֶׁב yyˌāšev שׁוב return
עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon
אֹופָֽן׃ ʔôfˈān אֹופַן wheel
20:26. dissipat impios rex sapiens et curvat super eos fornicem
A wise king scattereth the wicked, and bringeth over them the wheel.
20:26. A wise king scatters the impious and bends an archway over them.
20:26. A wise king scattereth the wicked, and bringeth the wheel over them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 A wise king scattereth the wicked, and bringeth the wheel over them.
See here, 1. What is the business of magistrates. They are to be a terror to evil-doers. They must scatter the wicked, who are linked in confederacies to assist and embolden one another in doing mischief; and there is no doing this but by bringing the wheel over them, that is, putting the laws in execution against them, crushing their power and quashing their projects. Severity must sometimes be used to rid the country of those that are openly vicious and mischievous, debauched and debauching. 2. What is the qualification of magistrates, which is necessary in order to do this. They have need to be both pious and prudent, for it is the wise king, who is both religious and discreet, that is likely to effect the suppression of vice and reformation of manners.
Adam Clarke: Commentary on the Bible - 1831
20:26: Bringeth the wheel over them - He threshes them in his anger, as the wheel does the grain on the threshing-floor. Every one knows that grain was separated from its husks, in Palestine, by the feet of the oxen trampling among the sheaves, or bringing a rough-shod wheel over them. Asiatic kings often threshed their people, to bring out their property; but this is not what is intended here.
Albert Barnes: Notes on the Bible - 1834
20:26: The wheel - The threshing wheel Isa 28:27-28, which passes over the grain and separates the grain from the chaff. The proverb involves therefore the idea of the division of the good from the evil, no less than that of the punishment of the latter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: wise: Pro 20:8; Sa2 4:9-12; Psa 101:5-8
bringeth: Sa2 12:31; Isa 28:27, Isa 28:28
Proverbs 20:27
Carl Friedrich Keil and Franz Delitzsch
20:26
26 A wise king winnoweth the godless,
And bringeth over them the wheel.
A variant to Prov 20:8, but here with the following out of the figure of the winnowing. For אופן with מזרה is, without doubt, the wheel of the threshing-cart, עגלה, Is 28:27.; and thus with מזרה, the winnowing fork, מזרה is to be thought of; vid., a description of them along with that of the winnowing shovel, רחת, in Wetzstein's Excursus to Isa., p. 707ff. We are not to think of the punishment of the wheel, which occurs only as a terrible custom of war (e.g., Amos 1:3). It is only meant that a wise king, by sharp and vigorous procedure, separates the godless, and immediately visits them with merited punishment, as he who works with the winnowing shovel gives the chaff to the wind. Most ancient interpreters think on אופן (from אפן, vertere) in its metaphorical meaning: τρόπος (thus also Lwenstein, he deals with them according to merit), or the wheel of fortune, with reference to the constellations; thus, misfortune (Immanuel, Meri). Arama, Oetinger, and others are, however, on the right track.
Geneva 1599
20:26 A wise king scattereth the wicked, and bringeth the (h) wheel over them.
(h) Which was a kind of punishment then used.
John Gill
20:26 A wise king scattereth the wicked,.... Or "fans them away" (i); separates them from his good counsellors, courtiers, and subjects; scatters them from his presence and court, and breaks their counsels and confederacies one with another; he discovers, discountenances, and discourages them; See Gill on Prov 20:8;
and bringeth the wheel over them; alluding to the custom of the eastern nations turning a cart wheel over the grain in threshing it out, and agreeably to the metaphor in the preceding clause; see Is 28:27. Though some think it refers to a sort of punishment inflicted on malefactors in those times and countries, by putting them under harrows drawn on wheels, as breaking upon the wheel has been since used; see 2Kings 12:31. The Arabic version understands it of exile. Jarchi interprets the wise king of the Lord, and the wicked of Pharaoh and his host, on whom he brought the wheel, or gave measure for measure, and punished in a way of retaliation; and to this sense it is by some (k) interpreted,
"as the wheel turns over, just in the same place, so as the wicked hath done, it shall be done to them.''
Tit may be applied to Christ, the wise King, who scatters all his and our enemies; whose fan is in his hand, and he wilt thoroughly purge his floor, Mt 3:12.
(i) "ventilat", Junius & Tremellius, Schultens. (k) Vid. Schindler. Lexic. col. 109. & Weemse's Christ. Synagog. l. 1. c. 6. s. 8. p. 187.
John Wesley
20:26 The wheel - As the cart - wheel was anciently turned over the sheaves to beat the corn out of them. He punishes them as their offences deserve.
Robert Jamieson, A. R. Fausset and David Brown
20:26 (Compare Prov 20:8).
bringeth . . . over them--The wheel was used for threshing grain. The figure denotes severity (compare Amos 1:3).
20:2720:27: Լոյս Տեառն շունչ մարդկան, եւ որ քննէ զշտեմարանս սրտի։
27 Մարդու հոգին Տիրոջ լոյսն է, որը քննում է սրտի շտեմարանները:
27 Մարդուն հոգին Տէրոջը լոյսն է, Սրտին բոլոր շտեմարանները կը քննէ։
Լոյս Տեառն շունչ մարդկան, որ քննէ զշտեմարանս սրտի:

20:27: Լոյս Տեառն շունչ մարդկան, եւ որ քննէ զշտեմարանս սրտի։
27 Մարդու հոգին Տիրոջ լոյսն է, որը քննում է սրտի շտեմարանները:
27 Մարդուն հոգին Տէրոջը լոյսն է, Սրտին բոլոր շտեմարանները կը քննէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2720:27 Светильник Господень дух человека, испытывающий все глубины сердца.
20:27 נֵ֣ר nˈēr נֵר lamp יְ֭הוָה [ˈyhwāh] יְהוָה YHWH נִשְׁמַ֣ת nišmˈaṯ נְשָׁמָה breath אָדָ֑ם ʔāḏˈām אָדָם human, mankind חֹ֝פֵ֗שׂ ˈḥōfˈēś חפשׂ search כָּל־ kol- כֹּל whole חַדְרֵי־ ḥaḏrê- חֶדֶר room בָֽטֶן׃ vˈāṭen בֶּטֶן belly
20:27. lucerna Domini spiraculum hominis quae investigat omnia secreta ventrisThe spirit of a man is the lamp of the Lord, which searcheth all the hidden things of the bowels.
27. The spirit of man is the lamp of the LORD, searching all the innermost parts of the belly.
20:27. The spirit of a man is a lamp to the Lord, which investigates all the secrets of the inner self.
20:27. The spirit of man [is] the candle of the LORD, searching all the inward parts of the belly.
The spirit of man [is] the candle of the LORD, searching all the inward parts of the belly:

20:27 Светильник Господень дух человека, испытывающий все глубины сердца.
20:27
נֵ֣ר nˈēr נֵר lamp
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
נִשְׁמַ֣ת nišmˈaṯ נְשָׁמָה breath
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
חֹ֝פֵ֗שׂ ˈḥōfˈēś חפשׂ search
כָּל־ kol- כֹּל whole
חַדְרֵי־ ḥaḏrê- חֶדֶר room
בָֽטֶן׃ vˈāṭen בֶּטֶן belly
20:27. lucerna Domini spiraculum hominis quae investigat omnia secreta ventris
The spirit of a man is the lamp of the Lord, which searcheth all the hidden things of the bowels.
20:27. The spirit of a man is a lamp to the Lord, which investigates all the secrets of the inner self.
20:27. The spirit of man [is] the candle of the LORD, searching all the inward parts of the belly.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 The spirit of man is the candle of the LORD, searching all the inward parts of the belly.
We have here the dignity of the soul, the great soul of man, that light which lighteth every man. 1. It is a divine light; it is the candle of the Lord, a candle of his lighting, for it is the inspiration of the Almighty that gives us understanding. He forms the spirit of man within him. It is after the image of God that man is created in knowledge. Conscience, that noble faculty, is God's deputy in the soul; it is a candle not only lighted by him, but lighted for him. The Father of spirits is therefore called the Father of lights. 2. It is a discovering light. By the help of reason we come to know men, to judge of their characters, and dive into their designs; by the help of conscience we come to know ourselves. The spirit of a man has a self-consciousness (1 Cor. ii. 11); it searches into the dispositions and affections of the soul, praises what is good, condemns what is otherwise, and judges of the thoughts and intents of the heart. This is the office, this the power, of conscience, which we are therefore concerned to get rightly informed and to keep void of offence.
Adam Clarke: Commentary on the Bible - 1831
20:27: The spirit of man is the candle of the Lord - God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul.
Albert Barnes: Notes on the Bible - 1834
20:27: The spirit of man - The "breath" of Gen 2:7, the higher life, above that which he has in common with lower animals, coming to him direct from God. Such a life, with all its powers of insight, consciousness, reflection, is as a lamp which God has lighted, throwing its rays into the darkest recesses of the heart. A still higher truth is proclaimed in the Prologue of John's Gospel. The candle, or lamp of Yahweh, derives its light from "the Light that lighteth every man," even the Eternal Word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: spirit: Gen 2:7; Job 32:8; Rom 2:15; Co1 2:11; Co2 4:2-6; Jo1 3:19-21
candle: or, lamp, Pro 20:20
searching: Pro 20:30; Heb 4:12, Heb 4:13
Proverbs 20:28
Carl Friedrich Keil and Franz Delitzsch
20:27
With a proverb of a light that was extinguished, Prov 20:20 began the group; the proverb of God's light, which here follows, we take as the beginning of a new group.
27 A candle of Jahve is the soul of man,
Searching through all the chambers of the heart.
If the O.T. language has a separate word to denote the self-conscious personal human spirit in contradistinction to the spirit of a beast, this word, according to the usage of the language, as Reuchlin, in an appendix to Aben Ezra, remarks, is נשׁמה; it is so called as the principle of life breathed immediately by God into the body (vid., at Gen 2:7; Gen 7:22). Indeed, that which is here said of the human spirit would not be said of the spirit of a beast: it is "the mystery of self-consciousness which is here figuratively represented" (Elster). The proverb intentionally does not use the word נפשׁ, for this is not the power of self-consciousness in man, but the medium of bodily life; it is related secondarily to nshmh (רוח), while נשׁמת חיים (רוח) is used, נפשׁ חיים is an expression unheard of. Hitzig is in error when he understands by נשׁמה here the soul in contradistinction to the spirit, and in support of this appeals to an expression in the Cosmography of Kazwni: "the soul (Arab. âl-nefs) is like the lamp which moves about in the chambers of the house;" here also en-nefs is the self-conscious spirit, for the Arab. and post-bibl. Heb. terminology influenced by philosophy reverses the biblical usage, and calls the rational soul נפשׁ, and, on the contrary, the animal soul נשׁמה, רוח (Psychologie, p. 154). חפשׂ is the particip. of חפּשׂ, Zeph 1:12, without distinguishing the Kal and Piel. Regarding חדרי־בטן, lxx ταμιεῖα κοιλίας, vid., at Prov 18:8 : בּטן denotes the inner part of the body (R. בט, to be deepened), and generally of the personality; cf. Arab. bâtn âlrwh, the interior of the spirit, and Prov 22:18, according to which Fleischer explains: "A candle of Jahve, i.e., a means bestowed on man by God Himself to search out the secrets deeply hid in the spirit of another." But the candle which God has kindled in man has as the nearest sphere of illumination, which goes forth from it, the condition of the man himself - the spirit comprehends all that belongs to the nature of man in the unity of self-consciousness, but yet more: it makes it the object of reflection; it penetrates, searching it through, and seeks to take it up into its knowledge, and recognises the problem proposed to it, to rule it by its power. The proverb is thus to be ethically understood: the spirit is that which penetrates that which is within, even into its many secret corners and folds, with its self-testing and self-knowing light - it is, after Mt 6:22, the inner light, the inner eye. Man becomes known to himself according to his moral as well as his natural condition in the light of the spirit; "for what man knoweth the things of a man, save the spirit of man which is in him?" says Paul, 1Cor 2:11. With reference to this Solomonic proverb, the seven-branched candlestick is an ancient symbol of the soul, e.g., on the Jewish sepulchral monuments of the Roman vi Portuensis. Our texts present the phrase נר יהוה; but the Talm. Pesachim 7b, 8a, the Pesikta in part 8, the Midrash Othijoth de-Rabbi Akiba, under the letter נ, Alphasi (יף''ר) in Pesachim, and others, read נר אלהים; and after this phrase the Targum translates, while the Syr. and the other old versions render by the word "Lord" (Venet. ὀντωτής), and thus had יהוה before them.
Geneva 1599
20:27 The (i) spirit of man [is] the lamp of the LORD, searching all the inward parts of the belly.
(i) The word of God gives life to man and causes us to see and try the secret of our dark hearts, (Heb 4:12).
John Gill
20:27 The spirit of man is the candle of the Lord,.... The rational soul of man is a light set up in him; this is what is commonly called the light of nature; it was a bright and burning light at first, but through sin is become a very feeble one; by which men have only a glimmering view of divine things, of God and his worship, and of what he would have done, or not done; by this light men do but grope after him, if happily they may find him and know his will; it is but like a candle light at best, in comparison of divine revelation, or the Gospel of the grace of God, which has shone out like the sun in its meridian glory; and especially in comparison of the sun of righteousness, Christ Jesus, and the light of the divine Spirit; yet this is a light set up by the Lord, a candle of his; it comes from the Father of lights, he is the author and maintainer of it; it is a spirit and understanding which is by the inspiration of the Almighty; see Gen 2:7;
searching all the inward parts of the belly; or heart; the thoughts, intents, and purposes of it; which are the things of a man that only the spirit of man knows; by this candle, or light, he can look into his own heart, the inmost recesses of it, and reflect upon his thoughts and schemes, and judge in some measure whether right or wrong; there is a conscience in man, which, unless seared, passes sentence on what is in man, or done by him, and either excuses or accuses; see 1Cor 2:10, Rom 2:14.
John Wesley
20:27 The spirit - The reasonable soul. The candle - Is a clear and glorious light set up in man for his information and direction. Of the Lord - So called because it comes from God in a more immediate manner than the body, Eccles 12:7, and because it is in God's stead, to observe and judge all our actions. Searching - Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently.
Robert Jamieson, A. R. Fausset and David Brown
20:27 The spirit . . . Lord--Men's minds are God's gifts, and thus able to search one another (compare Prov 20:5; Prov 18:8, Prov 18:17; 1Cor 2:11).
20:2820:28: Ողորմութիւն եւ ճշմարտութիւն պահապա՛ն թագաւորի. եւ պատեսցեն արդարութեամբ զաթոռ նորա։
28 Ողորմածութիւնը եւ ճշմարտութիւնը թագաւորի պահապաններն են, եւ նրանք արդարութեամբ են շրջապատում նրա գահը:
28 Ողորմութիւնն ու ճշմարտութիւնը թագաւորը կը պահեն, Անիկա ալ իր աթոռը ողորմութեամբ կը հաստատէ։
Ողորմութիւն եւ ճշմարտութիւն պահապան թագաւորի, եւ [311]պատեսցեն արդարութեամբ զաթոռ`` նորա:

20:28: Ողորմութիւն եւ ճշմարտութիւն պահապա՛ն թագաւորի. եւ պատեսցեն արդարութեամբ զաթոռ նորա։
28 Ողորմածութիւնը եւ ճշմարտութիւնը թագաւորի պահապաններն են, եւ նրանք արդարութեամբ են շրջապատում նրա գահը:
28 Ողորմութիւնն ու ճշմարտութիւնը թագաւորը կը պահեն, Անիկա ալ իր աթոռը ողորմութեամբ կը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2820:28 Милость и истина охраняют царя, и милостью он поддерживает престол свой.
20:28 חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty וֶ֭ ˈwe וְ and אֱמֶת ʔᵉmˌeṯ אֶמֶת trustworthiness יִצְּרוּ־ yiṣṣᵊrû- נצר watch מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וְ wᵊ וְ and סָעַ֖ד sāʕˌaḏ סעד support בַּ ba בְּ in † הַ the חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty כִּסְאֹֽו׃ kisʔˈô כִּסֵּא seat
20:28. misericordia et veritas custodiunt regem et roboratur clementia thronus eiusMercy and truth preserve the king, and his throne is strengthened by clemency.
28. Mercy and truth preserve the king: and his throne is upholden by mercy.
20:28. Mercy and truth guard the king, and his throne is strengthened by clemency.
20:28. Mercy and truth preserve the king: and his throne is upholden by mercy.
Mercy and truth preserve the king: and his throne is upholden by mercy:

20:28 Милость и истина охраняют царя, и милостью он поддерживает престол свой.
20:28
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
וֶ֭ ˈwe וְ and
אֱמֶת ʔᵉmˌeṯ אֶמֶת trustworthiness
יִצְּרוּ־ yiṣṣᵊrû- נצר watch
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
סָעַ֖ד sāʕˌaḏ סעד support
בַּ ba בְּ in
הַ the
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
כִּסְאֹֽו׃ kisʔˈô כִּסֵּא seat
20:28. misericordia et veritas custodiunt regem et roboratur clementia thronus eius
Mercy and truth preserve the king, and his throne is strengthened by clemency.
20:28. Mercy and truth guard the king, and his throne is strengthened by clemency.
20:28. Mercy and truth preserve the king: and his throne is upholden by mercy.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Mercy and truth preserve the king: and his throne is upholden by mercy.
Here we have, 1. The virtues of a good king. Those are mercy and truth, especially mercy, for that is mentioned twice here. He must be strictly faithful to his word, must be sincere, and abhor all dissimulation, must religiously discharge all the trusts reposed in him, must support and countenance truth. He must likewise rule with clemency, and by all acts of compassion gain the affections of his people. Mercy and truth are the glories of God's throne, and kings are called gods. 2. The advantages he gains thereby. These virtues will preserve his person and support his government, will make him easy and safe, beloved by his own people and feared by his enemies, if it be possible that he should have any.
Adam Clarke: Commentary on the Bible - 1831
20:28: Mercy and truth preserve the king - These are the brightest jewels in the royal crown; and those kings who are most governed by them have the stablest government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: Psa 61:7, Psa 101:1
Mercy: Pro 16:6
his: Pro 16:12, Pro 29:14; Psa 21:7, Psa 26:1; Isa 16:5
Proverbs 20:29
Carl Friedrich Keil and Franz Delitzsch
20:28
28 Love and truth guard the king;
And he supports his throne by love.
We have not in the German [nor in the Eng.] language a couple of words that completely cover חסד ואמת; when they are used of God, we translate them by grace and truth [Gnade u. Wahrheit], Ps 40:12 (יצּרוּני); when of men, by love and truth [Liebe u. Treue], Prov 16:6; and when of the two-sided divine forces, by kindness and truth, Prov 3:3. Love and truth are the two good spirits that guard the king. If it is elsewhere said that the king's throne is supported "with judgment and with justice," Is 9:6 [7]; here, on the other side, we see that the exercise of government must have love as its centre; he has not only to act on the line of right, שׁוּרת הדּין; but, as the later proverb says, in such a way, that within this circle his conduct is determined by the central motive of love. In this sense we give the king not only the title of Grossmchtigster [most high and mighty], but also that of "Allergndigster" most gracious, for the king can and ought to exercise grace before other men; the virtue of condescension establishes his throne more than the might of greatness.
John Gill
20:28 Mercy and truth preserve the king,.... Which are two good qualifications in a prince; not ruling his subjects with rigour and cruelty, but with tenderness and clemency; easing them as much as he can of burdens and pressures; showing compassion to the distressed, and pardoning delinquents when the case will admit of it; as also being faithful to his word, promises, and engagements; inviolably adhering to the laws and constitution of the nation, and steady in his administrations of justice; these preserve him in the affections of his people, and make him safe and secure on his throne; and because of these the Lord preserves him from his enemies. It maybe rendered, "grace and truth" (l); and applied to Christ, who is full of both, and which are said to preserve him, Ps 40:11;
and his throne is upholden by mercy; this explains what is meant by the preservation of him, and what is the security of his throne and kingdom, which is clemency and goodness to his subjects.
(l) "gratis et veritas", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
20:28 (Compare Prov 3:3; Prov 16:6, Prov 16:12).
20:2920:29: Զա՛րդ երիտասարդաց իմաստութիւն. եւ փա՛ռք ծերոց ալիք։
29 Երիտասարդների զարդը իմաստութիւնն է, ծերերի փառքը՝ նրանց ալեհերութիւնը:
29 Երիտասարդներուն զարդը անոնց ոյժն է Եւ ծերերուն փառքը ճերմակ մազն է։
Զարդ երիտասարդաց [312]իմաստութիւն, եւ փառք ծերոց ալիք:

20:29: Զա՛րդ երիտասարդաց իմաստութիւն. եւ փա՛ռք ծերոց ալիք։
29 Երիտասարդների զարդը իմաստութիւնն է, ծերերի փառքը՝ նրանց ալեհերութիւնը:
29 Երիտասարդներուն զարդը անոնց ոյժն է Եւ ծերերուն փառքը ճերմակ մազն է։
zohrab-1805▾ eastern-1994▾ western am▾
20:2920:29 Слава юношей сила их, а украшение стариков седина.
20:29 תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour בַּחוּרִ֣ים baḥûrˈîm בָּחוּר young man כֹּחָ֑ם kōḥˈām כֹּחַ strength וַ wa וְ and הֲדַ֖ר hᵃḏˌar הָדָר ornament זְקֵנִ֣ים zᵊqēnˈîm זָקֵן old שֵׂיבָֽה׃ śêvˈā שֵׂיבָה age
20:29. exultatio iuvenum fortitudo eorum et dignitas senum canitiesThe joy of young men is their strength: and the dignity of old men, their grey hairs.
29. The glory of young men is their strength: and the beauty of old men is the hoary head.
20:29. The joy of youths is their strength. And the dignity of old men is their grey hairs.
20:29. The glory of young men [is] their strength: and the beauty of old men [is] the gray head.
The glory of young men [is] their strength: and the beauty of old men [is] the gray head:

20:29 Слава юношей сила их, а украшение стариков седина.
20:29
תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour
בַּחוּרִ֣ים baḥûrˈîm בָּחוּר young man
כֹּחָ֑ם kōḥˈām כֹּחַ strength
וַ wa וְ and
הֲדַ֖ר hᵃḏˌar הָדָר ornament
זְקֵנִ֣ים zᵊqēnˈîm זָקֵן old
שֵׂיבָֽה׃ śêvˈā שֵׂיבָה age
20:29. exultatio iuvenum fortitudo eorum et dignitas senum canities
The joy of young men is their strength: and the dignity of old men, their grey hairs.
20:29. The joy of youths is their strength. And the dignity of old men is their grey hairs.
20:29. The glory of young men [is] their strength: and the beauty of old men [is] the gray head.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 The glory of young men is their strength: and the beauty of old men is the gray head.
This shows that both young and old have their advantages, and therefore must each of them be, according to their capacities, serviceable to the public, and neither of them despise nor envy the other. 1. Let not old people despise the young, for they are strong and fit for action, able to go through business and break through difficulties, which the aged and weak cannot grapple with. The glory of young men is their strength, provided they use it well (in the service of God and their country, not of their lusts), and that they be not proud of it nor trust to it. 2. Let not young people despise the old, for they are grave, and fit for counsel, and, though they have not the strength that young men have, yet they have more wisdom and experience. Juniores ad labores, seniores ad honores--Labour is for the young, honour for the aged. God has put honour upon the old man; for his gray head is his beauty. See Dan. vii. 9.
Adam Clarke: Commentary on the Bible - 1831
20:29: The glory of young men is their strength - Scarcely any young man affects to be wise, learned, etc.; but all delight to show their strength and to be reputed strong. Agility, one evidence of strength, their particularly affect; and hence their various trials of strength and fleetness in public exercises.
And the beauty of old men is the gray head - They no longer affect strength and agility, but they affect wisdom, experience, prudent counsels, etc., and are fond of being reputed wise, and of having respect paid to their understanding and experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: glory: Jer 9:23, Jer 9:24; Jo1 2:14
the beauty: Pro 16:31; Lev 19:32
Proverbs 20:30
Carl Friedrich Keil and Franz Delitzsch
20:29
29 The ornament of young men is their strength;
And the honour of the old is grey hairs.
Youth has the name בּחוּר (different from בּחוּר, chosen), of the maturity (R. בחר, cogn. בכר, בגר, whence Mishn. בּגרוּת, manhood, in contradistinction to נערוּת) into which he enters from the bloom of boyhood; and the old man is called זקן (Arab. dhikn, as Schultens says, a mento pendulo, from the hanging chin זקן, (Arab.) dhakan, chin, beard on the chin). To stand in the fulness of fresh unwasted strength is to youth, as such, an ornament (תּפארת, cf. פּארוּר, blooming colour of the countenance); on the contrary, to the old man who has spent his strength in the duties of his office, or as it is said at Prov 16:31, "in the way of righteousness," grey hairs (שׂיבה, from שׂב, Arab. shâb, canescere) give an honourable appearance (הדר, from הדר, turgidum, amplum esse, vid., at Is 63:1).
John Gill
20:29 The glory of young men is their strength,.... That is the excellent thing in them, and it is to their honour when it is employed in the service of their king and country, and especially in the service of God and religion; though it does not become them to glory in it, Jer 9:23;
and the beauty of old men is the gray head; an index of wisdom and prudence; see Job 12:12. The design of the proverb is to show that both have their excellencies and usefulness, young men and old men, and should not despise one another; nor either of them be despised in a commonwealth, both being useful in it, the one for strength, the other for counsel; and so in the church of Christ; see 1Jn 2:13.
Robert Jamieson, A. R. Fausset and David Brown
20:29 The glory of young men . . . the beauty of old men--Each age has its peculiar excellence (Prov 16:31).
20:3020:30: Վէ՛րք եւ հարուածք պատահեն չարաց, եւ տանջանք ՚ի շտեմարանս որովայնի։
30 Չարագործների համար են թէ՛ վէրքերն ու հարուածները եւ թէ՛ տանջանքները նրանց որովայնի խորքերում:
30 Վէրքի նշաններն ու փորի շտեմարանները հասնող հարուածները Չար մարդուն* մաքրողական դեղ են։
[313]Վէրք եւ հարուածք պատահեն չարաց, եւ տանջանք`` ի շտեմարանս որովայնի:

20:30: Վէ՛րք եւ հարուածք պատահեն չարաց, եւ տանջանք ՚ի շտեմարանս որովայնի։
30 Չարագործների համար են թէ՛ վէրքերն ու հարուածները եւ թէ՛ տանջանքները նրանց որովայնի խորքերում:
30 Վէրքի նշաններն ու փորի շտեմարանները հասնող հարուածները Չար մարդուն* մաքրողական դեղ են։
zohrab-1805▾ eastern-1994▾ western am▾
20:3020:30 Раны от побоев врачевство против зла, и удары, проникающие во внутренности чрева.
20:30 חַבֻּרֹ֣ות ḥabburˈôṯ חַבּוּרָה bruise פֶּ֭צַע ˈpeṣaʕ פֶּצַע bruise תַּמְר֣וּקתמריק *tamrˈûq תַּמְרוּק massage בְּ bᵊ בְּ in רָ֑ע rˈāʕ רַע evil וּ֝ ˈû וְ and מַכֹּ֗ות makkˈôṯ מַכָּה blow חַדְרֵי־ ḥaḏrê- חֶדֶר room בָֽטֶן׃ vˈāṭen בֶּטֶן belly
20:30. livor vulneris absterget mala et plagae in secretioribus ventrisThe blueness of a wound shall wipe away evils: and stripes in the more inward parts of the belly.
30. Stripes that wound cleanse away evil: and strokes the innermost parts of the belly.
20:30. The bruise of a wound, as well as scourges, shall wipe away evils in the more secret places of the inner self.
20:30. The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.
The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly:

20:30 Раны от побоев врачевство против зла, и удары, проникающие во внутренности чрева.
20:30
חַבֻּרֹ֣ות ḥabburˈôṯ חַבּוּרָה bruise
פֶּ֭צַע ˈpeṣaʕ פֶּצַע bruise
תַּמְר֣וּקתמריק
*tamrˈûq תַּמְרוּק massage
בְּ bᵊ בְּ in
רָ֑ע rˈāʕ רַע evil
וּ֝ ˈû וְ and
מַכֹּ֗ות makkˈôṯ מַכָּה blow
חַדְרֵי־ ḥaḏrê- חֶדֶר room
בָֽטֶן׃ vˈāṭen בֶּטֶן belly
20:30. livor vulneris absterget mala et plagae in secretioribus ventris
The blueness of a wound shall wipe away evils: and stripes in the more inward parts of the belly.
20:30. The bruise of a wound, as well as scourges, shall wipe away evils in the more secret places of the inner self.
20:30. The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
Note, 1. Many need severe rebukes. Some children are so obstinate that their parents can do no good with them without sharp correction; some criminals must feel the rigour of the law and public justice; gentle methods will not work upon them; they must be beaten black and blue. And the wise God sees that his own children sometimes need very sharp afflictions. 2. Severe rebukes sometimes do a great deal of good, as corrosives contribute to the cure of a wound, eating out the proud flesh. The rod drives out even that foolishness which was bound up in the heart, and cleanses away the evil there. 3. Frequently those that most need severe rebukes can worse bear them. Such is the corruption of nature that men are as loth to be rebuked sharply for their sins as to be beaten till their bones ache. Correction is grievous to him that forsakes the way, and yet it is good for him, Heb. xii. 11.
Adam Clarke: Commentary on the Bible - 1831
20:30: The blueness of a wound - חברות chabburoth, from חבר chabar, to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healing, the two lips are brought topether? By this union the wound is healed; and by the previous discharge the lace-rated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of correcting and discharging the moral evil of the inmost soul, the vice of the heart, the easily-besetting sin.
In this chapter, verses fourteen to nineteen, inclusive, are wanting in the Septuagint and Arabic; and the tenth, eleventh, twelfth, and thirteenth, come in after the twenty-second. It is difficult to account for these variations, unless they were occasioned by the change of leaves in MSS.
Albert Barnes: Notes on the Bible - 1834
20:30: Better, The blueness of a wound is a cleansing of evil, so are the stripes that go down to the inward parts of the belly.
The open sores of wounds left by the scourge, unclean and foul as they seem, are yet a cleansing, purifying process for evil; so also are the stripes that reach the inward parts of the belly, i. e., the sharp reproofs, the stings of conscience, which penetrate where no scourge can reach, into the inner life of man. Chastisement, whatever be its nature, must be real; the scourge must leave its mark, the reproof must go deep.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: cleanseth away evil: Heb. is a purging medicine against evil
stripes: Pro 19:25, Pro 22:15; Isa 27:9; Heb 12:10
Carl Friedrich Keil and Franz Delitzsch
20:30
30 Cutting wounds cleanse away evil,
And reach the inner parts of the body.
The two words for wounds in line first stand in the st. constr.; חבּוּרה (from חבר, to be bound around with stripes, to be striped) is properly the streak, the stripe; but is here heightened by פּצע (from פּצע, to cleave, split, tear open), beyond the idea of the stripe-wound: tearing open the flesh, cuts tearing into the flesh. The pred. is after the Kerı̂ תּמרוּק; but this substantive, found in the Book of Esther, where it signifies the purification of the women for the harem (according to which, e.g., Ahron B. Joseph explains כמו תמרוק לנשׁים שׁהוא יפה להם), is syntactically hard, and scarcely original. For if we explain with Kimchi: wounds of deep incision find their cleansing (cure) by evil, i.e., by means which bring suffering (according to which, probably the Venet. μώλωπες τραύματος λάμψουσιν ἐν κακῷ), then תמרוקן, with the pronoun pointing back, one would have expected. But the interpretation of בּרע, of severe means of cure, is constrained; that which lies nearest, however, is to understand רע of evil. But if, with this understanding of the word, we translate: Vibices plagarum sunt lustratio quae adhibetur malo (Fleischer), one does not see why בּרע, and not rather gen. רע, is used. But if we read after the Chethı̂b תּמריק, then all is syntactically correct; for (1.) that the word ימריקוּ, or תּמרקנה, is not used, is in accordance with a well-known rule, Gesen. 146. 3; and (2.) that המריק is connected, not directly with an accus. obj., but with ב, has its analogy in התעה ב, Jer 42:2, השׁרישׁ בּ, Job 31:12, and the like, and besides has its special ground in the metaphorical character of the cleansing. Thus, e.g., one uses Syr. 't'aa' of external misleading; but with Syr. k of moral misleading (Ewald, 217, 2); and Arab. '_ of erecting a building; but with Arab. b of the intellectual erection of a memorial (monument). It is the so-called Bâ̇âlmojâz; vid., de Sacy's Chrest Arab. i. 397. The verb מרק means in Talm. also, "to take away" (a metaph. of abstergere; cf. Arab. marak, to wipe off)
(Note: Vid., Dozy's Lettre M. Fleischer (1871), p. 198.)
and that meaning is adopted, Schabbath 33a, for the interpretations of this proverb: stripes and wounds a preparedness for evil carries away, and sorrow in the innermost part of the body, which is explained by דרוקן (a disease appearing in diverse forms; cf. "Drachenschuss,"; as the name of an animal disease); but granting that the biblical מרק may bear this meaning, the ב remains unaccountable; for we say מרק עצמו לעברה, for to prepare oneself for a transgression (sin of excess), and not בעברה. We have thus to abide by the primary meaning, and to compare the proverb, Berachoth 5a: "afflictive providences wash away all the transgressions of a man." But the proverb before us means, first at least, not the wounds which God inflicts, but those which human educational energy inflicts: deep-cutting wounds, i.e., stern discipline, leads to the rubbing off of evil, i.e., rubs it, washes it, cleanses it away. It may now be possible that in 30b the subject idea is permutatively continued: et verbera penetralium corporis (thus the Venet.: πληγαὶ τῶν ταμιείων τοῦ γαρστρός), i.e., quorum vis ad intimos corporis et animi recessus penetrat (Fleischer). But that is encumbered, and חדרי־בטן (cf. Prov 20:27, Prov 18:8), as referring to the depths to which stern corporal discipline penetrates, has not its full force. וּמכּות is either a particip.: and that is touching (ferientes) the inner chambers of the body, or חדרי־בטן is with the ב, or immediately the second object of תמריק to be supplied: and strokes (rub off, cleanse, make pure) the innermost part. Jerome and the Targ. also supply ב, but erroneously, as designating place: in secretioribus ventris, relatively better the lxx and Syr.: εἰς ταμιεῖα κοιλίας. Luther hits the sense at least, for he translates:
One must restrain evil with severe punishment,
And with hard strokes which one feels.
Geneva 1599
20:30 (k) The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.
(k) Sharp punishment that pierces even the inward parts is profitable for the wicked to bring them to amendment.
John Gill
20:30 The blueness of a wound cleanseth away evil,.... Rubs it off and scours it away, as the word (m) signifies, or is a clearing and rubbing it off; some men must be beaten black and blue, or must have very sore correction, before they can be reclaimed and reformed from their evil ways; so some interpret it of the evil man (n): sanctified afflictions to God's people are the means of purging away their iniquities, their dross, and their sin; but there is nothing so effectually cleanses from sin as the blood of Jesus, or heals or cures of it as his blue wounds and stripes; see Is 27:9;
so do stripes the inward part of the belly; or heart and conscience; by means of corrections and chastisement men are brought to an inward sense of sin; they are shown their transgressions wherein they have exceeded, and are commanded to return from iniquity, Job 36:9; they lament and mourn over sin, confess it and forsake it; and then may the inwards of the heart, the mind and conscience, defiled with them, be said to be cleansed from them; especially when led by these stripes and corrections to the stripes, wounds, and blood of Christ which, being applied, cleanse from all, sin inwardly and outwardly.
(m) "abstesio", Piscator, Mercerus, Cocceius; "detersio", Montanus, Michaelis; "effricatio", Schultens. (n) "in malo, sub, homine", Vatablus, Mercerus, Gejerus, Michaelis; "in malo (homine nequam)", Schultens, so Aben Ezra.
John Wesley
20:30 The blueness - Grievous wounds, which make men black and blue; or severe punishments. Cleanseth - Are the means to reclaim a wicked man, and to purge out his corruption. The belly - Of the heart. Grievous wounds or stripes cleanse not only the outward man by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections: which is a great and blessed benefit of afflictions.
Robert Jamieson, A. R. Fausset and David Brown
20:30 blueness--literally, "joining," the process of uniting the edges of a wound throws off purulent matter.
stripes . . . belly--So punishment provides healing of soul (Prov 18:8), by deterring from evil courses.