Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Hateth lying, both in himself and in other men, whereby he getteth that good name which is like a precious ointment.
A wicked man; who accustometh himself to lying, as may be gathered from the foregoing words.
Cometh to shame; makes himself contemptible and hateful to all that know him; there being scarce any reproach which men more impatiently endure, and severely revenge, than that of being called or accounted a liar.
Verse 5. - Lying; Vulgate, verbum mendax; Septuagint, λόγον ἄδικον; literally, a word of falsehood. But debar, "word," is used, like ῤῆμα in Hellenistic Greek, in a general sense for "thing," i.e. the subject of speech. So here it is not only verbal lying that is meant, but every kind of deceit and guile. This naturally betrays itself by the speech, according to the proverb, "Show me a liar, and I will show you a thief." A wicked man is loathsome, and cometh to shame. The clause is variously translated. Vulgate, confundit et confundetur, "causes shame to others and to himself." Septuagint, "is put to shame, and shall not have licence of tongue (παῥῤησίαν)." The Revised Version margin, "causeth shame and bringeth reproach." Delitzsch, "brings into bad odour (Genesis 34:30) and causes shame." Hitzig, "behaveth injuriously and shamefully." The antithesis is best brought out by the rendering that marks the effect of the wicked man's "lying;" "He brings disgrace upon others (who have trusted him or have been associated with him) and causes shame."
Two proverbs of the character of the righteous and of the effect of righteousness:
A deceitful thing the righteous hateth;
But the godless disgraceth and putteth to shame.
With דּבּר in the sphere of an intelligible generality (as here of falsehood, or Psalms 41:9 of worthlessness) a concrete event is in view, as with דּברי in the following plur. a general fact is separated into its individual instances and circumstances ( vid., at Psalms 65:4); for דבר means not only the word in which the soul reveals itself, but also any fact in which an inner principle or a general fact or a whole comes forth to view. The righteous hateth all that bears in it the character of a falsehood (punctuate דּבר־שׁקר with Gaja, cf. Proverbs 12:19), but the godless ... Should we now, with Bertheau, Hitzig, and others, translate “acteth basely and shamefully”? It is true that both Hiphs. may be regarded as transitive, but this expression gives not right contrast to 5a, and is pointless. We have seen at Proverbs 10:5 that הבישׁ , like השׂכּיל , has also a causative signification: to put to shame, i.e., bring shame upon others, and that Proverbs 19:26, where מבישׁ וּמחפּיר are connected, this causative signification lies nearer than the intrinsically transitive. Thus it will also here be meant, that while the righteous hateth all that is false or that is tainted by falsehood, the godless on the contrary loves to disgrace and to put to shame. But it is a question whether יבאישׁ is to be derived from בּאשׁ = בּושׁ , and thus is of the same meaning as יבישׁ ; הבאישׁ , Isaiah 30:5, which there signifies pudefactum esse , is pointed הבאישׁ , and is thus derived from a יבשׁ = בּושׁ , vid., 2 Samuel 19:6. But הבאישׁ occurs also as Hiph. of בּאשׁ , and means transitively to make of an evil savour, Genesis 34:30, cf. Exodus 5:21, as well as intransitively to come into evil savour, 1 Samuel 27:12. In this sense of putidum faciens , bringing into evil savour, יבאישׁ occurs here as at Proverbs 19:26, suitably along with יחפיר ; Proverbs 19:26 is the putidum facere by evil report (slander), into which the foolish son brings his parents, here by his own evil report, thus to be thought of as brought about by means of slander. The old translators here fall into error; Luther renders both Hiphils reflexively; only the Venet. (after Kimchi) is right: ὀζώσει (from an ὀζοῦν as trans. to ὀζεῖν ) καὶ ἀτιμώσει , he makes to be of ill odour and dishonours.
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(5) A wicked man is loathsome, and cometh to shame.—Or it may signify, “disgraceth and putteth to shame” (by his calumnies), or “acts basely and shamefully.”
- is loathsome] lit. stinketh. Comp. Ecclesiastes 10:1; Exodus 5:21, where the same Heb. word occurs.
In R.V. marg. an alternative rendering is suggested: causeth shame and bringeth reproach.
Proverbs 13:5. A righteous man hateth lying — Both in himself and in other men, whereby he gets that good name, which is like a precious ointment; but a wicked man — Who accustoms himself to lying; cometh to shame —
Makes himself contemptible and hateful to all that know him; there being scarcely any reproach which men endure more impatiently, or revenge more severely, than that of being called or accounted liars.
righteous [man] hateth lying: but a wicked [man] is loathsome, and cometh to shame.
A righteous man hateth lying. — Hateth it as hell. Romans 12:9 αποστυγουντες . "I hate and abhor lying," saith David; Psalms 119:163 and yet, among other corruptions, he had an inclination to this sin. See how roundly he tells three or four lies together; 1 Samuel 21:2 ; 1 Samuel 21:8 ; 1 Samuel 27:8 ; 1 Samuel 27:10 but he both hated it in himself and prayed against it Psalms 119:29
But a wicked man is loathsome. — Stinks above ground; a liar especially is looked upon as a pest. Riches cannot make a man so graceful as lying will disgrace him; for "a poor man walking in his integrity, is better than a rich man that is a liar." Proverbs 19:1 ; Proverbs 19:22 Hence the liar denies his own lie, because he is ashamed to be taken with it. Some read it thus, ‘a wicked man maketh others loathsome, and casteth shame upon them,’ scil., by raising or reporting lies of them, by blasting or blemishing their good names. Thus Core and his complices sought to cast an odium on Moses; the Pharisees upon our Saviour; the Arians upon Athanasius; the Papists upon Wycliffe, whom Binius slanders for his missing the bishopric of Worcester, to have fallen upon that successful contradiction; like as the spiteful Jews said Paul did, because he could not obtain the high-priest’s daughter to wife. Epiphan.
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A righteous man hateth lying,.... Or, "a word of falsehood" (y); as being contrary to honour, truth, and conscience. He hates it in himself and others; he hates all sorts of lies, lies in common conversation, religious lies, doctrinal ones, false doctrines, lies spoken in hypocrisy; such as the followers of antichrist spread, being given up unto them that they might be damned, 1 Timothy 4:2; these are an abomination to God and all good men, Revelation 21:27;
but a wicked man is loathsome, and cometh to shame; or, "causes" or "spreads a stink" (z): all wicked men are loathsome and abominable, being very corrupt in principle and practice; all over defiled with sin, and covered with wounds, bruises, and putrefying sores, from the crown of the head to the sole of the feet; and especially liars, who are often brought to shame and confusion in this life, and will hereafter come to everlasting shame and contempt. Or, "makes himself to stink" (a); in the nostrils of all good men, and so brought to shame: or "digs"; a metaphor, as Cartwright thinks, from those that dig in the earth, where such as are covered with shame would gladly put their heads.
(y) "verbum falsitatis", Montanus, Michaelis; "verbum fuci", Schulteus. (z) "foetere facit", Vatablus, Mercerus; "foetere faciet", Montanus; "foetere fecit foetorem", Gussetius, p. 114. "foetorem spargit", Schultens. (a) "Se ipse foetere facit", Coccei Lexic. Colossians 77. "foetidum se reddit", Piscator.