Proverbs 24:17Rejoice not when thin

Proverbs 24:17
Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
Verses 17, 18. - A warning against vindictiveness, nearly approaching the great Christian maxim, "Love your enemies" (Matthew 5:44). Verse 17. - Rejoice not when thine enemy falleth. "Thou shalt love thy neighbour" was a Mosaic precept (Leviticus 19:18); the addition, "and hate thine enemy," was a Pharisaic gloss, arising from a misconception concerning the extermination of the Canaanites, which, indeed, had a special cause and purpose, and was not a precedent for the treatment of all aliens (see Proverbs 25:21, 22). When he stumbleth; rather, when he is overthrown. The maxim refers to private enemies. The overthrow of public enemies was often celebrated with festal rejoicing. Thus we have the triumph of Moses at the defeat of the Amalekites, and over Pharaoh's host at the Red Sea; of Deborah and Barak over Sisera (Exodus 15; Exodus 17:15; Judges 5); and the psalmist, exulting over the destruction of his country's foes, could say, "The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked" (Psalm 58:10). But private revenge and vindictiveness are warmly censured and repudiated. So Cato, 'Distich.' 4:46 -

"Morte repentina noli gaudere malorum;
Felicesobeunt quorum sine crimine vita est." Of very different tone is the Italian proverb, "Revenge is a morsel for God;" and "Wait time and place to act thy revenge, for it is never well done in a hurry" (Trench).
Proverbs 24:18
Lest the LORD see it, and it displease him, and he turn away his wrath from him.
Verse 18. - Lest the Lord see it, and it displease him. This malignant pleasure at others' misfortunes (which Aristotle, 'Eth. Nic.,' 2:7. 15, calls ἐπιχαιρεκακία) is a sin in the eyes of God, and calls for punishment. And he turn away his wrath from him; and, as is implied, direct it upon thee. But it seems a mean motive to adduce, if the maxim is taken baldly to mean, "Do not rejoice at your enemy's calamity, lest God relieve him from the evil:" for true charity would wish for such a result. Bode considers "his wrath" to be the enemy's ill will against thee, which God by his grace changes to love, and thou art thus covered with confusion and shame for thy former vindictiveness. But the point is not so much the removal of God's displeasure from the enemy as the punishment of the malignant man, either mentally or materially. To a malignant mind no severer blow could be given than to see a foe recover God's favor and rise from his fall. The moralist then warns the disciple against giving way to this ἐπιχαιρεκακία lest he prepare for himself bitter mortification by having to witness the restoration of the hated one, or by being himself made to suffer that evil which he had rejoiced to see his neighbour experience (comp. Proverbs 17:5, and note there).
Proverbs 24:19
Fret not thyself because of evil men, neither be thou envious at the wicked;
Verses 19, 20. - A warning against envying the prosperity of the wicked. Verse 19. - Fret not thyself because of evil men (comp. Ver. 1 and Psalm 37:1). The verb (charah) means "to burn," "to be angry;" so here we may render, "Be not enraged on account of evil doers." The anger would arise on account of the apparent inequitable distribution of blessings. St. Jerome has, Ne contendas cum pessimis; Septuagint, "Rejoice not over (ἐπὶ) evildoers." Neither be thou envious at the wicked; i.e. do not fancy that their prosperity is to be desired, nor be led to imitate their doings in order to secure like success. The new verse shows the solemn reason for this warning.

Hasil (Bahasa Indonesia) 1:

Amsal 24:17Bersukacita tidak ketika menyergapnya musuhmu, dan biarkan hatimu tidak senang ketika terantuk:Ayat 17, 18. -Peringatan terhadap menuduh, hampir mendekati Kristen maxim besar, "Kasihilah musuhmu" (Matthew 5:44). Ayat 17. -Bersukacita tidak ketika musuhmu menyergapnya. "Kasihilah sesamamu" adalah ajaran Musa (Imamat 19:18); Selain itu, "dan bencilah musuhmu," adalah gloss Farisi, timbul dari kesalahpahaman mengenai penghapusan orang Kanaan, yang, memang, memiliki penyebab khusus dan tujuan, dan tidak preseden untuk pengobatan semua alien (lihat Amsal 25: 21, 22). Kapan terantuk; Sebaliknya, ketika dia digulingkan. Maxim merujuk kepada musuh-musuh pribadi. Penggulingan idiot sering dirayakan dengan sukaria kebesaran. Dengan demikian kita memiliki kemenangan Moses di kekalahan orang Amalek, dan atas tuan rumah Firaun di Laut Teberau; Debora dan Barak atas Sisera (Keluaran 15; Keluaran 17:15; Hakim 5); Pemazmur, exulting atas penghancuran musuh negaranya, bisa mengatakan, "orang benar akan bersukacita apabila ia melihat pembalasan; Dia membasuh kakinya dalam darah orang fasik"(Mazmur 58:10). Tapi balas dendam pribadi dan menuduh hangat dikecam dan ditolak. Begitu Cato, 'Distich.' 4:46- "Morte repentina noli gaudere malorum;Felicesobeunt kuorum sinus crimine vita est. " Nada yang sangat berbeda adalah Italia peribahasa, "Balas dendam adalah sepotong untuk Tuhan;" dan "menunggu waktu dan tempat untuk bertindak balas dendam Mu, untuk itu tidak pernah juga dilakukan tergesa-gesa" (parit). Amsal 24:18Supaya Tuhan melihatnya, dan itu mengecewakan Dia, dan ia berpaling murka-Nya dari-nya.Ayat 18. -Supaya Tuhan melihatnya, dan itu mengecewakan Dia. Ini kesenangan yang ganas di kemalangan orang lain (yang Aristoteles, 'Eth. Nic.,' 2:7. 15, panggilan ἐπιχαιρεκακία) adalah dosa di mata Tuhan, dan menyerukan hukuman. Dan dia berpaling murka-Nya dia; dan, seperti yang tersirat, langsung atasmu. Tetapi tampaknya motif berarti kemukakan, jika maxim yang diambil baldly berarti, "bersukacita karena malapetaka musuh Anda, supaya Tuhan membebaskan dia dari kejahatan:" untuk amal yang benar akan berharap untuk hasil tersebut. Pertanda menganggap "murka-Nya" menjadi musuh yang sakit akan melawan engkau, yang Allah oleh kasih karunia dalam perubahan untuk mencintai, dan engkau suam dengan demikian ditutupi dengan kebingungan dan rasa malu untuk menuduh mantan Mu. Tetapi intinya adalah tidak begitu banyak penghapusan ketidaksenangan Allah dari musuh sebagai hukuman orang yang ganas, mental atau material. Untuk pikiran yang ganas pukulan beratnya tidak dapat diberikan daripada melihat musuh memulihkan kebaikan dan kenaikan Tuhan dari kejatuhannya. Moralist kemudian memperingatkan murid terhadap memberikan cara untuk ἐπιχαιρεκακία ini supaya ia menyediakan untuk dirinya pahit penyiksaan dengan harus menyaksikan pemulihan yang dibenci, atau dengan menjadi dirinya dibuat menderita yang jahat yang telah ia bersukacita melihat pengalamannya tetangga (comp. Amsal 17:5, dan catatan ada). Amsal 24:19Fret not thyself because of evil men, neither be thou envious at the wicked;Verses 19, 20. - A warning against envying the prosperity of the wicked. Verse 19. - Fret not thyself because of evil men (comp. Ver. 1 and Psalm 37:1). The verb (charah) means "to burn," "to be angry;" so here we may render, "Be not enraged on account of evil doers." The anger would arise on account of the apparent inequitable distribution of blessings. St. Jerome has, Ne contendas cum pessimis; Septuagint, "Rejoice not over (ἐπὶ) evildoers." Neither be thou envious at the wicked; i.e. do not fancy that their prosperity is to be desired, nor be led to imitate their doings in order to secure like success. The new verse shows the solemn reason for this warning.