Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place:

Lie not in wait, nor seek after wickedness in the house of the just, nor spoil his rest.

Lay not wait, O wicked man, against the dwelling of the righteous; lay not waste his resting-place.

Lay not wait, O wicked man, against the habitation of the righteous; spoil not his resting place:

Lay not wait, O wicked man, against the dwelling of the righteous; destroy not his resting-place:

Do not keep a secret watch, O evil-doer, against the fields of the upright man, or send destruction on his resting-place:

Lie not in wait, O wicked man, against the dwelling of the righteous, Spoil not his resting-place;

Do not lie in wait, wicked man, against the habitation of the righteous. Do not destroy his resting place:

Do not lie in wait, and do not seek impiety in the house of the just, nor spoil his rest.

The teaching of the proverb warns men not to attack or plot against the righteous. They will lose their labor, "Though the just man fall (not into sin, but into calamities), yet he riseth up." The point of the teaching is not the liability of good men to err, but God's providential care over them (compare the margin reference). "Seven times" is a certain for an uncertain number (compare Job 5:19). In contrast with this is the fate of the evildoers, who fall utterly even in a single distress.

The dwelling of the righteous - צדיק tsaddik, the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due.

Lay not wait, O wicked man, against the dwelling of the righteous,.... The church of God, which is the righteous man's dwelling place, and where he desires and delights to dwell; or his own dwelling house; it may be rendered, "at the dwelling of the righteous" (p); lay not wait at his door to observe who goes in and out, and what is done there; and to watch for his halting, and take notice of his infirmities, slips, and falls, and improve them to his disadvantage; and so the Vulgate Latin version, "and lay not wait and seek ungodliness in the house of the righteous"; or lay not wait there for him, as Saul set men to watch the house of David to kill him, 1-Samuel 19:11; or to take an opportunity and get into it and plunder it, as follows;
spoil not his resting place: by pulling it down, or stripping it of its furniture; by robbing him of the substance in it, and thus disturbing his rest, and destroying the place of it; or the place where he lies down as a sheep in its fold, or as the shepherd in his cottage, of which the words in the text are used; and so denote that as the righteous man is like a sheep, harmless and innocent, those that lay in wait for him and spoil him are no other than wolves.
(p) "habitaculo", Pagninus, Montanus, Mercerus; "habitationi", Michaelis; "mansioni", Cocceius, Schultens.

The sincere soul falls as a traveller may do, by stumbling at some stone in his path; but gets up, and goes on his way with more care and speed. This is rather to be understood of falls into affliction, than falls into actual sin.

The plots of the wicked against the good, though partially, shall not be fully successful (Psalm 37:24); while the wicked, falling under penal evil, find no help.

15 Lie not in wait, oh wicked man, against the dwelling of the righteous;
Assault not his resting-place.
16 For seven times doth the righteous fall and rise again,
But the wicked are overthrown when calamity falls on them.
The ארב [lying in wait] and שׁדּד [practising violence], against which the warning is here given, are not directed, as at Proverbs 1:11; Proverbs 19:26, immediately against the person, but against the dwelling-place and resting-place (רבץ, e.g., Jeremiah 50:6, as also נוה, 3:33) of the righteous, who, on his part, does injustice and wrong to no one; the warning is against coveting his house, Exodus 20:17, and driving him by cunning and violence out of it. Instead of רשׁע, Symmachus and Jerome have incorrectly read רשׁע daer, and from this misunderstanding have here introduced a sense without sense into Proverbs 24:15; many interpreters (Lwenstein, Ewald, Elster, and Zckler) translate with Luther appositionally: as a wicked man, i.e., "with mischievous intent," like one stealthily lurking for the opportunity of taking possession of the dwelling of another, as if this could be done with a good intent: רשׁע is the vocative (Syr., Targ., Venet.: ἀσεβές), and this address (cf. Psalm 75:5.) sharpens the warning, for it names him who acts in this manner by the right name. The reason, 16a, sounds like an echo of Job 5:19. שׁבע signifies, as at Psalm 119:164, seven times; cf. מאה, Proverbs 17:10. וקם (not וקם) is perf. consec., as וחי, e.g., Genesis 3:22 : and he rises afterwards (notwithstanding), but the transgressors come to ruin; בּרעה, if a misfortune befall them (cf. Proverbs 14:32), they stumble and fall, and rise no more.