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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-6. Общее и предварительное предостережение против соблазнов нецеломудрия. 7-14. Нарочитое и подробное предостережение от обольщений нецеломудренности с изображением гибельных ее последствий. 15-20. Столь же подробное увещание к противоположной добродетели - супружеской верности и целомудрию вообще. 21-23. В заключение указывается на всеведение и высочайшее правосудие и мздовоздаяние Божие от которого не может безнаказанно сокрыться никакое преступное деяние
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is much the same with that of ch. ii. To write the same things, in other words, ought not to be grievous, for it is safe, Phil. iii. 1. Here is, I. An exhortation to get acquaintance with and submit to the laws of wisdom in general, ver. 2. II. A particular caution against the sin of whoredom, ver. 3-14. III. Remedies prescribed against that sin. 1. Conjugal love, ver. 15-20. 2. A regard to God's omniscience, ver. 21. 3. A dread of the miserable end of wicked people, ver. 22, 23. And all little enough to arm young people against those fleshly lusts which war against the soul.
Adam Clarke: Commentary on the Bible - 1831
Farther exhortations to acquire wisdom, Pro 5:1, Pro 5:2. The character of a loose woman, and the ruinous consequences of attachment to such, Pro 5:3-14. Exhortations to chastity and moderation, Pro 5:15-21. The miserable end of the wicked, Pro 5:22, Pro 5:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 5:1, Solomon exhorts to wisdom; Pro 5:3, He shews the mischief of whoredom and riot; Pro 5:15, He exhorts to contentedness, liberality, and chastity; Pro 5:22, The wicked are overtaken with their own sins.
John Gill
INTRODUCTION TO PROVERBS 5
The general instruction of this chapter is to avoid whoredom, and make use of lawful marriage, and keep to that. It is introduced with an exhortation to attend to wisdom and understanding, Prov 5:1; one part of which lies in shunning an adulterous woman; who is described by her flattery, with which she deceives; by the end she brings men to, which is destruction and death; and by the uncertainty of her ways, which cannot be known, Prov 5:3. Wherefore men are advised to keep at the utmost distance from her, Prov 5:7; lest their honour, strength, wealth, and labours, be given to others, Prov 5:9; and repentance and mourning follow, when too late, Prov 5:11. And, as a remedy against whoredom, entering into a marriage state is advised to, and a strict regard to that; allegorically expressed by a man's drinking water out of his fountain, and by his wife being as a loving hind and pleasant roe to him, the single object of his affections, Prov 5:15. As also the consideration of the divine omniscience is proposed, to deter him from the sin of adultery, Prov 5:20; as well as the inevitable ruin wicked men are brought into by it, Prov 5:22.
5:15:1: Որդեակ՝ իմոյ իմաստութեան անսա՛, եւ իմոց բանից մատո՛ զունկն քո[7859]. [7859] Ոմանք. Եւ իմոյ բանից մատո՛։
1 Որդեա՛կ, անսա՛ իմ իմաստութեանը եւ ակա՛նջ դիր իմ խօսքերին,
5 Որդեա՛կ իմ, մտի՛կ ըրէ իմաստութեանս Եւ քու ականջդ իմ հանճարիս տո՛ւր,
Որդեակ, իմոյ իմաստութեան անսա, եւ իմոց բանից մատո զունկն քո:

5:1: Որդեակ՝ իմոյ իմաստութեան անսա՛, եւ իմոց բանից մատո՛ զունկն քո[7859].
[7859] Ոմանք. Եւ իմոյ բանից մատո՛։
1 Որդեա՛կ, անսա՛ իմ իմաստութեանը եւ ակա՛նջ դիր իմ խօսքերին,
5 Որդեա՛կ իմ, մտի՛կ ըրէ իմաստութեանս Եւ քու ականջդ իմ հանճարիս տո՛ւր,
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Сын мой! внимай мудрости моей, и приклони ухо твое к разуму моему,
5:1 υἱέ υιος son ἐμῇ εμος mine; my own σοφίᾳ σοφια wisdom πρόσεχε προσεχω pay attention; beware ἐμοῖς εμος mine; my own δὲ δε though; while λόγοις λογος word; log παράβαλλε παραβαλλω cast along; set against σὸν σος your οὖς ους ear
5:1 בְּ֭נִי ˈbᵊnî בֵּן son לְ lᵊ לְ to חָכְמָתִ֣י ḥoḵmāṯˈî חָכְמָה wisdom הַקְשִׁ֑יבָה haqšˈîvā קשׁב give attention לִ֝ ˈli לְ to תְבוּנָתִ֗י ṯᵊvûnāṯˈî תְּבוּנָה understanding הַט־ haṭ- נטה extend אָזְנֶֽךָ׃ ʔoznˈeḵā אֹזֶן ear
5:1. fili mi adtende sapientiam meam et prudentiae meae inclina aurem tuamMy son, attend to my wisdom, and incline thy ear to my prudence,
1. My son, attend unto my wisdom; incline thine ear to my understanding:
5:1. My son, pay attention to my wisdom, and incline your ear to my prudence,
5:1. My son, attend unto my wisdom, [and] bow thine ear to my understanding:
My son, attend unto my wisdom, [and] bow thine ear to my understanding:

5:1 Сын мой! внимай мудрости моей, и приклони ухо твое к разуму моему,
5:1
υἱέ υιος son
ἐμῇ εμος mine; my own
σοφίᾳ σοφια wisdom
πρόσεχε προσεχω pay attention; beware
ἐμοῖς εμος mine; my own
δὲ δε though; while
λόγοις λογος word; log
παράβαλλε παραβαλλω cast along; set against
σὸν σος your
οὖς ους ear
5:1
בְּ֭נִי ˈbᵊnî בֵּן son
לְ lᵊ לְ to
חָכְמָתִ֣י ḥoḵmāṯˈî חָכְמָה wisdom
הַקְשִׁ֑יבָה haqšˈîvā קשׁב give attention
לִ֝ ˈli לְ to
תְבוּנָתִ֗י ṯᵊvûnāṯˈî תְּבוּנָה understanding
הַט־ haṭ- נטה extend
אָזְנֶֽךָ׃ ʔoznˈeḵā אֹזֶן ear
5:1. fili mi adtende sapientiam meam et prudentiae meae inclina aurem tuam
My son, attend to my wisdom, and incline thy ear to my prudence,
5:1. My son, pay attention to my wisdom, and incline your ear to my prudence,
5:1. My son, attend unto my wisdom, [and] bow thine ear to my understanding:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Переходя теперь к новой группе увещаний, главным образом к убеждению бегать распутства и влияния распутных женщин, Премудрый здесь (ст. 1-2), как и ниже (VI:20; VII:1), где снова и снова возвращается к этому же предмету, с особенной напряженностью отеческой любви и доброжелательства, требует от слушателей особенного внимания к своим наставлениям и особенной тщательности в хранении дорогих и священных заветов, которые должны быть основой благоденствия слушателей. Стоящие в скобках слова "не внимай льстивой женщине" (ст. 2, по слав. т. - начало ст. 3) имеются только у LХХ-ти и в Вульгате (в некоторых кодд. LXX отсутствуют) и, по-видимому, являются позднейшею глоссой, поставленной в начале главы в качестве как бы указания темы речи гл. V. В ст. 3-6: Премудрый делает пока лишь косвенное предостережение своих слушателей от пагубного влияния "чужой жены", т. е. блудницы (II:16), изображая, с одной стороны, внешнюю привлекательность и обольстительность ее, с другой же - конечную бесславную гибель ее. Внешняя привлекательность этой женщины увлекательность ее речи выражается сравнением ее речей (как и невесты в книге Песнь Песней IV:11; V:16) с каплями лучшего сотового меда (3а) и с елеем (3б, ср. Пс. LIV:22), но последствия увлечения ее ласками крайне пагубны: увлекшийся ими будет испытывать такое же горькое и мучительное чувство, какое испытывает вкусивший горькой полыни (евр. лаана. Vulg.: abstinthtum, - так назыв. в ботанике artemisia abstintium - обычный в Ветхом Завете образ горечи (Втор. XXIX:18; Иер. IX:15; Ам V:17; VI:12; Иер. IX:14), у LXX слав. не точно: χολή, желчь) или получивший глубокую и широкую рану от обоюдоострого меча (ст. 4). Тем естественнее и понятнее неизбежная конечная гибель самой жены распутной: удел ее - смерть (ст. 5), сначала духовная, поскольку духовное начало в ней окончательно подавляется плотским, а затем ранняя и бесславная смерть телесная с последующими мучениями в шеоле - аде. Однако, при свойственном такой жене коварстве, увлекающемуся юноше нелегко бывает открыть истинное свойство и надлежащую цену ее поступков (ст. 6), так как она всегда умеет придать благовидную форму.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 My son, attend unto my wisdom, and bow thine ear to my understanding: 2 That thou mayest regard discretion, and that thy lips may keep knowledge. 3 For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: 4 But her end is bitter as wormwood, sharp as a twoedged sword. 5 Her feet go down to death; her steps take hold on hell. 6 Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them. 7 Hear me now therefore, O ye children, and depart not from the words of my mouth. 8 Remove thy way far from her, and come not nigh the door of her house: 9 Lest thou give thine honour unto others, and thy years unto the cruel: 10 Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger; 11 And thou mourn at the last, when thy flesh and thy body are consumed, 12 And say, How have I hated instruction, and my heart despised reproof; 13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! 14 I was almost in all evil in the midst of the congregation and assembly.
Here we have,
I. A solemn preface, to introduce the caution which follows, v. 1, 2. Solomon here addresses himself to his son, that is, to all young men, as unto his children, whom he has an affection for and some influence upon. In God's name, he demands attention; for he writes by divine inspiration, and is a prophet, though he begins not with, Thus saith the Lord. "Attend, and bow thy ear; not only hear what is said, and read what is written, but apply thy mind to it and consider it diligently." To gain attention he urges, 1. The excellency of his discourse: "It is my wisdom, my understanding; if I undertake to teach thee wisdom I cannot prescribe any thing to be more properly called so; moral philosophy is my philosophy, and that which is to be learned in my school." 2. The usefulness of it: "Attend to what I say," (1.) "That thou mayest act wisely--that thou mayest regard discretion." Solomon's lectures are not designed to fill our heads with notions, with matters of nice speculation, or doubtful disputation, but to guide us in the government of ourselves, that we may act prudently, so as becomes us and so as will be for our true interest. (2.) "That thou mayest speak wisely--that thy lips may keep knowledge, and thou mayest have it ready at thy tongue's end" (as we say), "for the benefit of those with whom thou dost converse." The priest's lips are said to keep knowledge (Mal. ii. 7); but those that are ready and mighty in the scriptures may not only in their devotions, but in their discourses, be spiritual priests.
II. The caution itself, and that is to abstain from fleshly lusts, from adultery, fornication, and all uncleanness. Some apply this figuratively, and by the adulterous woman here understand idolatry, or false doctrine, which tends to debauch men's minds and manners, or the sensual appetite, to which it may as fitly as any thing be applied; but the primary scope of it is plainly to warn us against seventh-commandment sins, which youth is so prone to, the temptations to which are so violent, the examples of which are so many, and which, where admitted, are so destructive to all the seeds of virtue in the soul that it is not strange that Solomon's cautions against it are so very pressing and so often repeated. Solomon here, as a faithful watchman, gives fair warning to all, as they regard their lives and comforts, to dread this sin, for it will certainly be their ruin. Two things we are here warned to take heed of:--
1. That we do not listen to the charms of this sin. It is true the lips of a strange woman drop as a honey-comb (v. 3); the pleasures of fleshly lust are very tempting (like the wine that gives its colour in the cup and moves itself aright); its mouth, the kisses of its mouth, the words of its mouth, are smoother than oil, that the poisonous pill may go down glibly and there may be no suspicion of harm in it. But consider, (1.) How fatal the consequences will be. What fruit will the sinner have of his honey and oil when the end will be, [1.] The terrors of conscience: It is bitter as wormwood, v. 4. What was luscious in the mouth rises in the stomach and turns sour there; it cuts, in the reflection, like a two-edged sword; take it which way you will, it wounds. Solomon could speak by experience, Eccl. vii. 26. [2.] The torments of hell. If some that have been guilty of this sin have repented and been saved, yet the direct tendency of the sin is to destruction of body and soul; the feet of it go down to death, nay, they take hold on hell, to pull it to the sinner, as if the damnations slumbered too long, v. 4. Those that are entangled in this sin should be reminded that there is but a step between them and hell, and that they are ready to drop into it. (2.) Consider how false the charms are. The adulteress flatters and speaks fair, her words are honey and oil, but she will deceive those that hearken to her: Her ways are movable, that thou canst not know them; she often changes her disguise, and puts on a great variety of false colours, because, if she be rightly known, she is certainly hated. Proteus-like, she puts on many shapes, that she may keep in with those whom she has a design upon. And what does she aim at with all this art and management? Nothing but to keep them from pondering the path of life, for she knows that, if they once come to do that, she shall certainly lose them. Those are ignorant of Satan's devices who do not understand that the great thing he drives at in all his temptations is, [1.] To keep them from choosing the path of life, to prevent them from being religious and from going to heaven, that, being himself shut out from happiness, he may keep them out from it. [2.] In order hereunto, to keep them from pondering the path of life, from considering how reasonable it is that they should walk in that path, and how much it will be for their advantage. Be it observed, to the honour of religion, that it certainly gains its point with all those that will but allow themselves the liberty of a serious thought and will weigh things impartially in an even balance, and that the devil has no way of securing men in his interests but by diverting them with continual amusements of one kind or another from the calm and sober consideration of the things that belong to their peace. And uncleanness is a sin that does as much as any thing blind the understanding, sear the conscience, and keep people from pondering the path of life. Whoredom takes away the heart, Hos. iv. 11.
2. That we do not approach the borders of this sin, v. 7, 8.
(1.) This caution is introduced with a solemn preface: "Hear me now therefore, O you children! whoever you are that read or hear these lines, take notice of what I say, and mix faith with it, treasure it up, and depart not from the words of my mouth, as those will do that hearken to the words of the strange woman. Do not only receive what I say, for the present merely, but cleave to it, and let it be ready to thee, and of force with thee, when thou art most violently assaulted by the temptation."
(2.) The caution itself is very pressing: "Remove thy way far from her; if thy way should happen to lie near her, and thou shouldst have a fair pretence of being led by business within the reach of her charms, yet change thy way, and alter the course of it, rather than expose thyself to danger; come not nigh the door of her house; go on the other side of the street, nay, go through some other street, though it be about." This intimates, [1.] That we ought to have a very great dread and detestation of the sin. We must fear it as we would a place infected with the plague; we must loathe it as the odour of carrion, that we will not come near. Then we are likely to preserve our purity when we conceive a rooted antipathy to all fleshly lusts. [2.] That we ought industriously to avoid every thing that may be an occasion of this sin or a step towards it. Those that would be kept from harm must keep out of harm's way. Such tinder there is in the corrupt nature that it is madness, upon any pretence whatsoever, to come near the sparks. If we thrust ourselves into temptation, we mocked God when we prayed, Lead us not into temptation. [3.] That we ought to be jealous over ourselves with a godly jealousy, and not to be so confident of the strength of our own resolutions as to venture upon the brink of sin, with a promise to ourselves that hitherto we will come and no further. [4.] That whatever has become a snare to us and an occasion of sin, though it be as a right eye and a right hand, we must pluck it out, cut it off, and cast it from us, must part with that which is dearest to us rather than hazard our own souls; this is our Saviour's command, Matt. v. 28-30.
(3.) The arguments which Solomon here uses to enforce this caution are taken from the same topic with those before, the many mischiefs which attend this sin. [1.] It blasts the reputation. "Thou wilt give thy honour unto others (v. 9); thou wilt lose it thyself; thou wilt put into the hand of each of thy neighbours a stone to throw at thee, for they will all, with good reason, cry shame on thee, will despise thee, and trample on thee, as a foolish men." Whoredom is a sin that makes men contemptible and base, and no man of sense or virtue will care to keep company with one that keeps company with harlots. [2.] It wastes the time, gives the years, the years of youth, the flower of men's time, unto the cruel, "that base lust of thine, which with the utmost cruelty wars against the soul, that base harlot which pretends an affection for thee, but really hunts for the precious life." Those years that should be given to the honour of a gracious God are spent in the service of a cruel sin. [3.] It ruins the estate (v. 10): "Strangers will be filled with thy wealth, which thou art but entrusted with as a steward for thy family; and the fruit of thy labours, which should be provision for thy own house, will be in the house of a stranger, that neither has right to it nor will ever thank thee for it." [4.] It is destructive to the health, and shortens men's days: Thy flesh and thy body will be consumed by it, v. 11. The lusts of uncleanness not only war against the soul, which the sinner neglects and is in no care about, but they war against the body too, which he is so indulgent of and is in such care to please and pamper, such deceitful, such foolish, such hurtful lusts are they. Those that give themselves to work uncleanness with greediness waste their strength, throw themselves into weakness, and often have their bodies filled with loathsome distempers, by which the number of their months is cut off in the midst and they fall unpitied sacrifices to a cruel lust. [5.] It will fill the mind with horror, if ever conscience be awakened. "Though thou art merry now, sporting thyself in thy own deceivings, yet thou wilt certainly mourn at the last, v. 11. Thou art all this while making work for repentance, and laying up matter for vexation and torment in the reflection, when the sin is set before thee in its own colours." Sooner or later it will bring sorrow, either when the soul is humbled and brought to repentance or when the flesh and body are consumed, either by sickness, when conscience flies in the sinner's face, or by the grave; when the body is rotting there, the soul is racking in the torments of hell, where the worm dies not, and "Son, remember," is the constant peal. Solomon here brings in the convinced sinner reproaching himself, and aggravating his own folly. He will then most bitterly lament it. First, That because he hated to be reformed he therefore hated to be informed, and could not endure either to be taught his duty (How have I hated not only the discipline of being instructed, but the instruction itself, though all true and good!) or to be told of his faults--My heart despised reproof, v. 12. He cannot but own that those who had the charge of him, parents, ministers, had done their part; they had been his teachers; they had instructed him, had given him good counsel and fair warning (v. 13); but to his own shame and confusion does he speak it, and therein justifies God in all the miseries that were brought upon him, he had not obeyed their voice, for indeed he never inclined his ear to those that instructed him, never minded what they said nor admitted the impressions of it. Note, Those who have had a good education and do not live up to it will have a great deal to answer for another day; and those who will not now remember what they were taught, to conform themselves to it, will be made to remember it as an aggravation of their sin, and consequently of their ruin. Secondly, That by the frequent acts of sin the habits of it were so rooted and confirmed that his heart was fully set in him to commit it (v. 14): I was almost in all evil in the midst of the congregation and assembly. When he came into the synagogue, or into the courts of the temple, to worship God with other Israelites, his unclean heart was full of wanton thoughts and desires and his eyes of adultery. Reverence of the place and company, and of the work that was doing, could not restrain him, but he was almost as wicked and vile there as any where. No sin will appear more frightful to an awakened conscience than the profanation of holy things; nor will any aggravation of sin render it more exceedingly sinful than the place we are honoured with in the congregation and assembly, and the advantages we enjoy thereby. Zimri and Cozbi avowed their villany in the sight of Moses and all the congregation (Num. xxv. 6), and heart-adultery is as open to God, and must needs be most offensive to him, when we draw nigh to him in religious exercises. I was in all evil in defiance of the magistrates and judges, and their assemblies; so some understand it. Others refer it to the evil of punishment, not to the evil of sin: "I was made an example, a spectacle to the world. I was under almost all God's sore judgments in the midst of the congregation of Israel, set up for a mark. I stood up and cried in the congregation," Job xxx. 28. Let that be avoided which will be thus rued at last.
Adam Clarke: Commentary on the Bible - 1831
5:1: Attend unto my wisdom - Take the following lessons from my own experience.
Albert Barnes: Notes on the Bible - 1834
5:1: The formula of a new counsel, introducing another warning against the besetting sin of youth Pro 2:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: attend: Pro 2:1, Pro 4:1, Pro 4:20; Mat 3:9; Mar 4:23; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
bow: Pro 22:17; Jam 1:19
Carl Friedrich Keil and Franz Delitzsch
5:1
Here a fourth rule of life follows the three already given, Prov 4:24, Prov 4:25, Prov 4:26-27 :
1 My son, attend unto my wisdom,
And incline thine ear to my prudence,
2 To observe discretion,
And that thy lips preserve knowledge.
3 For the lips of the adulteress distil honey,
And smoother than oil is her mouth;
4 But her end is bitter like wormwood,
Sharper than a two-edged sword.
5 Her feet go down to death,
Her steps cleave to Hades.
6 She is far removed from entering the way of life,
Her steps wander without her observing it.
Wisdom and understanding increase with the age of those who earnestly seek after them. It is the father of the youth who here requests a willing ear to his wisdom of life, gained in the way of many years' experience and observation. In Prov 5:2 the inf. of the object is continued in the finitum, as in Prov 2:2, Prov 2:8. מזמּות (vid., on its etymon under Prov 1:4) are plans, projects, designs, for the most part in a bad sense, intrigues and artifices (vid., Prov 24:8), but also used of well-considered resolutions toward what is good, and hence of the purposes of God, Jer 23:20. This noble sense of the word מזמּה, with its plur., is peculiar to the introductory portion (chap. 1-9) of the Book of Proverbs. The plur. means here and at Prov 8:12 (placing itself with חכמות and תּבוּנות, vid., p. 68) the reflection and deliberation which is the presupposition of well-considered action, and שׁמר is thus not otherwise than at Prov 19:8, and everywhere so meant, where it has that which is obligatory as its object: the youth is summoned to careful observation and persevering exemplification of the quidquid agas, prudenter agas et respice finem. In 2b the Rebia Mugrash forbids the genitive connection of the two words דּעתו שׂפתיך; we translate: et ut scientiam labia tua tueantur. Lips which preserve knowledge are such as permit nothing to escape from them (Ps 17:3) which proceeds not from the knowledge of God, and in Him of that which is good and right, and aims at the working out of this knowledge; vid., Khler on Mal 2:7. שׂפתיך (from שׂפה, Arab. shafat, edge, lip, properly that against which one rubs, and that which rubs itself) is fem., but the usage of the language presents the word in two genders (cf. 3a with Prov 26:23). Regarding the pausal ינצרוּ for יצּרוּ, vid., under Mal 3:1; Mal 2:11. The lips which distil the honey of enticement stand opposite to the lips which distil knowledge; the object of the admonition is to furnish a protection against the honey-lips.
Prov 5:3
זרה denotes the wife who belongs to another, or who does not belong to him to whom she gives herself or who goes after her (vid., Prov 2:16). She appears here as the betrayer of youth. The poet paints the love and amiableness which she feigns with colours from the Song of Songs, Song 4:11, cf. Song 5:16. נפת denotes the honey flowing of itself from the combs (צוּפים), thus the purest and sweetest; its root-word is not נוּף, which means to shake, vibrate, and only mediately (when the object is a fluid) to scatter, sprinkle, but, as Schultens has observed, as verb נפת = Arab. nafat, to bubble, to spring up, nafath, to blow, to spit out, to pour out. Parchon places the word rightly under נפת (while Kimchi places it under נוּף after the form בּשׁת), and explained it by חלות דבשׁ היצאים מי הכוורת קודם ריסוק (the words דבשׁ היוצא should have been used): the honey which flows from the cells before they are broken (the so-called virgin honey). The mouth, חך = Arab. ḥink (from חנך, Arab. hanak, imbuere, e.g., after the manner of Beduins, the mouth of the newly-born infant with date-honey), comes into view here, as at Prov 8:7, etc., as the instrument of speech: smoother than oil (cf. Ps 55:22), it shows itself when it gives forth amiable, gentle, impressive words (Prov 2:16, Prov 6:24); also our "schmeicheln" (= to flatter, caress) is equivalent to to make smooth and fair; in the language of weavers it means to smooth the warp.
Prov 5:4-5
In Prov 5:4 the reverse of the sweet and smooth external is placed opposite to the attraction of the seducer, by whose influence the inconsiderate permits himself to be carried away: her end, i.e., the last that is experienced of her, the final consequence of intercourse with her (cf. Prov 23:32), is bitter as wormwood, sharp as a two-edged sword. The O.T. language regards bitterness and poison as related both in meaning and in reality; the word לענה (Aq. ἀψίνθιον = wormwood) means in Arab. the curse. חרב פּיּות is translated by Jerome after the lxx, gladius biceps; but פּיפיּות means double-edged, and חרב שׁני פיות (Judg 3:16) means a doubled-edged sword. Here the plur. will thus poetically strengthen the meaning, like ξίφος πολύστομον, that which devours, as if it had three or four edges (Fl.). The end in which the disguised seduction terminates is bitter as the bitterest, and cutting as that which cuts the most: self-condemnation and a feeling of divine anger, anguish of heart, and destructive judgment. The feet of the adulteress go downward to death. In Hebr. this descendentes ad mortem is expressed by the genitive of connection; מות is the genitive, as in יורדי בור, Prov 1:12; elsewhere the author uses יורדות אל, Prov 7:27; Prov 2:18. Death, מות (so named from the stretching of the corpse after the stiffness of death), denotes the condition of departure from this side as a punishment, with which is associated the idea of divine wrath. In שׁאול (sinking, abyss, from שׁאל, R. של, χαλᾶν, vid., under Is 5:14), lie the ideas of the grave as a place of corruption, and of the under-world as the place of incorporeal shadow-life. Her steps hold fast to Hades is equivalent to, they strive after Hades and go straight to it; similar to this is the Arab. expression, hdhâ âldrb yâkhdh âly âlbld: this way leads straight forward to the town (Fl.).
Prov 5:6
If we try to connect the clause beginning with פּן with 5b as its principal sentence: she goes straight to the abyss, so that by no means does she ever tread the way of life (thus e.g., Schultens), or better, with 6b: never more to walk in the way of life, her paths fluctuate hither and thither (as Gr. Venet. and Kamphausen in Bunsen's Bibelwerk, after Bertheau and Ewald, translate); then in the former case more than in the latter the difference of the subject opposes itself, and in the latter, in addition, the לא תדע, only disturbing in this negative clause. Also by the arrangement of the words, 6a appears as an independent thought. But with Jewish expositors (Rashi, Aben-Ezra, Ralbag, Malbim, etc.) to interpret תּפּלּס, after the Talmud (b. Mod katan 9a) and Midrash, as an address is impracticable; the warning: do not weigh the path of life, affords no meaning suitable to this connection - for we must, with Cartwright and J. H. Michaelis, regard 6a as the antecedent to 6b: ne forte semitam vitae ad sequendum eligas, te per varios deceptionum meandros abripit ut non noveris, ubi locorum sis; but then the continuation of the address is to be expected in 6b. No, the subject to תפלם is the adulteress, and פּן is an intensified לא. Thus the lxx, Jerome, Syr., Targ., Luther, Geier, Nolde, and among Jewish interpreters Heidenheim, who first broke with the tradition sanctioned by the Talmud and the Midrash, for he interpreted 6a as a negative clause spoken in the tone of a question. But פּן is not suitable for a question, but for a call. Accordingly, Bttcher explains: viam vitae ne illa complanare studeat! (פּלּס in the meaning complanando operam dare). But the adulteress as such, and the striving to come to the way of life, stand in contradiction: an effort to return must be meant, which, because the power of sin over her is too great, fails; but the words do not denote that, they affirm the direct contrary, viz., that it does not happen to the adulteress ever to walk in the way of life. As in the warning the independent פּן may be equivalent to cave ne (Job 32:13), so also in the declaration it may be equivalent to absit ut, for פּן (from פּנה, after the forms בּן = Arab. banj. עץ = Arab. 'aṣj) means turning away, removal. Thus: Far from taking the course of the way of life (which has life as its goal and reward) - for פּלּס, to open, to open a road (Ps 78:50), has here the meaning of the open road itself - much rather do her steps wilfully stagger (Jer 14:10) hither and thither, they go without order and without aim, at one time hither, at another time thither, without her observing it; i.e., without her being concerned at this, that she thereby runs into the danger of falling headlong into the yawning abyss. The unconsciousness which the clause לא תדע esu expresses, has as its object not the falling (Ps 35:8), of which there is here nothing directly said, but just this staggering, vacillation, the danger of which she does not watch against. נעו has Mercha under the ע with Zinnorith preceding; it is Milra [an oxytone] (Michlol 111b); the punctuation varies in the accentuations of the form without evident reason: Olsh. 233, p. 285. The old Jewish interpreters (and recently also Malbim) here, as also at Prov 2:16, by the זרה [strange woman] understand heresy (מינות), or the philosophy that is hostile to revelation; the ancient Christian interpreters understood by it folly (Origen), or sensuality (Procopius), or heresy (Olympiodorus), or false doctrine (Polychronios). The lxx, which translates, Prov 5:5, רגליה by τῆς ἀφροσύνης οἱ πόδες, looks toward this allegorical interpretation. But this is unnecessary, and it is proved to be false from Prov 5:15-20, where the זרה is contrasted with the married wife.
John Gill
5:1 My son, attend unto my wisdom,.... Not the wisdom of the world or of the flesh, worldly wisdom and carnal policy; but spiritual and evangelical wisdom; such as one that is greater than Solomon has in him, even Christ; "for in him are all the treasures of wisdom and knowledge", Col 2:3; and which he teaches and communicates to others, even all proper instructions for conduct in life: the Gospel, and each of the doctrines of it, which are "the wisdom of God in a mystery", 1Cor 2:7, these every child of God, and disciple of Christ, ought carefully and diligently to attend unto;
and bow thine ear to my understanding: listen attentively to those things which I have, and give an understanding of, even things divine and spiritual; the understanding of which is of the utmost moment and importance.
Robert Jamieson, A. R. Fausset and David Brown
5:1 A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked. (Pro. 5:1-23)
This connection of wisdom and understanding is frequent (Prov 2:2; Prov 3:7); the first denotes the use of wise means for wise ends; the other, the exercise of a proper discrimination in their discovery.
5:25:2: զի պահեսցես զխորհուրդս բարեաց. զիմաստութիւն շրթանց իմոց պատուիրեմ քեզ։ Մի՛ հայիր ընդ կին չար.
2 որպէսզի բարի խորհուրդներ պահես. ես պատուիրան եմ թողնում քեզ իմ շուրթերի իմաստութիւնը:
2 Որպէս զի խոհեմութեամբ վարուիս Եւ շրթներդ ցուցնեն քու իմաստութիւնդ։
զի պահեսցես [59]զխորհուրդս բարեաց. զիմաստութիւն շրթանց իմոց պատուիրեմ քեզ. մի՛ հայիր ընդ կին չար:

5:2: զի պահեսցես զխորհուրդս բարեաց. զիմաստութիւն շրթանց իմոց պատուիրեմ քեզ։ Մի՛ հայիր ընդ կին չար.
2 որպէսզի բարի խորհուրդներ պահես. ես պատուիրան եմ թողնում քեզ իմ շուրթերի իմաստութիւնը:
2 Որպէս զի խոհեմութեամբ վարուիս Եւ շրթներդ ցուցնեն քու իմաստութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 чтобы соблюсти рассудительность, и чтобы уста твои сохранили знание. [Не внимай льстивой женщине;]
5:2 ἵνα ινα so; that φυλάξῃς φυλασσω guard; keep ἔννοιαν εννοια insight ἀγαθήν αγαθος good αἴσθησιν αισθησις sensation; perception δὲ δε though; while ἐμῶν εμος mine; my own χειλέων χειλος lip; shore ἐντέλλομαί εντελλομαι direct; enjoin σοι σοι you
5:2 לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep מְזִמֹּ֑ות mᵊzimmˈôṯ מְזִמָּה purpose וְ֝ ˈw וְ and דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge שְׂפָתֶ֥יךָ śᵊfāṯˌeʸḵā שָׂפָה lip יִנְצֹֽרוּ׃ yinṣˈōrû נצר watch
5:2. ut custodias cogitationes et disciplinam labia tua conserventThat thou mayst keep thoughts, and thy lips may preserve instruction. Mind not the deceit of a woman.
2. That thou mayest preserve discretion, and that thy lips may keep knowledge.
5:2. so that you may guard your thinking, and so that your lips may preserve discipline. Do not pay attention to the deceit of a woman.
5:2. That thou mayest regard discretion, and [that] thy lips may keep knowledge.
That thou mayest regard discretion, and [that] thy lips may keep knowledge:

5:2 чтобы соблюсти рассудительность, и чтобы уста твои сохранили знание. [Не внимай льстивой женщине;]
5:2
ἵνα ινα so; that
φυλάξῃς φυλασσω guard; keep
ἔννοιαν εννοια insight
ἀγαθήν αγαθος good
αἴσθησιν αισθησις sensation; perception
δὲ δε though; while
ἐμῶν εμος mine; my own
χειλέων χειλος lip; shore
ἐντέλλομαί εντελλομαι direct; enjoin
σοι σοι you
5:2
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
מְזִמֹּ֑ות mᵊzimmˈôṯ מְזִמָּה purpose
וְ֝ ˈw וְ and
דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge
שְׂפָתֶ֥יךָ śᵊfāṯˌeʸḵā שָׂפָה lip
יִנְצֹֽרוּ׃ yinṣˈōrû נצר watch
5:2. ut custodias cogitationes et disciplinam labia tua conservent
That thou mayst keep thoughts, and thy lips may preserve instruction. Mind not the deceit of a woman.
5:2. so that you may guard your thinking, and so that your lips may preserve discipline. Do not pay attention to the deceit of a woman.
5:2. That thou mayest regard discretion, and [that] thy lips may keep knowledge.
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Albert Barnes: Notes on the Bible - 1834
5:2: And that thy lips may keep - literally, "and thy lips shall keep."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: thy lips: Pro 10:21, Pro 15:2, Pro 15:7, Pro 16:23, Pro 20:15; Psa 45:2, Psa 71:15, Psa 119:13; Sol 4:11; Mal 2:6, Mal 2:7
John Gill
5:2 That thou mayest regard discretion,.... Observe it; retain it in thine heart, as Aben Ezra adds, and use it; think, speak, and act discreetly, and so avoid the bad woman afterwards described: the Vulgate Latin version is, "that thou mayest keep the thoughts"; and so Gersom interprets the word; "good thoughts", according to the Septuagint version; the thoughts of the heart are to be observed. A man of spiritual wisdom will take notice of them; evil thoughts, which lead to uncleanness, are to be repressed and kept in; good ones to be cherished and improved; wise and sagacious ones (such the word here used signifies) are to be attended to, as being of great advantage in the various affairs and business of life; and spiritual and evangelical wisdom helps to such thoughts, and directs to the observance and exercise of them;
and that thy lips may keep knowledge; may be able to speak of things worthy to be known, and communicate the knowledge of them to others; by which means useful knowledge will be kept and preserved, and be continued in successive ages; see Mal 2:7; even the knowledge of God and of Christ, and of the Gospel and its doctrines; and which will be a means of preserving men, as from false doctrine, error, and heresy, so from profaneness and immorality; and particularly from the adulterous woman, next described.
Robert Jamieson, A. R. Fausset and David Brown
5:2 regard--or, "observe."
keep--preserve constantly.
5:35:3: զի մեղր կաթէ ՚ի շրթանց կնոջ պոռնկի, որ առ ժամանակ մի պարարէ՛ զքիմս քո.
3 Մի՛ նայիր չար կնոջը, որովհետեւ պոռնիկ կնոջ շուրթերից մեղր է ծորում, որ առժամանակ պարուրում է քիմքդ,
3 Վասն զի օտար կնոջ շրթունքներէն խորիսխի մեղր կը կաթի Ու անոր քիմքը իւղէն կակուղ է.
զի մեղր կաթէ ի շրթանց կնոջ պոռնկի, [60]որ առ ժամանակ մի պարարէ զքիմս քո:

5:3: զի մեղր կաթէ ՚ի շրթանց կնոջ պոռնկի, որ առ ժամանակ մի պարարէ՛ զքիմս քո.
3 Մի՛ նայիր չար կնոջը, որովհետեւ պոռնիկ կնոջ շուրթերից մեղր է ծորում, որ առժամանակ պարուրում է քիմքդ,
3 Վասն զի օտար կնոջ շրթունքներէն խորիսխի մեղր կը կաթի Ու անոր քիմքը իւղէն կակուղ է.
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 ибо мед источают уста чужой жены, и мягче елея речь ее;
5:3 μὴ μη not πρόσεχε προσεχω pay attention; beware φαύλῃ φαυλος foul γυναικί γυνη woman; wife μέλι μελι honey γὰρ γαρ for ἀποστάζει αποσταζω from; away χειλέων χειλος lip; shore γυναικὸς γυνη woman; wife πόρνης πορνη prostitute ἣ ος who; what πρὸς προς to; toward καιρὸν καιρος season; opportunity λιπαίνει λιπαινω your φάρυγγα φαρυγξ throat; gullet
5:3 כִּ֤י kˈî כִּי that נֹ֣פֶת nˈōfeṯ נֹפֶת honey תִּ֭טֹּפְנָה ˈtiṭṭōfᵊnā נטף drop שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip זָרָ֑ה zārˈā זָר strange וְ wᵊ וְ and חָלָ֖ק ḥālˌāq חָלָק smooth מִ mi מִן from שֶּׁ֣מֶן ššˈemen שֶׁמֶן oil חִכָּֽהּ׃ ḥikkˈāh חֵךְ palate
5:3. favus enim stillans labia meretricis et nitidius oleo guttur eiusFor the lips of a harlot are like a honeycomb dropping, and her throat is smoother than oil.
3. For the lips of a strange woman drop honey, and her mouth is smoother than oil:
5:3. For the lips of a loose woman are like a dripping honeycomb, and her voice is smoother than oil.
5:3. For the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil:
For the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil:

5:3 ибо мед источают уста чужой жены, и мягче елея речь ее;
5:3
μὴ μη not
πρόσεχε προσεχω pay attention; beware
φαύλῃ φαυλος foul
γυναικί γυνη woman; wife
μέλι μελι honey
γὰρ γαρ for
ἀποστάζει αποσταζω from; away
χειλέων χειλος lip; shore
γυναικὸς γυνη woman; wife
πόρνης πορνη prostitute
ος who; what
πρὸς προς to; toward
καιρὸν καιρος season; opportunity
λιπαίνει λιπαινω your
φάρυγγα φαρυγξ throat; gullet
5:3
כִּ֤י kˈî כִּי that
נֹ֣פֶת nˈōfeṯ נֹפֶת honey
תִּ֭טֹּפְנָה ˈtiṭṭōfᵊnā נטף drop
שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip
זָרָ֑ה zārˈā זָר strange
וְ wᵊ וְ and
חָלָ֖ק ḥālˌāq חָלָק smooth
מִ mi מִן from
שֶּׁ֣מֶן ššˈemen שֶׁמֶן oil
חִכָּֽהּ׃ ḥikkˈāh חֵךְ palate
5:3. favus enim stillans labia meretricis et nitidius oleo guttur eius
For the lips of a harlot are like a honeycomb dropping, and her throat is smoother than oil.
5:3. For the lips of a loose woman are like a dripping honeycomb, and her voice is smoother than oil.
5:3. For the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: The lips of a strange woman - One that is not thy own, whether Jewess or heathen.
Drop as a honey-comb - She uses the most deceitful, flattering, and alluring speeches: as the droppings of the honey out of the comb are the sweetest of all.
Albert Barnes: Notes on the Bible - 1834
5:3: Smoother than oil - The same comparison is used in marginal reference to describe the treachery of a false friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: the lips: Pro 2:16, Pro 6:24, Pro 7:21; Rev 17:2-6
mouth: Heb. palate
smoother: Psa 55:21
Geneva 1599
5:3 For the lips (a) of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than (b) oil:
(a) That is, a harlot who gives herself to someone other than her husband.
(b) By oil and honey he means flattering and crafty enticements.
John Gill
5:3 For the lips of a strange woman drop as an honeycomb,.... "Mulsa dicta", "honey words", as is Plautus's (e) expression. The Septuagint and Arabic versions premise something here which is not in the Hebrew text,
"do not give heed to a wicked woman;''
and the Vulgate Latin version,
"to the fallacy of a woman:''
but there is no need to connect the words by such a supplement; since, as they lie, they give a reason why it was necessary to attend to wisdom and understanding, in order to act discreetly and speak knowingly; since there is so much danger of being drawn aside by a wicked woman, a lewd and adulterous one; the kisses of whose lips, her confabulations and songs, are as pleasing to the carnal senses of men as honey is sweet to the taste; she promises them a great deal of pleasure in her embraces, and in the enjoyment of her: so the poet (f) describes an agreeable voice to be sweeter than the honeycomb;
and her mouth is smoother than oil; her fair speeches, enticing words, and flattering fawning language, and amorous expressions, easily find their way and slide into the hearts of men, to prevail upon them to listen to her, and yield to her temptations. Gersom interprets this strange woman of the imaginative faculty; and Jarchi of heresy: it is applicable enough to the whore of Rome; who, by the blandishments of pomp and grandeur, and the allurements of wealth and riches, draws many into her idolatrous practices; which are spiritual adultery, signified by her golden cup, Rev_ 17:4.
(e) Rudens, Act. 2. Sc. 3. v. 84. Poenulus, 1, 2. v. 112. (f) , Theocrit. Idyll. 21.
John Wesley
5:3 The lips - It concerns thee to get and to use discretion, that thou mayest be able to resist those temptations to which thou art exposed.
Robert Jamieson, A. R. Fausset and David Brown
5:3 (Compare Prov 2:16). Her enticing promises are deceitful.
5:45:4: բայց յետոյ դառնագո՛յն եւս գտանի քան զլեղի. եւ սրեալ առաւե՛լ քան զսո՛ւր երկսայրի[7860]։ [7860] Ոմանք. Դառնագոյն եւս գտցես։
4 բայց յետոյ զգում ես, որ աւելի դառն է, քան լեղին, եւ աւելի սուր, քան երկսայրի սուրը:
4 Բայց անոր վախճանը՝ օշինդրի պէս դառն Ու երկսայրի թուրի պէս հատու է։
բայց յետոյ դառնագոյն եւս գտանի քան զլեղի, եւ սրեալ առաւել քան զսուր երկսայրի:

5:4: բայց յետոյ դառնագո՛յն եւս գտանի քան զլեղի. եւ սրեալ առաւե՛լ քան զսո՛ւր երկսայրի[7860]։
[7860] Ոմանք. Դառնագոյն եւս գտցես։
4 բայց յետոյ զգում ես, որ աւելի դառն է, քան լեղին, եւ աւելի սուր, քան երկսայրի սուրը:
4 Բայց անոր վախճանը՝ օշինդրի պէս դառն Ու երկսայրի թուրի պէս հատու է։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 но последствия от нее горьки, как полынь, остры, как меч обоюдоострый;
5:4 ὕστερον υστερον later μέντοι μεντοι actually πικρότερον πικρος bitter χολῆς χολη gall εὑρήσεις ευρισκω find καὶ και and; even ἠκονημένον ακοναω rather; more μαχαίρας μαχαιρα short sword διστόμου διστομος two-edged
5:4 וְֽ֭ ˈwˈ וְ and אַחֲרִיתָהּ ʔaḥᵃrîṯˌāh אַחֲרִית end מָרָ֣ה mārˈā מַר bitter כַֽ ḵˈa כְּ as † הַ the לַּעֲנָ֑ה llaʕᵃnˈā לַעֲנָה wormwood חַ֝דָּ֗ה ˈḥaddˈā חַד sharp כְּ kᵊ כְּ as חֶ֣רֶב ḥˈerev חֶרֶב dagger פִּיֹּֽות׃ piyyˈôṯ פֶּה mouth
5:4. novissima autem illius amara quasi absinthium et acuta quasi gladius bicepsBut her end is bitter as wormwood, and sharp as a two-edged sword.
4. But her latter end is bitter as wormwood, sharp as a two-edged sword.
5:4. But in the end, she is as bitter as wormwood, and as sharp as a two-edged sword.
5:4. But her end is bitter as wormwood, sharp as a twoedged sword.
But her end is bitter as wormwood, sharp as a twoedged sword:

5:4 но последствия от нее горьки, как полынь, остры, как меч обоюдоострый;
5:4
ὕστερον υστερον later
μέντοι μεντοι actually
πικρότερον πικρος bitter
χολῆς χολη gall
εὑρήσεις ευρισκω find
καὶ και and; even
ἠκονημένον ακοναω rather; more
μαχαίρας μαχαιρα short sword
διστόμου διστομος two-edged
5:4
וְֽ֭ ˈwˈ וְ and
אַחֲרִיתָהּ ʔaḥᵃrîṯˌāh אַחֲרִית end
מָרָ֣ה mārˈā מַר bitter
כַֽ ḵˈa כְּ as
הַ the
לַּעֲנָ֑ה llaʕᵃnˈā לַעֲנָה wormwood
חַ֝דָּ֗ה ˈḥaddˈā חַד sharp
כְּ kᵊ כְּ as
חֶ֣רֶב ḥˈerev חֶרֶב dagger
פִּיֹּֽות׃ piyyˈôṯ פֶּה mouth
5:4. novissima autem illius amara quasi absinthium et acuta quasi gladius biceps
But her end is bitter as wormwood, and sharp as a two-edged sword.
5:4. But in the end, she is as bitter as wormwood, and as sharp as a two-edged sword.
5:4. But her end is bitter as wormwood, sharp as a twoedged sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:4: Bitter as wormwood - כלענה Kelanah, like the detestable herb wormwood, or something analogous to it: something as excessive in its bitterness, as honey is in its sweetness.
Albert Barnes: Notes on the Bible - 1834
5:4: Wormwood - In Eastern medicine this herb, the absinthium of Greek and Latin botanists, was looked upon as poisonous rather than medicinal. Compare Rev 8:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: her: Pro 6:24-35, Pro 7:22, Pro 7:23, Pro 9:18, Pro 23:27, Pro 23:28; Ecc 7:26; Heb 12:15, Heb 12:16
sharp: Jdg 16:4-6, Jdg 16:15-21; Psa 55:21; Heb 4:12
John Gill
5:4 But her end is bitter as wormwood,.... Which is opposed to the honeycomb her lips are said to drop; so that, as Juvenal says (g), "plus aloes quam mellis habet": the end which she brings persons to, or the issue of complying with her, is bitterness; such as loss of credit, substance, and health, remorse of conscience, and fear of death, corporeal and eternal; see Eccles 7:26;
sharp as a twoedged sword; which cuts every way; as committing sin with an harlot hurts both soul and body; and the reflection upon it is very cutting and distressing, and destroys all comfort and happiness. This is the reverse of her soothing and softening speech, which is as oil. Such also will be the sad case of the worshippers of the beast, or whore of Rome; who will gnaw their tongues for pain, and be killed with the twoedged sword that proceedeth out of the mouth of Christ, Rev_ 16:10.
(g) Satyr. 6. v. 180. "Lingua dicta dulcia dabis, corde amara facilis", Plauti Truculentus, Act. 1. Sc. 1. v. 77. Cistellaria, Act. 1. Sc. 1. v. 70, 71, 72.
John Wesley
5:4 But - The effect of that to which she entices men, is destruction.
Robert Jamieson, A. R. Fausset and David Brown
5:4 her end--literally, "her future," in sense of reward, what follows (compare Ps 37:37; Ps 73:17). Its nature is evinced by the use of figures, opposite those of Prov 5:3. The physical and moral suffering of the deluded profligate are notoriously terrible.
5:55:5: Զի ոտք անզգամի իջուցանեն զմերձաւորս նորա մահո՛ւ հանդերձ ՚ի դժոխս[7861]. [7861] Ոմանք. Վասն զի ոտք անզգամութեան իջուցանեն։
5 Անզգամի ոտքերը դէպի մահ են տանում նրա մերձաւորներին եւ դէպի դժոխք են իջեցնում նրանց. հաստատուն չեն նրա ոտնահետքերը,
5 Անոր ոտքերը մահուան կը տանին Ու անոր քայլերը դժոխք կը հասնին։
[61]Վասն զի ոտք անզգամի իջուցանեն զմերձաւորս նորա մահու հանդերձ ի դժոխս, եւ հետք նորա չեն հաստատուն:

5:5: Զի ոտք անզգամի իջուցանեն զմերձաւորս նորա մահո՛ւ հանդերձ ՚ի դժոխս[7861].
[7861] Ոմանք. Վասն զի ոտք անզգամութեան իջուցանեն։
5 Անզգամի ոտքերը դէպի մահ են տանում նրա մերձաւորներին եւ դէպի դժոխք են իջեցնում նրանց. հաստատուն չեն նրա ոտնահետքերը,
5 Անոր ոտքերը մահուան կը տանին Ու անոր քայլերը դժոխք կը հասնին։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 ноги ее нисходят к смерти, стопы ее достигают преисподней.
5:5 τῆς ο the γὰρ γαρ for ἀφροσύνης αφροσυνη nonsense οἱ ο the πόδες πους foot; pace κατάγουσιν καταγω lead down; draw up τοὺς ο the χρωμένους χραομαι resort to; treat αὐτῇ αυτος he; him μετὰ μετα with; amid θανάτου θανατος death εἰς εις into; for τὸν ο the ᾅδην αδης Hades τὰ ο the δὲ δε though; while ἴχνη ισνος he; him οὐκ ου not ἐρείδεται ερειδω stick fast; support
5:5 רַ֭גְלֶיהָ ˈraḡleʸhā רֶגֶל foot יֹרְדֹ֣ות yōrᵊḏˈôṯ ירד descend מָ֑וֶת mˈāweṯ מָוֶת death שְׁ֝אֹ֗ול ˈšʔˈôl שְׁאֹול nether world צְעָדֶ֥יהָ ṣᵊʕāḏˌeʸhā צַעַד marching יִתְמֹֽכוּ׃ yiṯmˈōḵû תמך grasp
5:5. pedes eius descendunt in mortem et ad inferos gressus illius penetrantHer feet go down into death, and her steps go in as far as hell.
5. Her feet go down to death; her steps take hold on Sheol;
5:5. Her feet descend into death, and her steps reach even to Hell.
5:5. Her feet go down to death; her steps take hold on hell.
Her feet go down to death; her steps take hold on hell:

5:5 ноги ее нисходят к смерти, стопы ее достигают преисподней.
5:5
τῆς ο the
γὰρ γαρ for
ἀφροσύνης αφροσυνη nonsense
οἱ ο the
πόδες πους foot; pace
κατάγουσιν καταγω lead down; draw up
τοὺς ο the
χρωμένους χραομαι resort to; treat
αὐτῇ αυτος he; him
μετὰ μετα with; amid
θανάτου θανατος death
εἰς εις into; for
τὸν ο the
ᾅδην αδης Hades
τὰ ο the
δὲ δε though; while
ἴχνη ισνος he; him
οὐκ ου not
ἐρείδεται ερειδω stick fast; support
5:5
רַ֭גְלֶיהָ ˈraḡleʸhā רֶגֶל foot
יֹרְדֹ֣ות yōrᵊḏˈôṯ ירד descend
מָ֑וֶת mˈāweṯ מָוֶת death
שְׁ֝אֹ֗ול ˈšʔˈôl שְׁאֹול nether world
צְעָדֶ֥יהָ ṣᵊʕāḏˌeʸhā צַעַד marching
יִתְמֹֽכוּ׃ yiṯmˈōḵû תמך grasp
5:5. pedes eius descendunt in mortem et ad inferos gressus illius penetrant
Her feet go down into death, and her steps go in as far as hell.
5:5. Her feet descend into death, and her steps reach even to Hell.
5:5. Her feet go down to death; her steps take hold on hell.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: Her feet go down to death - She first, like a serpent, infuses her poison, by which the whole constitution of her paramour is infected, which soon or late brings on death.
Her steps take hold on hell - First, the death of the body; and then the damnation of the soul. These are the tendencies of connections with such women.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: Pro 2:18, Pro 2:19, Pro 7:27
Geneva 1599
5:5 Her (c) feet go down to death; her steps take hold on hell.
(c) All her doings lead to destruction.
John Gill
5:5 Her feet go down to death,.... The ways in which she walks, and in which she leads others, issue oftentimes in corporeal death; and always in eternal death, if grace prevent not; and unless men are brought to a sense of sin, to repent of it and leave it. The Septuagint and Arabic versions render it, "the feet of imprudence" or "folly", in opposition to wisdom; that is, the feet of the foolish woman, such an one the harlot is; and such is the whore of Rome, notwithstanding all her boasted knowledge and wisdom. And into perdition, or the lake which burns with fire and brimstone, which is the second death, she goes herself, and hither she brings all that follow her idolatrous practices, Rev_ 17:8;
her steps take hold on hell; make sure of it; hell is the certain portion of the harlot, and of all those that follow her lewd courses, unless reclaimed by the grace of God; and this will be the case of the worshippers of antichrist, or who give into the idolatries of the church of Rome, or commit fornication with her, Rev_ 14:9. Or, "her steps support hell" (h); keep it up, and fill it with inhabitants; millions are carried into it by her means: or, reach unto hell; she stops not till she comes there, and her followers with her. The word may be rendered "the grave", and may respect such whores who haunted burying places, and prostituted themselves among the graves; and were called from hence "bustuariae moechae" (i).
(h) "sustentabunt", Montanus; "sustinant", Vatablus; "sustentent", Mercerus, Gejerus. (i) Vid. Turnebi Adversar. l. 13. c. 19. & Sept. vers. in Jer. ii. 23.
John Wesley
5:5 Feet - Her manner of life.
Robert Jamieson, A. R. Fausset and David Brown
5:5 feet . . . , steps--that is, course of life ends in death.
5:65:6: եւ հետք նորա չե՛ն հաստատուն։ Զի ՚ի ճանապարհս կենաց ո՛չ գնան. զե՛ղխ են ճանապարհք նորա՝ եւ ո՛չ յայտնիք[7862]։ [7862] Ոմանք. Ոչ են հաստատուն։
6 որովհետեւ նրա ոտքերը չեն գնում կեանքի ճանապարհներով, սայթաքուն եւ անյայտ են նրա ճանապարհները:
6 Ան կեանքի ճամբէն ուղիղ չերթար, Իր քայլերը փոփոխական են ու չի գիտեր թէ ո՞ւր կ’երթայ, Որ չըլլայ թէ կեանքի ճամբուն վրայ մտածես։
Զի ի ճանապարհս կենաց ոչ գնան, զեղխ են ճանապարհք նորա` եւ ոչ յայտնիք:

5:6: եւ հետք նորա չե՛ն հաստատուն։ Զի ՚ի ճանապարհս կենաց ո՛չ գնան. զե՛ղխ են ճանապարհք նորա՝ եւ ո՛չ յայտնիք[7862]։
[7862] Ոմանք. Ոչ են հաստատուն։
6 որովհետեւ նրա ոտքերը չեն գնում կեանքի ճանապարհներով, սայթաքուն եւ անյայտ են նրա ճանապարհները:
6 Ան կեանքի ճամբէն ուղիղ չերթար, Իր քայլերը փոփոխական են ու չի գիտեր թէ ո՞ւր կ’երթայ, Որ չըլլայ թէ կեանքի ճամբուն վրայ մտածես։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 Если бы ты захотел постигнуть стезю жизни ее, то пути ее непостоянны, и ты не узнаешь их.
5:6 ὁδοὺς οδος way; journey γὰρ γαρ for ζωῆς ζωη life; vitality οὐκ ου not ἐπέρχεται επερχομαι come on / against σφαλεραὶ σφαλερος though; while αἱ ο the τροχιαὶ τροχιος he; him καὶ και and; even οὐκ ου not εὔγνωστοι ευγνωστος well-known; familiar
5:6 אֹ֣רַח ʔˈōraḥ אֹרַח path חַ֭יִּים ˈḥayyîm חַיִּים life פֶּן־ pen- פֶּן lest תְּפַלֵּ֑ס tᵊfallˈēs פלס watch נָע֥וּ nāʕˌû נוע quiver מַ֝עְגְּלֹתֶ֗יהָ ˈmaʕgᵊlōṯˈeʸhā מַעְגָּל course לֹ֣א lˈō לֹא not תֵדָֽע׃ פ ṯēḏˈāʕ . f ידע know
5:6. per semitam vitae non ambulat vagi sunt gressus eius et investigabilesThey walk not by the path of life, her steps are wandering, and unaccountable.
6. So that she findeth not the level path of life: her ways are unstable she knoweth not.
5:6. They do not walk along the path of life; her steps are wandering and untraceable.
5:6. Lest thou shouldest ponder the path of life, her ways are moveable, [that] thou canst not know [them].
Lest thou shouldest ponder the path of life, her ways are moveable, [that] thou canst not know:

5:6 Если бы ты захотел постигнуть стезю жизни ее, то пути ее непостоянны, и ты не узнаешь их.
5:6
ὁδοὺς οδος way; journey
γὰρ γαρ for
ζωῆς ζωη life; vitality
οὐκ ου not
ἐπέρχεται επερχομαι come on / against
σφαλεραὶ σφαλερος though; while
αἱ ο the
τροχιαὶ τροχιος he; him
καὶ και and; even
οὐκ ου not
εὔγνωστοι ευγνωστος well-known; familiar
5:6
אֹ֣רַח ʔˈōraḥ אֹרַח path
חַ֭יִּים ˈḥayyîm חַיִּים life
פֶּן־ pen- פֶּן lest
תְּפַלֵּ֑ס tᵊfallˈēs פלס watch
נָע֥וּ nāʕˌû נוע quiver
מַ֝עְגְּלֹתֶ֗יהָ ˈmaʕgᵊlōṯˈeʸhā מַעְגָּל course
לֹ֣א lˈō לֹא not
תֵדָֽע׃ פ ṯēḏˈāʕ . f ידע know
5:6. per semitam vitae non ambulat vagi sunt gressus eius et investigabiles
They walk not by the path of life, her steps are wandering, and unaccountable.
5:6. They do not walk along the path of life; her steps are wandering and untraceable.
5:6. Lest thou shouldest ponder the path of life, her ways are moveable, [that] thou canst not know [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: Lest thou shouldest ponder - To prevent thee from reflecting on thy present conduct, and its consequences, her ways are moveable - she continually varies her allurements.
Thou canst not know them - It is impossible to conceive all her tricks and wiles: to learn these in all their varieties, is a part of the science first taught in that infernal trade.
Albert Barnes: Notes on the Bible - 1834
5:6: Or (with the Septuagint and Vulgate), Lest she should ponder (or "She ponders not") the way of life, her paths move to and fro (unsteady as an earthquake); she knows not. The words describe with a terrible vividness the state of heart and soul which prostitution brings upon its victims; the reckless blindness that will not think, tottering on the abyss, yet loud in its defiant mirth, ignoring the dreadful future.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: ponder: Pro 4:26; Psa 119:59
the path: Pro 11:19; Psa 16:11
her: Pro 6:12, Pro 6:13, Pro 7:10-21; Th2 2:9, Th2 2:10
Geneva 1599
5:6 Lest thou shouldest ponder the path of life, her ways are (d) moveable, [that] thou canst not know [them].
(d) She has always new means to allure to wickedness.
John Gill
5:6 Lest thou shouldest ponder the path of life,.... Consider and meditate which is the way to get out of her hands and ways, and escape death, and obtain eternal life; lest those she has drawn into her wicked course of life should be religiously inclined, and think of quitting such a course, and inquire after the way of life and salvation; and be weighing in their minds which is most eligible, to continue with her whose feet lead to death, or to take the path of life: to prevent all this, if possible,
her ways are movable: she appears in different shapes; changes her dress and habitation; makes use of a thousand arts to ensnare men, to entangle their affections, and retain them in her nets; she first puts them upon one thing, and then on another; she leads them into various mazes and labyrinths of sin, till they have lost all sense of religion, and sight of the path of life;
that thou canst not know them; her ways, arts, and devices. Or, "thou canst not know" (k); that is, the way of life, or how to get out of her ways into that. Or, "thou knowest not"; where she goes, whither she leads thee, and what will be the end and issue of such a course of life. The Targum understands it, and so some other interpreters, of the harlot herself, paraphrasing the whole thus;
"in the way of life she walks not; her ways are unstable, and she knows not''
the way of life, nor where her ways will end; or, "cares not" (l) what becomes of her. And so, in like manner, the former part of the verse is understood and interpreted, "lest she ponder the path of life" (m); or as others, "she does not ponder the path of life" (n); The ways of the antichristian harlot are with all deceivableness of unrighteousness; and her chief care is to keep persons in ignorance, and from pondering the path of life or true religion, and to retain them in her idolatry, Th2 2:9.
(k) "non scires", Cocceius; "non cognosces", Baynus. (l) "Haud curat", Schultens. (m) "iter vitae ne forte libraverit", Schultens. (n) "Viam vitae non appendit, vel ponderat", Gejerus; so Luther; "iter vitae non expandit", Noldius, p. 249. No. 2008.
John Wesley
5:6 Lest - To prevent thy serious consideration. Moveable - She transforms herself into several shapes, and has a thousand arts to ensnare. Know - Thou canst not discover all her practice.
Robert Jamieson, A. R. Fausset and David Brown
5:6 her ways . . . know--Some prefer, "that she may not ponder the path of life," &c.; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness."
5:75:7: Արդ որդեակ՝ լո՛ւր ինձ. եւ մի՛ ապախտ առներ զբանս իմ[7863]։ [7863] Ոմանք. Եւ մի՛ ապախտ առնիցես։
7 Արդ, որդեա՛կ, լսի՛ր ինձ եւ մի՛ արհամարհիր իմ խօսքերը.
7 Եւ հիմա, ո՛վ որդիներ, ինծի մտի՛կ ըրէք Ու իմ բերնիս խօսքերէն մի՛ խոտորիք։
Արդ, որդեակ, լուր ինձ, եւ մի՛ ապախտ առներ զբանս իմ:

5:7: Արդ որդեակ՝ լո՛ւր ինձ. եւ մի՛ ապախտ առներ զբանս իմ[7863]։
[7863] Ոմանք. Եւ մի՛ ապախտ առնիցես։
7 Արդ, որդեա՛կ, լսի՛ր ինձ եւ մի՛ արհամարհիր իմ խօսքերը.
7 Եւ հիմա, ո՛վ որդիներ, ինծի մտի՛կ ըրէք Ու իմ բերնիս խօսքերէն մի՛ խոտորիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Итак, дети, слушайте меня и не отступайте от слов уст моих.
5:7 νῦν νυν now; present οὖν ουν then υἱέ υιος son ἄκουέ ακουω hear μου μου of me; mine καὶ και and; even μὴ μη not ἀκύρους ακυρος do; make ἐμοὺς εμος mine; my own λόγους λογος word; log
5:7 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now בָ֭נִים ˈvānîm בֵּן son שִׁמְעוּ־ šimʕû- שׁמע hear לִ֑י lˈî לְ to וְ wᵊ וְ and אַל־ ʔal- אַל not תָּ֝ס֗וּרוּ ˈtāsˈûrû סור turn aside מֵ mē מִן from אִמְרֵי־ ʔimrê- אֵמֶר word פִֽי׃ fˈî פֶּה mouth
5:7. nunc ergo fili audi me et ne recedas a verbis oris meiNow, therefore, my son, hear me, and depart not from the words of my mouth.
7. Now therefore, sons, hearken unto me, and depart not from the words of my mouth.
5:7. Therefore, my son, listen to me now, and do not withdraw from the words of my mouth.
5:7. Hear me now therefore, O ye children, and depart not from the words of my mouth.
Hear me now therefore, O ye children, and depart not from the words of my mouth:

5:7 Итак, дети, слушайте меня и не отступайте от слов уст моих.
5:7
νῦν νυν now; present
οὖν ουν then
υἱέ υιος son
ἄκουέ ακουω hear
μου μου of me; mine
καὶ και and; even
μὴ μη not
ἀκύρους ακυρος do; make
ἐμοὺς εμος mine; my own
λόγους λογος word; log
5:7
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
בָ֭נִים ˈvānîm בֵּן son
שִׁמְעוּ־ šimʕû- שׁמע hear
לִ֑י lˈî לְ to
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּ֝ס֗וּרוּ ˈtāsˈûrû סור turn aside
מֵ מִן from
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽי׃ fˈî פֶּה mouth
5:7. nunc ergo fili audi me et ne recedas a verbis oris mei
Now, therefore, my son, hear me, and depart not from the words of my mouth.
5:7. Therefore, my son, listen to me now, and do not withdraw from the words of my mouth.
5:7. Hear me now therefore, O ye children, and depart not from the words of my mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-14: Имея в виду свойственные юноше - способность увлечения и легкую возбудимость его чувственности со стороны всяких чувственных соблазнов, Премудрый советует своему слушателю ученику всячески избегать сколько-нибудь близкой встречи с распутной женой (ст. 6), так как всякий вид прелюбодеяния неизбежно ведет для виновника его - Премудрый говорит только о мужчине, виновнике прелюбодеяния, а не о женщине поскольку вообще обращает свои наставления главным образом даже почти исключительно только к мужской половине Израильского общества, - двоякого рода тяжелым последствиям: 1) к материальным потерям - частью из-за особенной требовательности самой жены распутной, частью вследствие вынужденной рабской службы в доме мужа обольстившей данного юношу женщины: удовлетворить гневу и жажде мщения оскорбленного мужа (ср. Притч. VI:34) юноша мог рабской службой в его доме (ст. 9-10) , так что юноше пришлось бы работать на чужой дом (ст. 10); 2) к форменному общественному суду (ст. 14), результатом которого могла быть даже смертная казнь для виновников (ст. 14, сн. Лев. XX:10; Втор. XX:11, 22: гл.; Иез. XVI:40). Тогда на долю несчастного юноши остается лишь позднее и бесплодное, и потому особенно мучительное раскаяние. Для человека, предававшегося разгулу и разврату, "наступит время, когда уже нельзя будет продолжать разгульную жизнь, когда истощенное распутством тело износится от времени и от болезней, сопровождающих разврат и жар плотской похоти потухнет" (еп. Виссарион, с. 62). Тогда начнется пора самообличения грешника (ст. 11-12).
Adam Clarke: Commentary on the Bible - 1831
5:7: Hear me - O ye children - בנים banim, sons, young men in general: for these are the most likely to be deceived and led astray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Hear: Pro 4:1, Pro 8:32-36, Pro 22:17-21; Heb 12:25
and depart: Pro 3:21, Pro 4:21
Carl Friedrich Keil and Franz Delitzsch
5:7
The eighth discourse springs out of the conclusion of the seventh, and connects itself by its reflective מעליה so closely with it that it appears as its continuation; but the new beginning and its contents included in it, referring only to social life, secures its relative independence. The poet derives the warning against intercourse with the adulteress from the preceding discourse, and grounds it on the destructive consequences.
7 And now, ye sons, hearken unto me,
And depart not from the words of my mouth.
8 Hold thy path far from her neighbourhood,
And come not to the door of her house!
9 That thou mayest not give the freshness of thy youth to another,
Nor thy years to the cruel one;
10 That strangers may not sate themselves with thy possessions,
And the fruit of thy toils come into the house of a stranger,
11 And thou groanest at the end,
When thy flesh and thy body are consumed.
Neither here nor in the further stages of this discourse is there any reference to the criminal punishment inflicted on the adulterer, which, according to Lev 20:10, consisted in death, according to Ezek 16:40, cf. John. Prov 8:5, in stoning, and according to a later traditional law, in strangulation (חנק). Ewald finds in Prov 5:14 a play on this punishment of adultery prescribed by law, and reads from Prov 5:9. that the adulterer who is caught by the injured husband was reduced to the state of a slave, and was usually deprived of his manhood. But that any one should find pleasure in making the destroyer of his wife his slave is a far-fetched idea, and neither the law nor the history of Israel contains any evidence for this punishment by slavery or the mutilation of the adulterer, for which Ewald refers to Grimm's Deutsche Rechtsaltertmer. The figure which is here sketched by the poet is very different. He who goes into the net of the wanton woman loses his health and his goods. She stands not alone, but has her party with her, who wholly plunder the simpleton who goes into her trap. Nowhere is there any reference to the husband of the adulteress. The poet does not at all think on a married woman. And the word chosen directs our attention rather to a foreigner than to an Israelitish woman, although the author may look upon harlotry as such as heathenish rather than Israelitish, and designate it accordingly. The party of those who make prostitutes of themselves consists of their relations and their older favourites, the companions of their gain, who being in league with her exhaust the life-strength and the resources of the befooled youth (Fl.). This discourse begins with ועתּה, for it is connected by this concluding application (cf. Prov 7:24) with the preceding.
Prov 5:8-9
In Prov 5:8, one must think on such as make a gain of their impurity. מעל, Schultens remarks, with reference to Ezek 23:18, crebrum in rescisso omni commercio: מן denotes the departure, and על the nearness, from which one must remove himself to a distance. Regarding הוד gn (Prov 5:9), which primarily, like our Pracht (bracht from brechen = to break) pomp, magnificence, appears to mean fulness of sound, and then fulness of splendour, see under Job 39:20; here there is a reference to the freshness or the bloom of youth, as well as the years, against the sacrifice of which the warning is addressed - in a pregnant sense they are the fairest years, the years of youthful fulness of strength. Along with אחרים the singulare-tantum אכזרי (vid., Jer 50:42) has a collective sense; regarding the root-meaning, vid., under Is 13:9. It is the adj. relat. of אכזר after the form אכזב, which is formed not from אך זר, but from an unknown verb כּזר. The ancients referred it to death and the devil; but the אכזרי belongs to the covetous society, which impels ever anew to sin, which is their profit, him who has once fallen into it, and thus brings bodily ruin upon him; they are the people who stand far aloof from this their sacrifice, and among them are barbarous, rude, inexorably cruel monsters (Unmenschen) (Graecus Venetus, τῷ ἀπανθρώπῳ), who rest not till their victim is laid prostrate on the ground and ruined both bodily and financially.
Prov 5:10
This other side of the ruin Prov 5:10 presents as an image of terror. For הוד refers to the person in his stately appearance, but כּח to his possessions in money and goods; for this word, as well as in the strikingly similar passage Hos 7:9, is used as the synonym of חיל (Gen 34:29, etc.), in the sense of ability, estate. This meaning is probably mediated by means of a metonymy, as Gen 4:12; Job 31:39, where the idea of the capability of producing is passed over into that of the produce conformable to it; so here the idea of work-power passes over into that of the gain resulting therefrom. ועצביך (and thy toils) is not, like כּחך, the accusative governed by ישׂבּעוּ; the carrying over of this verb disturbs the parallelism, and the statement in the passage besides does not accord therewith, which, interpreted as a virtual predicate, presents 10b as an independent prohibitive clause: neve sint labores tui in domo peregrini, not peregrina; at least נכרי according to the usage of the language is always personal, so that בּית נכרי (cf. Lam 5:2), like מלבושׁ נכרי, Zeph 1:8, is to be explained after עיר נכרי, Judg 19:12. עצב (from עצב, Arab. 'aṣab, to bind fast, to tie together, then to make effort, ποιεῖν, laborare) is difficult work (Prov 10:22), and that which is obtained by it; Fleischer compares the Ital. i miei sudori, and the French mes sueurs.
Prov 5:11
The fut. ישׂבּעוּ and the יהיוּ needed to complete 10b are continued in Prov 5:11 in the consec. perf. נהם, elsewhere of the hollow roaring of the sea, Is 5:30, the growling of the lion, Prov 28:15, here, as also Ezek 24:23, of the hollow groaning of men; a word which echoes the natural sound, like הוּם, המה. The lxx, with the versions derived from it, has καὶ μεταμεληθήσῃ, i.e., ונחמתּ (the Niph. נחם, to experience the sorrow of repentance, also an echo-word which imitates the sound of deep breathing) - a happy quid pro quo, as if one interchanged the Arab. naham, fremere, anhelare, and nadam, poenitere. That wherein the end consists to which the deluded youth is brought, and the sorrowful sound of despair extorted from him, is stated in 11b: his flesh is consumed away, for sensuality and vexation have worked together to undermine his health. The author here connects together two synonyms to strengthen the conception, as if one said: All thy tears and thy weeping help thee nothing (Fl.); he loves this heaping together of synonyms, as we have shown at p. 33. When the blood-relation of any one is called שׁאר בּשׂרו, Lev 18:6; Lev 25:49, these two synonyms show themselves in subordination, as here in close relation. שׁאר appears to be closely connected with שׁרירים, muscles and sinews, and with שׁר, the umbilical cord, and thus to denote the flesh with respect to its muscular nature adhering to the bones (Mic 3:2), as בּשׂר denotes it with respect to its tangible outside clothed with skin (vid., under Isaiah, p. 418).
John Gill
5:7 Hear me now therefore, O ye children,.... Since such is the character, this the wretched end, and these the ways of the adulterous woman; those that are young in years, and liable to be ensnared by her, should hear what Solomon, or Christ, here says, for their caution and instruction; and especially such who are, or profess themselves to be, the children of God and of Christ; and therefore, as dear children, should be followers of them, and not of an harlot;
and depart not from the words of my mouth; the warnings, directions, and exhortations given to avoid the whorish woman; the doctrines of Christ, the truths of the Gospel: these should not be forsaken, but abode by; and also his precepts and ordinances, which should be closely attended unto.
5:85:8: Հեռի՛ արա ՚ի նմանէ զճանապարհս քո. եւ մի՛ մերձենար ՚ի դրունս տանց նորա։
8 քո ճանապարհները հեռացրո՛ւ նրանից եւ մի՛ մօտեցիր նրա տան դռներին,
8 Այս կնոջմէն ճամբադ հեռացուր Ու անոր տանը դրանը մի՛ մօտենար.
Հեռի արա ի նմանէ զճանապարհս քո, եւ մի՛ մերձենար ի դրունս տան նորա:

5:8: Հեռի՛ արա ՚ի նմանէ զճանապարհս քո. եւ մի՛ մերձենար ՚ի դրունս տանց նորա։
8 քո ճանապարհները հեռացրո՛ւ նրանից եւ մի՛ մօտեցիր նրա տան դռներին,
8 Այս կնոջմէն ճամբադ հեռացուր Ու անոր տանը դրանը մի՛ մօտենար.
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Держи дальше от нее путь твой и не подходи близко к дверям дома ее,
5:8 μακρὰν μακραν far away ποίησον ποιεω do; make ἀπ᾿ απο from; away αὐτῆς αυτος he; him σὴν σος your ὁδόν οδος way; journey μὴ μη not ἐγγίσῃς εγγιζω get close; near πρὸς προς to; toward θύραις θυρα door οἴκων οικος home; household αὐτῆς αυτος he; him
5:8 הַרְחֵ֣ק harḥˈēq רחק be far מֵ mē מִן from עָלֶ֣יהָ ʕālˈeʸhā עַל upon דַרְכֶּ֑ךָ ḏarkˈeḵā דֶּרֶךְ way וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝קְרַ֗ב ˈtiqrˈav קרב approach אֶל־ ʔel- אֶל to פֶּ֥תַח pˌeṯaḥ פֶּתַח opening בֵּיתָֽהּ׃ bêṯˈāh בַּיִת house
5:8. longe fac ab ea viam tuam et ne adpropinques foribus domus eiusRemove thy way far from her, and come not nigh the doors of her house.
8. Remove thy way far from her, and come not nigh the door of her house:
5:8. Make your way at a distance from her, and do not approach the doors of her house.
5:8. Remove thy way far from her, and come not nigh the door of her house:
Remove thy way far from her, and come not nigh the door of her house:

5:8 Держи дальше от нее путь твой и не подходи близко к дверям дома ее,
5:8
μακρὰν μακραν far away
ποίησον ποιεω do; make
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
σὴν σος your
ὁδόν οδος way; journey
μὴ μη not
ἐγγίσῃς εγγιζω get close; near
πρὸς προς to; toward
θύραις θυρα door
οἴκων οικος home; household
αὐτῆς αυτος he; him
5:8
הַרְחֵ֣ק harḥˈēq רחק be far
מֵ מִן from
עָלֶ֣יהָ ʕālˈeʸhā עַל upon
דַרְכֶּ֑ךָ ḏarkˈeḵā דֶּרֶךְ way
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּ֝קְרַ֗ב ˈtiqrˈav קרב approach
אֶל־ ʔel- אֶל to
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
בֵּיתָֽהּ׃ bêṯˈāh בַּיִת house
5:8. longe fac ab ea viam tuam et ne adpropinques foribus domus eius
Remove thy way far from her, and come not nigh the doors of her house.
5:8. Make your way at a distance from her, and do not approach the doors of her house.
5:8. Remove thy way far from her, and come not nigh the door of her house:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: Come not nigh the door of her house - Where there are generally such exhibitions as have a natural tendency to excite impure thoughts, and irregular passions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Pro 4:15, Pro 6:27, Pro 6:28; Mat 6:13; Eph 5:11
John Gill
5:8 Remove thy way far from her,.... The way of the mind, walk, and conversation; keep at the greatest distance from her; neither come where she is, nor look at her, nor converse with her; shun her, as one would the pest or a loathsome carcass; go a good way about rather than come near her, or be within sight of her, or so as to be in any danger of being ensnared by her;
and come not nigh the door of her house; not only not enter her chamber, but go not to her house; no, not over the threshold of the door, nor near the door; but avoid her house, as one would a house that has the plague in it. Men should not go in the way of temptation, trusting to their own strength; they may be entangled and overcome before they are aware; is good to keep out of the way of it. And as it becomes the children of Wisdom to wait at her gates, and at the posts of her door, to gain knowledge and understanding of divine things; so they should not go within the doors of false teachers, nor near them, nor admit them within theirs. It is a complaint against the church at Thyatira, that she suffered the woman Jezebel, the Romish harlot, to teach and seduce the servants of Christ, or connived at their attendance on her, Rev_ 2:20.
Robert Jamieson, A. R. Fausset and David Brown
5:8 Avoid the slightest temptation.
5:95:9: Զի մի՛ մատնեսցես օտարաց զկեանս քո, եւ զստացուածս քո անողորմից[7864]։ [7864] Ոմանք. Զի մի՛ տայցես օտարաց զկեանս։
9 որպէսզի քո կեանքն օտարներին չմատնես, եւ քո ունեցուածքը՝ անողորմ մարդկանց:
9 Չըլլայ որ քու փառքդ՝ ուրիշներու Եւ տարիներդ անողորմ մարդու տաս։
Զի մի՛ մատնեսցես օտարաց [62]զկեանս քո, եւ [63]զստացուածս քո անողորմից:

5:9: Զի մի՛ մատնեսցես օտարաց զկեանս քո, եւ զստացուածս քո անողորմից[7864]։
[7864] Ոմանք. Զի մի՛ տայցես օտարաց զկեանս։
9 որպէսզի քո կեանքն օտարներին չմատնես, եւ քո ունեցուածքը՝ անողորմ մարդկանց:
9 Չըլլայ որ քու փառքդ՝ ուրիշներու Եւ տարիներդ անողորմ մարդու տաս։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 чтобы здоровья твоего не отдать другим и лет твоих мучителю;
5:9 ἵνα ινα so; that μὴ μη not πρόῃ προειμι another; else ζωήν ζωη life; vitality σου σου of you; your καὶ και and; even σὸν σος your βίον βιος livelihood; lifestyle ἀνελεήμοσιν ανελεημων merciless
5:9 פֶּן־ pen- פֶּן lest תִּתֵּ֣ן tittˈēn נתן give לַ la לְ to אֲחֵרִ֣ים ʔᵃḥērˈîm אַחֵר other הֹודֶ֑ךָ hôḏˈeḵā הֹוד splendour וּ֝ ˈû וְ and שְׁנֹתֶ֗יךָ šᵊnōṯˈeʸḵā שָׁנָה year לְ lᵊ לְ to אַכְזָרִֽי׃ ʔaḵzārˈî אַכְזָרִי cruel
5:9. ne des alienis honorem tuum et annos tuos crudeliGive not thy honour to strangers, and thy years to the cruel.
9. Lest thou give thine honour unto others, and thy years unto the cruel:
5:9. Do not give your honor to foreigners, and your years to the cruel.
5:9. Lest thou give thine honour unto others, and thy years unto the cruel:
Lest thou give thine honour unto others, and thy years unto the cruel:

5:9 чтобы здоровья твоего не отдать другим и лет твоих мучителю;
5:9
ἵνα ινα so; that
μὴ μη not
πρόῃ προειμι another; else
ζωήν ζωη life; vitality
σου σου of you; your
καὶ και and; even
σὸν σος your
βίον βιος livelihood; lifestyle
ἀνελεήμοσιν ανελεημων merciless
5:9
פֶּן־ pen- פֶּן lest
תִּתֵּ֣ן tittˈēn נתן give
לַ la לְ to
אֲחֵרִ֣ים ʔᵃḥērˈîm אַחֵר other
הֹודֶ֑ךָ hôḏˈeḵā הֹוד splendour
וּ֝ ˈû וְ and
שְׁנֹתֶ֗יךָ šᵊnōṯˈeʸḵā שָׁנָה year
לְ lᵊ לְ to
אַכְזָרִֽי׃ ʔaḵzārˈî אַכְזָרִי cruel
5:9. ne des alienis honorem tuum et annos tuos crudeli
Give not thy honour to strangers, and thy years to the cruel.
5:9. Do not give your honor to foreigners, and your years to the cruel.
5:9. Lest thou give thine honour unto others, and thy years unto the cruel:
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Adam Clarke: Commentary on the Bible - 1831
5:9: Lest thou give thine honor - The character of a debauchee is universally detested: by this, even those of noble blood lose their honor and respect.
Thy years unto the cruel - Though all the blandishments of love dwell on the tongue, and the excess of fondness appear in the whole demeanor of the harlot and the prostitute; yet cruelty has its throne in their hearts; and they will rob and murder (when it appears to answer their ends) those who give their strength, their wealth, and their years to them. The unfaithful wife has often murdered her own husband for the sake of her paramour, and has given him over to justice in order to save herself. Murders have often taken place in brothels, as well as robberies; for the vice of prostitution is one of the parents of cruelty.
Albert Barnes: Notes on the Bible - 1834
5:9: Thine honor - i. e., "The grace and freshness of thy youth" (compare Hos 14:6; Dan 10:8). The thought of this is to guard the young man against the sins that stain and mar it. The slave of lust sacrifices "years" that might have been peaceful and happy to one who is merciless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: Pro 6:29-35; Gen 38:23-26; Jdg 16:19-21; Neh 13:26; Hos 4:13, Hos 4:14
Proverbs 5:10
Geneva 1599
5:9 Lest thou give thine (e) honour unto others, and thy years unto the cruel:
(e) That is, your strength and goods to her who will have no pity on you as is read of Samson and the prodigal son.
John Gill
5:9 Lest thou give thine honour unto others,.... To strumpets, their children, attendants, servants, and friends; that is, either wealth or riches, which make men honourable; or their three, credit, and reputation, which are lost by keeping company with such persons; or the outward comeliness of the body, and inward rigour of the mind, which are impaired by adulterous practices. The Targum renders it, "thy strength"; and so the Syriac version, "thy strength of body", which is enervated by such impurities; see Prov 31:3; compare with this the kings of the earth that commit fornication with the whore of Rome, giving their power and strength to the beast, Rev_ 17:2. Jarchi's note is,
"lest thine heart has respect to other gods, to give them the glory of thine honour and praise;''
and so understands it not of corporeal but of spiritual adultery or idolatry: the Septuagint and Arabic versions are, "thy life"; which agrees with what follows;
and thy years unto the cruel; youthful years, the flower of age, consumed by the cruel lust of uncleanness, which preys upon and wastes both body and substance, and cuts them off in the prime of days; and deprives of years which otherwise, according to the course of nature, and in all probability, might be arrived unto: so harlots, in Plautus (o), are said to sup the blood of men, and to deprive of goods, light, honour, and friends (p). And the harlot herself may be here meant; who, when she has got what she can, has no pity on the man she has ruined, and even will not stick to take away his life upon occasion; as well as is the cause and means of the damnation of his soul: or the jealous husband of the adulterous woman, who will not spare the adulterer when taken by him; or her brethren, her relations and friends; or her other gallants and co-rivals, who, when they have opportunity, will avenge themselves; or the civil magistrate, who executes judgment without mercy on such delinquents, this being a sin punished with death. Jarchi interprets the "cruel" of the prince of hell, the devil; and so the Midrash of the angel of death. The character well agrees with the antichristian beast, the whore of Rome; who, by her sorceries and fornications, has destroyed millions of souls.
(o) Bacchides, Act. 3. Sc. 1. v. 5. & Sc. 3. v. 67. (p) Truculentus, Act. 2. Sc. 7. v. 20.
John Wesley
5:9 Honour - Thy dignity and reputation, the strength of thy body and mind. Years - The flower of thine age. The cruel - To the harlot, who though she pretends love, yet in truth is one of the most cruel creatures in the world, wasting thy estate and body without pity, and damming thy soul for ever.
Robert Jamieson, A. R. Fausset and David Brown
5:9 thine honour--in whatever consisting, strength (Prov 3:13) or wealth.
thy years--by cutting them off in dissipation.
unto the cruel--for such the sensual are apt to become.
5:105:10: Զի մի՛ լցցին օտարք ՚ի զօրութենէ քումմէ. եւ մի՛ վաստակք քո ՚ի տունս այլո՛ց մտանիցեն[7865]։ [7865] Ոմանք. Եւ մի՛ մտցեն վաստակք քո ՚ի տունս այլոց. կամ՝ ՚ի տունս օտարաց մտանիցեն։
10 Մի՛ թող, որ օտարները լցուեն քո ուժով, եւ քո վաստակը մտնի ուրիշների տունը:
10 Չըլլայ որ օտարները քու զօրութենէդ կշտանան Ու քու վաստակդ օտարներուն տունը մտնէ
Զի մի՛ լցցին օտարք ի զօրութենէ քումմէ, եւ մի՛ վաստակք քո ի տունս այլոց մտանիցեն:

5:10: Զի մի՛ լցցին օտարք ՚ի զօրութենէ քումմէ. եւ մի՛ վաստակք քո ՚ի տունս այլո՛ց մտանիցեն[7865]։
[7865] Ոմանք. Եւ մի՛ մտցեն վաստակք քո ՚ի տունս այլոց. կամ՝ ՚ի տունս օտարաց մտանիցեն։
10 Մի՛ թող, որ օտարները լցուեն քո ուժով, եւ քո վաստակը մտնի ուրիշների տունը:
10 Չըլլայ որ օտարները քու զօրութենէդ կշտանան Ու քու վաստակդ օտարներուն տունը մտնէ
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 чтобы не насыщались силою твоею чужие, и труды твои не были для чужого дома.
5:10 ἵνα ινα so; that μὴ μη not πλησθῶσιν πληθω fill; fulfill ἀλλότριοι αλλοτριος another's; stranger σῆς σος your ἰσχύος ισχυς force οἱ ο the δὲ δε though; while σοὶ σοι you πόνοι πονος pain εἰς εις into; for οἴκους οικος home; household ἀλλοτρίων αλλοτριος another's; stranger εἰσέλθωσιν εισερχομαι enter; go in
5:10 פֶּֽן־ pˈen- פֶּן lest יִשְׂבְּע֣וּ yiśbᵊʕˈû שׂבע be sated זָרִ֣ים zārˈîm זָר strange כֹּחֶ֑ךָ kōḥˈeḵā כֹּחַ strength וַ֝ ˈwa וְ and עֲצָבֶ֗יךָ ʕᵃṣāvˈeʸḵā עֶצֶב pain בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house נָכְרִֽי׃ noḵrˈî נָכְרִי foreign
5:10. ne forte impleantur extranei viribus tuis et labores tui sint in domo alienaLest strangers be filled with thy strength, and thy labours be in another man's house,
10. Lest strangers be filled with thy strength; and thy labours in the house of an alien;
5:10. Otherwise, outsiders may be filled with your strength, and your labors may be in a foreign house,
5:10. Lest strangers be filled with thy wealth; and thy labours [be] in the house of a stranger;
Lest strangers be filled with thy wealth; and thy labours [be] in the house of a stranger:

5:10 чтобы не насыщались силою твоею чужие, и труды твои не были для чужого дома.
5:10
ἵνα ινα so; that
μὴ μη not
πλησθῶσιν πληθω fill; fulfill
ἀλλότριοι αλλοτριος another's; stranger
σῆς σος your
ἰσχύος ισχυς force
οἱ ο the
δὲ δε though; while
σοὶ σοι you
πόνοι πονος pain
εἰς εις into; for
οἴκους οικος home; household
ἀλλοτρίων αλλοτριος another's; stranger
εἰσέλθωσιν εισερχομαι enter; go in
5:10
פֶּֽן־ pˈen- פֶּן lest
יִשְׂבְּע֣וּ yiśbᵊʕˈû שׂבע be sated
זָרִ֣ים zārˈîm זָר strange
כֹּחֶ֑ךָ kōḥˈeḵā כֹּחַ strength
וַ֝ ˈwa וְ and
עֲצָבֶ֗יךָ ʕᵃṣāvˈeʸḵā עֶצֶב pain
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
נָכְרִֽי׃ noḵrˈî נָכְרִי foreign
5:10. ne forte impleantur extranei viribus tuis et labores tui sint in domo aliena
Lest strangers be filled with thy strength, and thy labours be in another man's house,
5:10. Otherwise, outsiders may be filled with your strength, and your labors may be in a foreign house,
5:10. Lest strangers be filled with thy wealth; and thy labours [be] in the house of a stranger;
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Albert Barnes: Notes on the Bible - 1834
5:10: Strangers - The whole gang of those into whose hands the slave of lust yields himself. The words are significant as showing that the older punishment of death Deu 22:21; Eze 16:38; Joh 8:5 was not always inflicted, and that the detected adulterer was exposed rather to indefinite extortion. Besides loss of purity and peace, the sin, in all its forms, brings poverty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: strangers: Pro 6:35; Hos 7:9; Luk 15:30
wealth: Heb. strength, Pro 31:3
Proverbs 5:11
Geneva 1599
5:10 Lest strangers be filled with thy wealth; and thy (f) labours [be] in the house of a stranger;
(f) The goods gotten by your travel.
John Gill
5:10 Lest strangers be filled with thy wealth,.... The adulteress, her husband, children, friends, bawds, and such like persons she is concerned with; these share the wealth of the adulterer, abound with it, and live profusely on it, until he is stripped quite bare and destitute: or, "with thy strength"; See Gill on Prov 5:9. Jarchi interprets it of the prophets of Baal, that exact money by their falsehoods; it may well enough be applied to the fornicating merchants of Rome, who wax rich through the abundance of her delicacies and adulteries, Rev_ 18:3; persons, strangers indeed to God and Christ, and all true religion;
and thy labours be in the house of a stranger; that is, wealth gotten by hard labour, with toil and sweat, grief and trouble, as the word used (q) signifies; and yet, after all, not enjoyed by himself and his lawful wife and children, but by the strange woman and her accomplices, and spent in maintaining whores, bawds, and bastards; hence the fable of the Harpies eating and spoiling the victuals of Phineus, who were no other than harlots that consumed his substance (r): and sometimes they are carried into a strange country, and possessed by foreigners. These are the wretched effects and miserable consequences of adultery, and therefore by all means to be shunned and avoided. Jarchi understands it of the house of idolatry, or an idol's temple; and everyone knows what vast riches are brought into the temples or churches of the Papists by idolatry.
(q) "dolores tui", Montanus, Cocceius, Michaelis. (r) Heraclitus de Incredibil. c. 3.
John Wesley
5:10 Strangers - Not only the strange women themselves, but others who are in league with them. Labors - Wealth gotten by thy labours.
Robert Jamieson, A. R. Fausset and David Brown
5:10 wealth--literally, "strength," or the result of it.
labours--the fruit of thy painful exertions (Ps 127:2). There may be a reference to slavery, a commuted punishment for death due the adulterer (Deut 22:22).
5:115:11: Եւ զղջասցի՛ս յետոյ յորժամ մաշիցին անդամք մարմնոյ քոյ[7866]. [7866] Ոմանք. Եւ զղջանայցես յետոյ։
11 Թող յետոյ այնպէս չլինի, որ երբ մարմնիդ անդամները մաշուեն, զղջաս եւ ասես, թէ՝ «Ինչո՞ւ ես ատեցի խրատը,
11 Եւ քու վերջին ատենդ հառաչես, Երբ քու մարմինդ ու անդամներդ մաշին
Եւ զղջասցիս յետոյ` յորժամ մաշիցին անդամք մարմնոյ քո:

5:11: Եւ զղջասցի՛ս յետոյ յորժամ մաշիցին անդամք մարմնոյ քոյ[7866].
[7866] Ոմանք. Եւ զղջանայցես յետոյ։
11 Թող յետոյ այնպէս չլինի, որ երբ մարմնիդ անդամները մաշուեն, զղջաս եւ ասես, թէ՝ «Ինչո՞ւ ես ատեցի խրատը,
11 Եւ քու վերջին ատենդ հառաչես, Երբ քու մարմինդ ու անդամներդ մաշին
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 И ты будешь стонать после, когда плоть твоя и тело твое будут истощены,
5:11 καὶ και and; even μεταμεληθήσῃ μεταμελομαι regret ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever κατατριβῶσιν κατατριβω flesh σώματός σωμα body σου σου of you; your
5:11 וְ wᵊ וְ and נָהַמְתָּ֥ nāhamtˌā נהם groan בְ vᵊ בְּ in אַחֲרִיתֶ֑ךָ ʔaḥᵃrîṯˈeḵā אַחֲרִית end בִּ bi בְּ in כְלֹ֥ות ḵᵊlˌôṯ כלה be complete בְּ֝שָׂרְךָ֗ ˈbᵊśārᵊḵˈā בָּשָׂר flesh וּ û וְ and שְׁאֵרֶֽךָ׃ šᵊʔērˈeḵā שְׁאֵר body
5:11. et gemas in novissimis quando consumpseris carnes et corpus tuum et dicasAnd thou mourn at the last, when thou shalt have spent thy flesh and thy body, and say;
11. And thou mourn at thy latter end, when thy flesh and thy body are consumed,
5:11. and you may mourn in the end, when you will have consumed your flesh and your body. And so you may say:
5:11. And thou mourn at the last, when thy flesh and thy body are consumed,
And thou mourn at the last, when thy flesh and thy body are consumed:

5:11 И ты будешь стонать после, когда плоть твоя и тело твое будут истощены,
5:11
καὶ και and; even
μεταμεληθήσῃ μεταμελομαι regret
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
κατατριβῶσιν κατατριβω flesh
σώματός σωμα body
σου σου of you; your
5:11
וְ wᵊ וְ and
נָהַמְתָּ֥ nāhamtˌā נהם groan
בְ vᵊ בְּ in
אַחֲרִיתֶ֑ךָ ʔaḥᵃrîṯˈeḵā אַחֲרִית end
בִּ bi בְּ in
כְלֹ֥ות ḵᵊlˌôṯ כלה be complete
בְּ֝שָׂרְךָ֗ ˈbᵊśārᵊḵˈā בָּשָׂר flesh
וּ û וְ and
שְׁאֵרֶֽךָ׃ šᵊʔērˈeḵā שְׁאֵר body
5:11. et gemas in novissimis quando consumpseris carnes et corpus tuum et dicas
And thou mourn at the last, when thou shalt have spent thy flesh and thy body, and say;
11. And thou mourn at thy latter end, when thy flesh and thy body are consumed,
5:11. and you may mourn in the end, when you will have consumed your flesh and your body. And so you may say:
5:11. And thou mourn at the last, when thy flesh and thy body are consumed,
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Adam Clarke: Commentary on the Bible - 1831
5:11: When thy flesh and thy body are consumed - The word שאר shear, which we render body, signifies properly the remains, residue, or remnant of a thing: and is applied here to denote the breathing carcass, putrid with the concomitant disease of debauchery: a public reproach which the justice of God entails on this species of iniquity. The mourning here spoken of is of the most excessive kind: the word נהם naham is often applied to the growling of a lion, and the hoarse incessant murmuring of the sea. In the line of my duty, I have been often called to attend the death-bed of such persons, where groans and shrieks were incessant through the jaculating pains in their bones and flesh. Whoever has witnessed a closing scene like this will at once perceive with what force and propriety the wise man speaks. And How have I hated instruction, and despised the voice of my teachers! is the unavailing cry in that terrific time. Reader, whosoever thou art, lay these things to heart. Do not enter into their sin: once entered, thy return is nearly hopeless.
Albert Barnes: Notes on the Bible - 1834
5:11: Yet one more curse is attendant on impurity. Then, as now, disease was the penalty of this sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: thou: Pro 7:23; Deu 32:29; Jer 5:31; Rom 6:21; Heb 13:4; Rev 21:8, Rev 22:15
when: Num 5:27; Co1 5:4, Co1 5:5
Proverbs 5:12
John Gill
5:11 And thou mourn at the last,.... Or roar as a lion, as the word (s) signifies; see Prov 19:12; expressing great distress of mind, horror of conscience, and vehement lamentations; and yet not having and exercising true repentance, but declaring a worldly sorrow, which worketh death. This mourning is too late, and not so much on account of the evil of sin as the evil that comes by it; it is when the man could have no pleasure from it and in it; when he has not only lost his substance by it, but his health also, the loss of both which must be very distressing: it is at the end of life, in his last days; in his old age, as the Syriac version, when he can no longer pursue his unclean practices;
when thy flesh and thy body are consumed; either in the time of old age and through it, as Gersom; or rather by diseases which the sin of uncleanness brings upon persons, which affixes the several parts of it; the brain, the blood, the liver, the back, and loins, and reins; and even all the parts of it, expressed by flesh and body. This may express the great tribulation such shall be cast into that commit adultery with the Romish Jezebel, Rev_ 2:22.
(s) "rugies", Pagninus, Montanus, Mercerus, Baynus, Gejerus, Amama, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
5:11 at the last--the end, or reward (compare Prov 5:4).
mourn--roar in pain.
flesh and . . . body--the whole person under incurable disease.
5:125:12: եւ ասիցես՝ թէ զիա՞րդ ատեցի զխրատ. եւ ՚ի յանդիմանութեանց խոտորեցաւ սիրտ իմ։
12 ինչո՞ւ իմ սիրտն անարգեց յանդիմանութիւնը»:
12 Ու ըսես՝ «Ես ի՜նչպէս խրատը ատեցի Ու իմ սիրտս յանդիմանութիւնը անարգեց
եւ ասիցես թէ` Զիա՜րդ ատեցի զխրատ, եւ ի յանդիմանութեանց խոտորեցաւ սիրտ իմ:

5:12: եւ ասիցես՝ թէ զիա՞րդ ատեցի զխրատ. եւ ՚ի յանդիմանութեանց խոտորեցաւ սիրտ իմ։
12 ինչո՞ւ իմ սիրտն անարգեց յանդիմանութիւնը»:
12 Ու ըսես՝ «Ես ի՜նչպէս խրատը ատեցի Ու իմ սիրտս յանդիմանութիւնը անարգեց
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 и скажешь:
5:12 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πῶς πως.1 how ἐμίσησα μισεω hate παιδείαν παιδεια discipline καὶ και and; even ἐλέγχους ελεγχος conviction ἐξέκλινεν εκκλινω deviate; avoid ἡ ο the καρδία καρδια heart μου μου of me; mine
5:12 וְֽ wᵊˈ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say אֵ֭יךְ ˈʔêḵ אֵיךְ how שָׂנֵ֣אתִי śānˈēṯî שׂנא hate מוּסָ֑ר mûsˈār מוּסָר chastening וְ֝ ˈw וְ and תֹוכַ֗חַת ṯôḵˈaḥaṯ תֹּוכַחַת rebuke נָאַ֥ץ nāʔˌaṣ נאץ contemn לִבִּֽי׃ libbˈî לֵב heart
5:12. cur detestatus sum disciplinam et increpationibus non adquievit cor meumWhy have I hated instruction, and my heart consented not to reproof,
12. And say, How have I hated instruction, and my heart despised reproof;
5:12. “Why have I detested discipline, and why has my heart not been quieted by correction?
5:12. And say, How have I hated instruction, and my heart despised reproof;
And say, How have I hated instruction, and my heart despised reproof:

5:12 и скажешь: <<зачем я ненавидел наставление, и сердце мое пренебрегало обличением,
5:12
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πῶς πως.1 how
ἐμίσησα μισεω hate
παιδείαν παιδεια discipline
καὶ και and; even
ἐλέγχους ελεγχος conviction
ἐξέκλινεν εκκλινω deviate; avoid
ο the
καρδία καρδια heart
μου μου of me; mine
5:12
וְֽ wᵊˈ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
אֵ֭יךְ ˈʔêḵ אֵיךְ how
שָׂנֵ֣אתִי śānˈēṯî שׂנא hate
מוּסָ֑ר mûsˈār מוּסָר chastening
וְ֝ ˈw וְ and
תֹוכַ֗חַת ṯôḵˈaḥaṯ תֹּוכַחַת rebuke
נָאַ֥ץ nāʔˌaṣ נאץ contemn
לִבִּֽי׃ libbˈî לֵב heart
5:12. cur detestatus sum disciplinam et increpationibus non adquievit cor meum
Why have I hated instruction, and my heart consented not to reproof,
5:12. “Why have I detested discipline, and why has my heart not been quieted by correction?
5:12. And say, How have I hated instruction, and my heart despised reproof;
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Albert Barnes: Notes on the Bible - 1834
5:12: More bitter than slavery, poverty, disease, will be the bitterness of self-reproach, the hopeless remorse that worketh death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: How: Pro 1:7, Pro 1:22, Pro 1:29, Pro 1:30, Pro 15:5; Psa 50:17, Psa 73:22; Zac 7:11-14; Joh 3:19, Joh 3:20
and my: Pro 1:25, Pro 6:23, Pro 12:1, Pro 13:18; Gen 19:9; Exo 2:13, Exo 2:14; Ch2 24:20-22, Ch2 25:16; Ch2 33:10, Ch2 33:11, Ch2 36:16; Jer 44:4; Zac 1:4-6
Proverbs 5:13
Carl Friedrich Keil and Franz Delitzsch
5:12
The poet now tells those whom he warns to hear how the voluptuary, looking back on his life-course, passes sentence against himself.
12 And thou sayest, "Why have I then hated correction,
And my heart despised instruction!
13 And I have not listened to the voice of my teachers,
Nor lent mine ear to my instructors?
14 I had almost fallen into every vice
In the midst of the assembly and the congregation!"
The question 12a (here more an exclamation than a question) is the combination of two: How has it become possible for me? How could it ever come to it that.... Thus also one says in Arab.: Kyf f'alat hadhâ (Fl.). The regimen of איך in 12b is becoming faint, and in 13b has disappeared. The Kal נאץ (as Prov 1:30; Prov 15:5) signifies to despise; the Piel intensively, to contemn and reject (R. נץ, pungere).
Prov 5:13
שׁמע בּ signifies to cleave to anything in hearing, as ראה ב is to do so in seeing; שׁמע ל yet more closely corresponds with the classic ἐπακούειν, obedire, e.g., Ps 81:9; שׁמע בּקול is the usual phrase for "hearken!"
Prov 5:14
כּמעט with the perf. following is equivalent to: it wanted but a little that this or that should happen, e.g., Gen 26:10. It is now for the most part thus explained: it wanted but a little, and led astray by that wicked companionship I would have been drawn away into crime, for which I would then have been subjected to open punishment (Fl.). Ewald understands רע directly of punishment in its extreme form, stoning; and Hitzig explains כל־רע by "the totality of evil," in so far as the disgraceful death of the criminal comprehends in it all other evils that are less. But בּכל־רע means, either, into every evil, misfortune, or into every wickedness; and since רע, in contradistinction to לב (Hitzig compares Ezek 36:5), is a conception of a species, then the meaning is equivalent to in omni genere mali. The reference to the death-punishment of the adulteress is excluded thereby, though it cannot be denied that it might be thought of at the same time, if he who too late comes to consider his ways were distinctly designated in the preceding statements as an adulterer. But it is on the whole a question whether בכל־רע is meant of the evil which follows sin as its consequence. The usage of the language permits this, cf. 2Kings 16:8; Ex 5:19; 1Chron 7:23; Ps 10:6, but no less the reference to that which is morally bad, cf. Ex 32:22 (where Keil rightly compares with 1Jn 5:19); and הייתי (for which in the first case one expected נפלתּי, I fell into, vid., Prov 13:17; Prov 17:20; Prov 28:14) is even more favourable to the latter reference. Also בּתוך קהל ועדה (cf. on the heaping together of synonyms under 11b), this paraphrase of the palam ac publice, with its בּתוך (cf. Ps 111:1; 2Chron 20:14), looks rather to a heightening of the moral self-accusation. He found himself in all wickedness, living and moving therein in the midst of the congregation, and thereby giving offence to it, for he took part in the external worship and in the practices of the congregation, branding himself thereby as a hypocrite. That by the one name the congregation is meant in its civil aspect, and by the other in its ecclesiastical aspect, is not to be supposed: in the congregation of the people of the revealed law, the political and the religious sides are not so distinguished. It is called without distinction קהל and עדה (from יעד). Rather we would say that קהל is the whole ecclesia, and עדה the whole of its representatives; but also the great general council bears sometimes the one name (Ex 12:3, cf. 21) and sometimes the other (Deut 31:30, cf. 28) - the placing of them together serves thus only to strengthen the conception.
John Gill
5:12 And say, how have I hated instruction,.... To live virtuously, and avoid the adulterous woman; this he says, as wondering at his stupidity, folly, and madness, that he should hate and abhor that which was so much his interest to have observed. Gersom interprets it of the instruction of the law; but it is much better to understand it of the instruction of the Gospel; which the carnal mind of man is enmity unto, and which they are so stupid as to abhor; when it is of so much usefulness to preserve from error and heresy, superstition, will worship, and idolatry;
and my heart despised reproof; for following the whorish woman; and which was secretly despised in the heart, and heartily too, if not expressed with the mouth: it is one part of the Gospel ministry to reprove for false doctrine and false worship, though it generally falls under the contempt of the erroneous and idolatrous.
Robert Jamieson, A. R. Fausset and David Brown
5:12 The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace.
5:135:13: Ո՛չ լսէի ձայնի խրատտուի իմոյ, եւ ուսուցչի իմոյ ո՛չ մատուցանէի զունկն իմ[7867]։ [7867] Ոմանք. Ոչ դնէի զունկն իմ։
13 Ես չէի լսում ո՛չ իմ խրատատուի ձայնը, ո՛չ էլ ականջ էի դնում իմ ուսուցչի խօսքերին.
13 Եւ իմ ուսուցիչներուս խօսքին մտիկ չըրի Ու իմ ականջս դաստիարակողներուն չտուի
Ոչ լսէի ձայնի խրատտուի իմոյ, եւ ուսուցչի իմոյ ոչ մատուցանէի զունկն իմ:

5:13: Ո՛չ լսէի ձայնի խրատտուի իմոյ, եւ ուսուցչի իմոյ ո՛չ մատուցանէի զունկն իմ[7867]։
[7867] Ոմանք. Ոչ դնէի զունկն իմ։
13 Ես չէի լսում ո՛չ իմ խրատատուի ձայնը, ո՛չ էլ ականջ էի դնում իմ ուսուցչի խօսքերին.
13 Եւ իմ ուսուցիչներուս խօսքին մտիկ չըրի Ու իմ ականջս դաստիարակողներուն չտուի
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 и я не слушал голоса учителей моих, не приклонял уха моего к наставникам моим:
5:13 οὐκ ου not ἤκουον ακουω hear φωνὴν φωνη voice; sound παιδεύοντός παιδευω discipline με με me καὶ και and; even διδάσκοντός διδασκω teach με με me οὐδὲ ουδε not even; neither παρέβαλλον παραβαλλω cast along; set against τὸ ο the οὖς ους ear μου μου of me; mine
5:13 וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not שָׁ֭מַעְתִּי ˈšāmaʕtî שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound מֹורָ֑י môrˈāy מֹורֶה teacher וְ֝ ˈw וְ and לִֽ lˈi לְ to מְלַמְּדַ֗י mᵊlammᵊḏˈay למד learn לֹא־ lō- לֹא not הִטִּ֥יתִי hiṭṭˌîṯî נטה extend אָזְנִֽי׃ ʔoznˈî אֹזֶן ear
5:13. nec audivi vocem docentium me et magistris non inclinavi aurem meamAnd have not heard the voice of them that taught me, and have not inclined my ear to masters?
13. Neither have I obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
5:13. And why have I not listened to the voice of those who guided me? And why has my ear not inclined to my teachers?
5:13. And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me:

5:13 и я не слушал голоса учителей моих, не приклонял уха моего к наставникам моим:
5:13
οὐκ ου not
ἤκουον ακουω hear
φωνὴν φωνη voice; sound
παιδεύοντός παιδευω discipline
με με me
καὶ και and; even
διδάσκοντός διδασκω teach
με με me
οὐδὲ ουδε not even; neither
παρέβαλλον παραβαλλω cast along; set against
τὸ ο the
οὖς ους ear
μου μου of me; mine
5:13
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
שָׁ֭מַעְתִּי ˈšāmaʕtî שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
מֹורָ֑י môrˈāy מֹורֶה teacher
וְ֝ ˈw וְ and
לִֽ lˈi לְ to
מְלַמְּדַ֗י mᵊlammᵊḏˈay למד learn
לֹא־ lō- לֹא not
הִטִּ֥יתִי hiṭṭˌîṯî נטה extend
אָזְנִֽי׃ ʔoznˈî אֹזֶן ear
5:13. nec audivi vocem docentium me et magistris non inclinavi aurem meam
And have not heard the voice of them that taught me, and have not inclined my ear to masters?
5:13. And why have I not listened to the voice of those who guided me? And why has my ear not inclined to my teachers?
5:13. And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: Luk 15:18; Th1 4:8, Th1 5:12, Th1 5:13; Heb 13:7
Proverbs 5:14
John Gill
5:13 And have not obeyed the voice of my teachers,.... Parents, tutors, masters, and ministers of the word; neither regarded the advice of parents, nor the instructions of tutors, nor the commands of masters, nor the sermons of ministers: these are all lost on some persons; they are proof against them all; these make no impressions upon them, and are of no use to them;
nor inclined mine ear to them that instructed me! or to my masters, as the Targum and Vulgate Latin version; turned away the ear from them, stopped it to them, and would not hear what they had to say; at least would not receive it, and act according to it.
5:145:14: Սակաւիկ մեւս եւս եւ եղեալ էի ՚ի մէջ ամենայն չարեաց, ՚ի մէջ եկեղեցւոյ՝ եւ ժողովրդեան[7868]։ [7868] Ոմանք. Սակաւիկ միւս եւս եւ անկանէի ՚ի մէջ... ՚ի մէջ եկեղեցեաց եւ ժողովրդոց։
14 քիչ էր մնացել, որ ժողովի ու ժողովրդի մէջ մասնակից դառնայի ամէն չարիքի:
14 Ժողովրդային հաւաքոյթի մէջ Ծայր աստիճան թշուառութեան հանդիպեցայ»։
Սակաւիկ մեւս եւս եւ եղեալ էի ի մէջ ամենայն չարեաց, ի մէջ եկեղեցւոյ եւ ժողովրդեան:

5:14: Սակաւիկ մեւս եւս եւ եղեալ էի ՚ի մէջ ամենայն չարեաց, ՚ի մէջ եկեղեցւոյ՝ եւ ժողովրդեան[7868]։
[7868] Ոմանք. Սակաւիկ միւս եւս եւ անկանէի ՚ի մէջ... ՚ի մէջ եկեղեցեաց եւ ժողովրդոց։
14 քիչ էր մնացել, որ ժողովի ու ժողովրդի մէջ մասնակից դառնայի ամէն չարիքի:
14 Ժողովրդային հաւաքոյթի մէջ Ծայր աստիճան թշուառութեան հանդիպեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 едва не впал я во всякое зло среди собрания и общества!>>
5:14 παρ᾿ παρα from; by ὀλίγον ολιγος few; sparse ἐγενόμην γινομαι happen; become ἐν εν in παντὶ πας all; every κακῷ κακος bad; ugly ἐν εν in μέσῳ μεσος in the midst; in the middle ἐκκλησίας εκκλησια assembly καὶ και and; even συναγωγῆς συναγωγη gathering
5:14 כִּ֭ ˈki כְּ as מְעַט mᵊʕˌaṭ מְעַט little הָיִ֣יתִי hāyˈîṯî היה be בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole רָ֑ע rˈāʕ רַע evil בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst קָהָ֣ל qāhˈāl קָהָל assembly וְ wᵊ וְ and עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
5:14. paene fui in omni malo in medio ecclesiae et synagogaeI have almost been in all evil, in the midst of the church and of the congregation.
14. I was well nigh in all evil in the midst of the congregation and assembly.
5:14. I have almost been with all evil in the midst of the church and of the assembly.”
5:14. I was almost in all evil in the midst of the congregation and assembly.
I was almost in all evil in the midst of the congregation and assembly:

5:14 едва не впал я во всякое зло среди собрания и общества!>>
5:14
παρ᾿ παρα from; by
ὀλίγον ολιγος few; sparse
ἐγενόμην γινομαι happen; become
ἐν εν in
παντὶ πας all; every
κακῷ κακος bad; ugly
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἐκκλησίας εκκλησια assembly
καὶ και and; even
συναγωγῆς συναγωγη gathering
5:14
כִּ֭ ˈki כְּ as
מְעַט mᵊʕˌaṭ מְעַט little
הָיִ֣יתִי hāyˈîṯî היה be
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
רָ֑ע rˈāʕ רַע evil
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
קָהָ֣ל qāhˈāl קָהָל assembly
וְ wᵊ וְ and
עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
5:14. paene fui in omni malo in medio ecclesiae et synagogae
I have almost been in all evil, in the midst of the church and of the congregation.
5:14. I have almost been with all evil in the midst of the church and of the assembly.”
5:14. I was almost in all evil in the midst of the congregation and assembly.
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Adam Clarke: Commentary on the Bible - 1831
5:14: I was almost in all evil - This vice, like a whirlpool, sweeps all others into its vortex.
In the midst of the congregation and assembly - In the mydel of the Curche and of the Synagoge - Old MS. Bible. Such persons, however sacred the place, carry about with them eyes full of adultery, which cannot cease from sin.
Albert Barnes: Notes on the Bible - 1834
5:14: The conscience-stricken sinner had been "almost" given up to every form of evil in the sight of the whole assembly of fellow-townsmen; "almost," therefore, condemned to the death which that assembly might inflict Lev 20:10; Deu 22:22. The public scandal of the sin is brought in as its last aggravating feature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: Pro 13:20; Num 25:1-6; Hos 4:11-14; Co1 10:6-8; Pe2 2:10-18; Jde 1:7-13
Proverbs 5:15
Geneva 1599
5:14 I was almost in all evil in the midst of the congregation and (g) assembly.
(g) Although I was faithfully instructed in the truth, yet I almost fell to utter shame and destruction nonetheless, by good bringing up in the assembly of the godly.
John Gill
5:14 I was almost in all evil,.... Scarce a sin but he was guilty of; contempt of private and public instructions, the instructions of parents and ministers of the Gospel, and following lewd women, commonly lead to the commission of all other sins, even the most atrocious. Some understand this, not of the evil of sin, but of the evil of punishment; and that the sense is, that there is scarce any calamity, distress, or misery, that a man can be in, but his profaneness and lewdness had brought him into; and he was just upon the brink of hell itself: and so Jarchi paraphrases it,
"there was but a step between me and hell.''
Aben Ezra observes, that the past is put for the future, "I shall be"; and then the meaning is, in a little or in a short time I shall be in complete misery; and so they are the words of one under consciousness of sin, despairing of mercy;
in the midst of the congregation and the assembly; that is, either be despised and neglected the instructions which were given in a public manner; or he committed all the evil he did openly; not only in company with wicked men, which he frequented, but even in the presence and before the people of God; yea, before the civil magistrates, the great sanhedrim, which is sometimes designed by the last word here used: or when he was in the house of God, attending public worship, his eyes were full of adultery, and his heart of impure lusts; and neither place, service, nor people of God, where he was, commanded any awe and reverence in him, nor in the least restrained his unclean thoughts and wanton desires; and which is mentioned as an aggravation of guilt. Or else the sense is, that his calamities and miseries were as public as his crimes; he was made a public example of, and all the people were witnesses of it; which served to spread his infamy, and make his punishment the more intolerable: both the sins and punishment of those that commit fornication with the whore of Rome will be public and manifest, Rev_ 18:5.
John Wesley
5:14 A moment - In how little a time am I now come into remediless misery! Assembly - And that in the congregation of Israel, where I was taught better things.
Robert Jamieson, A. R. Fausset and David Brown
5:14 evil--for affliction, as in Gen 19:20; Gen 49:15.
5:155:15: Ա՛րբ ջուր ՚ի քո՛ց ամանոց, եւ ՚ի քոց ջրհորոց աղբիւրաց։
15 Քո ջուրը խմի՛ր քո ամանից եւ քո ջրհորի աղբիւրից:
15 Դուն քու ջրամբարէդ ջուր խմէ Եւ քու ջրհորիդ մէջ վազող ջուրէն։
Արբ ջուր ի քոց ամանոց, եւ ի քոց ջրհորոց աղբերաց:

5:15: Ա՛րբ ջուր ՚ի քո՛ց ամանոց, եւ ՚ի քոց ջրհորոց աղբիւրաց։
15 Քո ջուրը խմի՛ր քո ամանից եւ քո ջրհորի աղբիւրից:
15 Դուն քու ջրամբարէդ ջուր խմէ Եւ քու ջրհորիդ մէջ վազող ջուրէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 Пей воду из твоего водоема и текущую из твоего колодезя.
5:15 πῖνε πινω drink ὕδατα υδωρ water ἀπὸ απο from; away σῶν σος your ἀγγείων αγγειον container καὶ και and; even ἀπὸ απο from; away σῶν σος your φρεάτων φρεαρ pit πηγῆς πηγη well; fountain
5:15 שְׁתֵה־ šᵊṯē- שׁתה drink מַ֥יִם mˌayim מַיִם water מִ mi מִן from בֹּורֶ֑ךָ bbôrˈeḵā בֹּור cistern וְ֝ ˈw וְ and נֹזְלִ֗ים nōzᵊlˈîm נזל flow מִ mi מִן from תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst בְּאֵרֶֽךָ׃ bᵊʔērˈeḵā בְּאֵר well
5:15. bibe aquam de cisterna tua et fluenta putei tuiDrink water out of thy own cistern, and the streams of thy own well:
15. Drink waters out of thine own cistern, and running waters out of thine own well.
5:15. Drink water from your own cistern and from the springs of your own well.
5:15. Drink waters out of thine own cistern, and running waters out of thine own well.
Drink waters out of thine own cistern, and running waters out of thine own well:

5:15 Пей воду из твоего водоема и текущую из твоего колодезя.
5:15
πῖνε πινω drink
ὕδατα υδωρ water
ἀπὸ απο from; away
σῶν σος your
ἀγγείων αγγειον container
καὶ και and; even
ἀπὸ απο from; away
σῶν σος your
φρεάτων φρεαρ pit
πηγῆς πηγη well; fountain
5:15
שְׁתֵה־ šᵊṯē- שׁתה drink
מַ֥יִם mˌayim מַיִם water
מִ mi מִן from
בֹּורֶ֑ךָ bbôrˈeḵā בֹּור cistern
וְ֝ ˈw וְ and
נֹזְלִ֗ים nōzᵊlˈîm נזל flow
מִ mi מִן from
תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst
בְּאֵרֶֽךָ׃ bᵊʔērˈeḵā בְּאֵר well
5:15. bibe aquam de cisterna tua et fluenta putei tui
Drink water out of thy own cistern, and the streams of thy own well:
15. Drink waters out of thine own cistern, and running waters out of thine own well.
5:15. Drink water from your own cistern and from the springs of your own well.
5:15. Drink waters out of thine own cistern, and running waters out of thine own well.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ 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
15-20: В противовес искажениям семейного и полового инстинкта, Премудрый убеждает ученика своего довольствоваться благами супружеского союза с единой законной женой причем сравнивает ее с собственным домашним водоемом и родниковыми источниками. Для каждого домовладельца, особенно в бедных водой восточных странах, служит предметом особенного удовольствия иметь для своего житейского обихода собственный колодезь или цистерну и не обращаться за водой к соседям. С подобным удовольствием Премудрый сравнивает (ст. 15-16) обладание одной, законной женой, без нарушения чистоты супружества, своего или чужого. По связи речи с предыдущим (ст. 3: сл., 8: дал.), сравнение это имеет прежде всего такой же смысл, как изречение Апостола: "лучше бо есть женитися, нежели разжизатися" (1: Кор. VII:9). Но это же сравнение (ст. 16-17) имеет и другую сторону: оно обозначает многочисленное потомство от законного, целомудренного супружества, поскольку и в других библейских местах (Чис. XXIV 7; Ис. XLVIII:1, LI:1-2) дети изображаются под образом вод, текущих из источника, т. е. от родителей. LXX, по-видимому, понимали и ст. 16: только в первом смысле - о пользовании удовольствиями супружества о одной женой, и потому прибавили в начале ст. 16: отрицание μή – "μή υπερεκχείσθω". Но многие греч. кодд. (29, 109, 147, 157, 161, 248, 252, 253, 254, 260, 295, 297: у Гольмеса, также Алекс., Альд. Комплют.) не имеют отрицания, нет его и в Вульгате и славян. Поэтому, кажется, следует предпочесть чтение евр. масор., хотя понимание ст. 16, даваемое у LXX-ти, согласуется с общим контекстом рассматриваемого места (ср. VII:12). В ст. 18: повторяется наставление ст. 15, но с прибавлением совета "утешайся женою юности твоей"; образ выражения прямо напоминает место из законодательства Втор. XXIV:5: о новобрачных. Законная жена при этом выразительно сравнивается (ст. 19) с ланью или серною: обычный в восточной поэзии образ грациозности и миловидности женщины (ср. Песн. II:9, 17; VIII:14). Напоминая мужу о долге супружеской верности Премудрый выражает желание, чтобы нежные отношения между мужем и женой установившиеся на первых порах их совместной жизни, не ослабевали с течением времени, чтобы взаимная привязанность супругов длилась всю жизнь, и для супруга не было надобности искать супружеских удовольствии на стороне (ст. 19-20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Drink waters out of thine own cistern, and running waters out of thine own well. 16 Let thy fountains be dispersed abroad, and rivers of waters in the streets. 17 Let them be only thine own, and not strangers' with thee. 18 Let thy fountain be blessed: and rejoice with the wife of thy youth. 19 Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. 20 And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? 21 For the ways of man are before the eyes of the LORD, and he pondereth all his goings. 22 His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. 23 He shall die without instruction; and in the greatness of his folly he shall go astray.
Solomon, having shown the great evil that there is in adultery and fornication, and all such lewd and filthy courses, here prescribes remedies against them.
I. Enjoy with satisfaction the comforts of lawful marriage, which was ordained for the prevention of uncleanness, and therefore ought to be made use of in time, lest it should not prove effectual for the cure of that which it might have prevented. Let none complain that God has dealt unkindly with them in forbidding them those pleasures which they have a natural desire of, for he has graciously provided for the regular gratification of them. "Thou mayest not indeed eat of every tree of the garden, but choose thee out one, which thou pleasest, and of that thou mayest freely eat; nature will be content with that, but lust with nothing." God, in thus confining men to one, has been so far from putting any hardship upon them that he has really consulted their true interest; for, as Mr. Herbert observes, "If God had laid all common, certainly man would have been the encloser."--Church-porch. Solomon here enlarges much upon this, not only prescribing it as an antidote, but urging it as an argument against fornication, that the allowed pleasures of marriage (however wicked wits may ridicule them, who are factors for the unclean spirit) far transcend all the false forbidden pleasures of whoredom.
1. Let young men marry, marry and not burn. Have a cistern, a well of thy own (v. 15), even the wife of thy youth, v. 18. Wholly abstain, or wed.--Herbert. "The world is wide, and there are varieties of accomplishments, among which thou mayest please thyself."
2. Let him that is married take delight in his wife, and let him be very fond of her, not only because she is the wife that he himself has chosen and he ought to be pleased with his own choice, but because she is the wife that God in his providence appointed for him and he ought much more to be pleased with the divine appointment, pleased with her because she is his own. Let thy fountain be blessed (v. 18); think thyself very happy in her, look upon her as a blessed wife, let her have thy blessing, pray daily for her, and then rejoice with her. Those comforts we are likely to have joy of that are sanctified to us by prayer and the blessing of God. It is not only allowed us, but commanded us, to be pleasant with our relations; and it particularly becomes yoke-fellows to rejoice together and in each other. Mutual delight is the bond of mutual fidelity. It is not only taken for granted that the bridegroom rejoices over his bride (Isa. lxii. 5), but given for law. Eccl. ix. 9, Live joyfully with the wife whom thou lovest all the days of thy life. Those take not their comforts where God has appointed who are jovial and merry with their companions abroad, but sour and morose with their families at home.
3. Let him be fond of his wife and love her dearly (v. 19): Let her be as the loving hind and the pleasant roe, such as great men sometimes kept tame in their houses and played with. Desire no better diversion from severe study and business than the innocent and pleasant conversation of thy own wife; let her lie in thy bosom, as the poor man's ewe-lamb did in his (2 Sam. xii. 3), and do thou repose thy head in hers, and let that satisfy thee at all times; and seek not for pleasure in any other. "Err thou always in her love. If thou wilt suffer thy love to run into an excess, and wilt be dotingly fond of any body, let it be only of thy own wife, where there is least danger of exceeding." This is drinking waters, to quench the thirst of thy appetite, out of thy own cistern, and running waters, which are clear, and sweet, and wholesome, out of thy own well, v. 15. 1 Cor. vii. 2, 3.
4. Let him take delight in his children and look upon them with pleasure (v. 16, 17): "Look upon them as streams from thy own pure fountains" (the Jews are said to come forth out of the waters of Judah, Isa. xlviii. 1), "so that they are parts of thyself, as the streams are of the fountain. Keep to thy own wife, and thou shalt have," (1.) "A numerous offspring, like rivers of water, which run in abundance, and they shall be dispersed abroad, matched into other families, whereas those that commit whoredom shall not increase," Hos. iv. 10. (2.) "A peculiar offspring, which shall be only thy own, whereas the children of whoredom, that are fathered upon thee, are, probably, not so, but, for aught thou knowest, are the offspring of strangers, and yet thou must keep them." (3.) "A creditable offspring, which are an honour to thee, and which thou mayest send abroad, and appear with, in the streets, whereas a spurious brood is thy disgrace, and that which thou art ashamed to own." In this matter, virtue has all the pleasure and honour in it; justly therefore it is called wisdom.
5. Let him then scorn the offer of forbidden pleasures when he is always ravished with the love of a faithful virtuous wife; let him consider what an absurdity it will be for him to be ravished with a strange woman (v. 20), to be in love with a filthy harlot, and embrace the bosom of a stranger, which, if he had any sense of honour or virtue, he would loathe the thoughts of. "Why wilt thou be so sottish, such an enemy to thyself, as to prefer puddle-water, and that poisoned too and stolen, before pure living waters out of thy own well?" Note, If the dictates of reason may be heard, the laws of virtue will be obeyed.
II. "See the eye of God always upon thee and let his fear rule in thy heart," v. 21. Those that live in this sin promise themselves secresy (the eye of the adulterer waits for the twilight, Job xxiv. 15); but to what purpose, when it cannot be hidden from God? For, 1. He sees it. The ways of man, all his motions, all his actions, are before the eyes of the Lord, all the workings of the heart and all the outgoings of the life, that which is done ever so secretly and disguised ever so artfully. God sees it in a true light, and knows it with all its causes, circumstances, and consequences. He does not cast an eye upon men's ways now and then, but they are always actually in his view and under his inspection; and darest thou sin against God in his sight, and do that wickedness under his eye which thou durst not do in the presence of a man like thyself? 2. He will call the sinner to an account for it; for he not only sees, but ponders all his goings, judges concerning them, as one that will shortly judge the sinner for them. Every action is weighed, and shall be brought into judgment (Eccl. xii. 14), which is a good reason why we should ponder the path of our feet (ch. iv. 26), and so judge ourselves that we may not be judged.
III. "Foresee the certain ruin of those that go on still in their trespasses." Those that live in this sin promise themselves impunity, but they deceive themselves; their sin will find them out, v. 22, 23. The apostle gives the sense of these verses in a few words. Heb. xiii. 4, Whoremongers and adulterers God will judge. 1. It is a sin which men with great difficulty shake off the power of. When the sinner is old and weak his lusts are strong and active, in calling to remembrance the days of his youth, Ezek. xxiii. 19. Thus his own iniquities having seized the wicked himself by his own consent, and he having voluntarily surrendered himself a captive to them, he is held in the cords of his own sins, and such full possession they have gained of him that he cannot extricate himself, but in the greatness of his folly (and what greater folly could there be than to yield himself a servant to such cruel task-masters?) he shall go astray, and wander endlessly. Uncleanness is a sin from which, when once men have plunged themselves into it, they very hardly and very rarely recover themselves. 2. It is a sin which, if it be not forsaken, men cannot possibly escape the punishment of; it will unavoidably be their ruin. As their own iniquities do arrest them in the reproaches of conscience and present rebukes (Jer. vii. 19), so their own iniquities shall arrest them and bind them over to the judgments of God. There needs no prison, no chains; they shall be holden in the cords of their own sins, as the fallen angels, being incurably wicked, are thereby reserved in chains of darkness. The sinner, who, having been often reproved, hardens his neck, shall die at length without instruction. Having had general warnings sufficient given him already, he shall have no particular warnings, but he shall die without seeing his danger beforehand, shall die because he would not receive instruction, but in the greatness of his folly would go astray; and so shall his doom be, he shall never find the way home again. Those that are so foolish as to choose the way of sin are justly left of God to themselves to go in it till they come to that destruction which it leads to, which is a good reason why we should guard with watchfulness and resolution against the allurements of the sensual appetite.
Adam Clarke: Commentary on the Bible - 1831
5:15: Drink waters out of thine own cistern - Be satisfied with thy own wife; and let the wife see that she reverence her husband; and not tempt him by inattention or unkindness to seek elsewhere what he has a right to expect, but cannot find, at home.
Albert Barnes: Notes on the Bible - 1834
5:15: The teacher seeks to counteract the evils of mere sensual passion chiefly by setting forth the true blessedness of which it is the counterfeit. The true wife is as a fountain of refreshment, where the weary soul may quench its thirst. Even the joy which is of the senses appears, as in the Song of Solomon, purified and stainless (see Pro 5:19 marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Pro 5:18, Pro 5:19; Co1 7:2-5; Heb 13:4
Proverbs 5:16
Carl Friedrich Keil and Franz Delitzsch
5:15
The commendation of true conjugal love in the form of an invitation to a participation in it, is now presented along with the warning against non-conjugal intercourse, heightened by a reference to its evil consequences.
15 Drink water from thine own cistern,
And flowing streams from thine own fountain.
16 Shall thy streams flow abroad,
The water-brooks in the streets!
17 Let them belong to thyself alone,
And not to strangers with thee.
One drinks water to quench his thirst; here drinking is a figure of the satisfaction of conjugal love, of which Paul says, 1Cor 7:9, κρεῖσσόν ἐστι γαμῆσαι ἢ πυροῦσθαι, and this comes into view here, in conformity with the prevailing character of the O.T., only as a created inborn natural impulse, without reference to the poisoning of it by sin, which also within the sphere of married life makes government, moderation, and restraint a duty. Warning against this degeneracy of the natural impulse to the πάθος ἐπιθυμίας authorized within divinely prescribed limits, the apostle calls the wife of any one τὸ ἑαυτοῦ σκεῦος (cf. 1Pet 3:7). So here the wife, who is his by covenant (Prov 2:17), is called "cistern" (בור)
(Note: The lxx translate ἀπὸ σῶν ἀγγείων, i.e., מכּוריך (vid., Lagarde).)
and "fountain" (בּאר) of the husband to whom she is married. The figure corresponds to the sexual nature of the wife, the expression for which is נקבה; but Is 51:1 holds to the natural side of the figure, for according to it the wife is a pit, and the children are brought out of it into the light of day. Aben-Ezra on Lev 11:36 rightly distinguishes between בור and באר: the former catches the rain, the latter wells out from within. In the former, as Rashi in Erubin ii. 4 remarks, there are מים מכונסים, in the latter חיים מים. The post-biblical Hebrew observes this distinction less closely (vid., Kimchi's Book of Roots), but the biblical throughout; so far the Kerı̂, Jer 6:7, rightly changes בור into the form בּיר, corresponding to the Arab. byar. Therefore בור is the cistern, for the making of which חצב, Jer 2:13, and באר the well, for the formation of which חפר, Gen 21:30, and כרה, Gen 26:25, are the respective words usually employed (vid., Malbim, Sifra 117b). The poet shows that he also is aware of this distinction, for he calls the water which one drinks from the בור by the name מים, but on the other hand that out of the באר by the name נוזלים, running waters, fluenta; by this we are at once reminded of Song 4:15, cf. 12. The בור offers only stagnant water (according to the Sohar, the בור has no water of its own, but only that which is received into it), although coming down into it from above; but the באר has living water, which wells up out of its interior (מתּוך, 15b, intentionally for the mere מן), and is fresh as the streams from Lebanon (נזל, properly labi, to run down, cf. אזל, placide ire, and generally ire; Arab. zâl, loco cedere, desinere; Arab. zll, IV, to cause to glide back, deglutire, of the gourmand). What a valuable possession a well of water is for nomads the history of the patriarchs makes evident, and a cistern is one of the most valuable possessions belonging to every well-furnished house. The figure of the cistern is here surpassed by that of the fountain, but both refer to the seeking and finding satisfaction (cf. the opposite passage, Prov 23:27) with the wife, and that, as the expressive possessive suffixes denote, with his legitimate wife.
Prov 5:16
Here we meet with two other synonyms standing in a similar relation of progression. As עין denotes the fountain as to its point of outflow, so מעין (n. loci) means water flowing above on the surface, which in its course increases and divides itself into several courses; such a brook is called, with reference to the water dividing itself from the point of outflow, or to the way in which it divides, פּלג (from פּלג, Job 38:25), Arab. falaj (as also the Ethiop.) or falj, which is explained by nahar ṣaghayr (Fl.).
(Note: The latter idea (vid., under Ps 1:3) lies nearer, after Job 38:25 : the brook as dividing channels for itself, or as divided into such; falj (falaj) signifies, according to the representation Is 58:8, also like fajr, the morning-light (as breaking forth from a cleft).)
We cannot in this double figure think of any reference to the generative power in the sperma; similar figures are the waters of Judah, Is 48:1, and the waters of Israel flowing forth as if from a bucket, Num 24:7, where זרעו is the parallel word to מים, cf. also the proper name מואב (from מו = מוי from מוה, diffluere), aqua h.e. semen patris, and שׁגל, Deut 28:30, = Arab. sajal (whence sajl = דּלי, situla), which is set aside by the Kerı̂. Many interpreters have by חוּצה and בּרחבות been here led into the error of pressing into the text the exhortation not to waste the creative power in sinful lust. The lxx translates יפצוּ by ὑπερεκχείσθω; but Origen, and also Clemens Alexandrinus, used the phrase μὴ ὑπερεκχείσθω, which is found in the Complut., Ald., and several codd., and is regarded by Lagarde, as also Cappellus, as original: the three Gttingen theologians (Ewald, Bertheau, and Elster) accordingly make the emendation אל־יפצוּ. But that μή of the lxx was not added till a later period; the original expression, which the Syro-Hexapl. authorizes, was ὑπερεκχείσθω without μή, as also in the version of Aquila, διασκορπιζέσθωσαν without μή (vid., Field). The Hebrew text also does not need אל. Clericus, and recently Hitzig, Zckler, Kamphausen, avoid this remedy, for they understand this verse interrogatively - an expedient which is for the most part and also here unavailing; for why should not the author have written אם יפצו? Schultens rightly remarks: nec negationi nec interrogationi ullus hic locus, for (with Fleischer and von Hofmann, Schriftbeweis, ii. 2, 402) he regards Prov 5:16 as a conclusion: tunc exundabunt; so that he strengthens the summons of Prov 5:15 by the promise of numerous descendants from unviolated marriage. But to be so understood, the author ought to have written ויפצו. So, according to the text, יפצו as jussive continues the imper. שׁתה (15a), and the full meaning according to the connection is this: that within the marriage relation the generative power shall act freely and unrestrained. חוּץ and רחבות denote (Prov 1:20) the space free from houses, and the ways and places which lead towards and stretch between them; חוּץ (from חוּץ, Arab. khass, to split, seorsim ponere) is a very relative conception, according as one thinks of that which is without as the contrast of the house, the city, or the country. Here חוץ is the contrast of the person, and thus that which is anywhere without it, whereto the exercise of its manly power shall extend. The two figurative expressions are the description of the libero flumine, and the contrast, that restriction of self which the marriage relation, according to 1Cor 7:3-5, condemns.
Prov 5:17
That such matters as there are thought of, is manifest from this verse. As זרע comprehends with the cause (sperma) the effect (posterity), so, in Prov 5:16, with the effusio roboris virilis is connected the idea of the beginnings of life. For the subjects of Prov 5:17 are the effusiones seminis named in Prov 5:16. These in their effects (Prov 5:17) may belong to thee alone, viz., to thee alone (לבדּך, properly in thy separateness) within thy married relation, not, as thou hast fellowship with other women, to different family circles, Aben-Ezra rightly regards as the subject, for he glosses thus: הפלגים שׁהם הבנים הבשׁרים, and Immanuel well explains יהיוּ־לך by יתיחסו לך. The child born out of wedlock belongs not to the father alone, he knows not to whom it belongs; its father must for the sake of his honour deny it before the world. Thus, as Grotius remarks: ibi sere ubi prolem metas. In ואין the יהיו is continued. It is not thus used adverbially for לא, as in the old classic Arabic lyas for l' (Fl.), but it carries in it the force of a verb, so that יהיו, according to rule, in the sense of ולא היו = ולא יהיו, continues it.
Geneva 1599
5:15 Drink waters out of (h) thine own cistern, and running waters out of thine own well.
(h) He teaches us sobriety exhorting us to live of our own labours and to be beneficial to the godly who want.
John Gill
5:15 Drink waters out of thine own cistern,.... Arguments being used to dissuade from conversation with an adulterous woman, taken from the disgrace, diseases, poverty, and distress of mind on reflection, it brings a man to; the wise man proceeds to direct to marriage, as a proper antidote against it: take a wife and cleave to her, and enjoy all the pleasures and comforts of a marriage state. As every man formerly had his own cistern for the reception of water for his own use, 4Kings 18:31; so every man should have his own wife, and but one: and as drinking water quenches thirst, and allays heat; so the lawful enjoyments of the marriage bed quench the thirst of appetite, and allay the heat of lust; for which reason the apostle advises men to marry and not burn, 1Cor 7:9; and a man that is married should be content with his own wife, and not steal waters out of another cistern. The allusion may be to a law, which, Clemens of Alexandria (t) says, Plato had from the Hebrews; which enjoined husbandmen not to take water from others to water their lands, till they themselves had dug into the earth, called virgin earth, and found it dry and without water;
and running waters out of thine own well; the pure, chaste, and innocent pleasures of the marriage state, are as different from the embraces of an harlot, who is compared to a deep ditch and a narrow pit, Prov 23:27; as clear running waters of a well or fountain from the dirty waters of a filthy puddle; see Prov 9:17. Some interpret these words, and what follows, of persons enjoying with contentment the good things of life they have for the support of themselves and families; and of a liberal communication of them to the relief of proper objects; but not to spend their substance on harlots. Jarchi understands by the "cistern", the law of Moses: but it may be better applied to the Scriptures in general, from whence all sound doctrine flows, to the comfort and refreshment of the souls of men; and from whence all doctrine ought to be fetched, and not elsewhere.
(t) Stromat. l. 1. p. 274.
John Wesley
5:15 Drink - Content thyself with those delights which God alloweth thee in the sober use of the marriage - bed.
Robert Jamieson, A. R. Fausset and David Brown
5:15 By figures, in which well, cistern, and fountain [Prov 5:15, Prov 5:18] represent the wife, and rivers of waters [Prov 5:16] the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In Prov 5:16, fountains (in the plural) rather denote the produce or waters of a spring, literally, "what is from a spring," and corresponds with "rivers of waters."
5:165:16: Բղխեսցեն քեզ ջուրք քո ՚ի քումմէ աղբիւրէ, եւ ՚ի քո՛ հրապարակս գնասցեն ջուրք քո[7869]։ [7869] Ոմանք. Ջուրք ՚ի քումմէ աղբերէ։
16 Թող քո ջրերը բխեն քո աղբիւրից, եւ քո փողոցով թող հոսեն դրանք:
16 Քու աղբիւրներդ դուրսը թող տարածուին, Ինչպէս ջուրերու վտակները՝ հրապարակներուն մէջ։
[64]Բղխեսցեն քեզ ջուրք քո ի քումմէ աղբերէ, եւ ի քո հրապարակս գնասցեն ջուրք քո:

5:16: Բղխեսցեն քեզ ջուրք քո ՚ի քումմէ աղբիւրէ, եւ ՚ի քո՛ հրապարակս գնասցեն ջուրք քո[7869]։
[7869] Ոմանք. Ջուրք ՚ի քումմէ աղբերէ։
16 Թող քո ջրերը բխեն քո աղբիւրից, եւ քո փողոցով թող հոսեն դրանք:
16 Քու աղբիւրներդ դուրսը թող տարածուին, Ինչպէս ջուրերու վտակները՝ հրապարակներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 Пусть [не] разливаются источники твои по улице, потоки вод по площадям;
5:16 μὴ μη not ὑπερεκχείσθω υπερεκχεω you τὰ ο the ὕδατα υδωρ water ἐκ εκ from; out of τῆς ο the σῆς σος your πηγῆς πηγη well; fountain εἰς εις into; for δὲ δε though; while σὰς σος your πλατείας πλατυς broad; street διαπορευέσθω διαπορευομαι travel through τὰ ο the σὰ σος your ὕδατα υδωρ water
5:16 יָפ֣וּצוּ yāfˈûṣû פוץ disperse מַעְיְנֹתֶ֣יךָ maʕyᵊnōṯˈeʸḵā מַעְיָן well ח֑וּצָה ḥˈûṣā חוּץ outside בָּ֝ ˈbā בְּ in † הַ the רְחֹבֹ֗ות rᵊḥōvˈôṯ רְחֹב open place פַּלְגֵי־ palᵊḡê- פֶּלֶג division מָֽיִם׃ mˈāyim מַיִם water
5:16. deriventur fontes tui foras et in plateis aquas tuas divideLet thy fountains be conveyed abroad, and in the streets divide thy waters.
16. Should thy springs be dispersed abroad, and rivers of water in the streets?
5:16. Let your fountains be diverted far and wide, and divide your waters in the streets.
5:16. Let thy fountains be dispersed abroad, [and] rivers of waters in the streets.
Let thy fountains be dispersed abroad, [and] rivers of waters in the streets:

5:16 Пусть [не] разливаются источники твои по улице, потоки вод по площадям;
5:16
μὴ μη not
ὑπερεκχείσθω υπερεκχεω you
τὰ ο the
ὕδατα υδωρ water
ἐκ εκ from; out of
τῆς ο the
σῆς σος your
πηγῆς πηγη well; fountain
εἰς εις into; for
δὲ δε though; while
σὰς σος your
πλατείας πλατυς broad; street
διαπορευέσθω διαπορευομαι travel through
τὰ ο the
σὰ σος your
ὕδατα υδωρ water
5:16
יָפ֣וּצוּ yāfˈûṣû פוץ disperse
מַעְיְנֹתֶ֣יךָ maʕyᵊnōṯˈeʸḵā מַעְיָן well
ח֑וּצָה ḥˈûṣā חוּץ outside
בָּ֝ ˈbā בְּ in
הַ the
רְחֹבֹ֗ות rᵊḥōvˈôṯ רְחֹב open place
פַּלְגֵי־ palᵊḡê- פֶּלֶג division
מָֽיִם׃ mˈāyim מַיִם water
5:16. deriventur fontes tui foras et in plateis aquas tuas divide
Let thy fountains be conveyed abroad, and in the streets divide thy waters.
5:16. Let your fountains be diverted far and wide, and divide your waters in the streets.
5:16. Let thy fountains be dispersed abroad, [and] rivers of waters in the streets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:16: Let thy fountains be dispersed abroad - Let thy children lawfully begotten be numerous.
Albert Barnes: Notes on the Bible - 1834
5:16: Wedded love streams forth in blessing on all around, on children and on neighbors and ill the streets, precisely because the wife's true love is given to the husband only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: thy: Deu 33:28; Psa 68:26; Isa 48:21
dispersed: Gen 24:60; Jdg 12:9; Psa 127:3, Psa 128:3
Proverbs 5:18
John Gill
5:16 Let thy fountains be dispersed abroad,.... Or "shall abound", as the Targum; that is, streams of water from fountains; which Aben Ezra interprets of a multitude of children, namely, that are lawfully begotten: the "fountains" are the man and his wife in lawful marriage; the streams are their offspring lawfully procreated by them; which may be said to be "dispersed abroad", when being grown up they are disposed of in marriage in other families, and so become fountains to others, and public blessings;
and rivers of waters in the streets; meaning a numerous posterity as before; and such as a man is not ashamed publicly to own, whereas he is ashamed of such as are unlawfully begotten; but these are to his honour in the streets, and for public good; and particularly to those to whom they are given in marriage; see Is 48:1. Jarchi interprets this of multiplying disciples, and of teaching them the law publicly, and of getting a name thereby; but it might be interpreted much better of spreading the doctrines of the Gospel, and of the public ministry and profession of that, for the good of others.
John Wesley
5:16 Fountains - Thy children proceeding from thy wife and from thyself. Fountains are here put for rivers flowing from them. Dispersed - They shall in due time appear abroad to thy comfort, and for the good of others.
5:175:17: Եղիցին քե՛զ միայնոյ լինել, եւ մի՛ ոք օտար հաղորդեսցէ քեզ[7870]։ [7870] Ոմանք. Եւ եղիցի քեզ միայ՛՛։
17 Թող դրանք միայն քոնը լինեն, եւ օտար ոչ ոք չբաժանի դրանք քեզ հետ:
17 Անոնք միայն քուկդ թող ըլլան, Ու ո՛չ թէ՝ քուկդ եւ օտարներուն։
Եղիցին քեզ միայնոյ լինել, եւ մի՛ ոք օտար հաղորդեսցէ քեզ:

5:17: Եղիցին քե՛զ միայնոյ լինել, եւ մի՛ ոք օտար հաղորդեսցէ քեզ[7870]։
[7870] Ոմանք. Եւ եղիցի քեզ միայ՛՛։
17 Թող դրանք միայն քոնը լինեն, եւ օտար ոչ ոք չբաժանի դրանք քեզ հետ:
17 Անոնք միայն քուկդ թող ըլլան, Ու ո՛չ թէ՝ քուկդ եւ օտարներուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 пусть они будут принадлежать тебе одному, а не чужим с тобою.
5:17 ἔστω ειμι be σοι σοι you μόνῳ μονος only; alone ὑπάρχοντα υπαρχοντα belongings καὶ και and; even μηδεὶς μηδεις not even one; no one ἀλλότριος αλλοτριος another's; stranger μετασχέτω μετεχω associate; partake of σοι σοι you
5:17 יִֽהְיוּ־ yˈihyû- היה be לְךָ֥ lᵊḵˌā לְ to לְ lᵊ לְ to בַדֶּ֑ךָ vaddˈeḵā בַּד linen, part, stave וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] לְ lᵊ לְ to זָרִ֣ים zārˈîm זָר strange אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
5:17. habeto eas solus nec sint alieni participes tuiKeep them to thyself alone, neither let strangers be partakers with thee.
17. Let them be for thyself alone, and not for strangers with thee.
5:17. Hold them for yourself alone, and do not let strangers be partakers with you.
5:17. Let them be only thine own, and not strangers’ with thee.
Let them be only thine own, and not strangers' with thee:

5:17 пусть они будут принадлежать тебе одному, а не чужим с тобою.
5:17
ἔστω ειμι be
σοι σοι you
μόνῳ μονος only; alone
ὑπάρχοντα υπαρχοντα belongings
καὶ και and; even
μηδεὶς μηδεις not even one; no one
ἀλλότριος αλλοτριος another's; stranger
μετασχέτω μετεχω associate; partake of
σοι σοι you
5:17
יִֽהְיוּ־ yˈihyû- היה be
לְךָ֥ lᵊḵˌā לְ to
לְ lᵊ לְ to
בַדֶּ֑ךָ vaddˈeḵā בַּד linen, part, stave
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
לְ lᵊ לְ to
זָרִ֣ים zārˈîm זָר strange
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
5:17. habeto eas solus nec sint alieni participes tui
Keep them to thyself alone, neither let strangers be partakers with thee.
5:17. Hold them for yourself alone, and do not let strangers be partakers with you.
5:17. Let them be only thine own, and not strangers’ with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:17: Let them be only thine own - The off-spring of a legitimate connection; a bastard brood, however numerous, is no credit to any man.
Geneva 1599
5:17 Let them be only (i) thine own, and not strangers' with thee.
(i) Distribute them not to the wicked and infidels, but reserve them for yourself, your family and them who are of the household of faith.
John Gill
5:17 Let them be only thine own, and not strangers' with thee. Or "they shall be thine own" (u), as the Targum; meaning not the cistern, the well, or the wife, but the fountains and rivers, or the children; by a man's cleaving to his own wife, who is a chaste and virtuous woman, he is satisfied that the children he has by her are his own, and not another's; whereas if he has to do with a common harlot, it is uncertain whose children they are, she prostituting herself to many: it may be applied to the peculiar possession and steadfast retention of the truths of the Gospel, in opposition to all divers and strange doctrines propagated by others; see Rev_ 2:25.
(u) "erunt tui", Mercerus, Cocceius; "erunt tibi", Baynus; "existent tibi", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
5:17 only thine own--harlots' children have no known father.
5:185:18: Աղբեւր ջրոյ քոյ եղիցի քե՛զ առանձին. եւ ուրա՛խ լինիջիր ընդ կնոջ մանկութեան քոյ[7871]։ [7871] Ոմանք. Եւ ուրախ լեր ընդ կնոջ։
18 Քո ջրի աղբիւրը թող առանձին լինի, եւ ուրա՛խ եղիր քո երիտասարդ օրերի կնոջ հետ:
18 Քու աղբիւրդ օրհնեալ ըլլայ Եւ քու երիտասարդութեանդ կնոջը հետ ուրախ եղիր։
Աղբեւր ջրոյ քո եղիցի [65]քեզ առանձինն``, եւ ուրախ լինիջիր ընդ կնոջ մանկութեան քո:

5:18: Աղբեւր ջրոյ քոյ եղիցի քե՛զ առանձին. եւ ուրա՛խ լինիջիր ընդ կնոջ մանկութեան քոյ[7871]։
[7871] Ոմանք. Եւ ուրախ լեր ընդ կնոջ։
18 Քո ջրի աղբիւրը թող առանձին լինի, եւ ուրա՛խ եղիր քո երիտասարդ օրերի կնոջ հետ:
18 Քու աղբիւրդ օրհնեալ ըլլայ Եւ քու երիտասարդութեանդ կնոջը հետ ուրախ եղիր։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 Источник твой да будет благословен; и утешайся женою юности твоей,
5:18 ἡ ο the πηγή πηγη well; fountain σου σου of you; your τοῦ ο the ὕδατος υδωρ water ἔστω ειμι be σοι σοι you ἰδία ιδιος his own; private καὶ και and; even συνευφραίνου συνευφραινομαι with; amid γυναικὸς γυνη woman; wife τῆς ο the ἐκ εκ from; out of νεότητός νεοτης youth σου σου of you; your
5:18 יְהִֽי־ yᵊhˈî- היה be מְקֹורְךָ֥ mᵊqôrᵊḵˌā מָקֹור well בָר֑וּךְ vārˈûḵ ברך bless וּ֝ ˈû וְ and שְׂמַ֗ח śᵊmˈaḥ שׂמח rejoice מֵ mē מִן from אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman נְעוּרֶֽךָ׃ nᵊʕûrˈeḵā נְעוּרִים youth
5:18. sit vena tua benedicta et laetare cum muliere adulescentiae tuaeLet thy vein be blessed, and rejoice with the wife of thy youth:
18. Let thy fountain be blessed; and rejoice in the wife of thy youth.
5:18. Let your spring be blessed, and rejoice with the wife of your youth:
5:18. Let thy fountain be blessed: and rejoice with the wife of thy youth.
Let thy fountain be blessed: and rejoice with the wife of thy youth:

5:18 Источник твой да будет благословен; и утешайся женою юности твоей,
5:18
ο the
πηγή πηγη well; fountain
σου σου of you; your
τοῦ ο the
ὕδατος υδωρ water
ἔστω ειμι be
σοι σοι you
ἰδία ιδιος his own; private
καὶ και and; even
συνευφραίνου συνευφραινομαι with; amid
γυναικὸς γυνη woman; wife
τῆς ο the
ἐκ εκ from; out of
νεότητός νεοτης youth
σου σου of you; your
5:18
יְהִֽי־ yᵊhˈî- היה be
מְקֹורְךָ֥ mᵊqôrᵊḵˌā מָקֹור well
בָר֑וּךְ vārˈûḵ ברך bless
וּ֝ ˈû וְ and
שְׂמַ֗ח śᵊmˈaḥ שׂמח rejoice
מֵ מִן from
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
נְעוּרֶֽךָ׃ nᵊʕûrˈeḵā נְעוּרִים youth
5:18. sit vena tua benedicta et laetare cum muliere adulescentiae tuae
Let thy vein be blessed, and rejoice with the wife of thy youth:
5:18. Let your spring be blessed, and rejoice with the wife of your youth:
5:18. Let thy fountain be blessed: and rejoice with the wife of thy youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:18: Let thy fountain be blessed - יהי מקורך ברוך yehi mekorecha baruch. Sit vena tua benedicta. Thy vein; that which carries off streams from the fountain of animal life, in order to disperse them abroad, and through the streets. How delicate and correct is the allusion here! But anatomical allusions must not be pressed into detail in a commentary on Scripture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: rejoice: Ecc 9:9; Mal 2:14, Mal 2:15
Proverbs 5:19
Carl Friedrich Keil and Franz Delitzsch
5:18
With Prov 5:18 is introduced anew the praise of conjugal love. These three verses, Prov 5:18-21, have the same course of thought as Prov 5:15-17.
18 Let thy fountain be blessed,
And rejoice in the wife of thy youth.
19 The lovely hind and the graceful gazelle -
May her bosom always charm thee;
In her love mayest thou delight thyself evermore.
20 But why wilt thou be fascinated with a stranger,
And embrace the bosom of a foreign woman?
Like בור and באר, מקור is also a figure of the wife; the root-word is קוּר, from קר, כר, the meanings of which, to dig and make round, come together in the primary conception of the round digging out or boring out, not קוּר = קרר, the Hiph. of which means (Jer 6:7) to well out cold (water). It is the fountain of the birth that is meant (cf. מקור of the female ערוה, e.g., Lev 20:18), not the procreation (lxx, ἡ σὴ φλέψ, viz., φλὲψ γονίμη); the blessing wished for by him is the blessing of children, which בּרוּך so much the more distinctly denotes if בּרך, Arab. barak, means to spread out, and בּרך thus to cause a spreading out. The מן, 18b, explains itself from the idea of drawing (water), given with the figure of a fountain; the word בּאשׁת found in certain codices is, on the contrary, prosaic (Fl.). Whilst שׂמח מן is found elsewhere (Eccles 2:20; 2Chron 20:27) as meaning almost the same as שׂמח בּ; the former means rejoicing from some place, the latter in something. In the genitive connection, "wife of thy youth" (cf. Prov 2:17), both of these significations lie: thy youthful wife, and she who was chosen by thee in thy youth, according as we refer the suffix to the whole idea or only to the second member of the chain of words.
Prov 5:19
The subject, 19a, set forth as a theme courts love for her who is to be loved, for she presents herself as lovely. איּלת is the female of the stag, which may derive its name איּל from the weapon-power of its horns, and יעלה (from יעל, Arab. w'al, to climb), that of the wild-goat (יעל); and thus properly, not the gazelle, which is called צבי on account of its elegance, but the chamois. These animals are commonly used in Semitic poetry as figures of female beauty on account of the delicate beauty of their limbs and their sprightly black eyes. אהבים signifies always sensual love, and is interchanged in this erotic meaning (Prov 7:18) with דּודים. In 19b the predicate follows the subject. The Graec. Venet. translates as if the word were דודיה, and the Syr. as if it were דרכיה, but Aquila rightly translates τίτθοι αὐτῆς. As τίτθος is derived (vid., Curtius, Griech. Etymologie, Nr. 307) from dhâ, to suck (causative, with anu, to put to sucking), so דּד, שׁד, תּד, Arab. thady (commonly in dual thadjein), from שׁדה, Arab. thdy, rigare, after which also the verb ירוּוּך is chosen: she may plentifully give thee to drink; figuratively equivalent to, refresh or (what the Aram. רוּי precisely means) fascinate
(Note: Many editions have here בּכל־; but this Dagesh, which is contrary to rule, is to be effaced.)
thee, satisfy thee with love. דּדּים also is an erotic word, which besides in this place is found only in Ezekiel (Ezek 23:3, Ezek 23:8, Ezek 23:21). The lxx obliterates the strong sensual colouring of this line. In 19c it changes תּשׁגּה into תשׂגה, πολλοστὸς ἔσῃ, perhaps also because the former appeared to be too sensual. Moses ha-Darshan (in Rashi) proposes to explain it after the Arab. sjy, to cover, to cast over, to come over anything (III = עסק, to employ oneself with something): engage thyself with her love, i.e., be always devoted to her in love. And Immanuel himself, the author of a Hebrew Divan expatiating with unparalleled freedom in erotic representations, remarks, while he rightly understands תשׁגה of the fascination of love: קורא התמדת חשׁקו אפילו באשׁתו שׁגגה, he calls the husband's continual caressing of the wife an error. But this moral side-glance lies here at a distance from the poet. He speaks here of a morally permissible love-ecstasy, or rather, since תמיד excludes that which is extraordinary, of an intensity of love connected with the feeling of superabundant happiness. שׁגה properly signifies to err from the way, therefore figuratively, with ב of a matter, like delirare ea, to be wholly captivated by her, so that one is no longer in his own power, can no longer restrain himself - the usual word for the intoxication of love and of wine, Prov 20:1 (Fl.).
Prov 5:20
The answer to the Why? in this verse is: no reasonable cause - only beastly sensuality, only flagitious blindness can mislead thee. The ב of בזרה is, as 19b and Is 28:7, that of the object through which one is betrayed into intoxication. חק (thus, according to the Masora, four times in the O.T. for חיק) properly means an incision or deepening, as Arab. hujr (from hjr, cohibere), the front of the body, the part between the arms or the female breasts, thus the bosom, Is 40:11 (with the swelling part of the clothing, sinus vestis, which the Arabs call jayb), and the lap; חבּק (as Prov 4:8), to embrace, corresponds here more closely with the former of these meanings; also elsewhere the wife of any one is called אשת חיקו or השׁכבת בחיקו, as she who rests on his breast. The ancients, also J. H. Michaelis, interpret Prov 5:15-20 allegorically, but without thereby removing sensual traces from the elevated N.T. consciousness of pollution, striving against all that is fleshly; for the castum cum Sapientia conjugium would still be always represented under the figure of husband and wife dwelling together. Besides, though זרה might be, as the contrast of חכמה, the personified lust of the world and of the flesh, yet 19a is certainly not the חכמה, but a woman composed of flesh and blood. Thus the poet means the married life, not in a figurative sense, but in its reality - he designedly describes it thus attractively and purely, because it bears in itself the preservative against promiscuous fleshly lust.
Geneva 1599
5:18 Let thy (k) fountain be blessed: and rejoice with the wife of thy (l) youth.
(k) Your children who will come from you in great abundance showing that God blesses marriage and curses whoredom.
(l) Who you married in your youth.
John Gill
5:18 Let thy fountain be blessed,.... Thy wife; make her happy by keeping to her and from others; by behaving in a loving, affable, and respectful manner to her; by living comfortably with her, and providing well for her and her children: or reckon her a happiness, a blessing that God has bestowed; or
"thy fountain shall be blessed,''
as the Targum; that is, with a numerous offspring, which was always reckoned a blessedness, and was generally the happiness of virtuous women, when harlots were barren;
and rejoice with the wife of thy youth; taken to be a wife in youth, and lived with ever since; do not despise her, nor divorce her, even in old age, but delight in her company now as ever; carry it not morosely and churlishly to her, but express a joy and pleasure in her; see Eccles 9:9. Jarchi interprets this of the law learned in youth; but it might be much better interpreted of the pure apostolic church of Christ, "the beulah", to whom her sons are married, Is 62:4; to whom they should cleave with delight and pleasure, and not follow the antichristian harlot.
John Wesley
5:18 Fountain - Thy wife. Blessed - With children; for barrenness was esteemed a curse among the Israelites.
Robert Jamieson, A. R. Fausset and David Brown
5:18 wife . . . youth--married in youth.
5:195:19: Ե՛ղն սիրոյ՝ եւ յաւանակ քոց շնորհաց խօսեսցի ընդ քեզ. եւ ՚ի քո իմաստութիւն համարեսցի եւ ընդ քեզ եղիցի յամենայն ժամ. զի եթէ զնորա սիրովն գնայցես՝ բազմապատի՛կ եղիցես[7872]։ [7872] Ոմանք. Եւ յովանակ... ընդ քեզ. եւ քեզ առանձինն եղիցի յամենայն ժամ։ Այլք. Զնորա սիրովն գայցես։
19 Թող քեզ համար եղնիկի պէս սիրով եւ այծեամի նման շնորհագեղ լինի նա, հաճելի լինի քո իմաստութեանը եւ քեզ հետ լինի ամէն ժամ. եւ եթէ նրա սիրով գնաս, դու մեծարժէք պիտի լինես:
19 Անիկա քեզի սիրելի եղնիկի պէս Եւ շնորհալի այծեամի պէս թող ըլլայ։Ամէն ատեն անոր ստինքները քեզ թող կշտացնեն Ու միշտ անոր սիրովը զմայլէ։
Եղն սիրոյ եւ [66]յաւանակ քոց շնորհաց խօսեսցի ընդ քեզ, եւ ի քո իմաստութիւն համարեսցի եւ ընդ քեզ եղիցի յամենայն ժամ. զի եթէ`` զնորա սիրովն գնայցես` [67]բազմապատիկ եղիցես:

5:19: Ե՛ղն սիրոյ՝ եւ յաւանակ քոց շնորհաց խօսեսցի ընդ քեզ. եւ ՚ի քո իմաստութիւն համարեսցի եւ ընդ քեզ եղիցի յամենայն ժամ. զի եթէ զնորա սիրովն գնայցես՝ բազմապատի՛կ եղիցես[7872]։
[7872] Ոմանք. Եւ յովանակ... ընդ քեզ. եւ քեզ առանձինն եղիցի յամենայն ժամ։ Այլք. Զնորա սիրովն գայցես։
19 Թող քեզ համար եղնիկի պէս սիրով եւ այծեամի նման շնորհագեղ լինի նա, հաճելի լինի քո իմաստութեանը եւ քեզ հետ լինի ամէն ժամ. եւ եթէ նրա սիրով գնաս, դու մեծարժէք պիտի լինես:
19 Անիկա քեզի սիրելի եղնիկի պէս Եւ շնորհալի այծեամի պէս թող ըլլայ։Ամէն ատեն անոր ստինքները քեզ թող կշտացնեն Ու միշտ անոր սիրովը զմայլէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 любезною ланью и прекрасною серною: груди ее да упоявают тебя во всякое время, любовью ее услаждайся постоянно.
5:19 ἔλαφος ελαφος friendship καὶ και and; even πῶλος πωλος foal σῶν σος your χαρίτων χαρις grace; regards ὁμιλείτω ομιλεω keep company; converse σοι σοι you ἡ ο the δὲ δε though; while ἰδία ιδιος his own; private ἡγείσθω ηγεομαι lead; consider σου σου of you; your καὶ και and; even συνέστω συνειμι with σοι σοι you ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity ἐν εν in γὰρ γαρ for τῇ ο the ταύτης ουτος this; he φιλίᾳ φιλια friendship συμπεριφερόμενος συμπεριφερω be
5:19 אַיֶּ֥לֶת ʔayyˌeleṯ אַיֶּלֶת doe אֲהָבִ֗ים ʔᵃhāvˈîm אַהַב love וְֽ wᵊˈ וְ and יַעֲלַ֫ת־ yaʕᵃlˈaṯ- יַעֲלָה goat חֵ֥ן ḥˌēn חֵן grace דַּ֭דֶּיהָ ˈdaddeʸhā דַּד breast יְרַוֻּ֣ךָ yᵊrawwˈuḵā רוה drink בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֑ת ʕˈēṯ עֵת time בְּ֝ ˈbᵊ בְּ in אַהֲבָתָ֗הּ ʔahᵃvāṯˈāh אֲהָבָה love תִּשְׁגֶּ֥ה tišgˌeh שׁגה err תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
5:19. cerva carissima et gratissimus hinulus ubera eius inebrient te omni tempore in amore illius delectare iugiterLet her be thy dearest hind, and most agreeable fawn: let her breasts inebriate thee at all times: be thou delighted continually with her love.
19. a loving hind and a pleasant doe, let her breasts satisfy thee at all times; and be thou ravished always with her love.
5:19. a beloved doe and most pleasing fawn. Let her breasts inebriate you at all times. Be delighted continually by her love.
5:19. [Let her be as] the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love:

5:19 любезною ланью и прекрасною серною: груди ее да упоявают тебя во всякое время, любовью ее услаждайся постоянно.
5:19
ἔλαφος ελαφος friendship
καὶ και and; even
πῶλος πωλος foal
σῶν σος your
χαρίτων χαρις grace; regards
ὁμιλείτω ομιλεω keep company; converse
σοι σοι you
ο the
δὲ δε though; while
ἰδία ιδιος his own; private
ἡγείσθω ηγεομαι lead; consider
σου σου of you; your
καὶ και and; even
συνέστω συνειμι with
σοι σοι you
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
ἐν εν in
γὰρ γαρ for
τῇ ο the
ταύτης ουτος this; he
φιλίᾳ φιλια friendship
συμπεριφερόμενος συμπεριφερω be
5:19
אַיֶּ֥לֶת ʔayyˌeleṯ אַיֶּלֶת doe
אֲהָבִ֗ים ʔᵃhāvˈîm אַהַב love
וְֽ wᵊˈ וְ and
יַעֲלַ֫ת־ yaʕᵃlˈaṯ- יַעֲלָה goat
חֵ֥ן ḥˌēn חֵן grace
דַּ֭דֶּיהָ ˈdaddeʸhā דַּד breast
יְרַוֻּ֣ךָ yᵊrawwˈuḵā רוה drink
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֑ת ʕˈēṯ עֵת time
בְּ֝ ˈbᵊ בְּ in
אַהֲבָתָ֗הּ ʔahᵃvāṯˈāh אֲהָבָה love
תִּשְׁגֶּ֥ה tišgˌeh שׁגה err
תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
5:19. cerva carissima et gratissimus hinulus ubera eius inebrient te omni tempore in amore illius delectare iugiter
Let her be thy dearest hind, and most agreeable fawn: let her breasts inebriate thee at all times: be thou delighted continually with her love.
5:19. a beloved doe and most pleasing fawn. Let her breasts inebriate you at all times. Be delighted continually by her love.
5:19. [Let her be as] the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:19: The loving hind and pleasant roe - By אילת aiyeleth, the deer; by יעלה yaalah, the ibex or mountain goat, may be meant.
Let her breasts satisfy thee - As the infant is satisfied with the breasts of its mother; so shouldst thou be with the wife of thy youth.
Albert Barnes: Notes on the Bible - 1834
5:19: Better, "A loving hind (is she) and pleasant roe." As in the whole circle of Arab and Persian poetry the antelope and the gazelle are the chosen images of beauty, so they served with equal fitness for the masculine and feminine types of it. (Compare the names Tabitha and Dorcas Act 9:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: as the: Sol 2:9, Sol 4:5, Sol 7:3, Sol 8:14
satisfy thee: Heb. water thee, Pro 5:15
be thou ravished always with her love: Heb. err thou always in her love, Sa2 12:4
Proverbs 5:20
John Gill
5:19 Let her be as the loving hind and pleasant roe,.... That is, the wife of youth; let her always appear to thee as amiable and lovely as these creatures are; or let her be loved by thee as these are by princes and great men (w), who used to keep them tame, keep them clean, wash, comb them, and adorn them, and play with them; or rather, as these creatures are loving to their mates, let thy love be single, chaste, pure, and fervent, as theirs; see Song 2:9. The pure church of Christ is very different from the apostate church of Rome; the one is compared to a loving and lovely creature, innocent and chaste; the other to a cruel and savage beast, Rev_ 13:1;
let her breasts satisfy thee at all times; even as it were to be inebriated therewith, and so as not to seek out elsewhere to strange women for satisfaction; see Song 1:13. The church's breasts are the ordinances of the Gospel, which are said to be like young roes, and afford great pleasure, satisfaction, and refreshment to true believers, Song 4:5;
and be thou ravished always with her love; greatly delighted with it, both in loving her and being loved by her; and let this always continue in old age as well as in youth; or now as well as formerly, and not for a short time, but for continuance: or, "err thou always in her love" (x); if any error is committed by thee, let it be on the side of love, in loving her too much; better err in loving her than in loving a strange woman.
(w) "Cervus erat forma praestanti", &c. Virgil. Aeneid l. 7. (x) "errabis", Montanus, Raynus, Cocceius; "hallucinaberis", Vatablus; "errato", Junius & Tremellius, Piscator.
John Wesley
5:19 Satisfy thee - At all convenient times: for that there may be excess in the marriage - bed is manifest. Ravished - Love her fervently. It is an hyperbolical expression.
Robert Jamieson, A. R. Fausset and David Brown
5:19 loving . . . roe--other figures for a wife from the well-known beauty of these animals.
breasts--(Compare Song 1:13; Ezek 23:3, Ezek 23:8).
ravished--literally, "intoxicated," that is, fully satisfied.
5:205:20: Մի՛ յաճախեր առ օտարս. եւ մի՛ փարիր ՚ի գիրկս՝ որ ո՛չ քո իցեն[7873]։ [7873] Ոմանք. Առ օտար, եւ մի՛ պատիր ՚ի գիրկս որ...։ (21) Վասն զի առաջի աչաց։
20 Մի՛ այցելիր օտար կանանց եւ մի՛ փարուիր ուրիշի կրծքին, որ քոնը չէ.
20 Եւ ինչո՞ւ, որդեա՛կ իմ, դուն օտար կնոջ մը սիրովը զմայլիս Ու օտար կնոջ կուրծքը գրկես։
Մի՛ յաճախեր առ օտարս, եւ մի՛ փարիր ի գիրկս` որ ոչ քո իցեն:

5:20: Մի՛ յաճախեր առ օտարս. եւ մի՛ փարիր ՚ի գիրկս՝ որ ո՛չ քո իցեն[7873]։
[7873] Ոմանք. Առ օտար, եւ մի՛ պատիր ՚ի գիրկս որ...։ (21) Վասն զի առաջի աչաց։
20 Մի՛ այցելիր օտար կանանց եւ մի՛ փարուիր ուրիշի կրծքին, որ քոնը չէ.
20 Եւ ինչո՞ւ, որդեա՛կ իմ, դուն օտար կնոջ մը սիրովը զմայլիս Ու օտար կնոջ կուրծքը գրկես։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 И для чего тебе, сын мой, увлекаться постороннею и обнимать груди чужой?
5:20 μὴ μη not πολὺς πολυς much; many ἴσθι ειμι be πρὸς προς to; toward ἀλλοτρίαν αλλοτριος another's; stranger μηδὲ μηδε while not; nor συνέχου συνεχω block up / in; confine ἀγκάλαις αγκαλη arm τῆς ο the μὴ μη not ἰδίας ιδιος his own; private
5:20 וְ wᵊ וְ and לָ֤מָּה lˈāmmā לָמָה why תִשְׁגֶּ֣ה ṯišgˈeh שׁגה err בְנִ֣י vᵊnˈî בֵּן son בְ vᵊ בְּ in זָרָ֑ה zārˈā זָר strange וּ֝ ˈû וְ and תְחַבֵּ֗ק ṯᵊḥabbˈēq חבק embrace חֵ֣ק ḥˈēq חֵיק lap נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
5:20. quare seduceris fili mi ab aliena et foveris sinu alteriusWhy art thou seduced, my son, by a strange woman, and art cherished in the bosom of another?
20. For why shouldest thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
5:20. Why are you seduced, my son, by a strange woman, and why are you kept warm by the bosom of another?
5:20. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger:

5:20 И для чего тебе, сын мой, увлекаться постороннею и обнимать груди чужой?
5:20
μὴ μη not
πολὺς πολυς much; many
ἴσθι ειμι be
πρὸς προς to; toward
ἀλλοτρίαν αλλοτριος another's; stranger
μηδὲ μηδε while not; nor
συνέχου συνεχω block up / in; confine
ἀγκάλαις αγκαλη arm
τῆς ο the
μὴ μη not
ἰδίας ιδιος his own; private
5:20
וְ wᵊ וְ and
לָ֤מָּה lˈāmmā לָמָה why
תִשְׁגֶּ֣ה ṯišgˈeh שׁגה err
בְנִ֣י vᵊnˈî בֵּן son
בְ vᵊ בְּ in
זָרָ֑ה zārˈā זָר strange
וּ֝ ˈû וְ and
תְחַבֵּ֗ק ṯᵊḥabbˈēq חבק embrace
חֵ֣ק ḥˈēq חֵיק lap
נָכְרִיָּֽה׃ noḵriyyˈā נָכְרִי foreign
5:20. quare seduceris fili mi ab aliena et foveris sinu alterius
Why art thou seduced, my son, by a strange woman, and art cherished in the bosom of another?
5:20. Why are you seduced, my son, by a strange woman, and why are you kept warm by the bosom of another?
5:20. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
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Albert Barnes: Notes on the Bible - 1834
5:20: Emphasis is laid (see the Pro 2:16 note) upon the origin of the beguiler.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: with: Pro 2:16-19, Pro 6:24, Pro 7:5, Pro 22:14, Pro 23:27, Pro 23:28, Pro 23:33; Kg1 11:1
Proverbs 5:21
John Gill
5:20 And why wilt thou, my son, be ravished with a strange woman,.... Or "err with her" (y); after all those inconveniences and miseries that follow upon a conversation with a harlot, and all those advantages of a marriage state set before thee; why wilt thou be, so foolish and mad as to have a fondness for an harlot and dote upon her, and neglect entering into a marriage state, or forsake the wife of youth? and yet though things are so clearly stated and aptly represented, and the expostulation made in the most tender and affectionate manner; it is suggested as if after all it would not be attended unto, but a harlot be preferred to a wife of youth, a filthy beast to a loving hind, and dirty puddles of water in a ditch to running streams from a well or fountain;
and embrace the bosom of a stranger? that is not thy wife; a description of unlawful love and impure embraces, which are dissuaded from.
(y) "Errares", Junius & Tremellius, Piscator; "aberrares", Cocceius.
5:215:21: Զի առաջի աչացն Աստուծոյ են ճանապարհք առն. եւ յամենայն շաւիղս նորա դիտէ՛։
21 քանզի տղամարդու ճանապարհներն Աստծու աչքի առջեւ են, եւ Նա գիտէ նրա բոլոր շաւիղները:
21 Վասն զի մարդուն ճամբաները Տէրոջը աչքերուն առջեւն են Ու անոր բոլոր քայլերուն ինք կը հսկէ։
Զի առաջի աչաց [68]Աստուծոյ են ճանապարհք առն, եւ յամենայն շաւիղս նորա դիտէ:

5:21: Զի առաջի աչացն Աստուծոյ են ճանապարհք առն. եւ յամենայն շաւիղս նորա դիտէ՛։
21 քանզի տղամարդու ճանապարհներն Աստծու աչքի առջեւ են, եւ Նա գիտէ նրա բոլոր շաւիղները:
21 Վասն զի մարդուն ճամբաները Տէրոջը աչքերուն առջեւն են Ու անոր բոլոր քայլերուն ինք կը հսկէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21 Ибо пред очами Господа пути человека, и Он измеряет все стези его.
5:21 ἐνώπιον ενωπιος in the face; facing γάρ γαρ for εἰσιν ειμι be τῶν ο the τοῦ ο the θεοῦ θεος God ὀφθαλμῶν οφθαλμος eye; sight ὁδοὶ οδος way; journey ἀνδρός ανηρ man; husband εἰς εις into; for δὲ δε though; while πάσας πας all; every τὰς ο the τροχιὰς τροχιος he; him σκοπεύει σκοπευω keep watch; watch closely
5:21 כִּ֤י kˈî כִּי that נֹ֨כַח׀ nˌōḵaḥ נֹכַח straightness עֵינֵ֣י ʕênˈê עַיִן eye יְ֭הוָה [ˈyhwāh] יְהוָה YHWH דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way אִ֑ישׁ ʔˈîš אִישׁ man וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole מַעְגְּלֹתָ֥יו maʕgᵊlōṯˌāʸw מַעְגָּל course מְפַלֵּֽס׃ mᵊfallˈēs פלס watch
5:21. respicit Dominus vias hominis et omnes gressus illius consideratThe Lord beholdeth the ways of man, and considereth all his steps.
21. For the ways of man are before the eyes of the LORD, and he maketh level all his paths.
5:21. The Lord beholds the ways of man, and he considers all his steps.
5:21. For the ways of man [are] before the eyes of the LORD, and he pondereth all his goings.
For the ways of man [are] before the eyes of the LORD, and he pondereth all his goings:

5:21 Ибо пред очами Господа пути человека, и Он измеряет все стези его.
5:21
ἐνώπιον ενωπιος in the face; facing
γάρ γαρ for
εἰσιν ειμι be
τῶν ο the
τοῦ ο the
θεοῦ θεος God
ὀφθαλμῶν οφθαλμος eye; sight
ὁδοὶ οδος way; journey
ἀνδρός ανηρ man; husband
εἰς εις into; for
δὲ δε though; while
πάσας πας all; every
τὰς ο the
τροχιὰς τροχιος he; him
σκοπεύει σκοπευω keep watch; watch closely
5:21
כִּ֤י kˈî כִּי that
נֹ֨כַח׀ nˌōḵaḥ נֹכַח straightness
עֵינֵ֣י ʕênˈê עַיִן eye
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way
אִ֑ישׁ ʔˈîš אִישׁ man
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
מַעְגְּלֹתָ֥יו maʕgᵊlōṯˌāʸw מַעְגָּל course
מְפַלֵּֽס׃ mᵊfallˈēs פלס watch
5:21. respicit Dominus vias hominis et omnes gressus illius considerat
The Lord beholdeth the ways of man, and considereth all his steps.
5:21. The Lord beholds the ways of man, and he considers all his steps.
5:21. For the ways of man [are] before the eyes of the LORD, and he pondereth all his goings.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: В качестве высшего и последнего мотива к избежанию всякого вида нецеломудренности указывается на всеведение Божие и на всеобъемлемость мироправящего промысла Божия (ср. Иов XXIV:23; XXXIV:21; XXXI:4, от которого тщетно бы думал укрыться предающийся распутству: по суду Божию, распутство, как всякое преступление вообще, влечет за собой частью естественные, частью нарочито посылаемые Богом гибельные последствия (ср. I:31-32; IX:5; XVIII:7; Пс. VII:16: и мн. др.).
Adam Clarke: Commentary on the Bible - 1831
5:21: For the ways of a man - Whether they are public or private, God sees all the steps thou takest in life.
Albert Barnes: Notes on the Bible - 1834
5:21: One more warning. The sin is not against man, nor dependent on man's detection only. The secret sin is open before the eyes of Yahweh. In the balance of His righteous judgment are weighed all human acts.
Pondereth - Note the recurrence of the word used of the harlot herself (see Pro 1:6 note): she ponders not, God does.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: Pro 15:3; Ch2 16:9; Job 31:4, Job 34:21; Psa 11:4, Psa 17:3, Psa 139:1-12; Jer 16:17; Jer 17:10, Jer 23:24, Jer 32:19; Hos 7:2; Heb 4:13; Rev 2:18, Rev 2:23
Proverbs 5:22
Carl Friedrich Keil and Franz Delitzsch
5:21
That the intercourse of the sexes out of the married relationship is the commencement of the ruin of a fool is now proved.
21 For the ways of every one are before the eyes of Jahve,
And all his paths He marketh out.
22 His own sins lay hold of him, the evil-doer,
And in the bands of his sins is he held fast.
23 He dies for the want of correction,
And in the fulness of his folly he staggers to ruin.
Tit is unnecessary to interpret נכח as an adverbial accusative: straight before Jahve's eyes; it may be the nominative of the predicate; the ways of man (for אישׁ is here an individual, whether man or woman) are an object (properly, fixing) of the eyes of Jahve. With this the thought would suitably connect itself: et onmes orbitas ejus ad amussim examinat; but פּלּס, as the denom. of פּלס, Ps 58:3, is not connected with all the places where the verb is united with the obj. of the way, and Ps 78:50 shows that it has there the meaning to break though, to open a way (from פל, to split, cf. Talmudic מפלּשׁ, opened, accessible, from פלשׁ, Syriac pelaa, perfodere, fodiendo viam, aditum sibi aperire). The opening of the way is here not, as at Is 26:7, conceived of as the setting aside of the hindrances in the way of him who walks, but generally as making walking in the way possible: man can take no step in any direction without God; and that not only does not exempt him from moral responsibility, but the consciousness of this is rather for the first time rightly quickened by the consciousness of being encompassed on every side by the knowledge and the power of God. The dissuasion of Prov 5:20 is thus in Prov 5:21 grounded in the fact, that man at every stage and step of his journey is observed and encompassed by God: it is impossible for him to escape from the knowledge of God or from dependence on Him. Thus opening all the paths of man, He has also appointed to the way of sin the punishment with which it corrects itself: "his sins lay hold of him, the evil-doer." The suffix יו does not refer to אישׁ of Prov 5:21, where every one without exception and without distinction is meant, but it relates to the obj. following, the evil-doer, namely, as the explanatory permutative annexed to the "him" according to the scheme, Ex 2:6; the permutative is distinguished from the apposition by this, that the latter is a forethought explanation which heightens the understanding of the subject, while the former is an explanation afterwards brought in which guards against a misunderstanding. The same construction, Prov 14:13, belonging to the syntaxis ornata in the old Hebrew, has become common in the Aramaic and in the modern Hebrew. Instead of ילכּדוּהוּ (Prov 5:22), the poet uses poetically ילכּדנו; the interposed נ may belong to the emphatic ground-form ילכּדוּן, but is epenthetic if one compares forms such as קבנו (R. קב), Num 23:13 (cf. p. 73). The חמּאתו governed by חבלי, laquei (חבלי, tormina), is either gen. exeg.: bands which consist in his sin, or gen. subj.: bands which his sin unites, or better, gen. possess.: bands which his sin brings with it. By these bands he will be held fast, and so will die: he (הוּא referring to the person described) will die in insubordination (Symm. δι ̓ ἀπαιδευσίαν), or better, since אין and רב are placed in contrast: in want of correction. With the ישׁגּה (Prov 5:23), repeated purposely from Prov 5:20, there is connected the idea of the overthrow which is certain to overtake the infatuated man. In Prov 5:20 the sense of moral error began already to connect itself with this verb. אוּלת is the right name of unrestrained lust of the flesh. אולת is connected with אוּל, the belly; אול, Arab. âl, to draw together, to condense, to thicken (Isaiah, p. 424). Dummheit (stupidity) and the Old-Norse dumba, darkness, are in their roots related to each other. Also in the Semitic the words for blackness and darkness are derived from roots meaning condensation. אויל is the mind made thick, darkened, and become like crude matter.
Geneva 1599
5:21 For the ways of man [are] before the (m) eyes of the LORD, and he pondereth all his goings.
(m) He declares that unless a man joins to his wife both in heart and in outward conversation, he will not escape the judgments of God.
John Gill
5:21 For the ways of a man are before the eyes of the Lord,.... Both good and bad; the ways of a chaste and virtuous man, who cleaves to his own wife and shuns the harlot, which are approved of by the Lord; and the ways of a lewd man, all the impure thoughts, desires, and contrivances of his mind, and all the steps he takes to commit lewdness, and all the filthy actions he is guilty of, these are all open and naked to the omniscient God: the adulterer seeks the twilight, and flatters himself with secrecy, not considering that the eye of God is upon him; there are many, that, were their filthy actions known to men, they would be ashamed of them; and this consideration greatly deters from them, and puts them upon secret ways of committing them; much more should the consideration of the divine omniscience weigh with them to avoid them; which is the argument here made use of;
and he pondereth all his goings; he not only sees them, but takes notice of them, and observes them, and ponders them in his mind, and lays them up there, in order to bring to an account for them hereafter; yea, he weighs them in the balance of justice, and will proportion the punishment unto them, according to the rules of it; when it must go ill with those that follow such lewd practices, Heb 13:4.
Robert Jamieson, A. R. Fausset and David Brown
5:21 The reason, God's eye is on you,
5:225:22: Անօրէնութիւնք որսան զայր, եւ ՚ի տոռունս մեղաց իւրոց շաղի իւրաքանչի՛ւր ոք[7874]։ [7874] Ոմանք. Մեղաց շաղի իւրա՛՛։
22 Չարագործին պիտի որսան նրա անօրէնութիւնները, եւ իւրաքանչիւրը պիտի կապկպուի իր մեղքի թելերով:
22 Չարագործը իր անօրէնութիւններովը պիտի բռնուի Ու անիկա իր մեղքին չուաններովը պիտի կապուի։
Անօրէնութիւնք որսան զայր, եւ ի տոռունս մեղաց իւրոց շաղի իւրաքանչիւր ոք:

5:22: Անօրէնութիւնք որսան զայր, եւ ՚ի տոռունս մեղաց իւրոց շաղի իւրաքանչի՛ւր ոք[7874]։
[7874] Ոմանք. Մեղաց շաղի իւրա՛՛։
22 Չարագործին պիտի որսան նրա անօրէնութիւնները, եւ իւրաքանչիւրը պիտի կապկպուի իր մեղքի թելերով:
22 Չարագործը իր անօրէնութիւններովը պիտի բռնուի Ու անիկա իր մեղքին չուաններովը պիտի կապուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 Беззаконного уловляют собственные беззакония его, и в узах греха своего он содержится:
5:22 παρανομίαι παρανομια lawlessness ἄνδρα ανηρ man; husband ἀγρεύουσιν αγρευω catch σειραῖς σειρα cord δὲ δε though; while τῶν ο the ἑαυτοῦ εαυτου of himself; his own ἁμαρτιῶν αμαρτια sin; fault ἕκαστος εκαστος each σφίγγεται σφιγγω bind tight; bind fast
5:22 עַֽוֹונֹותָ֗יו ʕˈawônôṯˈāʸw עָוֹן sin יִלְכְּדֻנֹ֥ו yilkᵊḏunˌô לכד seize אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וּ û וְ and בְ vᵊ בְּ in חַבְלֵ֥י ḥavlˌê חֶבֶל cord חַ֝טָּאתֹ֗ו ˈḥaṭṭāṯˈô חַטָּאת sin יִתָּמֵֽךְ׃ yittāmˈēḵ תמך grasp
5:22. iniquitates suae capiunt impium et funibus peccatorum suorum constringiturHis own iniquities catch the wicked, and he is fast bound with the ropes of his own sins.
22. His own iniquities shall take the wicked, and he shall be holden with the cords of his sin.
5:22. His own iniquities take hold of the impious, and he is bound by the cords of his own sins.
5:22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins:

5:22 Беззаконного уловляют собственные беззакония его, и в узах греха своего он содержится:
5:22
παρανομίαι παρανομια lawlessness
ἄνδρα ανηρ man; husband
ἀγρεύουσιν αγρευω catch
σειραῖς σειρα cord
δὲ δε though; while
τῶν ο the
ἑαυτοῦ εαυτου of himself; his own
ἁμαρτιῶν αμαρτια sin; fault
ἕκαστος εκαστος each
σφίγγεται σφιγγω bind tight; bind fast
5:22
עַֽוֹונֹותָ֗יו ʕˈawônôṯˈāʸw עָוֹן sin
יִלְכְּדֻנֹ֥ו yilkᵊḏunˌô לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וּ û וְ and
בְ vᵊ בְּ in
חַבְלֵ֥י ḥavlˌê חֶבֶל cord
חַ֝טָּאתֹ֗ו ˈḥaṭṭāṯˈô חַטָּאת sin
יִתָּמֵֽךְ׃ yittāmˈēḵ תמך grasp
5:22. iniquitates suae capiunt impium et funibus peccatorum suorum constringitur
His own iniquities catch the wicked, and he is fast bound with the ropes of his own sins.
5:22. His own iniquities take hold of the impious, and he is bound by the cords of his own sins.
5:22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:22: He shall be holden with the cords of his sins - Most people who follow unlawful pleasures, think they can give them up whenever they please; but sin repeated becomes customary; custom soon engenders habit; and habit in the end assumes the form of necessity; the man becomes bound with his own cords, and so is led captive by the devil at his will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: His: Pro 1:18, Pro 1:31, Pro 11:3, Pro 11:5; Psa 7:15, Psa 7:16, Psa 9:15; Jer 2:19; Hos 4:11-14; Gal 6:7, Gal 6:8
holden: Ecc 7:26
sins: Heb. sin, Co1 5:9, Co1 5:10; Gal 5:19-21; Eph 5:5, Eph 5:6; Heb 13:4
Proverbs 5:23
John Gill
5:22 His own iniquities shall take the wicked himself,.... As in a snare or net, as Gersom observes; in which the adulterer is so entangled that he cannot extricate himself; he may fancy that when he grows old his lusts will be weakened, and he shall be able to get clear of them, and have repentance for them, but he will find himself mistaken; he will become but more and more hardened by them and confirmed in them, and will have neither will nor power to repent of them, and shake off those shackles with which he is bound: and it may be understood of the guilt and punishment of his sins; that the horrors of a guilty conscience shall seize him, there will be no need of any others to arrest him, these will do that office; or diseases shall come upon him for his sins, and bring him to the dust of death, and so to everlasting destruction;
and he shall be holden with the cords of his sins; which he has been all his life committing and twisting together, and made as it were cords of, which by constant practice become strong as such; with the guilt of which he is bound as a malefactor, and will be brought to justice, being reserved in these cords, as the angels that sinned in their chains, unto the judgment of the great day; the phrase denotes the strength of sin, the impotency of man to get rid of it, and the sure and inevitable ruin that comes by it.
John Wesley
5:22 Holden - He is in perfect bondage to his lusts, and is neither able nor wiling to set himself at liberty.
Robert Jamieson, A. R. Fausset and David Brown
5:22 and He will cause sin to bring its punishment.
5:235:23: Մեռանի նա ընդ անխրա՛տս՝ վասն անխրատութեան. եւ ՚ի բազմութենէ կենաց իւրոց զրկեցաւ. եւ կորեաւ վասն անզգամութեան[7875]։[7875] Ոմանք. Կենաց իւրոց արտաքս ընկեցաւ, եւ կորեաւ վասն անզգամութեան իւրոյ։
23 Խրատ չլսելու պատճառով պիտի մեռնի նա խրատի չանսացողների հետ, պիտի զրկուի իր կեանքի երկարութիւնից եւ պիտի կորչի անզգամութեան պատճառով:
23 Անիկա խրատի պակասէն կը մեռնի Ու իր մեծ յիմարութիւնովը կը կորսուի։
Մեռանի նա [69]ընդ անխրատս`` վասն անխրատութեան, եւ ի բազմութենէ [70]կենաց իւրոց զրկեցաւ, եւ կորեաւ վասն անզգամութեան:

5:23: Մեռանի նա ընդ անխրա՛տս՝ վասն անխրատութեան. եւ ՚ի բազմութենէ կենաց իւրոց զրկեցաւ. եւ կորեաւ վասն անզգամութեան[7875]։
[7875] Ոմանք. Կենաց իւրոց արտաքս ընկեցաւ, եւ կորեաւ վասն անզգամութեան իւրոյ։
23 Խրատ չլսելու պատճառով պիտի մեռնի նա խրատի չանսացողների հետ, պիտի զրկուի իր կեանքի երկարութիւնից եւ պիտի կորչի անզգամութեան պատճառով:
23 Անիկա խրատի պակասէն կը մեռնի Ու իր մեծ յիմարութիւնովը կը կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 он умирает без наставления, и от множества безумия своего теряется.
5:23 οὗτος ουτος this; he τελευτᾷ τελευταω meet an end μετὰ μετα with; amid ἀπαιδεύτων απαιδευτος undisciplined ἐκ εκ from; out of δὲ δε though; while πλήθους πληθος multitude; quantity τῆς ο the ἑαυτοῦ εαυτου of himself; his own βιότητος βιοτης and; even ἀπώλετο απολλυμι destroy; lose δι᾿ δια through; because of ἀφροσύνην αφροσυνη nonsense
5:23 ה֗וּא hˈû הוּא he יָ֭מוּת ˈyāmûṯ מות die בְּ bᵊ בְּ in אֵ֣ין ʔˈên אַיִן [NEG] מוּסָ֑ר mûsˈār מוּסָר chastening וּ û וְ and בְ vᵊ בְּ in רֹ֖ב rˌōv רֹב multitude אִוַּלְתֹּ֣ו ʔiwwaltˈô אִוֶּלֶת foolishness יִשְׁגֶּֽה׃ פ yišgˈeh . f שׁגה err
5:23. ipse morietur quia non habuit disciplinam et multitudine stultitiae suae decipieturHe shall die, because he hath not received instruction, and in the multitude of his folly he shall be deceived.
23. He shall die for lack of instruction; and in the greatness of his folly he shall go astray.
5:23. He shall die, for he has not held to discipline. And by the multitude of his foolishness, he shall be deceived.
5:23. He shall die without instruction; and in the greatness of his folly he shall go astray.
He shall die without instruction; and in the greatness of his folly he shall go astray:

5:23 он умирает без наставления, и от множества безумия своего теряется.
5:23
οὗτος ουτος this; he
τελευτᾷ τελευταω meet an end
μετὰ μετα with; amid
ἀπαιδεύτων απαιδευτος undisciplined
ἐκ εκ from; out of
δὲ δε though; while
πλήθους πληθος multitude; quantity
τῆς ο the
ἑαυτοῦ εαυτου of himself; his own
βιότητος βιοτης and; even
ἀπώλετο απολλυμι destroy; lose
δι᾿ δια through; because of
ἀφροσύνην αφροσυνη nonsense
5:23
ה֗וּא hˈû הוּא he
יָ֭מוּת ˈyāmûṯ מות die
בְּ bᵊ בְּ in
אֵ֣ין ʔˈên אַיִן [NEG]
מוּסָ֑ר mûsˈār מוּסָר chastening
וּ û וְ and
בְ vᵊ בְּ in
רֹ֖ב rˌōv רֹב multitude
אִוַּלְתֹּ֣ו ʔiwwaltˈô אִוֶּלֶת foolishness
יִשְׁגֶּֽה׃ פ yišgˈeh . f שׁגה err
5:23. ipse morietur quia non habuit disciplinam et multitudine stultitiae suae decipietur
He shall die, because he hath not received instruction, and in the multitude of his folly he shall be deceived.
5:23. He shall die, for he has not held to discipline. And by the multitude of his foolishness, he shall be deceived.
5:23. He shall die without instruction; and in the greatness of his folly he shall go astray.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: He shall die without instruction - This is most likely, and it is a general case; but even these may repent and live.
Albert Barnes: Notes on the Bible - 1834
5:23: The end of the sensual life: to "die without instruction," life ended, but the discipline of life fruitless; to "go astray," as if drunk with the greatness of his folly (the same word is used as for "ravished" in Pro 5:19, see marg.), even to the end. This is the close of what might have gone on brightening to the perfect day Pro 4:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: shall die: Pro 10:21, Pro 14:32; Job 4:21, Job 36:12
in the: Pro 14:14; Psa 81:12; Pe2 2:15-22
Geneva 1599
5:23 He shall (n) die without instruction; and in the greatness of his folly he shall go astray.
(n) Because he will not give ear to God's word and be admonished.
John Gill
5:23 He shall die without instruction,.... Into the evil of sin, and the danger he is in, and so without repentance for it; for instruction is the means of repentance, and productive of it when blessed, Jer 31:19; but it is but just that those who have hated and rejected it in health and life, that when they come to die should have none given them about the evil of sin, the danger of their state, and the way of salvation; or rather "because of instruction" (z); because they would not bear and receive, but neglected, rejected, and despised it, so Aben Ezra and Ben Gersom; or "without correction" (a), or discipline and amendment by it;
and in the greatness of his folly he shall go astray; being left to the exceeding great folly of his mind, he shall continue to go astray as he has done from God and his good ways, from the precepts of his law, and the rules of his word; going after his own heart's lusts, which will drown him in perdition. This "folly" may be understood either of his fornication and adultery, which is egregious folly; or of his imagining that he should be able to repent of sin when he pleased, and free himself from the bondage of it, and escape the punishment due unto it.
(z) "eo quod non audivit eruditionem", Pagninus, Mercerus, Gejerus; "propter neglectam institutionem", Piscator; "propter non admissam disciplinam", Noldius, p. 181. (a) "Sine correctione et emendatione", Vatablus.
John Wesley
5:23 Die - He shall die in his sins. Astray - From the way of life, and from eternal salvation.
Robert Jamieson, A. R. Fausset and David Brown
5:23 without instruction--literally, "in want of instruction," having refused it (compare Job 13:18; Heb 11:24).
go astray--literally, "be drunken." The word "ravished" (Prov 5:19) here denotes fulness of punishment.