Proverbs 24:19
Parallel Verses
English Standard Version
Fret not yourself because of evildoers, and be not envious of the wicked,

King James Bible
Fret not thyself because of evil men, neither be thou envious at the wicked;

American Standard Version
Fret not thyself because of evil-doers; Neither be thou envious at the wicked:

Douay-Rheims Bible
Contend not with the wicked, nor seek to be like the ungodly:

English Revised Version
Fret not thyself because of evil-doers; neither be thou envious at the wicked:

Webster's Bible Translation
Fret not thyself because of evil men, neither be thou envious at the wicked;

Proverbs 24:19 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The proverb now following stands in no obvious relation with the preceding. But in both a commencement is made with two lines, which contain, in the former, the principal thought; in this here, its reason:

13 My son, eat honey, for it is good,

     And honeycomb is sweet to thy taste.

14 So apprehend wisdom for thy soul;

     When thou hast found it, there is a future,

     And thy hope is not destroyed.

After its nearest fundamental thought, טוב, Arab. ṭejjib, means that which smells and tastes well; honey (דּבשׁ, from דּבשׁ, to be thick, consistent) has, besides, according to the old idea (e.g., in the Koran), healing virtue, as in general bitterness is viewed as a property of the poisonous, and sweetness that of the wholesome. נפתו is second accus. dependent on אכל־, for honey and honeycomb were then spoken of as different; נפת (from נפת, to pour, to flow out) is the purest honey (virgin-honey), flowing of itself out of the comb. With right the accentuation takes 13b as independent, the substantival clause containing the reason, "for it is good:" honeycomb is sweet to thy taste, i.e., applying itself to it with the impression of sweetness; על, as at Nehemiah 2:5; Psalm 16:6 (Hitzig).

In the כּן of 14a, it is manifest that Proverbs 24:13 is not spoken for its own sake. To apprehend wisdom, is elsewhere equivalent to, to receive it into the mind, Proverbs 1:2; Ecclesiastes 1:17 (cf. דעת בינה, Proverbs 4:1, and frequently), according to which Bttcher also here explains: learn to understand wisdom. But כן unfolds itself in 14bc: even as honey has for the body, so wisdom has for the soul, beneficent wholesome effects. דעה חכמה is thus not absolute, but is meant in relation to these effects. Rightly Fleischer: talem reputa; Ewald: sic (talem) scito spaientiam (esse) animae tuae, know, recognise wisdom as something advantageous to thy soul, and worthy of commendation. Incorrectly Hitzig explains אם־מצאת, "if the opportunity presents itself." Apart from this, that in such a case the words would rather have been כּי תמצא, to find wisdom is always equivalent to, to obtain it, to make it one's own, Proverbs 3:13; Proverbs 8:35; cf. Proverbs 2:5; Proverbs 8:9. דּעה

(Note: Write דּעה with Illuj after the preceding Legarmeh, like 12b, הוּא (Thorath Emeth, p. 28).)

stands for דּעה, after the form רדה; שׁבה (after Bttcher, 396, not without the influence of the following commencing sound), cf. the similar transitions of ā into ě placed together at Psalm 20:4; the form דּעה is also found, but דּעה is the form in the Cod. Hilleli,

(Note: Vid., Strack's Prolegomena critica in V.T. (1872), p. 19.)

as confirmed by Moses Kimchi in Comm., and by David Kimchi, Michlol 101b. With ישׁו begins the apodosis (lxx, Jerome, Targ., Luther, Rashi, Ewald, and others). In itself, וישׁ (cf. Genesis 47:6) might also continue the conditional clause; but the explanation, si inveneris (eam) et ad postremum ventum erit (Fleischer, Bertheau, Zckler), has this against it, that ישׁ אחרית does not mean: the end comes, but: there is an end, Proverbs 23:18; cf. Proverbs 19:18; here: there is an end for thee, viz., an issue that is a blessed reward. The promise is the same as at Proverbs 23:18. In our own language we speak of the hope of one being cut off; (Arab.) jaz'a, to be cut off, is equivalent to, to give oneself up to despair.

Proverbs 24:19 Parallel Commentaries

Treasury of Scripture Knowledge

fret not or keep not company with the wicked

Proverbs 13:20 He that walks with wise men shall be wise: but a companion of fools shall be destroyed.

Numbers 16:26 And he spoke to the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs...

Psalm 1:1 Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners...

Psalm 26:4,5 I have not sat with vain persons, neither will I go in with dissemblers...

Psalm 119:115 Depart from me, you evildoers: for I will keep the commandments of my God.

2 Corinthians 6:17 Why come out from among them, and be you separate, said the Lord, and touch not the unclean thing; and I will receive you.

Ephesians 5:11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.

2 Timothy 3:2-5 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy...

Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that you be not partakers of her sins...


Proverbs 24:1 Be not you envious against evil men, neither desire to be with them.

Proverbs 23:17 Let not your heart envy sinners: but be you in the fear of the LORD all the day long.

Psalm 37:1 Fret not yourself because of evildoers, neither be you envious against the workers of iniquity.

Psalm 73:3 For I was envious at the foolish, when I saw the prosperity of the wicked.

Cross References
Psalm 37:1
Fret not yourself because of evildoers; be not envious of wrongdoers!

Proverbs 23:17
Let not your heart envy sinners, but continue in the fear of the LORD all the day.

Proverbs 24:1
Be not envious of evil men, nor desire to be with them,

Proverbs 24:18
lest the LORD see it and be displeased, and turn away his anger from him.

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