English Standard Version
With his mouth the godless man would destroy his neighbor, but by knowledge the righteous are delivered.
King James Bible
An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
American Standard Version
With his mouth the godless man destroyeth his neighbor; But through knowledge shall the righteous be delivered.
The dissembler with his mouth deceiveth his friend: but the just shall be delivered by knowledge.
English Revised Version
With his mouth the godless man destroyeth his neighbour: but through knowledge shall the righteous be delivered.
Webster's Bible Translation
A hypocrite with his mouth destroyeth his neighbor: but through knowledge shall the just be delivered.
Proverbs 11:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
3 The integrity of the upright guideth them;
But the perverseness of the ungodly destroyeth them.
To the upright, ישׁרים, who keep the line of rectitude without turning aside therefrom into devious paths (Psalm 125:4.), stand opposed (as at Proverbs 2:21.) the ungodly (faithless), בּגדים, who conceal (from בּגד, to cover, whence בּגד equals כּסוּת) malicious thoughts and plans. And the contrast of תּמּה, integrity equals unreserved loving submission, is סלף, a word peculiar to the Solomonic Mashal, with its verb סלּף (vid., p. 32). Hitzig explains it by the Arab. saraf, to step out, to tread over; and Ewald by lafat, to turn, to turn about ("treacherous, false step"), both of which are improbable. Schultens compares salaf in the meaning to smear (R. לף, לב, ἀλείφειν; cf. regarding such secondary formations with ש preceding, Hupfeld on Psalm 5:7), and translates here, lubricitas. But this rendering is scarcely admissible. It has against it lexical tradition (Menahem: מוטה, wavering; Perchon: זיוף, falsifying; Kimchi: עוות, misrepresentation, according to which the Graec. Venet. σκολιότης), as well as the methodical comparison of the words. The Syriac has not this verbal stem, but the Targum has סלף in the meaning to distort, to turn the wrong way (σκολιοῦν, στρεβλοῦν), Proverbs 10:10, and Esther 6:10, where, in the second Targum, פּוּמהּ אסתּלף means "his mouth was crooked." With justice, therefore, Gesenius in his Thesaurus has decided in favour of the fundamental idea pervertere, from which also the Peshito and Saadia proceed; for in Exodus 23:8 they translate (Syr.) mhapêk (it, the gift of bribery, perverts) and (Arab.) tazyf ( equals תּזיּף, it falsifies). Fl. also, who at Proverbs 15:4 remarks, "סלף, from סלף, to stir up, to turn over, so that the lowermost becomes the uppermost," gives the preference to this primary idea, in view of the Arab. salaf, invertere terram conserendi causa. It is moreover confirmed by salaf, praecedere, which is pervertere modified to praevertere. But how does סלף mean perversio (Theod. ὑποσκελισμός), in the sense of the overthrow prepared for thy neighbour? The parallels demand the sense of a condition peculiar to the word and conduct of the godless (treacherous), Proverbs 22:12 (cf. Exodus 23:8), Proverbs 19:3, thus perversitas, perversity; but this as contrary to truth and rectitude (opp. תּמּה), "perverseness," as we have translated it, for we understand by it want of rectitude (dishonesty) and untruthfulness. While the sincerity of the upright conducts them, and, so to say, forms their salvus conductus, which guards them against the danger of erring and of hostile assault, the perverseness of the treacherous destroys them; for the disfiguring of truth avenges itself against them, and they experience the reverse of the proverb, "das Ehrlich whrt am lngsten" (honesty endures the longest). The Chethı̂b ושׁדם (ושׁדּם) is an error of transcription; the Kerı̂ has the proper correction, ישׁדּם equals ישׁדדם, Jeremiah 5:6. Regarding שׁדד (whence שׁדּי), which, from its root-signification of making close and fast, denotes violence and destruction, vid., under Genesis 17.
Treasury of Scripture Knowledge
an hypocrite or a wicked, profligate person, an infidel
The righteousness of the upright delivers them, but the treacherous are taken captive by their lust.
The righteous is delivered from trouble, and the wicked walks into it instead.
A man of violence entices his neighbor and leads him in a way that is not good.
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