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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-21. Учительная деятельность Божественной Премудрости: Премудрость Божия своею проповедью призывает всех, привлекая к себе богатством даров своих. 22-31. Миротворческая деятельность Премудрости Божественной. 32-36. Увещание к следованию учениям и постановлениям Премудрости, в послушании которым заключается жизнь а в противлении - смерть
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation, ver. 1-21. God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks, ver. 22-31. He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word, ver. 32-36.
Adam Clarke: Commentary on the Bible - 1831
The fame and excellence of wisdom, and its manner of teaching, Pro 8:1-4; the matter of its exhortations, Pro 8:5-12; its influence among men, Pro 8:13-21; its antiquity, Pro 8:22-31; the blessedness of attending to its counsels, Pro 8:32-35; the misery of those who do not, Pro 8:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 8:1, The fame, Pro 8:6, and evidence of wisdom; Pro 8:10, The excellency, Pro 8:12, the nature, Pro 8:15, the power, Pro 8:18, the riches, Pro 8:22, and the eternity of wisdom; Pro 8:32, Wisdom is to be desired for the blessedness it brings.
John Gill
INTRODUCTION TO PROVERBS 8
This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Prov 8:1. The places where this proclamation is made are described, Prov 8:2; the persons to whom, Prov 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Prov 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Prov 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Prov 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Prov 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Prov 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.
8:18:1: Վասն այսորիկ դու զիմաստութիւն քարոզեսցես, զի հանճար ձայնատո՛ւ լիցի քեզ։
1 Դրա համար էլ դու քարոզի՛ր իմաստութիւնը, որ հանճարը արձագանքի քեզ:
8 Իմաստութիւնը կ’աղաղակէ Ու հանճարը կը ձայնակցի քեզի։
Վասն այսորիկ դու զիմաստութիւն քարոզեսցես, զի հանճար ձայնատու լիցի քեզ:

8:1: Վասն այսորիկ դու զիմաստութիւն քարոզեսցես, զի հանճար ձայնատո՛ւ լիցի քեզ։
1 Դրա համար էլ դու քարոզի՛ր իմաստութիւնը, որ հանճարը արձագանքի քեզ:
8 Իմաստութիւնը կ’աղաղակէ Ու հանճարը կը ձայնակցի քեզի։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 Не премудрость ли взывает? и не разум ли возвышает голос свой?
8:1 σὺ συ you τὴν ο the σοφίαν σοφια wisdom κηρύξεις κηρυσσω herald; proclaim ἵνα ινα so; that φρόνησίς φρονησις prudence; insight σοι σοι you ὑπακούσῃ υπακουω listen to
8:1 הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom תִקְרָ֑א ṯiqrˈā קרא call וּ֝ ˈû וְ and תְבוּנָ֗ה ṯᵊvûnˈā תְּבוּנָה understanding תִּתֵּ֥ן tittˌēn נתן give קֹולָֽהּ׃ qôlˈāh קֹול sound
8:1. numquid non sapientia clamitat et prudentia dat vocem suamDoth not wisdom cry aloud, and prudence put forth her voice?
1. Doth not wisdom cry, and understanding put forth her voice?
8:1. Does not wisdom call out, and prudence bestow her voice?
8:1. Doth not wisdom cry? and understanding put forth her voice?
Doth not wisdom cry? and understanding put forth her voice:

8:1 Не премудрость ли взывает? и не разум ли возвышает голос свой?
8:1
σὺ συ you
τὴν ο the
σοφίαν σοφια wisdom
κηρύξεις κηρυσσω herald; proclaim
ἵνα ινα so; that
φρόνησίς φρονησις prudence; insight
σοι σοι you
ὑπακούσῃ υπακουω listen to
8:1
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
תִקְרָ֑א ṯiqrˈā קרא call
וּ֝ ˈû וְ and
תְבוּנָ֗ה ṯᵊvûnˈā תְּבוּנָה understanding
תִּתֵּ֥ן tittˌēn נתן give
קֹולָֽהּ׃ qôlˈāh קֹול sound
8:1. numquid non sapientia clamitat et prudentia dat vocem suam
Doth not wisdom cry aloud, and prudence put forth her voice?
8:1. Does not wisdom call out, and prudence bestow her voice?
8:1. Doth not wisdom cry? and understanding put forth her voice?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Еще прежде, в начале книги гл. I, ст. 20-21: след., Премудрый вводил в речь свою проповедь Премудрости от собственного ее лица, а в III:19-20: упомянул об участии Премудрости в творении мира и промышлении. Теперь он делает то же значительно подробнее: почти целых две главы, VIII-IX, посвящены раскрытию учения самой Премудрости о себе самой, о достоинстве - Божеском или Божественной природе Премудрости, о миротворческой, миропромыслительной и мироспасающей деятельности, о высочайших свойствах и богатейших дарах ее, о значении для человечества и т. д. Священный писатель как бы намеренно в предыдущих Главах (гл. IV-VII) сгруппировал и исчерпал все возможные виды и случаи соблазнов на пути благочестивой и мудрой жизни, чтобы здесь, в гл. VIII-IX, цельнее изобразить положительным образом истинную мудрость по учению самой же Ипостасной Премудрости. При этом, естественно, отсутствует всякое упоминание о том, что это учение дошло до Премудрого по преданию от предков (как в IV:3-4: и дал.). Даваемая чтением ст. 1: LXX и слав. форма обращения к слушателю: σύ τήν σοφίαν κηρύξεις, ίνα φρόνησις σοι υπακούση, сыне, премудрость проповеждь, да разум послушает тебе, менее удобоприемлема, чем по чтению евр. масор. Вульг. и русск.: проповедующею выступает сама Премудрость Божия. Подобно всем проповедникам вещаний Божиих - пророкам, апостолам Премудрость проповедует во всех местах общественных собраний, равно вообще всюду, где только можно встретить слушателей: на возвышенностях, на дорогах, распутиях и перекрестках, при входе в город - у городских ворот, на улицах и при входе в дома (ст. 2-3). Как бы ни были шумны подобные народные собрания, но и среди сутолоки и шума празднословящих и спорящих людей, раздаются, подобно некоторому гимну, поучительные и назидательные речи из уст ревнителей и вестников Божественной мудрости.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Doth not wisdom cry? and understanding put forth her voice? 2 She standeth in the top of high places, by the way in the places of the paths. 3 She crieth at the gates, at the entry of the city, at the coming in at the doors. 4 Unto you, O men, I call; and my voice is to the sons of man. 5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. 6 Hear; for I will speak of excellent things; and the opening of my lips shall be right things. 7 For my mouth shall speak truth; and wickedness is an abomination to my lips. 8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them. 9 They are all plain to him that understandeth, and right to them that find knowledge. 10 Receive my instruction, and not silver; and knowledge rather than choice gold. 11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
The will of God revealed to us for our salvation is here largely represented to us as easy to be known and understood, that none may have an excuse for their ignorance or error, and as worthy to be embraced, that none may have an excuse for their carelessness and unbelief.
I. The things revealed are easy to be known, for they belong to us and to our children (Deut. xxix. 29), and we need not soar up to heaven, or dive into the depths, to get the knowledge of them (Deut. xxx. 11), for they are published and proclaimed in some measure by the works of the creation (Ps. xix. 1), more fully by the consciences of men and the eternal reasons and rules of good and evil, but most clearly by Moses and the prophets; let them hear them. The precepts of wisdom may easily be known; for, 1. They are proclaimed aloud (v. 1): Does not Wisdom cry? Yes, she cries aloud, and does not spare (Isa. lviii. 1); she puts forth her voice, as one in earnest and desirous to be heard. Jesus stood and cried, John vii. 37. The curses and blessings were read with a loud voice by the Levites, Deut. xxvii. 14. And men's own hearts sometimes speak aloud to them; there are clamours of conscience, as well as whispers. 2. They are proclaimed from on high (v. 2): She stands in the top of high places; it was from the top of Mount Sinai that the law was given, and Christ expounded it in a sermon upon the mount. Nay, if we slight divine revelation, we turn away from him that speaks from heaven, a high place indeed, Heb. xii. 25. The adulterous woman spoke in secret, the oracles of the heathen muttered, but Wisdom speaks openly; truth seeks no corners, but gladly appeals to the light. 3. They are proclaimed in the places of concourse, where multitudes are gathered together, the more the better. Jesus spoke in the synagogues and in the temple, whither the Jews always resorted, John xviii. 20. Every man that passes by on the road, of what rank or condition soever, may know what is good, and what the Lord requires of him, if it be not his own fault. There is no speech nor language where Wisdom's voice is not heard; her discoveries and directions are given to all promiscuously. He that has ears to hear, let him hear. 4. They are proclaimed where they are most needed. They are intended for the guide of our way, and therefore are published in the places of the paths, where many ways meet, that travellers may be shown, if they will but ask, which is the right way, just then when they are at a loss; thou shalt then hear the word behind thee, saying, This is the way, Isa. xxx. 21. The foolish man known not how to go to the city (Eccl. x. 15), and therefore Wisdom stands ready to direct him, stands at the gates, at the entry of the city, ready to tell him where the seer's house is, 1 Sam. ix. 18. Nay, she follows men to their own houses, and cries to them at the coming in at the doors, saying, Peace be to this house; and, if the son of peace be there, it shall certainly abide upon it. God's ministers are appointed to testify to people both publicly and from house to house. Their own consciences follow them with admonitions wherever they go, which they cannot be out of the hearing of while they carry their own heads and hearts about with them, which are a law unto themselves. 5. They are directed to the children of men. We attend to that discourse in which we hear ourselves named, though otherwise we should have neglected it; therefore Wisdom speaks to us: "Unto you, O men! I call (v. 4), not to angels (they need not these instructions), not to devils (they are past them), not to the brute-creatures (they are not capable of them), but to you, O men! who are taught more than the beasts of the earth and made wiser than the fowls of heaven. To you is this law given, to you is the word of this invitation, this exhortation sent. My voice is to the sons of men, who are concerned to receive instruction, and to whom, one would think, it should be very welcome. It is not, to you, O Jews! only, that Wisdom cries, nor to you, O gentlemen! not to you, O scholars! but to you, O men! O sons of men! even the meanest." 6. They are designed to make them wise (v. 5); they are calculated not only for men that are capable of wisdom, but for sinful men, fallen men, foolish men, that need it, and are undone without it: "O you simple ones! understand wisdom. Though you are ever so simple, Wisdom will take you for her scholars, and not only so, but, if you will be ruled by her, will undertake to give you an understanding heart." When sinners leave their sins, and become truly religious, then the simple understand wisdom.
II. The things revealed are worthy to be known, well worthy of all acceptation. We are concerned to hear; for, 1. They are of inestimable value. They are excellent things (v. 6), princely things, so the word is. Though they are level to the capacity of the meanest, yet there is that in them which will be entertainment for the greatest. They are divine and heavenly things, so excellent that, in comparison with them, all other learning is but children's play. Things which relate to an eternal God, an immortal soul, and an everlasting state, must needs be excellent things. 2. They are of incontestable equity, and carry along with them the evidence of their own goodness. They are right things (v. 6), all in righteousness (v. 8), and nothing froward or perverse in them. All the dictates and directions of revealed religion are consonant to, and perfective of, the light and law of nature, and there is nothing in them that puts any hardship upon us, that lays us under any undue restraints, unbecoming the dignity and liberty of the human nature, nothing that we have reason to complain of. All God's precepts concerning all things are right. 3. They are of unquestionable truth. Wisdom's doctrines, upon which her laws are founded, are such as we may venture our immortal souls upon: My mouth shall speak truth (v. 7), the whole truth, and nothing but the truth, for it is a testimony to the world. Every word of God is true; there are not so much as pious frauds in it, nor are we imposed upon in that which is told us for our good. Christ is a faithful witness, is the truth itself; wickedness (that is, lying) is an abomination to his lips. Note, Lying is wickedness, and we should not only refrain from it, but it should be an abomination to us, and as far from what we say as from what God says to us. His word to us is yea, and amen; never then let ours be yea and nay. 4. They are wonderfully acceptable and agreeable to those who take them aright, who understand themselves aright, who have not their judgments blinded and biassed by the world and the flesh, are not under the power of prejudice, are taught of God, and whose understanding he has opened, who impartially seek knowledge, take pains for it, and have found it in the enquiries they have hitherto made. To them, (1.) They are all plain, and not hard to be understood. If the book is sealed, it is to those who are willingly ignorant. If our gospel is hidden, it is hidden to those who are lost; but to those who depart from evil, which is understanding, who have that good understanding which those have who do the commandments, to them they are all plain and there is nothing difficult in them. The way of religion is a highway, and the way-faring men, though fools, shall not err therein, Isa. xxxv. 8. Those therefore do a great wrong to the common people who deny them the use of the scripture under pretence that they cannot understand it, whereas it is plain for plain people. (2.) They are all right, and not hard to be submitted to. Those who discern things that differ, who know good and evil, readily subscribe to the rectitude of all Wisdom's dictates, and therefore, with out murmuring or disputing, govern themselves by them.
III. From all this he infers that the right knowledge of those things, such as transforms us into the image of them, is to be preferred before all the wealth of this world (v. 10, 11): Receive my instruction, and not silver. Instruction must not only be heard, but received. We must bid it welcome, receive the impressions of it, and submit to the command of it; and this rather than choice gold, that is, 1. We must prefer religion before riches, and look upon it that, if we have the knowledge and fear of God in our hearts, we are really more happy and better provided for every condition of life than if we had ever so much silver and gold. Wisdom is in itself, and therefore must be in our account, better than rubies. It will bring us in a better price, be to us a better portion; show it forth, and it will be a better ornament than jewels and precious stones of the greatest value. Whatever we can sit down and wish for of the wealth of this world would, if we had it, be unworthy to be compared with the advantages that attend serious godliness. 2. We must be dead to the wealth of this world, that we may the more closely and earnestly apply ourselves to the business of religion. We must receive instruction as the main matter, and then be indifferent whether we receive silver or no; nay, we must not receive it as our portion and reward, as the rich man in his life-time received his good things.
Adam Clarke: Commentary on the Bible - 1831
8:1: Doth not wisdom cry? - Here wisdom is again personified; but the prosopopoeia is carried on to a greater length than before, and with much more variety. It is represented in this chapter in a twofold point of view:
1. Wisdom, the power of judging rightly, implying the knowledge of Divine and human things.
2. As an attribute of God, particularly displayed in the various and astonishing works of creation.
Nor has it any other meaning in this whole chapter, whatever some of the fathers may have dreamed, who find allegorical meanings every where. The wise man seems as if suddenly awakened from the distressful contemplation which he had before him, - of the ruin of young persons in both worlds by means of debauchery, - by the voice of wisdom, who has lifted up her voice in the most public places, where was the greatest concourse of the people, to warn the yet unsnared, that they might avoid the way of seduction and sin; and cause those who love her to inherit substance, and to have their treasuries filled with durable riches.
Albert Barnes: Notes on the Bible - 1834
8:1: A companion picture to that in Prov. 7, and serving in some measure to generalize and idealize it. Wisdom also calls Pro 8:5 to the "simple" and the "fools," and they have to choose between her voice and that of the temptress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: Pro 1:20, Pro 1:21, Pro 9:1-3; Isa 49:1-6, Isa 55:1-3; Mat 3:3, Mat 4:17, Mat 28:19, Mat 28:20; Mar 13:10, Mar 16:15, Mar 16:16; Luk 24:47; Joh 7:37; Act 1:8, Act 22:21; Rom 15:18-21
Carl Friedrich Keil and Franz Delitzsch
8:1
The author has now almost exhausted the ethical material; for in this introduction to the Solomonic Book of Proverbs he works it into a memorial for youth, so that it is time to think of concluding the circle by bending back the end to the beginning. For as in the beginning, Prov 1:20., so also here in the end, he introduces Wisdom herself as speaking. There, her own testimony is delivered in contrast to the alluring voice of the deceiver; here, the daughter of Heaven in the highways inviting to come to her, is the contrast to the adulteress lurking in the streets, who is indeed not a personification, but a woman of flesh and blood, but yet at the same time as the incarnate ἀπάτη of worldly lust. He places opposite to her Wisdom, whose person is indeed not so sensibly perceptible, but who is nevertheless as real, coming near to men in a human way, and seeking to win them by her gifts.
1 Doth not Wisdom discourse,
And Understanding cause her voice to be heard?
2 On the top of the high places in the way,
In the midst of the way, she has placed herself.
3 By the side of the gates, at the exit of the city,
At the entrance to the doors, she calleth aloud.
As הנּה points to that which is matter of fact, so הלא calls to a consideration of it (cf. Prov 14:22); the question before the reader is doubly justified with reference to Prov 1:20. With חכמה, תבונה is interchanged, as e.g., Prov 2:1-6; such names of wisdom are related to its principal name almost as אלהים, עליון, and the like, to יהוה. In describing the scene, the author, as usual, heaps up synonyms which touch one another without coming together.
Prov 8:2
By מרמים Hitzig understands the summit of a mountain, and therefore regards this verse as an interpolation; but the "high places" are to be understood of the high-lying parts of the city. There, on the way which leads up and down, she takes her stand. עלי = Arab. 'ly, old and poetic for על, signifies here "hard by, close to," properly, so that something stands forward over the edge of a thing, or, as it were, passes over its borders (Fl.). The בּית, Hitzig, as Bertheau, with lxx, Targ., Jerome, interpret prepositionally as a strengthening of בּין (in the midst); but where it once, Ezek 1:27, occurs in this sense, it is fully written בּית ל. Here it is the accus. loci of the substantive; "house of the ascent" (Syr. bêth urchotho) is the place where several ways meet, the uniting point, as אם הדרך (Ezek 21:26), the point of departure, exit; the former the crossway, as the latter the separating way. Thus Immanuel: the place of the frequented streets; Meri: the place of the ramification (more correctly, the concentration) of the ways. נצּבה signifies more than קמה (she raises herself) and עמדה (she goes thither); it means that she plants herself there.
Prov 8:3
In this verse Bertheau finds, not inappropriately, the designations of place: on this side, on that side, and within the gate. ליד, at the hand, is equivalent to at the side, as Ps 140:6. לפי, of the town, is the same as לפּתח, Prov 9:14, of the house: at the mouth, i.e., at the entrance of the city, thus where they go out and in. There are several of these ways for leaving and entering a city, and on this account מבּוא פתחים are connected: generally where one goes out and in through one of the gates (doors). מבוא, fully represented by the French avenue, the space or way which leads to anything (Fl.). There she raises her voice, which sounds out far and wide; vid., concerning תּרנּה (Graec. Venet. incorrectly, after Rashi, ἀλαλάξουσι), at Prov 1:20.
Geneva 1599
8:1 Doth not (a) wisdom cry? and understanding put forth her voice?
(a) Solomon declares that man is the cause of his own perdition and that he cannot pretend ignorance, for God calls all men by his word and his works to follow virtue and flee from vice.
John Gill
8:1 Doth not wisdom cry?.... Christ, who is the Wisdom of God; See Gill on Prov 1:20; and which clearly appears from his subsistence with the Father, his eternal existence, and from many personal properties, characters, and actions ascribed to him throughout the whole of this chapter, and in the following. "Crying" is here attributed to him, which signifies proclaiming, publishing, preaching the everlasting Gospel, which directs men in the right way of enjoying peace, comfort, honour, and eternal happiness; the allusion is to an herald that this up his voice aloud at noon day in the public streets when he proclaims; and is opposed to the whispers of a harlot, at night, in a corner; truth seeks no corner, its voice is heard at noon day, it will bear the light. Now, "does not" or "shall not Wisdom cry", or Christ preach; verily he does or will, in his word, by his prophets under the former dispensation; in his own person, and by his apostles and ministers, under the present; who then would hearken to the alluring voice of a harlot, or hear Jezebel the wicked prophetess teach, when Christ himself preaches, or however by his faithful ministers?
and understanding put forth her voice? the same with Wisdom, or Christ, see Prov 8:14; by whose voice the Gospel is meant, which is the voice of Christ, which is heard and followed by the sheep of Christ, and not the voice of a stranger; and "putting it forth", giving or uttering it, signifies the publication of it.
John Wesley
8:1 Wisdom - It is a great question what this wisdom is. Some understand it of the Divine wisdom; others of the second person in the Godhead: and it cannot be denied that some passages best agree to the former, and others to the latter opinion. Possibly both may be joined together, and the chapter may be understood of Christ considered partly in his personal capacity, and partly in regard of his office, which was to impart the mind and will of God to mankind.
Robert Jamieson, A. R. Fausset and David Brown
8:1 Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Prov 3:19-20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lk 11:49), as Jn 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Jn 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Prov 1:20; Prov 3:16-17; Prov 4:8; Prov 6:20-22; Prov 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom. (Pro. 8:1-36)
The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Prov 7:8, &c.).
8:28:2: Քանզի ՚ի վերայ լերանց գլխաւորա՛ց է, եւ ՚ի մէջ շաւղաց հասեալ կայ[7921]. [7921] Ոսկան. Եւ ՚ի մէջ շաւղաց հաստատեալ կայ։
2 Այն գտնւում է բարձր լեռների գլխին եւ շաւիղների վրայ,
2 Անիկա բարձր տեղերու գլուխը Եւ շաւիղներու մէջ կը կենայ։
Քանզի ի վերայ լերանց գլխաւորաց է, եւ ի մէջ շաւղաց հասեալ կայ:

8:2: Քանզի ՚ի վերայ լերանց գլխաւորա՛ց է, եւ ՚ի մէջ շաւղաց հասեալ կայ[7921].
[7921] Ոսկան. Եւ ՚ի մէջ շաւղաց հաստատեալ կայ։
2 Այն գտնւում է բարձր լեռների գլխին եւ շաւիղների վրայ,
2 Անիկա բարձր տեղերու գլուխը Եւ շաւիղներու մէջ կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 Она становится на возвышенных местах, при дороге, на распутиях;
8:2 ἐπὶ επι in; on γὰρ γαρ for τῶν ο the ὑψηλῶν υψηλος high; lofty ἄκρων ακρον top; tip ἐστίν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle δὲ δε though; while τῶν ο the τρίβων τριβων stand; establish
8:2 בְּ bᵊ בְּ in רֹאשׁ־ rōš- רֹאשׁ head מְרֹומִ֥ים mᵊrômˌîm מָרֹום high place עֲלֵי־ ʕᵃlê- עַל upon דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way בֵּ֖ית bˌêṯ בַּיִת house נְתִיבֹ֣ות nᵊṯîvˈôṯ נְתִיבָה path נִצָּֽבָה׃ niṣṣˈāvā נצב stand
8:2. in summis excelsisque verticibus super viam in mediis semitis stansStanding in the top of the highest places by the way, in the midst of the paths,
2. In the top of high places by the way, where the paths meet, she standeth;
8:2. At the summits and the tops of exalted places, standing above the ways, in the midst of the paths,
8:2. She standeth in the top of high places, by the way in the places of the paths.
She standeth in the top of high places, by the way in the places of the paths:

8:2 Она становится на возвышенных местах, при дороге, на распутиях;
8:2
ἐπὶ επι in; on
γὰρ γαρ for
τῶν ο the
ὑψηλῶν υψηλος high; lofty
ἄκρων ακρον top; tip
ἐστίν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
δὲ δε though; while
τῶν ο the
τρίβων τριβων stand; establish
8:2
בְּ bᵊ בְּ in
רֹאשׁ־ rōš- רֹאשׁ head
מְרֹומִ֥ים mᵊrômˌîm מָרֹום high place
עֲלֵי־ ʕᵃlê- עַל upon
דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way
בֵּ֖ית bˌêṯ בַּיִת house
נְתִיבֹ֣ות nᵊṯîvˈôṯ נְתִיבָה path
נִצָּֽבָה׃ niṣṣˈāvā נצב stand
8:2. in summis excelsisque verticibus super viam in mediis semitis stans
Standing in the top of the highest places by the way, in the midst of the paths,
8:2. At the summits and the tops of exalted places, standing above the ways, in the midst of the paths,
8:2. She standeth in the top of high places, by the way in the places of the paths.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:2: In the places of the paths - בית נתיבת נצבה beith nethiboth nitstsabah, "The constituted house of the paths." Does not this mean the house of public worship? the tabernacle or temple, which stands a center to the surrounding villages, the paths from all the parts leading to and terminating at it? In such a place, where the holy word of God is read or preached, there in a particular manner does wisdom cry, and understanding lift up her voice. There are the warnings, the precepts, and the promises of eternal truth; there the bread of God is broken to his children, and thither they that will may come and take the water of life freely.
Albert Barnes: Notes on the Bible - 1834
8:2: The full enumeration of localities points to the publicity and openness of Wisdom's teaching (see Pro 1:20 note), as contrasted with the stealth and secrecy and darkness which shroud the harlot's enticements Pro 7:9.
John Gill
8:2 She standeth in the top of high places,.... To be both seen and heard, for which reason Christ went up into a mountain and preached, Mt 5:1;
by the way; the roadside, to instruct and direct passengers as they go along, to show them the right way, and caution them against taking wrong ways; so did Christ, Mt 16:6;
in the places of the paths; or, "between the paths" (s); where more ways than one met together, and so difficult to know which was the right path to take; here Christ stands in the ministry of the word to direct, and says, "this is the way, walk ye in it", Is 30:21; and as there are many ways which are proposed to men to walk in, some of open profaneness and impiety, and others that have a show of religion and devotion, but both lead men wrong; the ministers of Christ show, and he by them, the way of salvation, and how to avoid such as lead to destruction, Acts 16:17.
(s) "in mediis semitis", V. L. "inter semitas", Tigurine version, Baynus; so some in Vatablus; "in mediis compitis", Schultens; to the Targum, Sept. and Arabic versions.
John Wesley
8:2 High place - Where she may be best seen and heard. Paths - Where many paths meet, where there is a great concourse, and where travellers may need direction.
8:38:3: եւ ՚ի դրունս հզօրաց սպասէ՛. եւ ՚ի մուտս օրհնի[7922]։[7922] Ոմանք. Եւ առ դրունս հզօ՛՛։
3 այն սպասում է նաեւ հզօրների դռան առջեւ, եւ օրհնւում է նրանց մուտքերին:
3 Անիկա դռներուն քով՝ քաղաքներուն բերանը կը կենայ Ու դռներուն մուտքը աղաղակելով՝ կ’ըսէ.
եւ առ դրունս հզօրաց սպասէ, եւ ի մուտս օրհնի:

8:3: եւ ՚ի դրունս հզօրաց սպասէ՛. եւ ՚ի մուտս օրհնի[7922]։
[7922] Ոմանք. Եւ առ դրունս հզօ՛՛։
3 այն սպասում է նաեւ հզօրների դռան առջեւ, եւ օրհնւում է նրանց մուտքերին:
3 Անիկա դռներուն քով՝ քաղաքներուն բերանը կը կենայ Ու դռներուն մուտքը աղաղակելով՝ կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 она взывает у ворот при входе в город, при входе в двери:
8:3 παρὰ παρα from; by γὰρ γαρ for πύλαις πυλη gate δυναστῶν δυναστης dynasty; dynast παρεδρεύει παρεδρευω sit constantly beside; attend constantly ἐν εν in δὲ δε though; while εἰσόδοις εισοδος inroad; entrance ὑμνεῖται υμνεω sing a hymn
8:3 לְ lᵊ לְ to יַד־ yaḏ- יָד hand שְׁעָרִ֥ים šᵊʕārˌîm שַׁעַר gate לְ lᵊ לְ to פִי־ fî- פֶּה mouth קָ֑רֶת qˈāreṯ קֶרֶת town מְבֹ֖וא mᵊvˌô מָבֹוא entrance פְתָחִ֣ים fᵊṯāḥˈîm פֶּתַח opening תָּרֹֽנָּה׃ tārˈōnnā רנן cry of joy
8:3. iuxta portas civitatis in ipsis foribus loquitur dicensBeside the gates of the city, in the very doors she speaketh, saying:
3. Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud:
8:3. beside the gates of the city, at the very doors, she speaks, saying:
8:3. She crieth at the gates, at the entry of the city, at the coming in at the doors.
She crieth at the gates, at the entry of the city, at the coming in at the doors:

8:3 она взывает у ворот при входе в город, при входе в двери:
8:3
παρὰ παρα from; by
γὰρ γαρ for
πύλαις πυλη gate
δυναστῶν δυναστης dynasty; dynast
παρεδρεύει παρεδρευω sit constantly beside; attend constantly
ἐν εν in
δὲ δε though; while
εἰσόδοις εισοδος inroad; entrance
ὑμνεῖται υμνεω sing a hymn
8:3
לְ lᵊ לְ to
יַד־ yaḏ- יָד hand
שְׁעָרִ֥ים šᵊʕārˌîm שַׁעַר gate
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
קָ֑רֶת qˈāreṯ קֶרֶת town
מְבֹ֖וא mᵊvˌô מָבֹוא entrance
פְתָחִ֣ים fᵊṯāḥˈîm פֶּתַח opening
תָּרֹֽנָּה׃ tārˈōnnā רנן cry of joy
8:3. iuxta portas civitatis in ipsis foribus loquitur dicens
Beside the gates of the city, in the very doors she speaketh, saying:
8:3. beside the gates of the city, at the very doors, she speaks, saying:
8:3. She crieth at the gates, at the entry of the city, at the coming in at the doors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:3: She crieth at the gates - This might be well applied to the preaching of Jesus Christ and his apostles, and their faithful successors in the Christian ministry. He went to the temple, and proclaimed the righteousness of the Most High: he did the same in the synagogues, on the mountains, by the sea-side, in the villages, in the streets of the cities, and in private houses. His disciples followed his track: in the same way, and in the same spirit, they proclaimed the unsearchable riches of Christ. God's wisdom in the hearts of his true ministers directs them to go and to seek sinners. There are, it is true, temples, synagogues, churches, chapels, etc.; but hundreds of thousands never frequent them, and therefore do not hear the voice of truth: wisdom, therefore, must go to them, if she wishes them to receive her instructions. Hence the zealous ministers of Christ go still to the highways and hedges, to the mountains and plains, to the ships and the cottages, to persuade sinners to turn from the error of their ways, and accept that redemption which was procured by the sacrificial offering of Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: Mat 22:9; Luk 14:21-23; Joh 18:20; Act 5:20
Geneva 1599
8:3 She crieth at (b) the gates, at the entry of the city, at the entrance of the doors.
(b) Where the people resorted most and which was the place of justice.
John Gill
8:3 She crieth at the gates,.... Of the temple, or of the city, where the courts of judicature were, and persons met on civil accounts; and where people were continually passing and repassing;
at the entry of the city; meeting those that came out of the country to the city upon trade and business;
at the coming in at the doors; of the temple, or city, or private houses; all these expressions denote the publicness of the Gospel ministry, both by Christ himself, who spake openly to the world, always taught in the synagogues and temple, and in secret said nothing; and who ordered his disciples to preach what they heard and received from him upon the house tops, Jn 18:20; so did the Apostle Paul, Acts 20:20.
John Wesley
8:3 Gates - The places of judgment, and of the confluence of people. The entry - To invite passengers at their first coming and to conduct them to her house. The doors - Of her house.
8:48:4: Զձեզ աղաչեմ ո՛վ մարդիկ, եւ բաշխեմ զբարբառ իմ որդւոց մարդկան։
4 «Ձեզ եմ աղաչում, ո՛վ մարդիկ, եւ մարդու որդիներին եմ ես բաշխում իմ խօսքը:
4 «Ո՛վ մարդիկ, ձեզի կը կանչեմ Եւ իմ ձայնս մարդոց որդիներուն է։
Զձեզ աղաչեմ, ո՛վ մարդիկ, եւ բաշխեմ զբարբառ իմ որդւոց մարդկան:

8:4: Զձեզ աղաչեմ ո՛վ մարդիկ, եւ բաշխեմ զբարբառ իմ որդւոց մարդկան։
4 «Ձեզ եմ աղաչում, ո՛վ մարդիկ, եւ մարդու որդիներին եմ ես բաշխում իմ խօսքը:
4 «Ո՛վ մարդիկ, ձեզի կը կանչեմ Եւ իմ ձայնս մարդոց որդիներուն է։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4
8:4 ὑμᾶς υμας you ὦ ω.1 oh! ἄνθρωποι ανθρωπος person; human παρακαλῶ παρακαλεω counsel; appeal to καὶ και and; even προΐεμαι προιημι mine; my own φωνὴν φωνη voice; sound υἱοῖς υιος son ἀνθρώπων ανθρωπος person; human
8:4 אֲלֵיכֶ֣ם ʔᵃlêḵˈem אֶל to אִישִׁ֣ים ʔîšˈîm אִישׁ man אֶקְרָ֑א ʔeqrˈā קרא call וְ֝ ˈw וְ and קֹולִ֗י qôlˈî קֹול sound אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
8:4. o viri ad vos clamito et vox mea ad filios hominumO ye men, to you I call, and my voice is to the sons of men.
4. Unto you, O men, I call; and my voice is to the sons of men.
8:4. “O men, to you I call out, and my voice is to the sons of men.
8:4. Unto you, O men, I call; and my voice [is] to the sons of man.
Unto you, O men, I call; and my voice [is] to the sons of man:

8:4 <<к вам, люди, взываю я, и к сынам человеческим голос мой!
8:4
ὑμᾶς υμας you
ω.1 oh!
ἄνθρωποι ανθρωπος person; human
παρακαλῶ παρακαλεω counsel; appeal to
καὶ και and; even
προΐεμαι προιημι mine; my own
φωνὴν φωνη voice; sound
υἱοῖς υιος son
ἀνθρώπων ανθρωπος person; human
8:4
אֲלֵיכֶ֣ם ʔᵃlêḵˈem אֶל to
אִישִׁ֣ים ʔîšˈîm אִישׁ man
אֶקְרָ֑א ʔeqrˈā קרא call
וְ֝ ˈw וְ and
קֹולִ֗י qôlˈî קֹול sound
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
8:4. o viri ad vos clamito et vox mea ad filios hominum
O ye men, to you I call, and my voice is to the sons of men.
8:4. “O men, to you I call out, and my voice is to the sons of men.
8:4. Unto you, O men, I call; and my voice [is] to the sons of man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-13: Премудрость обращает призыв Свой решительно ко всем людям - к праведным и нечестивым, знатным и простолюдинам ; всех призывает, по руководству Божественной Премудрости, развивать свои умы и сердца (ст. 5), обогащая ум всякими полезными сведениями духовной и житейской мудрости (ср. I:4; Еккл. I:13) и сообщая сердцу устойчивость в истинном добре (ср. Мф. X:16). Вещает Премудрость нечто безмерно важное в жизни человеческой (ст. 6; ср. Мф. VII:29), именно: чистую истину, подлинную правду, совершенную справедливость, все же противное тому Ей абсолютно чуждо: все эти наставления Премудрости, при всей своей высоте и глубине, однако вполне доступны разумению человека (ст. 7-9). Поэтому стяжание этих учений должно быть предметом больших вожделений и исканий человека, чем приобретение богатств и сокровищ (ст. 10-11, сн. III:14-15; Иов XXVIII:15-16; Прем VII:9). Сила совета и способность руководить мысль людей к достижению правильного решения в делах неизменно присущи Божественной Мудрости, основу же и самую сущность мудрости, сообщаемой Ею, составляет страх Божий и отвращение от зла (ст. 12-13, сн. I:7, IX:10).
Adam Clarke: Commentary on the Bible - 1831
8:4: Unto you, O men - אישים ishim, men of wealth and power, will I call; and not to you alone, for my voice is אל בני אדם al beney Adam, "to all the descendants of Adam;" to the whole human race. As Jesus Christ tasted death for every man, so the Gospel proclaims salvation to all: to You - to every individual, my voice is addressed. Thou hast sinned; and thou must perish, if not saved by grace.
Albert Barnes: Notes on the Bible - 1834
8:4: Men ... sons of man - The two words are used, which, like viri and homines, describe the higher and the lower, the stronger and the weaker. Compare the Psa 49:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Psa 49:1-3, Psa 50:1; Mat 11:15; Joh 3:16; Co2 5:19, Co2 5:20; Col 1:23, Col 1:28; Ti1 2:4-6; Tit 2:11, Tit 2:12; Rev 22:17
Carl Friedrich Keil and Franz Delitzsch
8:4
Now begins the discourse. The exordium summons general attention to it with the emphasis of its absolute truth:
4 "To you, ye men, is my discourse addressed,
And my call is to the children of men!
5 Apprehend, O ye simple ones, what wisdom is;
And, ye fools what understanding is.
6 Hear, for I will speak princely things,
And the opening of my lips is upright.
7 For my mouth uttereth truth,
And a wicked thing is an abomination to my lips.
8 The utterances of my mouth are in rectitude,
There is nothing crooked or perverse in them.
9 To the men of understanding they are all to the point,
And plain to those who have attained knowledge."
Hitzig rejects this section, Prov 8:4-12, as he does several others in chap. 8 and 9, as spurious. But if this preamble, which reminds us of Elihu, is not according to every one's taste, yet in respect of the circle of conception and thought, as well as of the varying development of certain fundamental thoughts, it is altogether after the manner of the poet. The terminology is one that is strange to us; the translation of it is therefore difficult; that which is given above strives at least not to be so bad as to bring discredit on the poet. The tautology and flatness of Prov 8:4 disappears when one understands אישׁים and בּני אדם like the Attic ἄνδρες and ἄνθρωποι; vid., under Is 2:9; Is 53:3 (where אישׁים, as here and Ps 141:4, is equivalent to בּני אישׁ, Ps 49:3; Ps 4:3). Wisdom turns herself with her discourses to high and low, to persons of standing and to the proletariat. The verbal clause 4a interchanges with a noun clause 4b, as frequently a preposition with its noun (e.g., Prov 8:8) completes the whole predicate of a semistich (Fl.).
Prov 8:5
Regarding ארמה, calliditas, in a good sense, vid., at Prov 1:4; regarding פּתאים, those who are easily susceptible of good or bad, according to the influence that is brought to bear upon them, vid., also Prov 1:4; and regarding כּסילים, the intellectually heavy, dull persons in whom the flesh burdens the mind, vid., at Prov 1:22. לב is parallel with ערמה, for the heart (according to its Semitic etymon, that which remains fast, like a kernel, the central-point) is used for the understanding of which it is the seat (Psychol. p. 249), or heartedness = intelligence (cf. חסר־לב, Prov 6:32 = ἄνους or ἄλογος). We take ערמה and לב as objective, as we have translated: that which is in both, and in which they consist. Thus הבּין, which is a favourite word with this author, has both times the simple transitive meaning of the gain of understanding into the nature and worth of both; and we neither need to interpret the second הבינוּ in the double transitive meaning, "to bring to understanding," nor, with Hitzig, to change in into הכינוּ
(Note: Vid., the Hebr. Zeitschrift, החלוץ, 1856, p. 112.) direct, i.e., applicate.
Prov 8:6
That to which Wisdom invites, her discourse makes practicable, for she speaks of נגידים. Hitzig interprets this word by conspicua, manifest truths, which the Graec. Venet. understands to be ἐναντία, after Kimchi's interpretation: truths which one makes an aim and object (נגד) on account of their worth. Frst, however, says that נגיד, from נגד, Arab. najad, means to be elevated, exalted, and thereby visible (whence also הגּיד, to bring to light, to bring forward); and that by נגידים, as the plur. of this נגיד, is to be understood princeps in the sense of principalia, or πραεσταντια (lxx σεμνά; Theodot. ἡγεμονικά; Jerome, de rebus magnis) (cf. νόμος βασιλικός of the law of love, which surpasses the other laws, as kings do their subjects), which is supported by the similar expression, Prov 22:20. But that we do not need to interpret נגידים as abstr., like מישׁרים, and as the acc. adverb.: in noble ways, because in that case it ought to be נגידות (Berth.), is shown by Prov 22:20, and also Prov 16:13; cf. on this neuter use of the masc., Ewald, 172a. "The opening of my lips (i.e., this, that they open themselves, not: that which they disclose, lay open) is upright" is to be regarded as metonymia antecedentis pro conseq.: that which I announce is...; or also as a poetic attribution, which attributes to a subject that which is produced by it (cf. Prov 3:17): my discourse bearing itself right, brings to light (Fl.). Prov 23:16, cf. 31, is parallel both in the words and the subject; מישׁרים, that which is in accordance with fact and with rectitude, uprightness (vid., at Prov 1:3), is a word common to the introduction (chap. 1-9), and to the first appendix to the first series of Solomonic Proverbs (Prov 22:17-24:22), with the Canticles. In Song 5:16, also, as where (cf. Prov 5:3; Job 6:30), the word palate [Gaumen] is used as the organ of speech.
Prov 8:7
כּי continues the reason (begun in Prov 8:6) for the Hearken! (cf. Prov 1:15-17; Prov 4:16.); so that this second reason is co-ordinated with the first (Fl.). Regarding אמת, vid., at Prov 3:3; הגה, here of the palate (cf. Ps 37:30), as in Prov 15:28 of the heart, has not hitherto occurred. It signifies quiet inward meditation, as well as also (but only poetically) discourses going forth from it (vid., at Ps 1:2). The contrary of truth, i.e., moral truth, is רשׁע, wickedness in words and principles - a segolate, which retains its Segol also in pausa, with the single exception of Eccles 3:16.
Prov 8:8-9
The בּ of בּצדק is that of the close connection of a quality with an action or matter, which forms with a substantive adverbia as well as virtual adjectiva, as here: cum rectitudine (conjuncta i. e. vera) sunt omnia dicta oris mei (Fl.); it is the ב of the distinctive attribute (Hitzig), certainly related to the ב essentiae (Prov 3:26, according to which Schultens and Bertheau explain), which is connected with the abstract conception (e.g., Ps 33:4), but also admits the article designating the gender (vid., at Ps 29:4). The opposite of צדק (here in the sense of veracitas, which it means in Arab.) is נפתּל ועקּשׁ, dolosum ac perversum. עקּשׁ (cf. Gesen. 84, 9) is that which is violently bent and twisted, i.e., estranged from the truth, which is, so to speak, parodied or caricatured. Related to it in meaning, but proceeding from a somewhat different idea, is נפתל. פּתל, used primarily of threads, cords, ropes, and the like, means to twist them, to twine them over and into one another, whence פּתיל, a line or string made of several intertwisted threads (cf. Arab. ftı̂lt, a wick of a candle or lamp); Niph., to be twisted, specifically luctari, of the twisting of the limbs, and figuratively to bend and twist oneself, like the crafty (versutus) liars and deceivers, of words and thoughts which do not directly go forth, but by the crafty twistings of truth and rectitude, opp. ישׁר, נכון (Fl.). There is nothing of deception of error in the utterances of wisdom; much rather they are all נכצים, straight out from her (cf. Is 57:2), going directly out, and without circumlocution directed to the right end for the intelligent, the knowing (cf. Neh 10:29); and ישׁרים, straight or even, giving no occasion to stumble, removing the danger of erring for those who have obtained knowledge, i.e., of good and evil, and thus the ability of distinguishing between them (Gesen. 134, 1) - briefly, for those who know how to estimate them.
John Gill
8:4 Unto you, O men, I call,.... Not angels, the fallen angels; for, as they had nothing to do with Christ, he had nothing to do with them, or say unto them, Mt 8:29; nor the brutes, irrational creatures; for, though the Gospel is to be preached to every creature, yet only to rational ones, Mk 16:15, "men", whom God has loved and Christ has redeemed; these are by the Gospel called, and called effectually. There are some men indeed who are only externally called; but there are others who are also called with an holy calling, of which See Gill on Prov 1:24. Some think men of eminence are here meant, as rich men, so Aben Ezra; or men of wisdom and knowledge, such as the Scribes and Pharisees, and learned doctors among the Jews; but it rather seems to design men indefinitely, of whatsoever rank or order, state or condition;
and my voice is to the sons of men; which some interpret of the poor, as Aben Ezra; or those who are more illiterate, or the common people; so that high and low, rich and poor, have the Gospel preached unto them; but the phrase seems to intend the same as before, the same thing is said in different words.
John Wesley
8:4 O men - To all men without exception.
8:58:5: Իմացարո՛ւք անմեղք զխորագիտութիւն. եւ անխրատք դի՛ք ՚ի սիրտս ձեր։
5 Ո՛վ պարզամիտներ, խորագիտութի՛ւն իմացէք, խրա՛տ դրէք ձեր սրտերում, ո՛վ անխրատներ,
5 Ո՛վ տգէտներ, իմաստութիւն սորվեցէք, Ո՛վ անմիտներ, ուշադրութիւն ըրէ՛ք։
Իմացարուք, [105]անմեղք, զխորագիտութիւն. եւ [106]անխրատք, դիք ի սիրտս ձեր:

8:5: Իմացարո՛ւք անմեղք զխորագիտութիւն. եւ անխրատք դի՛ք ՚ի սիրտս ձեր։
5 Ո՛վ պարզամիտներ, խորագիտութի՛ւն իմացէք, խրա՛տ դրէք ձեր սրտերում, ո՛վ անխրատներ,
5 Ո՛վ տգէտներ, իմաստութիւն սորվեցէք, Ո՛վ անմիտներ, ուշադրութիւն ըրէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 Научитесь, неразумные, благоразумию, и глупые разуму.
8:5 νοήσατε νοεω perceive ἄκακοι ακακος blameless πανουργίαν πανουργια craftiness οἱ ο the δὲ δε though; while ἀπαίδευτοι απαιδευτος undisciplined ἔνθεσθε εντιθημι heart
8:5 הָבִ֣ינוּ hāvˈînû בין understand פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man עָרְמָ֑ה ʕormˈā עָרְמָה prudence וּ֝ ˈû וְ and כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent הָבִ֥ינוּ hāvˌînû בין understand לֵֽב׃ lˈēv לֵב heart
8:5. intellegite parvuli astutiam et insipientes animadvertiteO little ones understand subtlety, and ye unwise, take notice.
5. O ye simple, understand subtilty; and, ye fools, be ye of an understanding heart.
8:5. O little ones, understand discernment. And you who are unwise, turn your souls.
8:5. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart:

8:5 Научитесь, неразумные, благоразумию, и глупые разуму.
8:5
νοήσατε νοεω perceive
ἄκακοι ακακος blameless
πανουργίαν πανουργια craftiness
οἱ ο the
δὲ δε though; while
ἀπαίδευτοι απαιδευτος undisciplined
ἔνθεσθε εντιθημι heart
8:5
הָבִ֣ינוּ hāvˈînû בין understand
פְתָאיִ֣ם fᵊṯāyˈim פֶּתִי young man
עָרְמָ֑ה ʕormˈā עָרְמָה prudence
וּ֝ ˈû וְ and
כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent
הָבִ֥ינוּ hāvˌînû בין understand
לֵֽב׃ lˈēv לֵב heart
8:5. intellegite parvuli astutiam et insipientes animadvertite
O little ones understand subtlety, and ye unwise, take notice.
8:5. O little ones, understand discernment. And you who are unwise, turn your souls.
8:5. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:5: O ye simple - פתאים pethaim, ye that are deceived, and with flattering words and fair speeches deluded and drawn away.
Ye fools - כסילים kesilim, ye stupid, stiffnecked, senseless people. That preaching is never likely to do much good, that is not pointed; specifying and describing vices, and charging them home on the consciences of transgressors. Where this is not done, the congregation is unconcerned; no man supposes he has any thing to do in the business, especially if the preacher takes care to tell them, "These were the crimes of Jews, Romans, Greeks, of the people at Corinth, Philippi, Thessalonica, Laodicea, and of heathens in general; but I hope better things of you, who have been born in a Christian land, and baptized in the Christian faith." Thus he arms their consciences in double brass against the good effects of his own teaching.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: Pro 1:22, Pro 9:4; Psa 19:7, Psa 94:8; Isa 42:13, Isa 55:1-3; Act 26:18; Co1 1:28; Co1 6:9-11; Rev 3:17, Rev 3:18
John Gill
8:5 O ye simple, understand wisdom,.... The Gospel, the wisdom of God in a mystery, particularly the doctrine of salvation by Christ; it is the highest wisdom to know Christ and him crucified: and they are "the simple" who are weak and easy to be imposed upon, who are here called unto; and generally speaking such are they to whom the mysteries of grace are made known, while they are hid from the wise and prudent;
and ye fools, be of an understanding heart; or "cause the heart to understand"; or "get an understanding heart" (t); make use of all means to get spiritual wisdom and understanding; all men, let them be what they will in other respects, are fools as to a spiritual and experimental knowledge of divine things; and that man can only be said to have truly an understanding heart that knows his own folly, the plague of his heart, his need of Christ, the worth of him; and has an understanding given him to know him and his interest in him.
(t) "facite cor intelligere", Baynus, Mercerus; "facite ut cor vestrum intelligat", so some in Vatablus; "acquirite animum sapientem", Gejerus.
John Wesley
8:5 Ye simple - Who want knowledge, and experience. Fools - Wilful sinners.
Robert Jamieson, A. R. Fausset and David Brown
8:5 wisdom--literally, "subtilty" in a good sense, or, "prudence."
fools--as Prov 1:22.
8:68:6: Ունկն դիք ինձ, զի զպարկեշտս բարբառիմ. եւ բղխեմ ՚ի շրթանց իմոց զուղղութիւնս[7923]։ [7923] ՚Ի լուս՛՛. Լուարուք ինձ զի զպար՛՛. համաձայն ոմանց ՚ի բն՛՛։
6 ունկնդրեցէ՛ք ինձ, քանզի պարկեշտ խօսքեր պիտի ասեմ, եւ շուրթերս պիտի բանամ ուղիղ բան խօսելու համար,
6 Լսեցէ՛ք, վասն զի ազնիւ բաներ պիտի խօսիմ Ու իմ շրթունքներս պիտի բանամ ուղիղ բաներ խօսելու համար։
Ունկն դիք ինձ, զի զպարկեշտս բարբառիմ, եւ բղխեմ ի շրթանց իմոց զուղղութիւնս:

8:6: Ունկն դիք ինձ, զի զպարկեշտս բարբառիմ. եւ բղխեմ ՚ի շրթանց իմոց զուղղութիւնս[7923]։
[7923] ՚Ի լուս՛՛. Լուարուք ինձ զի զպար՛՛. համաձայն ոմանց ՚ի բն՛՛։
6 ունկնդրեցէ՛ք ինձ, քանզի պարկեշտ խօսքեր պիտի ասեմ, եւ շուրթերս պիտի բանամ ուղիղ բան խօսելու համար,
6 Լսեցէ՛ք, վասն զի ազնիւ բաներ պիտի խօսիմ Ու իմ շրթունքներս պիտի բանամ ուղիղ բաներ խօսելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 Слушайте, потому что я буду говорить важное, и изречение уст моих правда;
8:6 εἰσακούσατέ εισακουω heed; listen to μου μου of me; mine σεμνὰ σεμνος dignified γὰρ γαρ for ἐρῶ ερεω.1 state; mentioned καὶ και and; even ἀνοίσω αναφερω bring up; carry up ἀπὸ απο from; away χειλέων χειλος lip; shore ὀρθά ορθος upright; normal
8:6 שִׁ֭מְעוּ ˈšimʕû שׁמע hear כִּֽי־ kˈî- כִּי that נְגִידִ֣ים nᵊḡîḏˈîm נָגִיד chief אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak וּ û וְ and מִפְתַּ֥ח miftˌaḥ מִפְתָּח opening שְׂ֝פָתַ֗י ˈśᵊfāṯˈay שָׂפָה lip מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
8:6. audite quoniam de rebus magnis locutura sum et aperientur labia mea ut recta praedicentHear, for I will speak of great things: and my lips shall be opened to preach right things.
6. Hear, for I will speak excellent things; and the opening of my lips shall be right things.
8:6. Listen, for I will speak about great things, and my lips will be opened, so as to foretell what is right.
8:6. Hear; for I will speak of excellent things; and the opening of my lips [shall be] right things.
Hear; for I will speak of excellent things; and the opening of my lips [shall be] right things:

8:6 Слушайте, потому что я буду говорить важное, и изречение уст моих правда;
8:6
εἰσακούσατέ εισακουω heed; listen to
μου μου of me; mine
σεμνὰ σεμνος dignified
γὰρ γαρ for
ἐρῶ ερεω.1 state; mentioned
καὶ και and; even
ἀνοίσω αναφερω bring up; carry up
ἀπὸ απο from; away
χειλέων χειλος lip; shore
ὀρθά ορθος upright; normal
8:6
שִׁ֭מְעוּ ˈšimʕû שׁמע hear
כִּֽי־ kˈî- כִּי that
נְגִידִ֣ים nᵊḡîḏˈîm נָגִיד chief
אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak
וּ û וְ and
מִפְתַּ֥ח miftˌaḥ מִפְתָּח opening
שְׂ֝פָתַ֗י ˈśᵊfāṯˈay שָׂפָה lip
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
8:6. audite quoniam de rebus magnis locutura sum et aperientur labia mea ut recta praedicent
Hear, for I will speak of great things: and my lips shall be opened to preach right things.
8:6. Listen, for I will speak about great things, and my lips will be opened, so as to foretell what is right.
8:6. Hear; for I will speak of excellent things; and the opening of my lips [shall be] right things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:6: Hear; for I will speak of excellent things - נגידים negidim, things which are preeminent, and manifestly superior to all others. The teaching is not trifling, though addressed to triflers.
The opening of my lips shall be right things - מישרים meysharim, things which are calculated to correct your false notions, and set straight your crooked ways. Hence she declares,
Albert Barnes: Notes on the Bible - 1834
8:6: Excellent - literally, "princely things." The word is not the same as in marginal reference, and is elsewhere always used of persons (compare "captain" in Sa1 9:16; Sa2 5:2). The poetic style of this part of the book applies it here to the things taught, or to the character of the teaching.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: for: Pro 2:6, Pro 2:7, Pro 4:2, Pro 4:20-22, Pro 22:20, Pro 22:21; Psa 19:7-11, Psa 49:3; Co1 2:6, Co1 2:7; Col 1:26
the opening: Job 33:1-3; Mat 5:2-12, Mat 7:28, Mat 7:29, Mat 13:35
John Gill
8:6 Hear; for I will speak of excellent things,.... Such are the things of the Gospel; they not only excel what the light of nature dictates and directs to, but even what the law of Moses commands and requires; the doctrines of the Gospel are excellent in their author, nature, and use; particularly those which respect the love, grace, and mercy of God, the person and offices of Christ, the efficacy of his blood, righteousness, and sacrifice, and the great salvation which he has wrought out. These are the doctrines of grace which proceed out of Wisdom's mouth, and are such as never man spake the like; they are to be approved of, being what differ from others, and to be preferred unto them, Phil 1:9; or "princely things" (u), as the word may be rendered; which became him who is the Prince of the kings of the earth, and the Prince of peace to speak; and are worthy to be received by princes, though little known and valued by the princes of this world; and are embraced and, esteemed by those who are the princes of the Lord s people: or they are "principal" ones, or "leading" truths (w); of the greatest importance, interesting ones; "praiseworthy", as Aben Ezra, or "honourable", as Gersom, and to be had in the highest esteem and veneration;
and the opening of my lips shall be right things: agreeable to right reason, though above it; consonant to the righteous law of God, and even to the perfection of God's righteousness, which is greatly glorified by the obedience, sufferings, and death of Christ, and redemption through him; and these are the excellent and principal doctrines of the Gospel, even justification by Christ's righteousness, atonement by his sacrifice, and redemption through his blood; all which are consistent with and greatly display the justice of God: nor are any of the doctrines of the Gospel licentious ones, but on the contrary teach men to live soberly and righteously; as well as they are plain and easy to such who are conversant with them, as is often expressed, and may be the sense of the word here used also.
(u) "principalia, i.e. digna principibus", Mercerus, Gejerus, Michaelis; "ducalia", Gussetius, p. 485. (w) "Praecipua quaedam", Tigurine versions.
Robert Jamieson, A. R. Fausset and David Brown
8:6 excellent things--or, "plain," "manifest."
opening . . . things--upright words.
8:78:7: Զի զճշմարտութիւն խոկասցէ կոկորդ իմ. եւ պի՛ղծ են առաջի իմ շրթունք սուտք[7924]։ [7924] Ոսկան. Զճշմարտութիւն խոկայ։
7 քանզի իմ կոկորդը միշտ ճշմարտութիւն է բարբառում, եւ պիղծ են ինձ համար ստախօս շուրթերը:
7 Քանզի իմ քիմքս ճշմարտութիւն պիտի խօսի, Իմ շրթունքս ամբարշտութենէ կը զզուի։
Զի զճշմարտութիւն խոկասցէ կոկորդ իմ, եւ պիղծ են առաջի իմ շրթունք սուտք:

8:7: Զի զճշմարտութիւն խոկասցէ կոկորդ իմ. եւ պի՛ղծ են առաջի իմ շրթունք սուտք[7924]։
[7924] Ոսկան. Զճշմարտութիւն խոկայ։
7 քանզի իմ կոկորդը միշտ ճշմարտութիւն է բարբառում, եւ պիղծ են ինձ համար ստախօս շուրթերը:
7 Քանզի իմ քիմքս ճշմարտութիւն պիտի խօսի, Իմ շրթունքս ամբարշտութենէ կը զզուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 ибо истину произнесет язык мой, и нечестие мерзость для уст моих;
8:7 ὅτι οτι since; that ἀλήθειαν αληθεια truth μελετήσει μελεταω concerned with ὁ ο the φάρυγξ φαρυγξ of me; mine ἐβδελυγμένα εβδελυσσω though; while ἐναντίον εναντιον next to; before ἐμοῦ εμου my χείλη χειλος lip; shore ψευδῆ ψευδης false
8:7 כִּֽי־ kˈî- כִּי that אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness יֶהְגֶּ֣ה yehgˈeh הגה mutter חִכִּ֑י ḥikkˈî חֵךְ palate וְ wᵊ וְ and תֹועֲבַ֖ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip רֶֽשַׁע׃ rˈešaʕ רֶשַׁע guilt
8:7. veritatem meditabitur guttur meum et labia mea detestabuntur impiumMy mouth shall meditate truth, and my lips shall hate wickedness.
7. For my mouth shall utter truth; and wickedness is an abomination to my lips.
8:7. My throat shall practice truth, and my lips shall detest the impious.
8:7. For my mouth shall speak truth; and wickedness [is] an abomination to my lips.
For my mouth shall speak truth; and wickedness [is] an abomination to my lips:

8:7 ибо истину произнесет язык мой, и нечестие мерзость для уст моих;
8:7
ὅτι οτι since; that
ἀλήθειαν αληθεια truth
μελετήσει μελεταω concerned with
ο the
φάρυγξ φαρυγξ of me; mine
ἐβδελυγμένα εβδελυσσω though; while
ἐναντίον εναντιον next to; before
ἐμοῦ εμου my
χείλη χειλος lip; shore
ψευδῆ ψευδης false
8:7
כִּֽי־ kˈî- כִּי that
אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness
יֶהְגֶּ֣ה yehgˈeh הגה mutter
חִכִּ֑י ḥikkˈî חֵךְ palate
וְ wᵊ וְ and
תֹועֲבַ֖ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination
שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip
רֶֽשַׁע׃ rˈešaʕ רֶשַׁע guilt
8:7. veritatem meditabitur guttur meum et labia mea detestabuntur impium
My mouth shall meditate truth, and my lips shall hate wickedness.
8:7. My throat shall practice truth, and my lips shall detest the impious.
8:7. For my mouth shall speak truth; and wickedness [is] an abomination to my lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:7: My mouth shall speak truth - Truth, without falsity, or any mixture of error, shall be the whole matter of my discourse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: my mouth: Job 36:4; Joh 1:17, Joh 8:14, Joh 8:45, Joh 8:46, Joh 14:6, Joh 17:17, Joh 18:37; Rev 3:14
an abomination to: Heb. the abomination of, Pro 12:22, Pro 16:12, Pro 29:27
John Gill
8:7 For my mouth shall speak truth,.... And nothing but the truth; and nothing more or less can be spoken by Wisdom, or Christ, who is truth itself; nothing else can come out of his mouth, or drop from his lips; all the doctrines of Christ are agreeable to the Scriptures of truth, and are what the Spirit of truth leads into; and the whole is called "the word of truth": there are many very particular and special truths, but the principal one is salvation by Jesus Christ;
and wickedness is an abomination to my lips; the sin of lying more especially, as opposed to truth; this is detestable to wisdom, what Christ never suffered his lips to utter; for no lie is of the truth, but of Satan the father of lies; and, as it is abhorred by Christ, it ought to be by all good men.
Robert Jamieson, A. R. Fausset and David Brown
8:7 For . . . truth--literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.
wickedness--specially falsehood, as opposed to truth.
8:88:8: Արդարութեամբ են ամենայն պատգամք բերանոյ իմոյ, եւ ո՛չ ինչ գոյ ՚ի նոսա ծռութիւն եւ ո՛չ թիւրութիւն[7925]։ [7925] Ոմանք. Ամենայն բանք բերանոյ իմոյ... եւ ոչինչ գոյ ՚ի նոսա ծառայութիւն եւ թիւր՛՛։
8 Արդար են իմ բերանի բոլոր պատգամները, եւ ոչ մի ծուռ ու թիւր բան չկայ նրանց մէջ,
8 Բերնիս բոլոր խօսքերը արդարութեամբ են Եւ անոնց մէջ խոտորնակ ու ծուռ բան չկայ։
Արդարութեամբ են ամենայն պատգամք բերանոյ իմոյ, եւ ոչ ինչ գոյ ի նոսա ծռութիւն եւ ոչ թիւրութիւն:

8:8: Արդարութեամբ են ամենայն պատգամք բերանոյ իմոյ, եւ ո՛չ ինչ գոյ ՚ի նոսա ծռութիւն եւ ո՛չ թիւրութիւն[7925]։
[7925] Ոմանք. Ամենայն բանք բերանոյ իմոյ... եւ ոչինչ գոյ ՚ի նոսա ծառայութիւն եւ թիւր՛՛։
8 Արդար են իմ բերանի բոլոր պատգամները, եւ ոչ մի ծուռ ու թիւր բան չկայ նրանց մէջ,
8 Բերնիս բոլոր խօսքերը արդարութեամբ են Եւ անոնց մէջ խոտորնակ ու ծուռ բան չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 все слова уст моих справедливы; нет в них коварства и лукавства;
8:8 μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine οὐδὲν ουδεις no one; not one ἐν εν in αὐτοῖς αυτος he; him σκολιὸν σκολιος warped; crooked οὐδὲ ουδε not even; neither στραγγαλῶδες στραγγαλωδης knotted; tortuous
8:8 בְּ bᵊ בְּ in צֶ֥דֶק ṣˌeḏeq צֶדֶק justice כָּל־ kol- כֹּל whole אִמְרֵי־ ʔimrê- אֵמֶר word פִ֑י fˈî פֶּה mouth אֵ֥ין ʔˌên אַיִן [NEG] בָּ֝הֶ֗ם ˈbāhˈem בְּ in נִפְתָּ֥ל niftˌāl פתל twist וְ wᵊ וְ and עִקֵּֽשׁ׃ ʕiqqˈēš עִקֵּשׁ crooked
8:8. iusti sunt omnes sermones mei non est in eis pravum quid neque perversumAll my words are just, there is nothing wicked, nor perverse in them.
8. All the words of my mouth are in righteousness; there is nothing crooked or perverse in them.
8:8. All my words are just. There is no depravity in them, and no perversity.
8:8. All the words of my mouth [are] in righteousness; [there is] nothing froward or perverse in them.
All the words of my mouth [are] in righteousness; [there is] nothing froward or perverse in them:

8:8 все слова уст моих справедливы; нет в них коварства и лукавства;
8:8
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
οὐδὲν ουδεις no one; not one
ἐν εν in
αὐτοῖς αυτος he; him
σκολιὸν σκολιος warped; crooked
οὐδὲ ουδε not even; neither
στραγγαλῶδες στραγγαλωδης knotted; tortuous
8:8
בְּ bᵊ בְּ in
צֶ֥דֶק ṣˌeḏeq צֶדֶק justice
כָּל־ kol- כֹּל whole
אִמְרֵי־ ʔimrê- אֵמֶר word
פִ֑י fˈî פֶּה mouth
אֵ֥ין ʔˌên אַיִן [NEG]
בָּ֝הֶ֗ם ˈbāhˈem בְּ in
נִפְתָּ֥ל niftˌāl פתל twist
וְ wᵊ וְ and
עִקֵּֽשׁ׃ ʕiqqˈēš עִקֵּשׁ crooked
8:8. iusti sunt omnes sermones mei non est in eis pravum quid neque perversum
All my words are just, there is nothing wicked, nor perverse in them.
8:8. All my words are just. There is no depravity in them, and no perversity.
8:8. All the words of my mouth [are] in righteousness; [there is] nothing froward or perverse in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:8: All the words - are in righteousness - בצדק betsedek, in justice and equity, testifying what man owes to his God, to his neighbor, and to himself; giving to each his due. This is the true import of צדק tsadak.
There is nothing froward - נפתל niphtal, tortuous, involved, or difficult.
Or perverse - עקש ikkesh, distorted, leading to obstinacy. On the contrary,
Albert Barnes: Notes on the Bible - 1834
8:8: Words of the ideal Wisdom, which find their highest fulfillment in that of the Incarnate Word. Compare Luk 4:22; Mat 11:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: All: Psa 12:6; Isa 45:23, Isa 63:1
there: Pro 8:13; Joh 7:46
froward: Heb. wreathed
John Gill
8:8 All the words of my mouth are in righteousness,.... Or "with righteousness" (x); are connected with it, are agreeable to it; are righteous ones, consistent with righteousness, with the righteous nature, will, and law of God: or "are concerning righteousness" (y) the necessity of righteousness in order to eternal life; the insufficiency of man's own righteousness to entitle to it; the need, worth, and excellency of the righteousness of Christ for that purpose; and of the propriety and usefulness of a life of righteousness and holiness, which the grace of God instructs men in;
there is nothing froward or perverse in them; that is contrary to right reason, or to the law of God, or to the Scriptures of truth, or to the analogy of faith; nor is there any contradiction in the doctrines of the Gospel one to another, but an entire harmony and uniformity in them; they are not "yea" and "nay".
(x) "cum justitia", Piscator, Gejerus, Michaelis; , Sept. (y) "Gloriatio de justitia sua, vel invitatio ad accipiendam justitiam per fidem", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
8:8 in righteousness--or, "righteous" (Ps 9:8; Ps 11:7).
froward--literally, "twisted," or contradictory, that is, to truth.
8:98:9: Ամենայն ինչ ուղի՛ղ է իմաստնոց. եւ յարմարեալ է այնոցիկ ոյք գտանեն զգիտութիւն։
9 բոլորն էլ ուղիղ են նրանց համար, որ իմաստուն են, եւ հաճելի են նրանց համար, որ ձգտում են գիտութիւն ձեռք բերելու»:
9 Ամէնքն ալ հասկցողին ուղիղ են Ու գիտութիւն գտնողներուն շիտակ են։
Ամենայն ինչ ուղիղ է իմաստնոց, եւ յարմարեալ այնոցիկ ոյք գտանեն զգիտութիւն:

8:9: Ամենայն ինչ ուղի՛ղ է իմաստնոց. եւ յարմարեալ է այնոցիկ ոյք գտանեն զգիտութիւն։
9 բոլորն էլ ուղիղ են նրանց համար, որ իմաստուն են, եւ հաճելի են նրանց համար, որ ձգտում են գիտութիւն ձեռք բերելու»:
9 Ամէնքն ալ հասկցողին ուղիղ են Ու գիտութիւն գտնողներուն շիտակ են։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 все они ясны для разумного и справедливы для приобретших знание.
8:9 πάντα πας all; every ἐνώπια ενωπιος in the face; facing τοῖς ο the συνιοῦσιν συνιημι comprehend καὶ και and; even ὀρθὰ ορθος upright; normal τοῖς ο the εὑρίσκουσι ευρισκω find γνῶσιν γνωσις knowledge; knowing
8:9 כֻּלָּ֣ם kullˈām כֹּל whole נְ֭כֹחִים ˈnᵊḵōḥîm נָכֹחַ straight לַ la לְ to † הַ the מֵּבִ֑ין mmēvˈîn בין understand וִֽ֝ ˈwˈi וְ and ישָׁרִ֗ים yšārˈîm יָשָׁר right לְ lᵊ לְ to מֹ֣צְאֵי mˈōṣᵊʔê מצא find דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
8:9. recti sunt intellegentibus et aequi invenientibus scientiamThey are right to them that understand, and just to them that find knowledge.
9. They are all plain to him that understandeth, and right to them that find knowledge.
8:9. They are upright to those who understand, and equitable to those who discover knowledge.
8:9. They [are] all plain to him that understandeth, and right to them that find knowledge.
They [are] all plain to him that understandeth, and right to them that find knowledge:

8:9 все они ясны для разумного и справедливы для приобретших знание.
8:9
πάντα πας all; every
ἐνώπια ενωπιος in the face; facing
τοῖς ο the
συνιοῦσιν συνιημι comprehend
καὶ και and; even
ὀρθὰ ορθος upright; normal
τοῖς ο the
εὑρίσκουσι ευρισκω find
γνῶσιν γνωσις knowledge; knowing
8:9
כֻּלָּ֣ם kullˈām כֹּל whole
נְ֭כֹחִים ˈnᵊḵōḥîm נָכֹחַ straight
לַ la לְ to
הַ the
מֵּבִ֑ין mmēvˈîn בין understand
וִֽ֝ ˈwˈi וְ and
ישָׁרִ֗ים yšārˈîm יָשָׁר right
לְ lᵊ לְ to
מֹ֣צְאֵי mˈōṣᵊʔê מצא find
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
8:9. recti sunt intellegentibus et aequi invenientibus scientiam
They are right to them that understand, and just to them that find knowledge.
8:9. They are upright to those who understand, and equitable to those who discover knowledge.
8:9. They [are] all plain to him that understandeth, and right to them that find knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:9: They are all plain - נכחים nechochim, straight forward, over against every man, level to every capacity. This is true of all that concerns the salvation of the soul.
To them that find knowledge - When a man gets the knowledge of himself, then he sees all the threatenings of God to be right. When he obtains the knowledge of God in Christ, then he finds that all the promises of God are right - yea and amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: Pro 14:6, Pro 15:14, Pro 15:24, Pro 17:24, Pro 18:1, Pro 18:2, Pro 18:15; Psa 19:7, Psa 19:8, Psa 25:12-14, Psa 119:98-100; Isa 35:8; Mic 2:7; Mat 13:11, Mat 13:12; Joh 6:45, Joh 7:17; Co1 2:14, Co1 2:15; Jam 1:5
Proverbs 8:10
Geneva 1599
8:9 They [are] all (c) plain to him that understandeth, and right to them that find knowledge.
(c) Meaning that the word of God is easy to all that have a desire for it and are not blinded by the prince of this world.
John Gill
8:9 They are all plain to him that understandeth,.... Whose understanding is enlightened by the Spirit of God; who is a spiritual man, that has a discerning, and can judge of spiritual things: as for the carnal man, let him have what natural knowledge or wisdom he will, he cannot know these things; for they are spiritually discerned, and can only be discerned by spiritual men. The Bible is a sealed book to others, learned or unlearned; the mysteries or doctrines of the Gospel are hid in parables from such; but those to whom Christ has given an understanding to know him, these know them, and they are plain unto them: for though there are some things hard to he understood in the Scriptures, as in Paul's epistles, and some sublime truths in the Gospel; yet those which are necessary to salvation are easily understood; that faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save the chief of sinners, is a very plain one;
and right to them that find knowledge; a spiritual and experimental knowledge of Christ and his truths. The Targum is,
"to them who desire knowledge;''
and so the Syriac version; that seek for it heartily and diligently, in a right way, in the use of proper means, under the direction and by the assistance of the Spirit of God.
John Wesley
8:9 To him - Whose mind God hath enlightened. To them - That are truly wise.
Robert Jamieson, A. R. Fausset and David Brown
8:9 plain . . . understandeth--easily seen by those who apply their minds.
that find--implying search.
8:108:10: Ընկալարո՛ւք զխրատ՝ եւ մի՛ զարծաթ. եւ զգիտութիւն քան զոսկի ընտիր[7926]։ [7926] Ոմանք յաւելուն. Եւ զգիտութիւն առաւել, քան զոսկի ընտիր. ընտրելի է հանճար քան զոսկի մաքուր։ (11) Եւ լաւագոյն է իմաստութիւն քան։
10 Խրա՛տ ձեռք բերէք եւ ոչ թէ արծաթ, գիտութիւն, քան թէ ընտիր ոսկի:
10 Իմ խրատս առէ՛ք եւ ոչ թէ արծաթ։Ու ընտիր ոսկիէն աւելի գիտութիւնը սիրեցէ՛ք։
Ընկալարուք զխրատ` եւ մի՛ զարծաթ, եւ զգիտութիւն քան զոսկի ընտիր:

8:10: Ընկալարո՛ւք զխրատ՝ եւ մի՛ զարծաթ. եւ զգիտութիւն քան զոսկի ընտիր[7926]։
[7926] Ոմանք յաւելուն. Եւ զգիտութիւն առաւել, քան զոսկի ընտիր. ընտրելի է հանճար քան զոսկի մաքուր։ (11) Եւ լաւագոյն է իմաստութիւն քան։
10 Խրա՛տ ձեռք բերէք եւ ոչ թէ արծաթ, գիտութիւն, քան թէ ընտիր ոսկի:
10 Իմ խրատս առէ՛ք եւ ոչ թէ արծաթ։Ու ընտիր ոսկիէն աւելի գիտութիւնը սիրեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 Примите учение мое, а не серебро; лучше знание, нежели отборное золото;
8:10 λάβετε λαμβανω take; get παιδείαν παιδεια discipline καὶ και and; even μὴ μη not ἀργύριον αργυριον silver piece; money καὶ και and; even γνῶσιν γνωσις knowledge; knowing ὑπὲρ υπερ over; for χρυσίον χρυσιον gold piece; gold leaf δεδοκιμασμένον δοκιμαζω assay; assess ἀνθαιρεῖσθε ανταιρω though; while αἴσθησιν αισθησις sensation; perception χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear
8:10 קְחֽוּ־ qᵊḥˈû- לקח take מוּסָרִ֥י mûsārˌî מוּסָר chastening וְ wᵊ וְ and אַל־ ʔal- אַל not כָּ֑סֶף kˈāsef כֶּסֶף silver וְ֝ ˈw וְ and דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge מֵ mē מִן from חָר֥וּץ ḥārˌûṣ חָרוּץ gold נִבְחָֽר׃ nivḥˈār בחר examine
8:10. accipite disciplinam meam et non pecuniam doctrinam magis quam aurum eligiteReceive my instruction, and not money: choose knowledge rather than gold.
10. Receive my instruction, and not silver; and knowledge rather than choice gold.
8:10. Accept my discipline, and not money. Choose the doctrine that is greater than gold.
8:10. Receive my instruction, and not silver; and knowledge rather than choice gold.
Receive my instruction, and not silver; and knowledge rather than choice gold:

8:10 Примите учение мое, а не серебро; лучше знание, нежели отборное золото;
8:10
λάβετε λαμβανω take; get
παιδείαν παιδεια discipline
καὶ και and; even
μὴ μη not
ἀργύριον αργυριον silver piece; money
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
ὑπὲρ υπερ over; for
χρυσίον χρυσιον gold piece; gold leaf
δεδοκιμασμένον δοκιμαζω assay; assess
ἀνθαιρεῖσθε ανταιρω though; while
αἴσθησιν αισθησις sensation; perception
χρυσίου χρυσιον gold piece; gold leaf
καθαροῦ καθαρος clean; clear
8:10
קְחֽוּ־ qᵊḥˈû- לקח take
מוּסָרִ֥י mûsārˌî מוּסָר chastening
וְ wᵊ וְ and
אַל־ ʔal- אַל not
כָּ֑סֶף kˈāsef כֶּסֶף silver
וְ֝ ˈw וְ and
דַ֗עַת ḏˈaʕaṯ דַּעַת knowledge
מֵ מִן from
חָר֥וּץ ḥārˌûṣ חָרוּץ gold
נִבְחָֽר׃ nivḥˈār בחר examine
8:10. accipite disciplinam meam et non pecuniam doctrinam magis quam aurum eligite
Receive my instruction, and not money: choose knowledge rather than gold.
8:10. Accept my discipline, and not money. Choose the doctrine that is greater than gold.
8:10. Receive my instruction, and not silver; and knowledge rather than choice gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:10: Receive my instruction, and not silver - A Hebrew idiom; receive my instruction in preference to silver.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: Pro 2:4, Pro 2:5, Pro 3:13, Pro 3:14, Pro 10:20, Pro 16:16, Pro 23:23; Psa 119:72, Psa 119:127, Psa 119:162; Ecc 7:11; Act 3:6; Co2 6:10
Proverbs 8:11
Carl Friedrich Keil and Franz Delitzsch
8:10
Her self-commendation is continued in the resumed address:
10 "Receive my instruction, and not silver,
And knowledge rather than choice gold!
11 For wisdom is better than corals,
And all precious jewels do not equal her.
12 I, Wisdom, inhabit prudence,
And the knowledge of right counsels is attainable by me."
Instead of ולא־כּסף influenced by קחוּ, is ואל־כסף with תּקחוּ to be supplied; besides, with most Codd. and older editions, we are to accentuate קחוּ מוּסרי with the erasure of the Makkeph. "Such negations and prohibitions," Fleischer remarks, "are to be understood comparatively: instead of acquiring silver, rather acquire wisdom. Similar is the old Arabic 'l-nâr w-l'-'l-'âr, the fire, and not the disgrace! Also among the modern Arabic proverbs collected by Burckhardt, many have this form, e.g., No. 34, alḥajamat balafas wala alḥajat alanas, Better to let oneself be cut with the axe then to beg for the favour of another" 10b is to be translated, with Jerome, Kimchi, and others: and knowledge is more precious than fine gold (נבחר, neut.: auro pretiosius); and in view of Prov 16:16, this construction appears to be intended. But Fleischer has quite correctly affirmed that this assertatory clause is unsuitably placed as a parallel clause over against the preceding imperative clause, and, what is yet more important, that then Prov 8:11 would repeat idem per idem in a tautological manner. We therefore, after the Aramaic and Greek translators, take כסף נבחר together here as well as at Prov 8:19, inasmuch as we carry forward the קחו: et scientiam prae auro lectissimo, which is also according to the accentuation. Equally pregnant is the מן in מחרוּץ of the passage Prov 3:14-15, which is here varied.
Prov 8:12
Ver. 12 follows Prov 8:11 = Prov 3:15 as a justification of this estimating of wisdom above all else in worth. Regarding אני with Gaja, vid., the rule which the accentuation of this word in the three so-called metrical books follows in Merx' Archiv, 1868, p. 203 (cf. Baer's Torath Emeth, p. 40). We translate: ego sapientia involo sollertiam, for the verb שׁכן is construed with the accusative of the object, Prov 2:21; Prov 10:30; 37:3 (cf. גוּר, Ps 5:5), as well as with ב, Gen 26:2, Ps. 69:37. Wisdom inhabits prudence, has settled down, as it were, and taken up her residence in it, is at home in its whole sphere, and rules it. Bertheau not unsuitably compares οἰκῶν with μόνος ἔχων, Ti1 6:16. Regarding מזמּות, vid., Prov 1:4; Prov 5:2. It denotes well-considered, carefully thought out designs, plans, conclusions, and דּעת is here the knowledge that is so potent. This intellectual power is nothing beyond wisdom, it is in her possession on every occasion; she strives after it not in vain, her knowledge is defined according to her wish. Wisdom describes herself here personally with regard to that which she bestows on men who receive her.
John Gill
8:10 Receive my instruction, and not silver,.... Not but that silver may be desired, sought after and received, consistent with the instructions of wisdom; though an anxious, immoderate, sinful pursuit after it, hinders the reception of them; and when they are in competition, the one is to be preferred to the other: the doctrines of the Gospel are of more worth, and more to be desired, than thousands of gold and silver; and therefore the meaning is, that the instruction of wisdom should be received rather than silver; it should have the preference; so Gersom interprets it, and with which agrees the following clause:
and knowledge rather than choice gold; that is, the knowledge of Christ, and the knowledge of God in Christ; the knowledge of the Gospel, and the truths of it; a spiritual and experimental knowledge of these things is of more value than the finest gold, than the gold of Ophir; see Ps 19:10.
John Wesley
8:10 And not silver - Rather than silver.
Robert Jamieson, A. R. Fausset and David Brown
8:10 not silver--preferable to it, so last clause implies comparison.
8:118:11: Լա՛ւ է իմաստութիւն քան զականս պատուականս. եւ ամենայն ինչ պատուական չարժէ՛ զնա։
11 Իմաստութիւնը լաւ է անգին քարերից, եւ թանկարժէք ոչ մի բան չի հաւասարուի նրան:
11 Վասն զի իմաստութիւնը գոհարներէն աղէկ է Եւ բոլոր ցանկալի բաները չեն կրնար անոր հաւասարիլ։
Լաւ է իմաստութիւն քան զականս պատուականս, եւ ամենայն ինչ պատուական չարժէ զնա:

8:11: Լա՛ւ է իմաստութիւն քան զականս պատուականս. եւ ամենայն ինչ պատուական չարժէ՛ զնա։
11 Իմաստութիւնը լաւ է անգին քարերից, եւ թանկարժէք ոչ մի բան չի հաւասարուի նրան:
11 Վասն զի իմաստութիւնը գոհարներէն աղէկ է Եւ բոլոր ցանկալի բաները չեն կրնար անոր հաւասարիլ։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 потому что мудрость лучше жемчуга, и ничто из желаемого не сравнится с нею.
8:11 κρείσσων κρεισσων superior γὰρ γαρ for σοφία σοφια wisdom λίθων λιθος stone πολυτελῶν πολυτελης costly πᾶν πας all; every δὲ δε though; while τίμιον τιμιος precious οὐκ ου not ἄξιον αξιος worthy; deserving αὐτῆς αυτος he; him ἐστιν ειμι be
8:11 כִּֽי־ kˈî- כִּי that טֹובָ֣ה ṭôvˈā טֹוב good חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom מִ mi מִן from פְּנִינִ֑ים ppᵊnînˈîm פְּנִינִים corals וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֲ֝פָצִ֗ים ˈḥᵃfāṣˈîm חֵפֶץ pleasure לֹ֣א lˈō לֹא not יִֽשְׁווּ־ yˈišwû- שׁוה be like בָֽהּ׃ vˈāh בְּ in
8:11. melior est enim sapientia cunctis pretiosissimis et omne desiderabile ei non potest conparariFor wisdom is better than all the most precious things: and whatsoever may be desired cannot be compared to it.
11. For wisdom is better than rubies; and all the things that may be desired are not to be compared unto her.
8:11. For wisdom is better than all that is most precious, and everything that is desirable cannot compare to her.
8:11. For wisdom [is] better than rubies; and all the things that may be desired are not to be compared to it.
For wisdom [is] better than rubies; and all the things that may be desired are not to be compared to it:

8:11 потому что мудрость лучше жемчуга, и ничто из желаемого не сравнится с нею.
8:11
κρείσσων κρεισσων superior
γὰρ γαρ for
σοφία σοφια wisdom
λίθων λιθος stone
πολυτελῶν πολυτελης costly
πᾶν πας all; every
δὲ δε though; while
τίμιον τιμιος precious
οὐκ ου not
ἄξιον αξιος worthy; deserving
αὐτῆς αυτος he; him
ἐστιν ειμι be
8:11
כִּֽי־ kˈî- כִּי that
טֹובָ֣ה ṭôvˈā טֹוב good
חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom
מִ mi מִן from
פְּנִינִ֑ים ppᵊnînˈîm פְּנִינִים corals
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֲ֝פָצִ֗ים ˈḥᵃfāṣˈîm חֵפֶץ pleasure
לֹ֣א lˈō לֹא not
יִֽשְׁווּ־ yˈišwû- שׁוה be like
בָֽהּ׃ vˈāh בְּ in
8:11. melior est enim sapientia cunctis pretiosissimis et omne desiderabile ei non potest conparari
For wisdom is better than all the most precious things: and whatsoever may be desired cannot be compared to it.
8:11. For wisdom is better than all that is most precious, and everything that is desirable cannot compare to her.
8:11. For wisdom [is] better than rubies; and all the things that may be desired are not to be compared to it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:11: Wisdom is better than rubies - See on Pro 3:15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: wisdom: Pro 3:14, Pro 4:5-7, Pro 16:16, Pro 20:15; Job 28:15-19; Psa 19:10, Psa 119:127; Mat 16:26; Phi 3:8, Phi 3:9
Proverbs 8:12
John Gill
8:11 For wisdom is better than rubies,.... A sort of precious stones: or, "than precious stones" (z) in general; so the Targum and Septuagint, Arabic and Syriac versions; even than all of them, as the Vulgate Latin version; or, than "pearls" (a), or "carbuncles" (b): there are none equal to it, nor is it to be procured by them; see Job 28:16;
and all the things that may be desired are not to be compared to it; See Gill on Prov 3:15.
(z) "gemmis", Baynus; "prae gemmis politis", Schultens. (a) "Margaritas", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus, Michaelis; "unionibus", Cocceius. (b) "Carbunculis", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
8:11 (Compare Prov 3:14-15).
8:128:12: Ես իմաստութիւն բնակեցայ ՚ի խորագիտութեան. զխորհուրդս եւ զգիտութիւն կոչեցի յիս[7927]։ [7927] Ոմանք. Ես իմաստութիւն բնակեցի ՚ի խորհրդեան. զգիտութիւն եւ զհանճար կոչեցի յիս։
12 Ես՝ իմաստութիւնս, բնակուեցի խորագիտութեան մէջ, եւ միշտ ինձ հետ են խորհուրդն ու գիտութիւնը:
12 Ես եմ իմաստութիւնը եւ խոհականութեան մէջ կը բնակիմ Եւ խոհեմութեան գիտութիւնը ունիմ։
Ես իմաստութիւն բնակեցայ ի խորագիտութեան. զխորհուրդս եւ զգիտութիւն կոչեցի յիս:

8:12: Ես իմաստութիւն բնակեցայ ՚ի խորագիտութեան. զխորհուրդս եւ զգիտութիւն կոչեցի յիս[7927]։
[7927] Ոմանք. Ես իմաստութիւն բնակեցի ՚ի խորհրդեան. զգիտութիւն եւ զհանճար կոչեցի յիս։
12 Ես՝ իմաստութիւնս, բնակուեցի խորագիտութեան մէջ, եւ միշտ ինձ հետ են խորհուրդն ու գիտութիւնը:
12 Ես եմ իմաստութիւնը եւ խոհականութեան մէջ կը բնակիմ Եւ խոհեմութեան գիտութիւնը ունիմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Я, премудрость, обитаю с разумом и ищу рассудительного знания.
8:12 ἐγὼ εγω I ἡ ο the σοφία σοφια wisdom κατεσκήνωσα κατασκηνοω nest; camp βουλήν βουλη intent καὶ και and; even γνῶσιν γνωσις knowledge; knowing καὶ και and; even ἔννοιαν εννοια insight ἐγὼ εγω I ἐπεκαλεσάμην επικαλεω invoke; nickname
8:12 אֲֽנִי־ ʔˈᵃnî- אֲנִי i חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom שָׁכַ֣נְתִּי šāḵˈantî שׁכן dwell עָרְמָ֑ה ʕormˈā עָרְמָה prudence וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose אֶמְצָֽא׃ ʔemṣˈā מצא find
8:12. ego sapientia habito in consilio et eruditis intersum cogitationibusI, wisdom, dwell in counsel, and am present in learned thoughts.
12. I wisdom have made subtilty my dwelling, and find out knowledge discretion.
8:12. I, wisdom, dwell in counsel, and I am inside learned thoughts.
8:12. I wisdom dwell with prudence, and find out knowledge of witty inventions.
I wisdom dwell with prudence, and find out knowledge of witty inventions:

8:12 Я, премудрость, обитаю с разумом и ищу рассудительного знания.
8:12
ἐγὼ εγω I
ο the
σοφία σοφια wisdom
κατεσκήνωσα κατασκηνοω nest; camp
βουλήν βουλη intent
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
καὶ και and; even
ἔννοιαν εννοια insight
ἐγὼ εγω I
ἐπεκαλεσάμην επικαλεω invoke; nickname
8:12
אֲֽנִי־ ʔˈᵃnî- אֲנִי i
חָ֭כְמָה ˈḥoḵmā חָכְמָה wisdom
שָׁכַ֣נְתִּי šāḵˈantî שׁכן dwell
עָרְמָ֑ה ʕormˈā עָרְמָה prudence
וְ wᵊ וְ and
דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge
מְזִמֹּ֣ות mᵊzimmˈôṯ מְזִמָּה purpose
אֶמְצָֽא׃ ʔemṣˈā מצא find
8:12. ego sapientia habito in consilio et eruditis intersum cogitationibus
I, wisdom, dwell in counsel, and am present in learned thoughts.
8:12. I, wisdom, dwell in counsel, and I am inside learned thoughts.
8:12. I wisdom dwell with prudence, and find out knowledge of witty inventions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 I wisdom dwell with prudence, and find out knowledge of witty inventions. 13 The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. 14 Counsel is mine, and sound wisdom: I am understanding; I have strength. 15 By me kings reign, and princes decree justice. 16 By me princes rule, and nobles, even all the judges of the earth. 17 I love them that love me; and those that seek me early shall find me. 18 Riches and honour are with me; yea, durable riches and righteousness. 19 My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. 20 I lead in the way of righteousness, in the midst of the paths of judgment: 21 That I may cause those that love me to inherit substance; and I will fill their treasures.
Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing.
I. Divine wisdom gives men good heads (v. 12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, 2 Cor. i. 12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing food. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence.
II. It gives men good hearts, v. 13. True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men, 1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil. 2. Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest.
III. It has a great influence upon public affairs and the well-governing of all societies, v. 14. Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (v. 15, 16), that is, 1. Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him. 2. Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them. 3. Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules.
IV. It will make all those happy, truly happy, that receive and embrace it.
1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, v. 17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them.
2. They shall be happy in the success of their enquiries after him: "Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek." Christ shall be theirs, and they shall be his. He never said, Seek in vain.
3. They shall be happy in the wealth of the world, or in that which is infinitely better. (1.) They shall have as much riches and honour as Infinite Wisdom sees good for them (v. 18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages:-- [1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Luke xvi. 9. It will be found after many days, for the days of eternity. (2.) They shall have that which is infinitely better, if they have not riches and honour in this world (v. 19): "My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade." We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world.
4. They shall be happy in the grace of God now; that shall be their guide in the good way, v. 20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus--Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit.
5. They shall be happy in the glory of God hereafter, v. 21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory. (1.) It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb. x. 34. All their happiness they have as heirs; it is grounded upon their sonship. (2.) It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Ps. xvii. 14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.
Adam Clarke: Commentary on the Bible - 1831
8:12: I wisdom dwell with prudence - Prudence is defined, wisdom applied to practice; so wherever true wisdom is, it will lead to action, and its activity will be always in reference to the accomplishment of the best ends by the use of the most appropriate means. Hence comes what is here called knowledge of witty inventions, דעת מזמות אמצא daath mezimmoth emtsa, "I have found out knowledge and contrivance." The farther wisdom proceeds in man, the more practical knowledge it gains; and finding out the nature and properties of things, and the general course of providence, it can contrive by new combinations to produce new results.
Albert Barnes: Notes on the Bible - 1834
8:12: Wisdom first speaks warnings (Pro 1:24 note), next promises (Pro 2:1 note); but here she neither promises nor threatens, but speaks of her own excellence. "Prudence" is the "subtilty" (see the margin), the wiliness of the serpent Gen 3:1, in itself neutral, but capable of being turned to good as well as evil. Wisdom, occupied with things heavenly and eternal, also "dwells with" the practical tact and insight needed for the life of common men. "Witty inventions" are rather counsels. The truth intended is, that all special rules for the details of life spring out of the highest Wisdom as their source.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: I wisdom: Psa 104:24; Isa 55:8, Isa 55:9; Rom 11:33; Eph 1:8, Eph 1:11, Eph 3:10; Col 2:3
prudence: or, subtlety
knowledge: Exo 31:3-6, Exo 35:30-35, Exo 36:1-4; Kg1 7:14; Ch1 28:12, Ch1 28:19; Ch2 13:14; Isa 28:26
Proverbs 8:13
Geneva 1599
8:12 I wisdom dwell with (d) prudence, and find out knowledge and discretion.
(d) That is, unless a man has wisdom, which is the true knowledge of God, he can be neither a prudent nor good counsellor.
John Gill
8:12 I Wisdom dwell with Prudence,.... Here Wisdom begins to speak in her own person, and continues to do so unto the end of the chapter; or Christ describes himself, pencils out and draws his own picture, and a most lovely one it is. In this clause Christ is described by the habitation in which he dwells, "I Wisdom inhabit Prudence" (c); so the words may be rendered; that is the house in which I dwell: or by his companion with whom he dwells, "with Prudence"; that is my companion with whom I am familiarly conversant. The phrase, taken both ways, shows that Christ is very largely, yea, fully possessed of prudence; as a man that dwells in a house is the proprietor and possessor of it, so prudence is Christ's; it belongs to him, he enjoys it; he dwells in prudence, and prudence dwells in him; all the treasures of wisdom and knowledge are in him, and the Spirit of wisdom rests upon him: and also it shows that prudence is natural to him, and not adventitious; it does not come from abroad, nor does he go abroad for it; he and Prudence are as it were born and brought up together in one and the same house: and likewise that there is an intimacy and familiarity between them; Prudence is most present with Christ, is always near him, and ready at hand to be exercised by him; as it was when he was incarnate on earth; he "dealt prudently", as it was prophesied he should, Is 52:13; which appeared in his disputation with the doctors in the temple at twelve years of age; by his prudent answers to the ensnaring questions of his enemies; and throughout the whole of his ministry, both as to the manner and matter of it and particularly at the time of his seizure, arraignment, trial, and crucifixion. Or by "prudence" may be meant prudent men, such as are possessed of this quality or virtue, and with such Wisdom, or Christ, dwells; not with the wise and prudent of this world; nor with such who are so in their own conceit; but with such who are sensible of their folly; who are humbled under a sense of sin, and are made wise unto salvation; who believe in Christ, which is a point of the highest prudence; and who walk circumspectly, not as fools, but as wise; such as these have the presence and company of Christ;
and find out knowledge of witty inventions; the word is sometimes used in an ill sense, and is rendered "wicked devices", Prov 12:2; and may be taken in this sense here. Christ, who is God omniscient, knows all that is in the hearts of men; all their thoughts, schemes, and devices; he found out, he scented the knowledge of them when here on earth; he was privy to the secret thoughts and wickedness of men's hearts; he knew all the hypocritical designs and views of the Pharisees, when they tempted him with ensnaring questions; he was apprised of all the ways and methods they devised to take away his life before the time, and so escaped them; he found out the knowledge of Judas's wicked scheme to betray him, and spoke of it to him and others before it was executed; and he knew all the wicked devices and stratagems of Satan against himself, in tempting him in the wilderness, and in putting it into the heart of Judas to betray him; and he knows all his wiles and artful schemes to decoy his people, and makes them known unto them, so that they are not ignorant of his devices. Moreover, it may be understood and interpreted in a good sense, of the thoughts, devices, and purposes of God's heart, as in Jer 23:20; and particularly as relating to man's redemption and salvation: this is a device or "invention" of God; sin is man's invention, by which he fell; but the recovery of man is the invention of God; he found out the persons to be saved in his eternal decrees; and the person that should be the Saviour of them in his council and covenant, and appointed him for the work; and he found out the way and manner of saving men by him, even by the ransom and sacrifice of himself: and this is a "witty" invention, wherein God has abounded in all wisdom and prudence; as appears by settled upon so proper a person to be the Saviour as his own Son; by bringing it about in a way so agreeable to all his perfections, to the satisfaction of his justice, and the honour of his law; and in making such partakers of it, and in such a way, as most glorifies the riches of his grace. And this scheme Christ has full knowledge of, being in the bosom of his Father, as one brought up with him; and was the Angel of the great council, and present when the design was formed; and besides he has found it to his cost, even at the expense of his precious blood; and so has "obtained", or "found redemption" for us, as the phrase is in Heb 9:12, and having found it, and the knowledge of it, he makes it known to others by his Spirit, word, and ministers. Likewise these "witty inventions" may be interpreted of the whole Gospel, and the doctrines of it; the Gospel is an "invention", not of men, but of God; not a scheme and device of men, but of God; it is not taught by men, and learned of them, or of them only, but of God; and a "witty" one it is, it is the wisdom of God, the manifold wisdom of God, though esteemed foolishness by men. This Christ has "found out the knowledge of"; he has full and perfect knowledge of it, it is hid in him; it came and was preached by him, as it never was before or since; and he communicated, and still does communicate the knowledge of it; and blessed are they that know the joyful sound!
(c) "habito astutim", Cocceius; "prudentiam", Michaelis; "solertiam", Schultens.
John Wesley
8:12 I dwell - My inseparable companion is prudence to govern all my actions, and to direct the actions of others. Find out - I help men to find out. Inventions - Of all ingenious contrivances for the glory of God, and for the good of men.
Robert Jamieson, A. R. Fausset and David Brown
8:12 prudence--as in Prov 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.
find . . . inventions--or, "devices," "discreet ways" (Prov 1:4).
8:138:13: Երկեւղ Տեառն ատեայ զանիրաւութիւն. զթշնամանս՝ եւ զհպարտութիւն, եւ զճանապարհս չարեաց[7928]։ [7928] Ոմանք. Զթշնամանս եւ զամբարտաւանութիւն եւ զճանապարհս չարաց։ Յոր Ոսկան յաւելու. Չարեաց. եւ զբերան երկլեզու ապականէ։ Իմ է։
13 Տիրոջ հանդէպ զգացուած երկիւղն ատում է անիրաւութիւնը, թշնամանքն ու հպարտութիւնը եւ չարի ճանապարհը:
13 Տէրոջը վախը չարութիւնը ատել կը նշանակէ, Հպարտութիւնը, ամբարտաւանութիւնը, չար ընթացքը Ու նենգաւոր բերանը կ’ատեմ։
Երկեւղ Տեառն ատեայ զանիրաւութիւն, զթշնամանս եւ զհպարտութիւն եւ զճանապարհս [107]չարեաց:

8:13: Երկեւղ Տեառն ատեայ զանիրաւութիւն. զթշնամանս՝ եւ զհպարտութիւն, եւ զճանապարհս չարեաց[7928]։
[7928] Ոմանք. Զթշնամանս եւ զամբարտաւանութիւն եւ զճանապարհս չարաց։ Յոր Ոսկան յաւելու. Չարեաց. եւ զբերան երկլեզու ապականէ։ Իմ է։
13 Տիրոջ հանդէպ զգացուած երկիւղն ատում է անիրաւութիւնը, թշնամանքն ու հպարտութիւնը եւ չարի ճանապարհը:
13 Տէրոջը վախը չարութիւնը ատել կը նշանակէ, Հպարտութիւնը, ամբարտաւանութիւնը, չար ընթացքը Ու նենգաւոր բերանը կ’ատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 Страх Господень ненавидеть зло; гордость и высокомерие и злой путь и коварные уста я ненавижу.
8:13 φόβος φοβος fear; awe κυρίου κυριος lord; master μισεῖ μισεω hate ἀδικίαν αδικια injury; injustice ὕβριν υβρις insolence; insult τε τε both; and καὶ και and; even ὑπερηφανίαν υπερηφανια pride καὶ και and; even ὁδοὺς οδος way; journey πονηρῶν πονηρος harmful; malignant μεμίσηκα μισεω hate δὲ δε though; while ἐγὼ εγω I διεστραμμένας διαστρεφω twist; divert ὁδοὺς οδος way; journey κακῶν κακος bad; ugly
8:13 יִֽרְאַ֣ת yˈirʔˈaṯ יִרְאָה fear יְהוָה֮ [yᵊhwāh] יְהוָה YHWH שְֽׂנֹ֫את śᵊˈnˈōṯ שׂנא hate רָ֥ע rˌāʕ רַע evil גֵּ֘אָ֤ה gˈēʔˈā גֵּאָה arrogance וְ wᵊ וְ and גָאֹ֨ון׀ ḡāʔˌôn גָּאֹון height וְ wᵊ וְ and דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way רָ֭ע ˈrāʕ רַע evil וּ û וְ and פִ֨י fˌî פֶּה mouth תַהְפֻּכֹ֬ות ṯahpuḵˈôṯ תַּהְפֻּכֹות perversity שָׂנֵֽאתִי׃ śānˈēṯî שׂנא hate
8:13. timor Domini odit malum arrogantiam et superbiam et viam pravam et os bilingue detestorThe fear of the Lord hateth evil; I hate arrogance, and pride, and every wicked way, and a mouth with a double tongue.
13. The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
8:13. The fear of the Lord hates evil. I detest arrogance, and pride, and every wicked way, and a mouth with a double tongue.
8:13. The fear of the LORD [is] to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
The fear of the LORD [is] to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate:

8:13 Страх Господень ненавидеть зло; гордость и высокомерие и злой путь и коварные уста я ненавижу.
8:13
φόβος φοβος fear; awe
κυρίου κυριος lord; master
μισεῖ μισεω hate
ἀδικίαν αδικια injury; injustice
ὕβριν υβρις insolence; insult
τε τε both; and
καὶ και and; even
ὑπερηφανίαν υπερηφανια pride
καὶ και and; even
ὁδοὺς οδος way; journey
πονηρῶν πονηρος harmful; malignant
μεμίσηκα μισεω hate
δὲ δε though; while
ἐγὼ εγω I
διεστραμμένας διαστρεφω twist; divert
ὁδοὺς οδος way; journey
κακῶν κακος bad; ugly
8:13
יִֽרְאַ֣ת yˈirʔˈaṯ יִרְאָה fear
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
שְֽׂנֹ֫את śᵊˈnˈōṯ שׂנא hate
רָ֥ע rˌāʕ רַע evil
גֵּ֘אָ֤ה gˈēʔˈā גֵּאָה arrogance
וְ wᵊ וְ and
גָאֹ֨ון׀ ḡāʔˌôn גָּאֹון height
וְ wᵊ וְ and
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
רָ֭ע ˈrāʕ רַע evil
וּ û וְ and
פִ֨י fˌî פֶּה mouth
תַהְפֻּכֹ֬ות ṯahpuḵˈôṯ תַּהְפֻּכֹות perversity
שָׂנֵֽאתִי׃ śānˈēṯî שׂנא hate
8:13. timor Domini odit malum arrogantiam et superbiam et viam pravam et os bilingue detestor
The fear of the Lord hateth evil; I hate arrogance, and pride, and every wicked way, and a mouth with a double tongue.
8:13. The fear of the Lord hates evil. I detest arrogance, and pride, and every wicked way, and a mouth with a double tongue.
8:13. The fear of the LORD [is] to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: The fear of the Lord is to hate evil - As it is impossible to hate evil without loving good; and as hatred to evil will lead a man to abandon the evil way; and love to goodness will lead him to do what is right in the sight of God, under the influence of that Spirit which has given the hatred to evil, and inspired the love of goodness: hence this implies the sum and substance of true religion, which is here termed the fear of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: The fear: Pro 16:6; Psa 97:10, Psa 101:3, Psa 119:104, Psa 119:128; Amo 5:15; Rom 12:9; Th1 5:22; Ti2 2:19
pride: Pro 6:16-19; Sa1 2:3; Psa 5:4, Psa 5:5, Psa 138:6; Zac 8:17; Pe1 5:5
the froward: Pro 4:24, Pro 6:12, Pro 10:31
Proverbs 8:14
Carl Friedrich Keil and Franz Delitzsch
8:13
Far remote is the idea that 13a is dependent on אמצא (I acquire) (Lwenstein, Bertheau). With this verse begins a new series of thoughts raising themselves on the basis of the fundamental clause 13a. Wisdom says what she hates, and why she hates it:
13 "The fear of Jahve is to hate evil;
Pride and arrogancy, and an evil way
And a deceitful mouth, do I hate."
If the fear of God is the beginning of wisdom (Prov 9:10; Prov 1:7), then wisdom, personally considered, stands before all else that is to be said of her in a relation of homage or reverence toward God corresponding to the fear of God on the part of man; and if, as the premiss 13a shows, the fear of God has as its reverse side the hatred of evil, then there arises what Wisdom says in שׂנאתי (I hate) of herself. Instead of the n. actionis שׂנאת (hatred), formed in the same way with יראת, which, admitting the article, becomes a substantive, the author uses, in order that he might designate the predicate as such (Hitzig), rather the n. actionis שׂנאת as מלאת, Jer 29:10. קראת, Judg 8:1, is equivalent to שׂנאת like יבּשׁת, the becoming dry, יכלת, the being able; cf. (Arab.) shanat, hating, malât, well-being, ḳarât, reading (Fl.). The evil which Wisdom hates is now particularized as, Prov 6:16-19, the evil which Jahve hates. The virtue of all virtues is humility; therefore Wisdom hates, above all, self-exaltation in all its forms. The paronomasia גּאה וגאון (pride and haughtiness) expresses the idea in the whole of its contents and compass (cf. Is 15:6; Is 3:1, and above at Prov 1:27). גּאה (from גּאה, the nominal form), that which is lofty = pride, stands with גּאון, as Job 4:10, גבהּ, that which is high = arrogance. There follows the viam mali, representing the sins of walk, i.e., of conduct, and os fullax (vid., at Prov 2:12), the sins of the mouth. Hitzig rightly rejects the interpunctuation רע, and prefers רע. In consequence of this Dech (Tiphcha init.), וּפי תהפּכת have in Codd. and good editions the servants Asla and Illuj (vid., Baer's Torath Emeth, p. 11); Aben-Ezra and Moses Kimchi consider the Asla erroneously as disjunctive, and explain וּפי by et os = axioma meum, but Asla is conjunctive, and has after it the ת raphatum.
Geneva 1599
8:13 The fear of the LORD [is] to hate (e) evil: pride, and arrogance, and the evil way, and the perverse mouth, do I hate.
(e) So that he who does not hate evil, does not fear God.
John Gill
8:13 The fear of the Lord is to hate evil,.... All evil in general, evil thoughts, evil words, evil actions, evil company, evil worship, and evil doctrines; and by "the fear of the Lord", which shows itself in an hatred of evil, because of the loathsome nature of it, and being contrary to God and his will, and as it appears in the glass of the law, and especially in the glass of pardoning love, is meant not the fear of his judgments and wrath, or a distrust of his grace and goodness, much less an hypocritical fear, or a mere show of devotion; but a reverential affection for him, which is peculiar to children; a filial, godly fear, which is consistent with strong faith, great joy, and true courage; and is opposite to pride and self-confidence, and is accompanied with real holiness; it takes its rise from the grace of God, and is greatly increased and promoted by the discoveries of his love and goodness: this is brought into the account and description of wisdom, to distinguish it from carnal wisdom; to commend wisdom from its holiness; for this the beginning of wisdom, yea, wisdom itself, Job 28:28;
pride and arrogancy, and the evil way, and the froward mouth, do I hate; these are the particulars of evil, which Wisdom, or Christ, declares his hatred of. "Pride", which appears in men in thinking too highly of themselves, in speaking too well of themselves, in despising others, in setting up and trusting to their own righteousness for salvation, and in crying up the purity and power of human nature; this is very contrary to the spirit of the meek and lowly Jesus, and must be hateful to him: "arrogancy" differs little from pride, and the two words in the Hebrew are very much the same, very little differ; it is an ascribing that to a man's self which does not belong to him, whether in things natural, civil, or spiritual; when men attribute their justification and salvation to their own works, it is arrogancy, and must be hateful to Christ; who been at so much pains and expense to bring in everlasting righteousness, and work out salvation for men: it is the height of arrogancy in a man to conceit he a power to regenerate, renew, and convert himself, and, with the haughty Arminian, Grevinchovius, to say, he has made himself to differ from others; this must be hateful to Christ, by whose Spirit and grace this only is done: and it is a piece of arrogancy when men ascribe all the good works done by them to their own power, when without Christ they can do nothing; which therefore must be displeasing to him. "The evil way", as Aben Ezra observes, is an evil custom and course of sinning; a man's own way, which he chooses and delights in, and which leads to destruction: "and the froward mouth" is the mouth that speaks perverse things; things contrary to a man's own heart, contrary to truth, to the rule of the divine word, to the Gospel, to Christ and his people, and to all men; which must be hateful and abominable to him who is truth itself.
Robert Jamieson, A. R. Fausset and David Brown
8:13 For such is the effect of the fear of God, by which hatred to evil preserves from it.
froward mouth--or, "speech" (Prov 2:12; Prov 6:14).
8:148:14: Ի՛մ է խորհուրդ եւ զգուշութիւն, եւ ի՛մ է հանճար եւ զօրութիւն[7929]։ [7929] Ոմանք. Եւ իմ է զօրութիւն։
14 Իմն է խորհուրդը, իմն է զգուշութիւնը, իմն են հանճարը եւ զօրութիւնը:
14 Խորհուրդը եւ խոհականութիւնը, Հանճարն ու զօրութիւնը իմս են։
Իմ է խորհուրդ եւ զգուշութիւն, իմ է հանճար եւ զօրութիւն:

8:14: Ի՛մ է խորհուրդ եւ զգուշութիւն, եւ ի՛մ է հանճար եւ զօրութիւն[7929]։
[7929] Ոմանք. Եւ իմ է զօրութիւն։
14 Իմն է խորհուրդը, իմն է զգուշութիւնը, իմն են հանճարը եւ զօրութիւնը:
14 Խորհուրդը եւ խոհականութիւնը, Հանճարն ու զօրութիւնը իմս են։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 У меня совет и правда; я разум, у меня сила.
8:14 ἐμὴ εμος mine; my own βουλὴ βουλη intent καὶ και and; even ἀσφάλεια ασφαλεια security; certainty ἐμὴ εμος mine; my own φρόνησις φρονησις prudence; insight ἐμὴ εμος mine; my own δὲ δε though; while ἰσχύς ισχυς force
8:14 לִֽי־ lˈî- לְ to עֵ֭צָה ˈʕēṣā עֵצָה counsel וְ wᵊ וְ and תוּשִׁיָּ֑ה ṯûšiyyˈā תּוּשִׁיָּה effect אֲנִ֥י ʔᵃnˌî אֲנִי i בִ֝ינָ֗ה ˈvînˈā בִּינָה understanding לִ֣י lˈî לְ to גְבוּרָֽה׃ ḡᵊvûrˈā גְּבוּרָה strength
8:14. meum est consilium et aequitas mea prudentia mea est fortitudoCounsel and equity is mine, prudence is mine, strength is mine.
14. Counsel is mine, and sound knowledge: I am understanding; I have might.
8:14. Counsel is mine, and equity. Prudence is mine. Strength is mine.
8:14. Counsel [is] mine, and sound wisdom: I [am] understanding; I have strength.
Counsel [is] mine, and sound wisdom: I [am] understanding; I have strength:

8:14 У меня совет и правда; я разум, у меня сила.
8:14
ἐμὴ εμος mine; my own
βουλὴ βουλη intent
καὶ και and; even
ἀσφάλεια ασφαλεια security; certainty
ἐμὴ εμος mine; my own
φρόνησις φρονησις prudence; insight
ἐμὴ εμος mine; my own
δὲ δε though; while
ἰσχύς ισχυς force
8:14
לִֽי־ lˈî- לְ to
עֵ֭צָה ˈʕēṣā עֵצָה counsel
וְ wᵊ וְ and
תוּשִׁיָּ֑ה ṯûšiyyˈā תּוּשִׁיָּה effect
אֲנִ֥י ʔᵃnˌî אֲנִי i
בִ֝ינָ֗ה ˈvînˈā בִּינָה understanding
לִ֣י lˈî לְ to
גְבוּרָֽה׃ ḡᵊvûrˈā גְּבוּרָה strength
8:14. meum est consilium et aequitas mea prudentia mea est fortitudo
Counsel and equity is mine, prudence is mine, strength is mine.
14. Counsel is mine, and sound knowledge: I am understanding; I have might.
8:14. Counsel is mine, and equity. Prudence is mine. Strength is mine.
8:14. Counsel [is] mine, and sound wisdom: I [am] understanding; I have strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21: Изображаются высокоценные дары и преимущества истинной мудрости, источник которой - в Мудрости Божественной. Все дела человеческие могут иметь прочный успех только при содействии Премудрости Божественной, так как только Она одна обладает в совершенстве светом, разумом и силой, нужными для осуществления Ее мероприятий, - к благу человека, - без Ее содействия мудрость человеческая бессильна (ст. 14). В частности цари, правители, всякие власти и законодатели могут мудро управлять подчиненными народами и обществами, могут издавать мудрые и полезные законы только при содействии Той же Божественной Премудрости (ст. 15-16, сн. Дан II:21). Все обилие благ, присущих Премудрости, Она всегда готова даровать любящим Ее и разумеющим истинную ценность Ее даров (ст. 17-21). Таковы дивные дары Премудрости. Но божественная природа и достоинство Ее разительнейшим образом выразились еще в участии Премудрости в деле творения мира, о чем и говорит теперь, ст. 22-31, Премудрый.
Adam Clarke: Commentary on the Bible - 1831
8:14: Counsel is mine - Direction how to act in all circumstances and on all occasions must come from wisdom: the foolish man can give no counsel, cannot show another how he is to act in the various changes and chances of life. The wise man alone can give this counsel; and he can give it only as continually receiving instruction from God: for this Divine wisdom can say, תושיה Tushiyah, substance, reality, essence, all belong to me: I am the Fountain whence all are derived. Man may be wise, and good, and prudent, and ingenious; but these he derives from me, and they are dependently in him. But in me all these are independently and essentially inherent.
And sound wisdom - See above. This is a totally false translation: תושיה tushiyah means essence, substance, reality; the source and substance of good. How ridiculous the support derived by certain authors from this translation in behalf of their system! See the writers on and quoters of Proverbs 8 (note).
I have strength - Speaking still of wisdom as communicating rays of its light to man, it enables him to bring every thing to his aid; to construct machines by which one man can do the work of hundreds. From it comes all mathematical learning, all mechanical knowledge; from it originally came the inclined plane, the wedge, the screw, the pulley, in all its multiplications; and the lever, in all its combinations and varieties, came from this wisdom. And as all these can produce prodigies of power, far surpassing all kinds of animal energy, and all the effects of the utmost efforts of muscular force; hence the maxim of Lord Bacon, "Knowledge is power," built on the maxim of the tushiyah itself; לי גבורה li geburah, Mine Is Strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: Counsel: Isa 9:6, Isa 40:14; Joh 1:9; Rom 11:33, Rom 11:34; Co1 1:24, Co1 1:30; Col 2:3
sound: Pro 2:6, Pro 2:7; Rom 1:22
I have: Pro 24:5; Ecc 7:19, Ecc 9:16-18
Proverbs 8:15
Carl Friedrich Keil and Franz Delitzsch
8:14
After Wisdom has said what she hates, and thus what she is not, she now says what she is, has, and promises:
14 "Mine is counsel and promotion;
I am understanding, mine is strength.
15 By me kings reign,
And rulers govern justly.
16 By me princes rule, and nobles -
All judges of the earth."
Whoever gives anything must himself possess it; in this sense Wisdom claims for herself counsel, promotion (in the sense of offering and containing that which is essentially and truly good; vid., concerning תּוּשׁיּה, Prov 2:7), and energy (vid., Eccles 7:19). But she does not merely possess בּינה; this is much rather her peculiar nature, and is one with her. That Prov 8:14 is formed after Job 12:13, Job 12:16 (Hitzig) is possible, without there following thence any argument against its genuineness. And if Prov 8:15., and Is 32:1; Is 10:1, stand in intentional reciprocal relation, then the priority is on the side of the author of the Proverbs. The connection gives to the laconic expression its intended comprehensiveness. It is not meant that Wisdom has the highest places in the state to give, but that she makes men capable of holding and discharging the duties of these.
Prov 8:15
Here we are led to think of legislation, but the usage of the language determines for the Po. חקק only the significations of commanding, decreeing, or judging; צדק is the object accus., the opposite of חקקי־און (decrees of unrighteousness), Is 10:1. רזן is a poetic word, from רזן = Arab. razuna, to be heavy, weighty, then to be firm, incapable of being shaken, figuratively of majestic repose, dignity (cf. Arab. wqâr and כּבוד) in the whole external habitus, in speech and action such as befits one invested with power (Fl.).
Prov 8:16
We may not explain the second clause of this verse: et ad ingenua impelluntur quicunque terrae imperant, for נדיב is adj. without such a verbal sense. But besides, נדיבים is not pred., for which it is not adapted, because, with the obscuring of its ethical signification (from נדב, to impel inwardly, viz., to noble conduct, particularly to liberality), it also denotes those who are noble only with reference to birth, and not to disposition (Is 32:8). Thus נדיבים is a fourth synonym for the highly exalted, and כל־שׁפטי ארץ is the summary placing together of all kinds of dignity; for שׁפט unites in itself references to government, administration of justice, and rule. כל is used, and not וכל - a so-called asyndeton summativum. Instead of ארץ (lxx) there is found also the word צדק (Syr., Targ., Jerome, Graec. Venet., adopted by Norzi after Codd. and Neapol. 1487). But this word, if not derived from the conclusion of the preceding verse, is not needed by the text, and gives a summary which does not accord with that which is summed up (מלכים, רזנים, שׂרים, נדיבים); besides, the Scripture elsewhere calls God Himself שׁופט צדק (Ps 9:5; Jer 11:20). The Masoretic reading
(Note: If the Masoretes had read שׁפטי צדק, then would they have added the remark לית ("it does not further occur"), and inserted the expression in their Register of Expressions, which occurs but once, Masora finalis, p. 62.)
of most of the editions, which is also found in the Cod. Hillel (ספר הללי)
(Note: One of the most ancient and celebrated Codd of the Heb. Scriptures, called Hillel from the name of the man who wrote it. Vid., Streack's Prolegomena, p. 112. It was written about a.d. 600.)
merits the preference.
John Gill
8:14 Counsel is mine, and sound wisdom,.... The words and sentiments in this and the following clause are the same with those in Job 12:13; and scent to be taken from thence, which are spoken of God; and being here applied to Wisdom, show that a divine Person is meant; and are very applicable to him who the Wisdom of God, and the power of God; and on whom rests the Spirit of wisdom and understanding, of counsel, and of might, and of the fear of the Lord, 1Cor 1:24. "Counsel" belongs to him, and is used and exercised by him, as concerned with the Father and Spirit, both in the words of nature and grace; to whom all the purposes and counsels of God are known; and who was consulted in the creation of man, and in his redemption, reconciliation, and salvation; the council of peace being between them both: and it belongs to him, and is used by him with respect to his people; he is council to them; he gives them counsel and advice, he being the wonderful Counsellor; he gave it in person when here on earth, both to sinners and to saints, and which continues on record: the Gospel is the counsel of Christ, and it is very suitable and seasonable, hearty, sincere, and faithful; is freely given, and, being taken, infallibly succeeds; see Rev_ 3:18. And he is council for them; he appears for them in court; introduces their persons, and presents their petitions to his Father; pleads their cause, is their advocate, answers to all charges and accusations; and calls for and requires, in point of law and justice, every blessing of goodness for them. "Sound wisdom" belongs to Christ; "wisdom", from whence he has his name in this book; "sound" wisdom, such as is solid and substantial, real and true, in opposition to the wisdom of the world, to knowledge falsely so called, to carnal, sensual, and earthly wisdom. The Gospel may be meant, which is the wisdom of God in a mystery; sound doctrine, a form of sound words, the wholesome words of our Lord Jesus: both grace and glory may be intended, which are both in the gift of Christ; grace is that "wisdom" which he makes his people to "know in the hidden part"; and glory is that "sound wisdom" laid up for the righteous, the better and more enduring substance in heaven. The word here used signifies essence or substance; and some render it, "whatsoever is" (d); whatever has a being, that is Christ's; all creatures are his, the earth and the fulness of it, and they that dwell therein;
I am understanding; essentially as a divine person; his understanding is infinite; there is no searching of it; it reaches to all persons and things: as Mediator, the Spirit of wisdom and understanding rests on him without measure, by which he was furnished for his prophetic office; as man, his understanding was amazing to all that knew him, and heard him. Christ not only has an understanding, but he is understanding itself; he is the fountain, author, and giver of understanding; of all the natural understanding there is in men; of the light of nature and reason, of those intellectual faculties which men are possessed of; and of all the spiritual understanding in divine things, which his people are partakers of, 1Jn 5:20;
I have strength; as the mighty God; which appears in his creation of all things out of nothing, in his upholding all things by his power, and in his government of the world. As Mediator, he has the Spirit of might upon him; all power in heaven and earth is given him; his strength is manifest in the salvation of his people, when he came travelling in the greatness of it to save them; by fulfilling the law for them; by bearing their sins, and the punishment due to them; and by destroying all their enemies: and in his plucking them out of the hands of Satan, out of the burning, out of the mire and clay at conversion; in bearing and supporting them under all their burdens, afflictions, and temptations, and in preserving them safe to his kingdom and glory; and in giving them strength in the mean time to bear the cross, to withstand temptations and corruptions, to exercise the graces of the spirit, and perform the duties of religion.
(d) "essentia", Montanus, Tigurine version; "quicquid est", Junius & Tremellius; "realitas", Michaelis; "soliditas", Schultens.
John Wesley
8:14 Wisdom - All solid and substantial and useful wisdom is assential to me.
Robert Jamieson, A. R. Fausset and David Brown
8:14 It also gives the elements of good character in counsel.
sound wisdom-- (Prov 2:7).
I . . . strength--or, "As for me, understanding is strength to me," the source of power (Eccles 9:16); good judgment gives more efficiency to actions;
8:158:15: Ինեւ՛ թագաւորք թագաւորեն, եւ հզօրք գրեն զարդարութիւն։
15 Թագաւորներն ինձնով են թագաւորում, եւ հզօրները՝ օրինադրում արդարութիւնը:
15 Թագաւորները ինձմով կը թագաւորեն Ու նախարարները ինձմով արդարութեան կանոններ կը դնեն։
Ինեւ թագաւորք թագաւորեն, եւ հզօրք [108]գրեն զարդարութիւն:

8:15: Ինեւ՛ թագաւորք թագաւորեն, եւ հզօրք գրեն զարդարութիւն։
15 Թագաւորներն ինձնով են թագաւորում, եւ հզօրները՝ օրինադրում արդարութիւնը:
15 Թագաւորները ինձմով կը թագաւորեն Ու նախարարները ինձմով արդարութեան կանոններ կը դնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 Мною цари царствуют и повелители узаконяют правду;
8:15 δι᾿ δια through; because of ἐμοῦ εμου my βασιλεῖς βασιλευς monarch; king βασιλεύουσιν βασιλευω reign καὶ και and; even οἱ ο the δυνάσται δυναστης dynasty; dynast γράφουσιν γραφω write δικαιοσύνην δικαιοσυνη rightness; right standing
8:15 בִּ֭י ˈbî בְּ in מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king יִמְלֹ֑כוּ yimlˈōḵû מלך be king וְ֝ ˈw וְ and רֹוזְנִ֗ים rôzᵊnˈîm רזן be weighty יְחֹ֣קְקוּ yᵊḥˈōqᵊqû חקק engrave צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
8:15. per me reges regnant et legum conditores iusta decernuntBy me kings reign, and lawgivers decree just things.
15. By me kings reign, and princes decree justice.
8:15. Through me, kings reign and legislators decree just conditions.
8:15. By me kings reign, and princes decree justice.
By me kings reign, and princes decree justice:

8:15 Мною цари царствуют и повелители узаконяют правду;
8:15
δι᾿ δια through; because of
ἐμοῦ εμου my
βασιλεῖς βασιλευς monarch; king
βασιλεύουσιν βασιλευω reign
καὶ και and; even
οἱ ο the
δυνάσται δυναστης dynasty; dynast
γράφουσιν γραφω write
δικαιοσύνην δικαιοσυνη rightness; right standing
8:15
בִּ֭י ˈbî בְּ in
מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king
יִמְלֹ֑כוּ yimlˈōḵû מלך be king
וְ֝ ˈw וְ and
רֹוזְנִ֗ים rôzᵊnˈîm רזן be weighty
יְחֹ֣קְקוּ yᵊḥˈōqᵊqû חקק engrave
צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
8:15. per me reges regnant et legum conditores iusta decernunt
By me kings reign, and lawgivers decree just things.
8:15. Through me, kings reign and legislators decree just conditions.
8:15. By me kings reign, and princes decree justice.
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Adam Clarke: Commentary on the Bible - 1831
8:15: By me kings reign - Every wise and prudent king is such through the influence of Divine wisdom. And just laws and their righteous administration come from this source. In this and the following verse five degrees of civil power and authority are mentioned.
1. מלכים melachim, Kings.
2. רזנים rozenim, Consuls.
3. שרים sarim, Princes, Chiefs of the people.
4. נדיבים nedibim, Nobles. And
5. שפטים shophetim, Judges or Civil Magistrates\ppar All orders of government are from God. Instead of שפטי ארץ shophetey arets,"judges of the earth," שפטי צרק shophetey tsedek, "righteous judges," or "judges of righteousness," is the reading of one hundred and sixty-two of Kennicott's and De Rossi's MSS., both in the text and in the margin, and of several ancient editions. And this is the reading of the Vulgate, the Chaldee, and the Syriac, and should undoubtedly supersede the other.
Albert Barnes: Notes on the Bible - 1834
8:15: Not only the common life of common men, but the exercise of the highest sovereignty, must have this Wisdom as its ground. Compare with this passage Pro 8:15-21 the teaching of Kg1 3:5-14. The word rendered "princes" Pro 8:15 is different from that in Pro 8:16; the first might, perhaps, be rendered "rulers."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: By: Sa1 9:17, Sa1 16:1; Ch1 28:5; Jer 27:5-7; Dan 2:21, Dan 4:25, Dan 4:32, Dan 5:18-31; Dan 7:13, Dan 7:14; Mat 28:18; Rom 13:1; Rev 19:16
decree: Kg1 3:9, Kg1 3:28, Kg1 5:7, Kg1 10:9; Psa 72:1-4, Psa 99:4; Isa 1:26, Isa 32:1, Isa 32:2; Jer 33:15; Rev 19:11
Proverbs 8:17
Geneva 1599
8:15 By me (f) kings reign, and princes decree justice.
(f) By which he declares that honours, dignities or riches do not come from man's wisdom or industry, but by the providence of God.
John Gill
8:15 By me kings reign,.... Christ is the Prince of the kings of the earth, the King of kings, and Lord of lords; they are made kings by him, and are under him; he sets them up, and deposes them at pleasure; they have their kingdoms, crowns, and sceptres from him, and are accountable to him. The Syriac version renders it, "for me"; it is for the sake of Christ they reign; and they ought to seek his glory, and the good of his kingdom and interest. Moreover, as it is by him they are set up as kings and governors, and are preserved and continued in their governments by him; so it is by him that they rule well who do so, that they reign justly, wisely, happily, and successfully; all the wisdom which appears in their administrations is all from him; all those wise laws, which are enacted by them for the good of their subjects, is owing to the wisdom and prudence he gives them;
and princes decree justice; these may design such who are under kings, are assisting to them in government; who are of their privy council, and give advice in making laws, and putting them into execution. Here it particularly regards their making just and righteous laws for the good of the state, in which they are employed by kings; or their advising to them, and assisting in drawing them up: and now all the wisdom that is necessary hereunto, and which is conspicuous herein, is all from Christ; who has the spirit of princes in his hands, and orders and directs them as he pleases. The Targum is,
"I anoint princes with justice.''
John Wesley
8:15 By me - They rule their kingdoms wisely and justly, by my counsel and assistance. Their injustice is from themselves, but all the good they do, they owe to my conduct.
Robert Jamieson, A. R. Fausset and David Brown
8:15 of which a wisely conducted government is an example.
8:168:16: Ինեւ՛ մեծամեծք մեծանան, եւ բռունք ինեւ՛ ունին զերկիր։
16 Ինձնով են բարձրանում մեծամեծները, եւ տիրակալներն ինձնով են տիրում երկրին:
16 Ինձմով կ’իշխեն իշխանները, Ազնուականներն ու երկրին բոլոր դատաւորները։
ինեւ մեծամեծք մեծանան, եւ [109]բռունք ինեւ ունին զերկիր:

8:16: Ինեւ՛ մեծամեծք մեծանան, եւ բռունք ինեւ՛ ունին զերկիր։
16 Ինձնով են բարձրանում մեծամեծները, եւ տիրակալներն ինձնով են տիրում երկրին:
16 Ինձմով կ’իշխեն իշխանները, Ազնուականներն ու երկրին բոլոր դատաւորները։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 мною начальствуют начальники и вельможи и все судьи земли.
8:16 δι᾿ δια through; because of ἐμοῦ εμου my μεγιστᾶνες μεγιστανες magnate μεγαλύνονται μεγαλυνω enlarge; magnify καὶ και and; even τύραννοι τυραννος.1 through; because of ἐμοῦ εμου my κρατοῦσι κρατεω seize; retain γῆς γη earth; land
8:16 בִּ֭י ˈbî בְּ in שָׂרִ֣ים śārˈîm שַׂר chief יָשֹׂ֑רוּ yāśˈōrû שׂרר rule וּ֝ ˈû וְ and נְדִיבִ֗ים nᵊḏîvˈîm נָדִיב willing כָּל־ kol- כֹּל whole שֹׁ֥פְטֵי šˌōfᵊṭê שׁפט judge צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
8:16. per me principes imperant et potentes decernunt iustitiamBy me princes rule, and the mighty decree justice.
16. By me princes rule, and nobles, all the judges of the earth.
8:16. Through me, princes rule and the powerful decree justice.
8:16. By me princes rule, and nobles, [even] all the judges of the earth.
By me princes rule, and nobles, [even] all the judges of the earth:

8:16 мною начальствуют начальники и вельможи и все судьи земли.
8:16
δι᾿ δια through; because of
ἐμοῦ εμου my
μεγιστᾶνες μεγιστανες magnate
μεγαλύνονται μεγαλυνω enlarge; magnify
καὶ και and; even
τύραννοι τυραννος.1 through; because of
ἐμοῦ εμου my
κρατοῦσι κρατεω seize; retain
γῆς γη earth; land
8:16
בִּ֭י ˈbî בְּ in
שָׂרִ֣ים śārˈîm שַׂר chief
יָשֹׂ֑רוּ yāśˈōrû שׂרר rule
וּ֝ ˈû וְ and
נְדִיבִ֗ים nᵊḏîvˈîm נָדִיב willing
כָּל־ kol- כֹּל whole
שֹׁ֥פְטֵי šˌōfᵊṭê שׁפט judge
צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
8:16. per me principes imperant et potentes decernunt iustitiam
By me princes rule, and the mighty decree justice.
8:16. Through me, princes rule and the powerful decree justice.
8:16. By me princes rule, and nobles, [even] all the judges of the earth.
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John Gill
8:16 By me princes rule,.... All governors of provinces and cities, who are under the king as supreme; the discharge of whose office in a right manner requires much wisdom, prudence, justice, and integrity; all which they have from Christ, as well as their power of ruling, that rule well;
and nobles, even all the judges of the earth; the word (e) for nobles signifies persons of a "free" spirit, generous, bountiful men; such as are called "benefactors", Lk 22:25; so one of the Ptolemys, king of Egypt, was called Evergetes. Such who govern, not in a cruel and rigorous manner, but with clemency and gentleness; who, as they are "free" and noble themselves, their subjects are a free people, and enjoy their privileges and liberties fully and quietly. And "the judges of the earth" are such, as sit on benches of justice, hear and try causes, and pass sentence on men; which requires great skill and knowledge, and much faithfulness and integrity, which all that perform their office aright have from Christ. How great therefore must he be! how wise and just! from whom all rulers, supreme and subordinate, have their power; prudence, generosity, and justice!
(e) "munifici sive liberales", Vatablus; "ingenui", Junius & Tremellius, Gejerus; "munifici", Piscator; "generosi", Schultens.
8:178:17: Ես՝ որ զիսն սիրեն՝ սիրե՛մ. եւ որ զիսն խնդրեն՝ գտցեն շնորհս։
17 Ես սիրում եմ նրանց, ովքեր սիրում են ինձ, եւ ով փնտռում է ինձ, շնորհ կը գտնի:
17 Ես կը սիրեմ զիս սիրողները։Զիս կանուխ փնտռողները զիս կը գտնեն։
Ես որ զիսն սիրեն` սիրեմ. եւ որ զիսն [110]խնդրեն` գտցեն շնորհս:

8:17: Ես՝ որ զիսն սիրեն՝ սիրե՛մ. եւ որ զիսն խնդրեն՝ գտցեն շնորհս։
17 Ես սիրում եմ նրանց, ովքեր սիրում են ինձ, եւ ով փնտռում է ինձ, շնորհ կը գտնի:
17 Ես կը սիրեմ զիս սիրողները։Զիս կանուխ փնտռողները զիս կը գտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 Любящих меня я люблю, и ищущие меня найдут меня;
8:17 ἐγὼ εγω I τοὺς ο the ἐμὲ εμε me φιλοῦντας φιλεω like; fond of ἀγαπῶ αγαπαω love οἱ ο the δὲ δε though; while ἐμὲ εμε me ζητοῦντες ζητεω seek; desire εὑρήσουσιν ευρισκω find
8:17 אֲ֭נִי ˈʔᵃnî אֲנִי i אֹהֲבַ֣יאהביה *ʔōhᵃvˈay אהב love אֵהָ֑ב ʔēhˈāv אהב love וּ֝ ˈû וְ and מְשַׁחֲרַ֗י mᵊšaḥᵃrˈay שׁחר look for יִמְצָאֻֽנְנִי׃ yimṣāʔˈunnî מצא find
8:17. ego diligentes me diligo et qui mane vigilant ad me invenient meI love them that love me: and they that in the morning early watch for me, shall find me.
17. I love them that love me; and those that seek me diligently shall find me.
8:17. I love those who love me. And those who stand watch for me until morning shall discover me.
8:17. I love them that love me; and those that seek me early shall find me.
I love them that love me; and those that seek me early shall find me:

8:17 Любящих меня я люблю, и ищущие меня найдут меня;
8:17
ἐγὼ εγω I
τοὺς ο the
ἐμὲ εμε me
φιλοῦντας φιλεω like; fond of
ἀγαπῶ αγαπαω love
οἱ ο the
δὲ δε though; while
ἐμὲ εμε me
ζητοῦντες ζητεω seek; desire
εὑρήσουσιν ευρισκω find
8:17
אֲ֭נִי ˈʔᵃnî אֲנִי i
אֹהֲבַ֣יאהביה
*ʔōhᵃvˈay אהב love
אֵהָ֑ב ʔēhˈāv אהב love
וּ֝ ˈû וְ and
מְשַׁחֲרַ֗י mᵊšaḥᵃrˈay שׁחר look for
יִמְצָאֻֽנְנִי׃ yimṣāʔˈunnî מצא find
8:17. ego diligentes me diligo et qui mane vigilant ad me invenient me
I love them that love me: and they that in the morning early watch for me, shall find me.
8:17. I love those who love me. And those who stand watch for me until morning shall discover me.
8:17. I love them that love me; and those that seek me early shall find me.
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Adam Clarke: Commentary on the Bible - 1831
8:17: I love them that love me - Wisdom shows itself; teaches man the knowledge of himself; shows him also the will of God concerning him; manifests the snares and dangers of life, the allurements and unsatisfactory nature of all sensual and sinful pleasures, the blessedness of true religion, and the solid happiness which an upright soul derives from the peace and approbation of its Maker. If, then, the heart embraces this wisdom, follows this Divine teaching, and gives itself to God, his love will be shed abroad in it by the influence of the Holy Spirit. Thus we love God because he hath first loved us and the more we love him, the more we shall feel of his love, which will enable us to love him yet more and more; and thus we may go on increasing to eternity. Blessed be God!
And those that seek me early shall find me - Not merely betimes in the morning, though he who does so shall find it greatly to his advantage; (see on Psa 4:1-8 (note)); but early in life - in youth, and as near as possible to the first dawn of reason. To the young this gracious promise is particularly made: if they seek, they shall find. Others, who are old, may seek and find; but never to such advantage as they would have done, had they sought early. Youth is the time of advantage in every respect: it is the time of learning, the time of discipline; the time of improvement, the time of acquiring useful, solid, and gracious habits. As the first-fruits always belong to God, it is God's time; the time in which he is peculiarly gracious; and in which, to sincere youthful seekers, he pours out his benefits with great profusion. "They that seek me early shall find me."
Hear, ye young, and ye little ones! God offers himself now to you, with all his treasures of grace and glory. Thank him for his ineffable mercy, and embrace it without delay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: I love: Sa1 2:30; Psa 91:14; Joh 14:21, Joh 14:23, Joh 16:27; Jo1 4:19
those: Ecc 12:1; Isa 45:19, Isa 55:6; Mat 6:33, Mat 7:7, Mat 7:8; Mar 10:14; Jam 1:5
Proverbs 8:18
Carl Friedrich Keil and Franz Delitzsch
8:17
The discourse of Wisdom makes a fresh departure, as at Prov 8:13 : she tells how, to those who love her, she repays this love:
17 "I love them that love me,
And they that seek me early find me.
18 Riches and honour are with me,
Durable riches and righteousness.
19 Better is my fruit than pure and fine gold,
And my revenue (better) than choice silver.
20 In the way of righteousness do I walk,
In the midst of the paths of justice.
21 To give an inheritance to them that love me
And I fill their treasuries."
The Chethı̂b אהביה (ego hos qui eam amant redamo), Gesenius, Lehrgeb. 196, 5, regards as a possible synallage (eam = me), but one would rather think that it ought to be read (יהוה =) 'אהבי ה. The ancients all have the reading אהבי. אהב (= אאהב, with the change of the éě into ê, and the compression of the radical א; cf. אמר, תּבא, Prov 1:10) is the form of the fut. Kal, which is inflected תּאהבוּ, Prov 1:22. Regarding שׁחר (the Graec. Venet. well: οἱ ὀρθρίζοντές μοι), vid., Prov 1:28, where the same epenthet. fut. form is found.
Prov 8:18
In this verse part of Prov 3:16 is repeated, after which אתּי is meant of possession (mecum and penes me). Regarding הון, vid., Prov 1:13; instead of the adjective יקר there, we have here עתק. The verb עתק brev signifies promoveri, to move forwards, whence are derived the meanings old (cf. aetas provecta, advanced age), venerable for age, and noble, free (cf. עתּיק, Is 28:9, and Arab. 'atyḳ, manumissus), unbound, the bold. Used of clothing, עריק (Is 23:18) expresses the idea of venerable for age. עתק used of possessions and goods, like the Arab. 'âtak, denotes such goods as increase during long possession as an inheritance from father to son, and remain firm, and are not for the first time gained, but only need to be inherited, opes perennes et firmae (Schultens, Gesenius' Thesaur., Fleischer), although it may be also explained (which is, however, less probable with the form עתק) of the idea of the venerable from opes superbae (Jerome), splendid opulence. צדקה is here also a good which is distributed, but properly the distributing goodness itself, as the Arab. ṣadaḳat, influenced by the later use of the Hebrew צדקה (δικαιοσύνη = ἐλεημοσύνη), denotes all that which God of His goodness causes to flow to men, or which men bestow upon men (Fl.). Righteousness is partly a recompensative goodness, which rewards, according to the law of requital, like with like; partly communicative, which, according to the law of love without merit, and even in opposition to it, bestows all that is good, and above all, itself; but giving itself to man, it assimilates him to itself (vid., Ps 24:7), so that he becomes צדיק, and is regarded as such before God and men, Prov 8:19.
The fruit and product of wisdom (the former a figure taken from the trees, Prov 3:18; the latter from the sowing of seed, Prov 3:9) is the gain and profit which it yields. With חרוּץ, Prov 8:10; Prov 3:14, פּז is here named as the place of fine gold, briefly for זהב מוּפז, solid gold, gold separated from the place of ore which contains it, or generally separated gold, from פּזז, violently to separate metals from base mixtures; Targ. דּהבא אובריזין, gold which has stood the fire-test, obrussa, of the crucible, Greek ὄβρυζον, Pers. ebrı̂z, Arab. ibrı̂z. In the last clause of this verse, as also in 10b, נבחר is to be interpreted as pred. to תבוּאתי, but the balance of the meaning demands as a side-piece to the מחרוץ ומפז (19a) something more than the mere כּסף. In 20f. the reciprocal love is placed as the answer of love under the point of view of the requiting righteousness. But recompensative and communicative righteousness are here combined, where therefore the subject is the requital of worthy pure love and loving conduct, like with like. Such love requires reciprocal love, not merely cordial love, but that which expresses itself outwardly.
Prov 8:20-21
In this sense, Wisdom says that she acts strictly according to justice and rectitude, and adds (21) wherein this her conduct manifests itself. The Piel הלּך expresses firm, constant action; and בּתוך means that she turns from this line of conduct on no side. להנחיל is distinguished from בּהנחיל, as ut possidendam tribuam from possidendam tribuendo; the former denotes the direction of the activity, the latter its nature and manner; both combine if we translate ita ut....
(Note: Biesenthal combines the etymologically obscure הנחיל with נחל: to make to flow into, so that נחל denotes inheritance in contradistinction to acquisition; while נחלה, in contradistinction to ירשּׁה, denotes the inheritance rather of many than of the individual.)
Regarding the origin of ישׁ, vid., at Prov 2:7; it denotes the being founded, thus substantia, and appears here, like the word in mediaeval Latin and Romanic (Ital. sustanza, Span. substancia), and like οὐσία and ὕπαρξις (τὰ ὑπάρχοντα) in classic Greek, to denote possessions and goods. But since this use of the word does not elsewhere occur (therefore Hitzig explains ישׁ = ישׁ לי, I have it = presto est), and here, where Wisdom speaks, ישׁ connects itself in thought with תּוּשׁיּה, it will at least denote real possession (as we also are wont to call not every kind of property, but only landed property, real possession), such possession as has real worth, and that not according to commercial exchange and price, but according to sound judgment, which applies a higher than the common worldly standard of worth. The Pasek between אהבי and ישׁ is designed to separate the two Jods from each other, and has, as a consequence, for להנחיל אהבי the accentuation with Tarcha and Mercha (vid., Accentssystem, vi. 4; cf. Torath Emeth, p. 17, 3). The carrying forward of the inf. with the finite, 21b, is as Prov 1:27; Prov 2:2, and quite usual.
Geneva 1599
8:17 I love them that love me; and those that seek me (g) early shall find me.
(g) That is, study the word of God diligently, and with a desire to profit.
John Gill
8:17 I love them that love me,.... Those that love Christ are such who are born again, and have a spiritual and experimental knowledge of him; that believe in him, have seen his loveliness, have had his love shed abroad in their hearts, and a view of his fulness and suitableness; some comfortable apprehensions of their relation to him, and interest in him, and are indulged with communion with him: the love with which such souls love Christ springs from their very hearts, is cordial and sincere; it gives him the preference to all objects, to all creatures, angels or men, and to all creature enjoyments; it is drawn out to all of Christ, and to all that belong to him, or are his; and though it may be lost, become remiss and abate in its fervency, it cannot be lost; and is what is very acceptable to Christ, and highly esteemed of by him: it shows itself by a high veneration for the truths and doctrines of his Gospel; by a strict regard to his commands and ordinances; by a hearty affection for his people; by parting with and bearing all for his sake; a carefulness of offending him, and losing his company; by an earnest desire after his presence, and delight in it, and by a concern at his absence; by a diligent inquiry after him in the use of means until he is found, and by the joy expressed at finding of him: now such Christ loves; not that he begins to love his people when they begin to love him, for he loved them from everlasting; as appears by his espousing their persons, undertaking their cause, and taking the care and charge of their persons, grace, and glory, so early; and by his assumption of their nature in time, and by his suffering and dying for them; all which were before they had any love to him: but this points out and describes the persons, who may be assured of the love of Christ to them, since their love to him springs from his to them; besides, it designs some fresh manifestations of his love, and the continuance of it; as well as suggests that he has future blessings to bestow on such, as fresh marks of his affection, and instances of his love to them; such as granting them his gracious presence, giving them more grace; causing all things, even afflictions, to work together for their good; preserving and keeping them from falling, and at last giving them eternal glory and happiness; see Jn 14:21;
and those that seek me early shall find me: and they are such who see their need of Christ, and know the worth of him; and those seek to him in the use of means, the word and ordinances, and as assisted by his Spirit and grace, for pardon, righteousness, life, and salvation, which are only to be had in him: and they may be said to "seek him early", or "morning him" (f), who seek him in the morning of youth, or in the first place, above all things else, and that with the greatest eagerness and earnestness, diligence and importunity; and such always are successful; they "find" Christ, and life, righteousness, and salvation in him, and every blessing, and therefore are happy; see Gill on Prov 3:13.
(f) "quaerentes diluculo me", Montanus; "qui me mane quaerunt", Tigurine version, Michaelis.
John Wesley
8:17 I love - I do not despise their love, but kindly accept it and recompence it with my love and favour. Early - With sincere affection and diligence, which he mentions as the evidence of their love.
Robert Jamieson, A. R. Fausset and David Brown
8:17 early--or, "diligently," which may include the usual sense of early in life.
8:188:18: Մեծութիւն եւ փառք՝ ի՛մ իսկ են. եւ ստացուածք բազմաց եւ արդարութիւն[7930]։ [7930] Ոմանք. Մեծութիւն եւ փառք իմ են։
18 Իմն են հարստութիւնն ու փառքը, կայուն ունեցուածքն ու արդարութիւնը:
18 Իմ քովս հարստութիւն ու փառք, Ընտիր ստացուածք եւ արդարութիւն կայ։
Մեծութիւն եւ փառք` իմ են, եւ ստացուածք [111]բազմաց եւ արդարութիւն:

8:18: Մեծութիւն եւ փառք՝ ի՛մ իսկ են. եւ ստացուածք բազմաց եւ արդարութիւն[7930]։
[7930] Ոմանք. Մեծութիւն եւ փառք իմ են։
18 Իմն են հարստութիւնն ու փառքը, կայուն ունեցուածքն ու արդարութիւնը:
18 Իմ քովս հարստութիւն ու փառք, Ընտիր ստացուածք եւ արդարութիւն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 богатство и слава у меня, сокровище непогибающее и правда;
8:18 πλοῦτος πλουτος wealth; richness καὶ και and; even δόξα δοξα glory ἐμοὶ εμοι me ὑπάρχει υπαρχω happen to be; belong καὶ και and; even κτῆσις κτησις much; many καὶ και and; even δικαιοσύνη δικαιοσυνη rightness; right standing
8:18 עֹֽשֶׁר־ ʕˈōšer- עֹשֶׁר riches וְ wᵊ וְ and כָבֹ֥וד ḵāvˌôḏ כָּבֹוד weight אִתִּ֑י ʔittˈî אֵת together with הֹ֥ון hˌôn הֹון abundance עָ֝תֵ֗ק ˈʕāṯˈēq עָתֵק hereditary וּ û וְ and צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
8:18. mecum sunt divitiae et gloria opes superbae et iustitiaWith me are riches and glory, glorious riches and justice.
18. Riches and honour are with me; , durable riches and righteousness.
8:18. With me, are wealth and glory, superb riches and justice.
8:18. Riches and honour [are] with me; [yea], durable riches and righteousness.
Riches and honour [are] with me; [yea], durable riches and righteousness:

8:18 богатство и слава у меня, сокровище непогибающее и правда;
8:18
πλοῦτος πλουτος wealth; richness
καὶ και and; even
δόξα δοξα glory
ἐμοὶ εμοι me
ὑπάρχει υπαρχω happen to be; belong
καὶ και and; even
κτῆσις κτησις much; many
καὶ και and; even
δικαιοσύνη δικαιοσυνη rightness; right standing
8:18
עֹֽשֶׁר־ ʕˈōšer- עֹשֶׁר riches
וְ wᵊ וְ and
כָבֹ֥וד ḵāvˌôḏ כָּבֹוד weight
אִתִּ֑י ʔittˈî אֵת together with
הֹ֥ון hˌôn הֹון abundance
עָ֝תֵ֗ק ˈʕāṯˈēq עָתֵק hereditary
וּ û וְ and
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
8:18. mecum sunt divitiae et gloria opes superbae et iustitia
With me are riches and glory, glorious riches and justice.
8:18. With me, are wealth and glory, superb riches and justice.
8:18. Riches and honour [are] with me; [yea], durable riches and righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:18: Riches and honor are with me - Often the wise, prudent, and discreet man arrives literally to riches and honor; but this is not always the case. But there are other riches of which he never fails; and these seem to be what Solomon has particularly in view, durable riches and righteousness; the treasure deposited by God in earthen vessels.
Albert Barnes: Notes on the Bible - 1834
8:18: Durable riches - i. e., Treasure piled up for many years; ancient wealth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: Riches and honour: Pro 3:16, Pro 4:7-9; Jam 2:5
durable: Psa 36:6; Ecc 5:14-16; Mat 6:19, Mat 6:20; Luk 10:42, Luk 12:20, Luk 12:21, Luk 12:33, Luk 16:11, Luk 16:12; Co2 6:10; Eph 3:8; Phi 4:19; Ti1 6:17-19; Jam 5:1-3; Rev 3:18
and righteousness: Pro 11:4; Mat 6:33; Phi 3:8, Phi 3:9
Proverbs 8:19
Geneva 1599
8:18 Riches and honour [are] with me; (h) durable riches and righteousness.
(h) Signifying that he chiefly means the spiritual treasures and heavenly riches.
John Gill
8:18 Riches and honour are with me,.... By "riches" are meant not the riches of Christ's person, the perfections of his nature, his works, and his vast empire over all creatures, and the revenues arising from thence, which though durable, yet not communicable; not temporal riches, which, though with him, and at his dispose, yet these, at least a large share of them, and in common, is not given to his people, nor are they durable; but the riches of grace, redeeming, justifying, pardoning, and sanctifying grace, are intended, and the riches of glory in another world: and so "honour" designs not that which he has as a divine Person, or as Mediator, which is incommunicable; much less temporal honour, for though this is with him and from him, as appears Prov 8:15; yet it is not usually given to his followers, who are not the great and noble, but generally reckoned the offscouring of all things; nor is such honour durable; but the honour he gives his people lies in their being espoused to him, in being the sons of God through him, in being made by him kings and priests unto God, and in reigning with him here and for ever;
yea, durable riches and righteousness; which last some understand as another adjunct and epithet of riches, and represent them in opposition to mammon of unrighteousness, or to riches either ill-gotten or ill-managed; and expresses another property of Christ's riches of grace and glory, as being what are come by in a way of righteousness into his hands, and are distributed faithfully by him; though rather it respects a distinct thing which is with Christ, and in his hands to give, even his justifying righteousness, consisting of his active and passive obedience, which he has wrought out, is in him, and given by him to his people; and is what is called the righteousness of God and of faith; which secures from condemnation and entitles to eternal life; and is an everlasting one, as durable as his riches are, which are his fulness that ever continues with him: pardon is "simul" and "semel" (g), and for ever; sanctifying grace, as faith, hope, and love, always abide; and about the riches of glory there can be no doubt of the permanency of them; and the same may be said of honour both here and hereafter.
(g) "At once" and "once for all".
Robert Jamieson, A. R. Fausset and David Brown
8:18 durable riches . . . righteousness--Such are the "riches," enduring sources of happiness in moral possessions (compare Prov 3:16).
8:198:19: Լա՛ւ է զիս ստանալ՝ քան զոսկի եւ զականս պատուականս. եւ զարդիւնս իմ քան զոսկի եւ զարծաթ ընտիր[7931]։ [7931] Ոմանք. Եւ արդիւնք իմ լաւագոյն են քան զարծաթ։
19 Լաւ է ի՛նձ ունենալ, քան ոսկի եւ անգին քարեր, ունենալ ի՛մ արդիւնքը, քան ոսկի եւ ընտիր արծաթ:
19 Իմ պտուղս ոսկիէն ու զուտ ոսկիէն Եւ իմ արդիւնքս ընտիր արծաթէն աղէկ է։
Լաւ է զիս ստանալ` քան զոսկի եւ զականս պատուականս, եւ զարդիւնս իմ` քան զարծաթ ընտիր:

8:19: Լա՛ւ է զիս ստանալ՝ քան զոսկի եւ զականս պատուականս. եւ զարդիւնս իմ քան զոսկի եւ զարծաթ ընտիր[7931]։
[7931] Ոմանք. Եւ արդիւնք իմ լաւագոյն են քան զարծաթ։
19 Լաւ է ի՛նձ ունենալ, քան ոսկի եւ անգին քարեր, ունենալ ի՛մ արդիւնքը, քան ոսկի եւ ընտիր արծաթ:
19 Իմ պտուղս ոսկիէն ու զուտ ոսկիէն Եւ իմ արդիւնքս ընտիր արծաթէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 плоды мои лучше золота, и золота самого чистого, и пользы от меня больше, нежели от отборного серебра.
8:19 βέλτιον βελτιων me καρπίζεσθαι καρπιζομαι over; for χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even λίθον λιθος stone τίμιον τιμιος precious τὰ ο the δὲ δε though; while ἐμὰ εμος mine; my own γενήματα γεννημα spawn; product κρείσσω κρεισσων superior ἀργυρίου αργυριον silver piece; money ἐκλεκτοῦ εκλεκτος select; choice
8:19 טֹ֣וב ṭˈôv טֹוב good פִּ֭רְיִי ˈpiryî פְּרִי fruit מֵ mē מִן from חָר֣וּץ ḥārˈûṣ חָרוּץ gold וּ û וְ and מִ mi מִן from פָּ֑ז ppˈāz פַּז topaz וּ֝ ˈû וְ and תְבוּאָתִ֗י ṯᵊvûʔāṯˈî תְּבוּאָה yield מִ mi מִן from כֶּ֥סֶף kkˌesef כֶּסֶף silver נִבְחָֽר׃ nivḥˈār בחר examine
8:19. melior est fructus meus auro et pretioso lapide et genimina mea argento electoFor my fruit is better than gold and the precious stone, and my blossoms than choice silver.
19. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
8:19. For my fruit is better than gold and precious stones, and my progeny better than choice silver.
8:19. My fruit [is] better than gold, yea, than fine gold; and my revenue than choice silver.
My fruit [is] better than gold, yea, than fine gold; and my revenue than choice silver:

8:19 плоды мои лучше золота, и золота самого чистого, и пользы от меня больше, нежели от отборного серебра.
8:19
βέλτιον βελτιων me
καρπίζεσθαι καρπιζομαι over; for
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
λίθον λιθος stone
τίμιον τιμιος precious
τὰ ο the
δὲ δε though; while
ἐμὰ εμος mine; my own
γενήματα γεννημα spawn; product
κρείσσω κρεισσων superior
ἀργυρίου αργυριον silver piece; money
ἐκλεκτοῦ εκλεκτος select; choice
8:19
טֹ֣וב ṭˈôv טֹוב good
פִּ֭רְיִי ˈpiryî פְּרִי fruit
מֵ מִן from
חָר֣וּץ ḥārˈûṣ חָרוּץ gold
וּ û וְ and
מִ mi מִן from
פָּ֑ז ppˈāz פַּז topaz
וּ֝ ˈû וְ and
תְבוּאָתִ֗י ṯᵊvûʔāṯˈî תְּבוּאָה yield
מִ mi מִן from
כֶּ֥סֶף kkˌesef כֶּסֶף silver
נִבְחָֽר׃ nivḥˈār בחר examine
8:19. melior est fructus meus auro et pretioso lapide et genimina mea argento electo
For my fruit is better than gold and the precious stone, and my blossoms than choice silver.
8:19. For my fruit is better than gold and precious stones, and my progeny better than choice silver.
8:19. My fruit [is] better than gold, yea, than fine gold; and my revenue than choice silver.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:19: Gold - The "choice, fine gold" of margin reference. The "fine gold" in the second clause is a different word, and perhaps represents gold extracted from the ore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: Pro 8:10, Pro 3:14; Ecc 7:12
Proverbs 8:20
John Gill
8:19 My fruit is better than gold, yea, than fine gold,.... This is said in allusion to the fruit that grows on trees, Wisdom, or Christ, being a tree of life; see Gill on Prov 3:18; and so he is compared to other trees, Song 2:3. His "fruit" are the blessings of grace, such as redemption, reconciliation, pardon, justification, adoption, and eternal life; these are his by covenant, are procured by him, and are communicated from him; also the graces of his Spirit called fruits, as faith, hope, love, &c. of which he is the author and object; and even good works, the fruits of his grace; they are done in virtue of union to him, by his strength, and are directed to his glory: and all these, especially his grace and the blessings of it, are preferable to the finest gold; they are more valuable as to their intrinsic worth and excellency; they are more useful and profitable, being for the good and welfare of immortal souls; and they are more satisfying and more lasting, and which cannot be obtained with such a corruptible thing as gold is;
and my revenue than choice silver; as the former word refers to fruits that grow on trees, this to such as spring from seed sown in the earth; see Lev 23:39, where the same word is used as here, and is also rendered "revenue" in Jer 12:13; Christ himself is compared to seed, and so his word, Jn 12:24; and the fruit or revenue thereof is the same as before: or else the allusion is to the profit arising from riches, from estates, and their annual rent; or from money put out to use, or improved by commerce, and so signifies the same with the gain and merchandise of wisdom; see Gill on Prov 3:14. Aben Ezra construes the words thus, "my revenue is choicer than silver"; but our version is best.
Robert Jamieson, A. R. Fausset and David Brown
8:19 (Compare Prov 8:11; Prov 3:16).
8:208:20: ՚Ի ճանապարհս արդարութեան գնամ. եւ ՚ի մէջ շաւղաց արդարութեան շրջիմ[7932]։ [7932] Ոմանք. Շաւղաց ճշմարտութեան շրջիմ։
20 Ես քայլում եմ արդարութեան ճանապարհներով եւ շրջում արդարութեան շաւիղներով,
20 Ես արդարութեան ճամբուն մէջ, Իրաւունքի շաւիղներուն մէջ կը քալեմ
Ի ճանապարհս արդարութեան գնամ, եւ ի մէջ շաւղաց արդարութեան շրջիմ:

8:20: ՚Ի ճանապարհս արդարութեան գնամ. եւ ՚ի մէջ շաւղաց արդարութեան շրջիմ[7932]։
[7932] Ոմանք. Շաւղաց ճշմարտութեան շրջիմ։
20 Ես քայլում եմ արդարութեան ճանապարհներով եւ շրջում արդարութեան շաւիղներով,
20 Ես արդարութեան ճամբուն մէջ, Իրաւունքի շաւիղներուն մէջ կը քալեմ
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 Я хожу по пути правды, по стезям правосудия,
8:20 ἐν εν in ὁδοῖς οδος way; journey δικαιοσύνης δικαιοσυνη rightness; right standing περιπατῶ περιπατεω walk around / along καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τρίβων τριβος path δικαιώματος δικαιωμα justification ἀναστρέφομαι αναστρεφω overturn; turn up / back
8:20 בְּ bᵊ בְּ in אֹֽרַח־ ʔˈōraḥ- אֹרַח path צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice אֲהַלֵּ֑ך ʔᵃhallˈēḵ הלך walk בְּ֝ ˈbᵊ בְּ in תֹ֗וךְ ṯˈôḵ תָּוֶךְ midst נְתִיבֹ֥ות nᵊṯîvˌôṯ נְתִיבָה path מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
8:20. in viis iustitiae ambulo in medio semitarum iudiciiI walk in the way of justice, in the midst of the paths of judgment,
20. I walk in the way of righteousness, in the midst of the paths of judgment:
8:20. I walk in the way of justice, in the midst of the paths of judgment,
8:20. I lead in the way of righteousness, in the midst of the paths of judgment:
I lead in the way of righteousness, in the midst of the paths of judgment:

8:20 Я хожу по пути правды, по стезям правосудия,
8:20
ἐν εν in
ὁδοῖς οδος way; journey
δικαιοσύνης δικαιοσυνη rightness; right standing
περιπατῶ περιπατεω walk around / along
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τρίβων τριβος path
δικαιώματος δικαιωμα justification
ἀναστρέφομαι αναστρεφω overturn; turn up / back
8:20
בְּ bᵊ בְּ in
אֹֽרַח־ ʔˈōraḥ- אֹרַח path
צְדָקָ֥ה ṣᵊḏāqˌā צְדָקָה justice
אֲהַלֵּ֑ך ʔᵃhallˈēḵ הלך walk
בְּ֝ ˈbᵊ בְּ in
תֹ֗וךְ ṯˈôḵ תָּוֶךְ midst
נְתִיבֹ֥ות nᵊṯîvˌôṯ נְתִיבָה path
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
8:20. in viis iustitiae ambulo in medio semitarum iudicii
I walk in the way of justice, in the midst of the paths of judgment,
8:20. I walk in the way of justice, in the midst of the paths of judgment,
8:20. I lead in the way of righteousness, in the midst of the paths of judgment:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:20: I lead in the way of righteousness - Nothing but the teaching that comes from God by his word and Spirit can do this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: lead: or, walk, Pro 3:6, Pro 4:11, Pro 4:12, Pro 6:22; Psa 23:3, Psa 25:4, Psa 25:5, Psa 32:8; Isa 2:3, Isa 49:10, Isa 55:4; Joh 10:3, Joh 10:27, Joh 10:28; Rev 7:17
in the: Pro 4:25-27; Deu 5:32
Proverbs 8:21
Geneva 1599
8:20 I lead in the way of righteousness, in the midst of the paths of (i) judgment:
(i) For there can be no true justice or judgment, which is not rejected by this wisdom.
John Gill
8:20 I lead in the way of righteousness,.... As a king his subjects, a shepherd his flock; as a guide to persons that are ignorant and out of the way; as parents their children, teaching them to go; or as a master his scholars: and the way Wisdom, or Christ, leads his people in, is "the way of righteousness"; the doctrine of righteousness, or the way and manner of a sinner's justification in the sight of God; all men are out of the way of it, and are ignorant of the right way; Christ leads them into it: he leads them off of their own righteousness by showing that it does not deserve the name of one; that it is unacceptable to God, unprofitable to him, and insufficient to justify them before him; and he leads them to his own righteousness, which he has wrought out; and shows them that this is answerable to the demands of law and justice, is acceptable to God, and imputed by him without works; and this he does in his word and by his Spirit: and in this way of righteousness he leads them into his Father's presence with acceptance; to himself, in which he beholds them with pleasure; and to eternal glory, which gives them a title to it: he also leads into the practice of righteousness; he teaches them, and they learn of him works of righteousness; he goes before them by way of example, and he gives them his Spirit and grace to enable them to perform them; and which may more especially be intended in the next clause;
in the midst of the paths of judgment: of truth and holiness; in his commandments and ordinances; in all which they are led not against their wills but with them; and not only walk but run with the greatest cheerfulness in those ways and paths of his.
Robert Jamieson, A. R. Fausset and David Brown
8:20 The courses in which wisdom leads conduct to a true present prosperity (Prov 23:5).
8:218:21: Զի բաշխեցից սիրելեաց իմոց զմեծութիւն. եւ զգանձս նոցա լցուցի՛ց բարութեամբ։
21 որ բարիք բաշխեմ իմ սիրելիներին եւ նրանց գանձարանները լցնեմ բարիքներով: Սակայն որպէսզի ես ձեզ պատմեմ, թէ ինչ է լինելու ամէն օր, ապա պիտի յիշեցնեմ նաեւ, թէ ինչ է եղել յաւիտենութեան սկզբից:
21 Որպէս զի զիս սիրողներուն ստացուածք պարգեւեմ*,Անոնց գանձարանը լեցնեմ։
Զի բաշխեցից սիրելեաց իմոց զմեծութիւն, եւ զգանձս նոցա լցուցից բարութեամբ: [112]Եթէ պատմեցից ձեզ զհանապազորդ լինելոցն, եւ յիշեցուցից որ յաւիտենիցն համարեալ են:

8:21: Զի բաշխեցից սիրելեաց իմոց զմեծութիւն. եւ զգանձս նոցա լցուցի՛ց բարութեամբ։
21 որ բարիք բաշխեմ իմ սիրելիներին եւ նրանց գանձարանները լցնեմ բարիքներով: Սակայն որպէսզի ես ձեզ պատմեմ, թէ ինչ է լինելու ամէն օր, ապա պիտի յիշեցնեմ նաեւ, թէ ինչ է եղել յաւիտենութեան սկզբից:
21 Որպէս զի զիս սիրողներուն ստացուածք պարգեւեմ*,Անոնց գանձարանը լեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21 чтобы доставить любящим меня существенное благо, и сокровищницы их я наполняю. [Когда я возвещу то, что бывает ежедневно, то не забуду исчислить то, что от века.]
8:21 ἵνα ινα so; that μερίσω μεριζω apportion; allocate τοῖς ο the ἐμὲ εμε me ἀγαπῶσιν αγαπαω love ὕπαρξιν υπαρξις belonging καὶ και and; even τοὺς ο the θησαυροὺς θησαυρος treasure αὐτῶν αυτος he; him ἐμπλήσω εμπιπλημι fill in; fill up ἀγαθῶν αγαθος good [a] ἐὰν εαν and if; unless ἀναγγείλω αναγγελλω announce ὑμῖν υμιν you τὰ ο the καθ᾿ κατα down; by ἡμέραν ημερα day γινόμενα γινομαι happen; become μνημονεύσω μνημονευω remember τὰ ο the ἐξ εκ from; out of αἰῶνος αιων age; -ever ἀριθμῆσαι αριθμεω number
8:21 לְ lᵊ לְ to הַנְחִ֖יל hanḥˌîl נחל take possession אֹהֲבַ֥י׀ ʔōhᵃvˌay אהב love יֵ֑שׁ yˈēš יֵשׁ existence וְ wᵊ וְ and אֹצְרֹ֖תֵיהֶ֣ם ʔōṣᵊrˌōṯêhˈem אֹוצָר supply אֲמַלֵּֽא׃ פ ʔᵃmallˈē . f מלא be full
8:21. ut ditem diligentes me et thesauros eorum repleamThat I may enrich them that love me, and may fill their treasures.
21. That I may cause those that love me to inherit substance, and that I may fill their treasuries.
8:21. so that I may enrich those who love me, and thus complete their treasures.
8:21. That I may cause those that love me to inherit substance; and I will fill their treasures.
That I may cause those that love me to inherit substance; and I will fill their treasures:

8:21 чтобы доставить любящим меня существенное благо, и сокровищницы их я наполняю. [Когда я возвещу то, что бывает ежедневно, то не забуду исчислить то, что от века.]
8:21
ἵνα ινα so; that
μερίσω μεριζω apportion; allocate
τοῖς ο the
ἐμὲ εμε me
ἀγαπῶσιν αγαπαω love
ὕπαρξιν υπαρξις belonging
καὶ και and; even
τοὺς ο the
θησαυροὺς θησαυρος treasure
αὐτῶν αυτος he; him
ἐμπλήσω εμπιπλημι fill in; fill up
ἀγαθῶν αγαθος good

[a]
ἐὰν εαν and if; unless
ἀναγγείλω αναγγελλω announce
ὑμῖν υμιν you
τὰ ο the
καθ᾿ κατα down; by
ἡμέραν ημερα day
γινόμενα γινομαι happen; become
μνημονεύσω μνημονευω remember
τὰ ο the
ἐξ εκ from; out of
αἰῶνος αιων age; -ever
ἀριθμῆσαι αριθμεω number
8:21
לְ lᵊ לְ to
הַנְחִ֖יל hanḥˌîl נחל take possession
אֹהֲבַ֥י׀ ʔōhᵃvˌay אהב love
יֵ֑שׁ yˈēš יֵשׁ existence
וְ wᵊ וְ and
אֹצְרֹ֖תֵיהֶ֣ם ʔōṣᵊrˌōṯêhˈem אֹוצָר supply
אֲמַלֵּֽא׃ פ ʔᵃmallˈē . f מלא be full
8:21. ut ditem diligentes me et thesauros eorum repleam
That I may enrich them that love me, and may fill their treasures.
21. That I may cause those that love me to inherit substance, and that I may fill their treasuries.
8:21. so that I may enrich those who love me, and thus complete their treasures.
8:21. That I may cause those that love me to inherit substance; and I will fill their treasures.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: to inherit: Pro 8:18, Pro 1:13, Pro 6:31; Gen 15:14; Sa1 2:8; Mat 25:46; John 1:1-18; Rom 8:17; Heb 10:34; Pe1 1:4
fill: Psa 16:11; Eph 3:19, Eph 3:20; Rev 21:7
Proverbs 8:22
John Gill
8:21 That I may cause those that love me to inherit substance,.... Substantial blessings, blessings indeed, as all spiritual ones are; and substantial grace, as every grace is; and substantial communion with God and Christ, which is a real thing, and had in the way of righteousness; also substantial happiness hereafter, as eternal life is; which being expressed by "substance", or "that which is" (g), as the word used signifies, denotes the reality of it; it being not only actually promised, prepared, and laid up for the saints, but is what is known by them now, and of which they have the earnest and pledge; as also the solidity of it, being opposed to the vain and shadowy things of this life; as well as the riches, valuableness, and continuance of it; it is enduring substance, which cannot be wasted nor taken away; which is in its own nature incorruptible, and the saints will always continue to enjoy it. God himself may be meant, who is most eminently that which is, a self-existent Being, and the Being of beings, essence itself, and of whom the saints are heirs, and who will be their portion now and for ever, Rom 8:17; and such that shall enjoy this inheritance are those that "love" Christ; to them it is promised, for them it is prepared, and to them it will be given, Jas 1:12, 1Cor 2:9, not that their love to Christ is the meritorious cause of so valuable a blessing; but this describes the persons that shall have it, and points out a proper disposition for it, without which none would be fit to enjoy it; and besides there is a connection between grace and glory; to which may be added, that this shows that Christ does not love in word only, saying, "I love them that love me", Prov 8:17; but in deed also; and how much he esteems the love of his people; and it is designed to encourage the faith and hope of weak believers, who, though they do not so strongly believe in Christ, yet truly love him. And be it further observed, that this substance is enjoyed by way of inheritance; it is not purchased, nor acquired, but bequeathed and given to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever, as inheritances are; and so Aben Ezra observes, that it signifies an eternal possession;
and I will fill their treasures; the treasures of their hearts, Mt 12:35; Christ now fills their understandings with spiritual knowledge, their souls with grace, their minds with peace and joy, and their hearts with food and gladness; and hereafter he will fill them to full satisfaction with knowledge, holiness, and joy, and will be all in all to them.
(g) "quod est", Junius & Tremellius; "rem solido vereque subsistentem", Gejerus; "solidum illud", Schultens.
John Wesley
8:21 Substance - Substantial happiness: opposed to all worldly enjoyments, which are but mere shadows.
8:228:22: Տէր հաստատեաց զիս ՚ի սկի՛զբն ճանապարհաց իւրոց ՚ի գո՛րծս իւր. յառաջ քան զյաւիտեանս հաստատեաց զիս[7934]։ [7934] ՚Ի լուս՛՛. Տէր ստացաւ զիս ՚ի սկիզ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Տէրն ինձ ստեղծեց իր ճանապարհի սկզբին՝ իր գործերի համար. յաւիտենութիւնից էլ առաջ հաստատեց ինձ:
22 Տէրը զիս ստեղծեց իր գործը սկսելու ատեն, Երկիրը ստեղծելէ առաջ, Իր գործին սկիզբը
Տէր ստացաւ զիս ի սկիզբն ճանապարհաց իւրոց [113]ի գործս իւր:

8:22: Տէր հաստատեաց զիս ՚ի սկի՛զբն ճանապարհաց իւրոց ՚ի գո՛րծս իւր. յառաջ քան զյաւիտեանս հաստատեաց զիս[7934]։
[7934] ՚Ի լուս՛՛. Տէր ստացաւ զիս ՚ի սկիզ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Տէրն ինձ ստեղծեց իր ճանապարհի սկզբին՝ իր գործերի համար. յաւիտենութիւնից էլ առաջ հաստատեց ինձ:
22 Տէրը զիս ստեղծեց իր գործը սկսելու ատեն, Երկիրը ստեղծելէ առաջ, Իր գործին սկիզբը
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22 Господь имел меня началом пути Своего, прежде созданий Своих, искони;
8:22 κύριος κυριος lord; master ἔκτισέν κτιζω create; set up με με me ἀρχὴν αρχη origin; beginning ὁδῶν οδος way; journey αὐτοῦ αυτος he; him εἰς εις into; for ἔργα εργον work αὐτοῦ αυτος he; him
8:22 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH קָ֭נָנִי ˈqānānî קנה create רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way קֶ֖דֶם qˌeḏem קֶדֶם front מִפְעָלָ֣יו mifʕālˈāʸw מִפְעָל work מֵ mē מִן from אָֽז׃ ʔˈāz אָז then
8:22. Dominus possedit me initium viarum suarum antequam quicquam faceret a principioThe Lord possessed me in the beginning of his ways, before he made any thing from the beginning.
22. The LORD possessed me in the beginning of his way, before his works of old.
8:22. The Lord possessed me in the beginning of his ways, before he made anything, from the beginning.
8:22. The LORD possessed me in the beginning of his way, before his works of old.
The LORD possessed me in the beginning of his way, before his works of old:

8:22 Господь имел меня началом пути Своего, прежде созданий Своих, искони;
8:22
κύριος κυριος lord; master
ἔκτισέν κτιζω create; set up
με με me
ἀρχὴν αρχη origin; beginning
ὁδῶν οδος way; journey
αὐτοῦ αυτος he; him
εἰς εις into; for
ἔργα εργον work
αὐτοῦ αυτος he; him
8:22
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
קָ֭נָנִי ˈqānānî קנה create
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
קֶ֖דֶם qˌeḏem קֶדֶם front
מִפְעָלָ֣יו mifʕālˈāʸw מִפְעָל work
מֵ מִן from
אָֽז׃ ʔˈāz אָז then
8:22. Dominus possedit me initium viarum suarum antequam quicquam faceret a principio
The Lord possessed me in the beginning of his ways, before he made any thing from the beginning.
8:22. The Lord possessed me in the beginning of his ways, before he made anything, from the beginning.
8:22. The LORD possessed me in the beginning of his way, before his works of old.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-31: В этом отделе отцы и учителя Церкви не без основания усматривали под предвечной и миротворящей Премудростью ипостасную Премудрость, Второе Лицо Пресвятой Троицы, Сына Божия, сближая понятие о Ней с понятием о Слове Божием, которое, по учению Апост. и Евангелиста Иоанна Богослова, изначала было у Бога, само было Бог, через Которое "все произошло, и без Которого не начало быть ничто, что произошло" (Ин. I:1-3, ср. Евр. I:2; Апок. III:14). Без сомнения, на ветхозаветной почве не могло быть такой ясности и раздельности, точности и определенности в учении о Логосе или Слове Божием, какую получило это понятие в учении св. Евангелиста Иоанна: для ветхозаветного, даже и боговдохновенного, мудреца миротворящая Премудрость Божия есть, прежде всего, идея мира, предсуществовавшая у Бога до творения, - есть то начало, которое явилось посредствующей орудной причиной всего творения, эта идея и начало изображаются здесь олицетворенно. Говорить же нарочито о Божественном достоинстве второй Ипостаси Премудрый не мог. Совершенно ошибочно, в IV веке по Р. X., во время христологических соборов, ариане на основании слов Премудрости: "Господь созда (LXX, έκτισε) мя начало путий Своих" (ст. 22) защищали свое лжеучение, что Сын Божий есть тварь. Против этого православные богословы указывали на еврейское чтение этого текста, понимая евр. гл. кана в смысле: приобрел (εκτήσατο, как у Филона и Оригена, или έκτησέ με, как в кодд. 23, 252: у Гельмеса. Vulg: possedit me, русск. синод.: имел Меня началом...); или же относя понятие творчества собственно к вочеловечению сына Божия. Оба эти последние объяснения имеют свое значение и основание. Но следует, во всяком случае, помнить, что в Ветхом Завете не могло быть богословской точности в формулировке идеи Логоса, и потому понятие "создания" здесь могло быть приложено и к Премудрости Божественной. В книге Иисуса сына Сирахова, учение которой стоит под неоспоримым влиянием книги Притчей, Премудрость не раз называется созданной Богом: I:4: προτέρα πάντων έκτισται σοφιά; I:9: αυτός έκτισεν αυτήν; XXIV:8: ο κτίσας με. Однако уже до-мирное существование Премудрости, утверждаемое в Притч. VIII:22-31, составляет верное предвестие новозаветного учения о Слове или Сыне Божием. Вся речь Премудрости распадается на два отдела: ст. 22-26: и ст. 27-31, из которых в первом показывается до-мирное существование Премудрости, а во втором утверждается деятельное участие Премудрости в творении мира и отдельных видов сотворенного. Премудрость помазана была (ст. 23, ср. Пс. II:6), т. е., была представлена Богом быть владычицею творений (ср. о Сыне Божием Апок. III:14: η αρχή τη̃ς κτίσεως του̃ θεου̃) еще прежде появления последних - прежде сотворения самой земли в ее первобытном виде (ст. 23), прежде появления великой мировой бездны, всяких водовместилищ, гор, холмов и начала всякой органической жизни (24-25, ср. Пс. LXXXIX:2, Иов XXXVIII:6: и др.) существовала и именно была рождена Богом Премудрость (ст. 24-25). Рожденная прежде всякого творение (ср. о Сыне Божием: πρωτότοκος πάσης κτίσεως, Кол I:15), Премудрость отнюдь не была пассивной свидетельницей самого творения мира, напротив, во всем процессе миротворения (ст. 27-30, и ср. Иов XXVI:9; XXXVIII:10: и дал.) Она была неизменной участницей дела Божия, отпечатлевая свой небесный облик на делах творений Божиих. И как завершением и целью творения мира было создание человека (Быт. I:26: сл.), так особенным предметом участия и радости Премудрости было также именно создание человека - венца творений Божиих, на котором, как на образе и подобии Божием, совершеннейшим образом отпечатлелась печать и Премудрости (ст. 30б-31а). Это особенное участие Премудрости в деле создания человека вполне отвечает библейскому сказанию о бывшем в Пресвятой Троице совете пред сотворением человека (Быт. I:26, ср. Толков Библ. т. I, с. 11). Истинный, изначальный источник радования Ипостасной Премудрости или Логоса заключался именно в общении Его с Богом Отцом (Ин. XVII:24), а радость Ее в творениях и особенно в людях является отобразом той премирной радости. Отдел Притч. VIII:22-30: в качестве паримии и читается в храмах на богослужении в дни: Обрезания Господня (1: янв.), Благовещения Пресв. Богор., напоминая верующим о том, что воплотившийся Сын Божий от вечности существовал в общении с Богом Отцом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 The LORD possessed me in the beginning of his way, before his works of old. 23 I was set up from everlasting, from the beginning, or ever the earth was. 24 When there were no depths, I was brought forth; when there were no fountains abounding with water. 25 Before the mountains were settled, before the hills was I brought forth: 26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 28 When he established the clouds above: when he strengthened the fountains of the deep: 29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
That it is an intelligent and divine person that here speaks seems very plain, and that it is not meant of a mere essential property of the divine nature, for Wisdom here has personal properties and actions; and that intelligent divine person can be no other than the Son of God himself, to whom the principal things here spoken of wisdom are attributed in other scriptures, and we must explain scripture by itself. If Solomon himself designed only the praise of wisdom as it is an attribute of God, by which he made the world and governs it, so to recommend to men the study of that wisdom which belongs to them, yet the Spirit of God, who indited what he wrote, carried him, as David often, to such expressions as could agree to no other than the Son of God, and would lead us into the knowledge of great things concerning him. All divine revelation is the revelation of Jesus Christ, which God gave unto him, and here we are told who and what he is, as God, designed in the eternal counsels to be the Mediator between God and man. The best exposition of these verses we have in the first four verses of St. John's gospel. In the beginning was the Word, &c. Concerning the Son of God observe here,
I. His personality and distinct subsistence, one with the Father and of the same essence, and yet a person of himself, whom the Lord possessed (v. 22), who was set up (v. 23), was brought forth (v. 24, 25), was by him (v. 30), for he was the express image of his person, Heb. i. 3.
II. His eternity; he was begotten of the Father, for the Lord possessed him, as his own Son, his beloved Son, laid him in his bosom; he was brought forth as the only-begotten of the Father, and this before all worlds, which is most largely insisted upon here. The Word was eternal, and had a being before the world, before the beginning of time; and therefore it must follow that it was from eternity. The Lord possessed him in the beginning of his way, of his eternal counsels, for those were before his works. This way indeed had no beginning, for God's purposes in himself are eternal like himself, but God speaks to us in our own language. Wisdom explains herself (v. 23): I was set up from everlasting. The Son of God was, in the eternal counsels of God, designed and advanced to be the wisdom and power of the Father, light and life, and all in all both in the creation and in the redemption of the world. That he was brought forth as to his being, and set up as to the divine counsels concerning his office, before the world was made, is here set forth in a great variety of expressions, much the same with those by which the eternity of God himself is expressed. Ps. xc. 2, Before the mountains were brought forth. 1. Before the earth was, and that was made in the beginning, before man was made; therefore the second Adam had a being before the first, for the first Adam was made of the earth, the second had a being before the earth, and therefore is not of the earth, John iii. 31. 2. Before the sea was (v. 24), when there were no depths in which the waters were gathered together, no fountains from which those waters might arise, none of that deep on which the Spirit of God moved for the production of the visible creation, Gen. i. 2. 3. Before the mountains were, the everlasting mountains, v. 25. Eliphaz, to convince Job of his inability to judge of the divine counsels, asks him (Job xv. 7), Wast thou made before the hills? No, thou wast not. But before the hills was the eternal Word brought forth. 4. Before the habitable parts of the world, which men cultivate, and reap the profits of (v. 26), the fields in the valleys and plains, to which the mountains are as a wall, which are the highest part of the dust of the world; the first part of the dust (so some), the atoms which compose the several parts of the world; the chief or principal part of the dust, so it may be read, and understood of man, who was made of the dust of the ground and is dust, but is the principal part of the dust, dust enlivened, dust refined. The eternal Word had a being before man was made, for in him was the life of men.
III. His agency in making the world. He not only had a being before the world, but he was present, not as a spectator, but as the architect, when the world was made. God silenced and humbled Job by asking him, "Where wast thou when I laid the foundations of the earth? Who hath laid the measures thereof? (Job xxxviii. 4, &c.). Wast thou that eternal Word and wisdom, who was the prime manager of that great affair? No; thou art of yesterday." But here the Son of God, referring, as it should seem, to the discourse God had with Job, declares himself to have been engaged in that which Job could not pretend to be a witness of and a worker in, the creation of the world. By him God made the worlds, Eph. iii. 9; Heb. i. 2; Col. i. 16. 1. When, on the first day of the creation, in the very beginning of time, God said, Let there be light, and with a word produced it, this eternal Wisdom was that almighty Word: Then I was there, when he prepared the heavens, the fountain of that light, which, whatever it is here, is there substantial. 2. He was no less active when, on the second day, he stretched out the firmament, the vast expanse, and set that as a compass upon the face of the depth (v. 27), surrounded it on all sides with that canopy, that curtain. Or it may refer to the exact order and method with which God framed all the parts of the universe, as the workman marks out his work with his line and compasses. The work in nothing varied from the plan of it formed in the eternal mind. 3. He was also employed in the third day's work, when the waters above the heavens, were gathered together by establishing the clouds above, and those under the heavens by strengthening the fountains of the deep, which send forth those waters (v. 28), and by preserving the bounds of the sea, which is the receptacle of those waters, v. 29. This speaks much the honour of this eternal Wisdom, for by this instance God proves himself a God greatly to be feared (Jer. v. 22) that he has placed the sand for the bound of the sea, that the dry land might continue to appear above water, fit to be a habitation for man; and thus he has appointed the foundation of the earth. How able, how fit, is the Son of God to be the Saviour of the world, who was the Creator of it!
IV. The infinite complacency which the Father had in him, and he in the Father (v. 30): I was by him, as one brought up with him. As by an eternal generation he was brought forth of the Father, so by an eternal counsel he was brought up with him, which intimates, not only the infinite love of the Father to the Son, who is therefore called the Son of his love (Col. i. 13), but the mutual consciousness and good understanding that were between them concerning the work of man's redemption, which the Son was to undertake, and about which the counsel of peace was between them both, Zech. vi. 13. He was alumnus patris--the Father's pupil, as I may say, trained up from eternity for that service which in time, in the fulness of time, he was to go through with, and is therein taken under the special tuition and protection of the Father; he is my servant whom I uphold, Isa. xlii. 1. He did what he saw the Father do (John v. 19), pleased his Father, sought his glory, did according to the commandment he received from his Father, and all this as one brought up with him. He was daily his Father's delight (my elect, in whom my soul delighteth, says God, Isa. xliii. 1), and he also rejoiced always before him. This may be understood either, 1. Of the infinite delight which the persons of the blessed Trinity have in each other, wherein consists much of the happiness of the divine nature. Or, 2. Of the pleasure which the Father took in the operations of the Son, when he made the world; God saw every thing that the Son made, and, behold, it was very good, it pleased him, and therefore his Son was daily, day by day, during the six days of the creation, upon that account, his delight, Exod. xxxix. 43. And the Son also did himself rejoice before him in the beauty and harmony of the whole creation, Ps. civ. 31. Or, 3. Of the satisfaction they had in each other, with reference to the great work of man's redemption. The Father delighted in the Son, as Mediator between him and man, was well-pleased with what he proposed (Matt. iii. 17), and therefore loved him because he undertook to lay down his life for the sheep; he put a confidence in him that he would go through his work, and not fail nor fly off. The Son also rejoiced always before him, delighted to do his will (Ps. xl. 8), adhered closely to his undertaking, as one that was well-satisfied in it, and, when it came to the setting to, expressed as much satisfaction in it as ever, saying, Lo, I come, to do as in the volume of the book it is written of me.
V. The gracious concern he had for mankind, v. 31. Wisdom rejoiced, not so much in the rich products of the earth, or the treasures hid in the bowels of it, as in the habitable parts os it, for her delights were with the sons of men; not only in the creation of man is it spoken with a particular air of pleasure (Gen. i. 26), Let us make man, but in the redemption and salvation of man. The Son of God was ordained, before the world, to that great work, 1 Pet. i. 20. A remnant of the sons of men were given him to be brought, through his grace, to his glory, and these were those in whom his delights were. His church was the habitable part of his earth, made habitable for him, that the Lord God might dwell even among those that had been rebellious; and this he rejoiced in, in the prospect of seeing his seed. Though he foresaw all the difficulties he was to meet with in his work, the services and sufferings he was to go through, yet, because it would issue in the glory of his Father and the salvation of those sons of men that were given him, he looked forward upon it with the greatest satisfaction imaginable, in which we have all the encouragement we can desire to come to him and rely upon him for all the benefits designed us by his glorious undertaking.
Adam Clarke: Commentary on the Bible - 1831
8:22: The Lord possessed me in the beginning of his way - Wisdom is not acquired by the Divine Being; man, and even angels, learn it by slow and progressive degrees; but in God it is as eternally inherent as any other essential attribute of his nature. The Targum makes this wisdom a creature, by thus translating the passage: אלהא בראני בריש בריתיה Elaha barani bereish biriteiah, "God created me in the beginning of his creatures." The Syriac is the same. This is as absurd and heretical as some modern glosses on the same passage.
Albert Barnes: Notes on the Bible - 1834
8:22: A verse which has played an important part in the history of Christian dogma. Wisdom Rev_eals herself as preceding all creation, stamped upon it all, one with God, yet in some way distinguishable from Him as the object of His love Pro 8:30. John declares that all which Wisdom here speaks of herself was true in its highest sense of the Word that became flesh Joh 1:1-14 : just as Apostles afterward applied Wisd. 7:22-30 to Christ (compare Col 1:15; Heb 1:3).
Possessed - The word has acquired a special prominence in connection with the Arian controversy. The meaning which it usually bears is that of "getting" Gen 4:1, "buying" Gen 47:22, "possessing" Jer 32:15. In this sense one of the oldest divine names was that of "Possessor of heaven and earth" Gen 14:19, Gen 14:22. But the idea of thus "getting" or "possessing" involved, as a divine act in relation to the universe, the idea of creation, and thus in one or two passages the word might be rendered, though not accurately, by "created" (e. g., Psa 139:13). It would seem accordingly as if the Greek translators of the Old Testament oscillated between the two meanings; and in this passage we find the various renderings ἔκτισε ektise "created" (Septuagint), and ἐκτήσατο ektē sato "possessed" (Aquila). The text with the former word naturally became one of the stock arguments of the Arians against the eternal co-existence of the Son, and the other translation was as vehemently defended by the orthodox fathers. Athanasius receiving ἔκτισεν ektisen, took it in the sense of appointing, and saw in the Septuagint a declaration that the Father had made the Son the "chief," the "head," the "sovereign," over all creation. There does not seem indeed any ground for the thought of creation either in the meaning of the root, or in the general usage of the word. What is meant in this passage is that we cannot think of God as ever having been without Wisdom. She is "as the beginning of His ways." So far as the words bear upon Christian dogma, they accord with the words of Joh 1:1, "the Word was with God." The next words indeed assert priority to all the works of God, from the first starting point of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Pro 3:19; Joh 1:1, Joh 1:2; Col 1:17
Proverbs 8:23
Carl Friedrich Keil and Franz Delitzsch
8:22
Wisdom takes now a new departure, in establishing her right to be heard, and to be obeyed and loved by men. As the Divine King in Ps 2:1-12 opposes to His adversaries the self-testimony: "I will speak concerning a decree! Jahve said unto me: Thou art my Son; this day have I begotten Thee;" so Wisdom here unfolds her divine patent of nobility: she originates with God before all creatures, and is the object of God's love and joy, as she also has the object of her love and joy on God's earth, and especially among the sons of men:
"Jahve brought me forth as the beginning of His way,
As the foremost of His works from of old."
The old translators render קנני (with Kametz by Dech; vid., under Ps 118:5) partly by verbs of creating (lxx ἔκτισε, Syr., Targ. בּראני), partly by verbs of acquiring (Aquila, Symmachus, Theodotion, Venet. ἐκτήσατο; Jerome, possedit); Wisdom appears also as created, certainly not without reference to this passage, Sir. 1:4, προτέρα πάντων ἕκτισται σοφία; 1:9, αὐτὸς ἕκτισεν αὐτήν; 24:8, ὁ κτίσας με. In the christological controversy this word gained a dogmatic signification, for they proceeded generally on the identity of σοφία ὑποστατική (sapientia substantialis) with the hypostasis of the Son of God. The Arians used the ἔκτισέ με as a proof of their doctrine of the filius non genitus, sed factus, i.e., of His existence before the world began indeed, but yet not from eternity, but originating in time; while, on the contrary, the orthodox preferred the translation ἐκτήσατο, and understood it of the co-eternal existence of the Son with the Father, and agreed with the ἔκτισε of the lxx by referring it not to the actual existence, but to the position, place of the Son (Athanasius: Deus me creavit regem or caput operum suorum; Cyrill.: non condidit secundum substantiam, sed constituit me totius universi principium et fundamentum). But (1) Wisdom is not God, but is God's; she has personal existence in the Logos of the N.T., but is not herself the Logos; she is the world-idea, which, once projected, is objective to God, not as a dead form, but as a living spiritual image; she is the archetype of the world, which, originating from God, stands before God, the world of the idea which forms the medium between the Godhead and the world of actual existence, the communicated spiritual power in the origination and the completion of the world as God designed it to be. This wisdom the poet here personifies; he does not speak of the person as Logos, but the further progress of the revelation points to her actual personification in the Logos. And (2) since to her the poet attributes an existence preceding the creation of the world, he thereby declares her to be eternal, for to be before the world is to be before time. For if he places her at the head of the creatures, as the first of them, so therewith he does not seek to make her a creature of this world having its commencement in time; he connects her origination with the origination of the creature only on this account, because that priori refers and tends to the latter; the power which was before heaven and earth were, and which operated at the creation of the earth and of the heavens, cannot certainly fall under the category of the creatures around and above us. Therefore (3) the translation with ἔκτισεν has nothing against it, but it is different from the κτίσις of the heavens and the earth, and the poet has intentionally written not בּראני, but קנני. Certainly קנה, Arab. knâ, like all the words used of creating, refers to one root-idea: that of forging (vid., under Gen 4:22), as ברא does to that of cutting (vid., under Gen 1:1); but the mark of a commencement in time does not affix itself to קנה in the same way as it does to ברא, which always expresses the divine production of that which has not hitherto existed. קנה comprehends in it the meanings to create, and to create something for oneself, to prepare, parare (e.g., Ps 139:13), and to prepare something for oneself, comparare, as κτίζειν and κτᾶσθαι, both from kshi, to build, the former expressed by struere, and the latter by sibi struere. In the קנני, then, there are the ideas, both that God produced wisdom, and that He made Himself to possess it; not certainly, however, as a man makes himself to possess wisdom from without, Prov 4:7. But the idea of the bringing forth is here the nearest demanded by the connection. For ראשׁית דּרכּו is not equivalent to בּראשׁית דרכו (Syr., Targ., Luther), as Jerome also reads: Ita enim scriptum est: adonai canani bresith dercho (Ep. cxl. ad Cyprian.); but it is, as Job 40:19 shows, the second accusative of the object (lxx, Aquila, Symmachus, Theodotion). But if God made wisdom as the beginning of His way, i.e., of His creative efficiency (cf. Rev_ 3:14 and Col 1:15), the making is not to be thought of as acquiring, but as a bringing forth, revealing this creative efficiency of God, having it in view; and this is also confirmed by the חוללתי (genita sum; cf. Gen 4:1, קניתי, genui) following. Accordingly, קדם מפעליו (foremost of His works) has to be regarded as a parallel second object. accusative. All the old translators interpret קדם as a preposition [before], but the usage of the language before us does not recognise it as such; this would be an Aramaism, for קדם, Dan 7:7, frequently מן־קדם (Syr., Targ.), is so used. But as קדם signifies previous existence in space, and then in time (vid., Orelli, Zeit und Ewigkeit, p. 76), so it may be used of the object in which the previous existence appears, thus (after Sir. 1:4): προτέραν τῶν ἔργων αὐτοῦ (Hitzig).
Geneva 1599
8:22 The LORD possessed me in the beginning of his way, (k) before his works of old.
(k) He declares by this the divinity and eternity of this wisdom, which he magnifies and praises through this book: meaning by this the eternal Son of God, Jesus Christ our Saviour, whom John calls the Word that was in the beginning (Jn 1:1).
John Gill
8:22 The Lord possessed me in the beginning of his way,.... Not "created me", as the Targum and the Septuagint version; which version Arius following gave birth to his pernicious doctrine; who from hence concluded Christ is a creature, and was the first creature that God made, not of the same but of a like nature with himself, in some moment or period of eternity; and by whom he made all others: the Word, or Wisdom of God is never said to be created; and if as such he was created, God must have been without his Wisdom before he was created; besides, Christ, as the Word and Wisdom of God, is the Creator of all things, and not created, Jn 1:1; but this possession is not in right of creation, as the word is sometimes used, Gen 4:1; it might be more truly rendered, "the Lord begat me", as the word is translated by the Septuagint in Zech 13:5; it denotes the Lord's having, possessing, and enjoying his word and wisdom as his own proper Son; which possession of him is expressed by his being with him and in him, and in his bosom, and as one brought forth and brought up by him; as he was "in the beginning of his way" of creation, when he went forth in his wisdom and power, and created all things; then he did possess his Son, and made use of him, for by him he made the worlds: and "in the beginning of his way" of grace, which was before his way of creation; he began with him when he first went out in acts of grace towards his people; his first thoughts, purposes, and decrees concerning their happiness, were in him; the choice of their persons was made in him; God was in him contriving the scheme of their peace, reconciliation, and salvation; the covenant of grace was made with him, and all fulness of grace was treasured up in him: the words may be rendered, "the Lord possessed me, the beginning of his way" (h); that is, who am the beginning, as he is; the beginning of the creation of God, the first cause, the efficient of it, both old and new; see Col 1:18. So Aben Ezra, who compares with this Job 40:19. This shows the real and actual existence of Christ from eternity, his relation to Jehovah his Father, his nearness to him, equality with him, and distinction from him: it is added, for further illustration and confirmation's sake,
before his works of old; the creation of the heavens and the earth; a detail of which there is in the following verses.
(h) "possidet me principium viae suae", Pagninus, Michaelis, Schultens; "habuit me principium viae suae", Cocceius.
John Wesley
8:22 Possessed me - As his son by eternal generation, before the beginning. Of old - His works of creation.
Robert Jamieson, A. R. Fausset and David Brown
8:22 Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Prov 3:19).
possessed--or, "created"; in either sense, the idea of precedence.
in the beginning--or simply, "beginning," in apposition with "me."
before . . . of old--preceding the most ancient deeds.
8:238:23: Իսկզբանէ յառաջ քան զերկիր առնել[7935]. [7935] Ոմանք. ՚Ի սկզբանն յառաջ քան։
23 Նա ծնեց ինձ հէնց սկզբին, դեռ երկիրն արարելուց առաջ,
23 Դարեր առաջ շինուեցայ։Սկիզբէն, երկիրը կազմուելէն առաջ։
յառաջ քան զյաւիտեանս հաստատեաց զիս, ի սկզբանէ յառաջ քան զերկիր առնել:

8:23: Իսկզբանէ յառաջ քան զերկիր առնել[7935].
[7935] Ոմանք. ՚Ի սկզբանն յառաջ քան։
23 Նա ծնեց ինձ հէնց սկզբին, դեռ երկիրն արարելուց առաջ,
23 Դարեր առաջ շինուեցայ։Սկիզբէն, երկիրը կազմուելէն առաջ։
zohrab-1805▾ eastern-1994▾ western am▾
8:238:23 от века я помазана, от начала, прежде бытия земли.
8:23 πρὸ προ before; ahead of τοῦ ο the αἰῶνος αιων age; -ever ἐθεμελίωσέν θεμελιοω found με με me ἐν εν in ἀρχῇ αρχη origin; beginning
8:23 מֵ֭ ˈmē מִן from עֹולָם ʕôlˌām עֹולָם eternity נִסַּ֥כְתִּי nissˌaḵtî נסך pour מֵ mē מִן from רֹ֗אשׁ rˈōš רֹאשׁ head מִ mi מִן from קַּדְמֵי־ qqaḏmê- קֶדֶם front אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:23. ab aeterno ordita sum et ex antiquis antequam terra fieretI was set up from eternity, and of old, before the earth was made.
23. I was set up from everlasting, from the beginning, or ever the earth was.
8:23. I was ordained from eternity, and out of antiquity, before the earth was formed.
8:23. I was set up from everlasting, from the beginning, or ever the earth was.
I was set up from everlasting, from the beginning, or ever the earth was:

8:23 от века я помазана, от начала, прежде бытия земли.
8:23
πρὸ προ before; ahead of
τοῦ ο the
αἰῶνος αιων age; -ever
ἐθεμελίωσέν θεμελιοω found
με με me
ἐν εν in
ἀρχῇ αρχη origin; beginning
8:23
מֵ֭ ˈmē מִן from
עֹולָם ʕôlˌām עֹולָם eternity
נִסַּ֥כְתִּי nissˌaḵtî נסך pour
מֵ מִן from
רֹ֗אשׁ rˈōš רֹאשׁ head
מִ mi מִן from
קַּדְמֵי־ qqaḏmê- קֶדֶם front
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:23. ab aeterno ordita sum et ex antiquis antequam terra fieret
I was set up from eternity, and of old, before the earth was made.
8:23. I was ordained from eternity, and out of antiquity, before the earth was formed.
8:23. I was set up from everlasting, from the beginning, or ever the earth was.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:23: I was set up from everlasting - נסכתי nissachti, "I was diffused or poured out," from נסך nasach, "to diffuse, pour abroad, as a spirit or disposition," Isa 29:10. See Parkhurst. Or from סך sach, "to cover, overspread, smear over, as with oil;" to be anointed king. Hence some have translated it, principatum habui, I had the principality, or was a ruler, governor, and director, from eternity. All the schemes, plans, and circumstances, relative to creation, government, providence, and to all being, material, animal, and intellectual, were conceived in the Divine mind, by the Divine wisdom, from eternity, or ever the earth was. There was no fortuitous creation, no jumbling concourse of original atoms, that entered into the composition of created beings; all was the effect of the plans before conceived, laid down, and at last acted upon by God's eternal wisdom.
Albert Barnes: Notes on the Bible - 1834
8:23: I was set up - Rather, "I was anointed" (compare Psa 2:6 margin: Ch2 28:15). The image is that of Wisdom anointed, as at her birth, with "the oil of gladness."
Or ever the earth was - literally, "from the times before the earth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: Gen 1:26; Psa 2:6; Mic 5:2; Joh 17:24; Eph 1:10, Eph 1:11; Jo1 1:1, Jo1 1:2
Proverbs 8:24
Carl Friedrich Keil and Franz Delitzsch
8:23
A designation of the When? expressed first by מאז (Is 48:8, cf. Is 40:21), is further unfolded:
"From everlasting was I set up,
From the beginning, from the foundations of the earth."
That נסּכתּי cannot be translated: I was anointed = consecrated, vid., at Ps 2:6. But the translation also: I was woven = wrought (Hitzig, Ewald, and previously one of the Greeks, ἐδιάσθην), does not commend itself, for רקּם (Ps 139:15), used of the embryo, lies far from the metaphorical sense in which נסך = Arab. nasaj, texere, would here be translated of the origin of a person, and even of such a spiritual being as Wisdom; נסדתּי, as the lxx reads (ἐθεμελιωσέ με), is not once used of such. Rightly Aquila, κατεστάθην; Symmachus, προκεχείρισμαι; Jerome, ordinata sum. Literally, but unintelligibly, the Gr. Venet. κέχυμαι, according to which (cf. Sir. 1:10) Bttcher: I was poured forth = formed, but himself acknowledging that this figure is not suitable to personification; nor is it at all likely that the author applied the word, used in this sense of idols, to the origin of Wisdom. The fact is, that נסך, used as seldom of the anointing or consecration of kings, as סוּך, passes over, like יצק (הצּיק), צוּק (מצוּק, a pillar), and יצג (הצּיג), from the meaning of pouring out to that of placing and appointing; the mediating idea appears to be that of the pouring forth of the metal, since נסיך, Dan 11:8, like נסך, signifies a molten image. The Jewish interpreters quite correctly remark, in comparing it with the princely name נסיך [cf. Ps 83:12] (although without etymological insight), that a placing in princely dignity is meant. Of the three synonyms of aeternitas a parte ante, מעולם points backwards into the infinite distance, מראשׁ into the beginning of the world, מקּדמי־ארץ not into the times which precede the origin of the earth, but into the oldest times of its gradual arising; this קדמי it is impossible to render, in conformity with the Hebr. use of language: it is an extensive plur. of time, Bttcher, 697. The מן repeated does not mean that the origin and greatness of Wisdom are contemporaneous with the foundation of the world; but that when the world was founded, she was already an actual existence.
Geneva 1599
8:23 (l) I was set up from everlasting, from the beginning, or ever the earth was.
(l) He declares the eternity of the Son of God, who was before all time, and ever present with the father.
John Gill
8:23 I was set up from everlasting,.... I, a person, and not a quality; a person, and not a nature; the person of Christ as the Son of God, and not the human nature of Christ, which then did not exist; this phrase designs the ordination and constitution of Christ in his office as Mediator. So the Vulgate Latin version renders it, "I was ordained"; Christ was foreordained to be the Redeemer and Saviour of men, to be the propitiation for their sins, to be the head of the church, and the Judge of the world. It intends likewise his inauguration into his office, and his investiture with it; and because anointing with oil was used in installing persons into the offices of prophet, priest, and king; hence Christ's instalment into his office as Mediator is here expressed by an anointing; for the words may be rendered, "I was anointed" (i); it takes in all that goes to his constitution as Mediator, his call, appointment, and investiture; and the whole of his office, every part and branch of it; and chiefly his kingly office, with reference to which the same word is used Ps 2:6; and so Gersom paraphrases it,
"and there were given to me power, dominion, and greatness;''
all which suppose the eternity of his person; for had he not existed from everlasting, he could not have been set up, and anointed as Mediator, or invested with his office as such;
from the beginning, or ever the earth was; or from the first of the earth, or the original of it; that is, before all time, before the earth or anything was created; this further confirms the eternal existence of Christ's person, the antiquity of his office, the early provision of grace in him as Mediator for his people, and may lead to entertain high and honourable thoughts of him.
(i) "uncta sum", Cocceius, Michaelis, Schultens; "inuncta fui", Gejerus.
John Wesley
8:23 Set up - Heb. anointed, constituted to be the person by whom the Father resolved to do all his works, to create, to uphold and govern and judge, to redeem and save the world. From the beginning - Before which, there was nothing but a vast eternity. The earth - Which together with the heaven, was the first of God's visible works.
Robert Jamieson, A. R. Fausset and David Brown
8:23 I was set up--ordained, or inaugurated (Ps 2:6). The other terms carry out the idea of the earliest antiquity, and illustrate it by the details of creation [Prov 8:24-29].
8:248:24: եւ նա՛խ քան զանդունդս գործել. եւ նա՛խ քան զբղխել աղբիւրաց ջրոց[7936]. [7936] Ոմանք. Եւ յառաջ քան զբխել աղբերաց ջուրց։
24 աւելի առաջ, քան անդունդներ կը բացէր,
24 Անդունդները չեղած, Առատ ջուրերուն աղբիւրները չեղած ես ծնած էի։
Նախ քան զանդունդս [114]գործել, նախ քան զբղխել աղբերաց ջրոց:

8:24: եւ նա՛խ քան զանդունդս գործել. եւ նա՛խ քան զբղխել աղբիւրաց ջրոց[7936].
[7936] Ոմանք. Եւ յառաջ քան զբխել աղբերաց ջուրց։
24 աւելի առաջ, քան անդունդներ կը բացէր,
24 Անդունդները չեղած, Առատ ջուրերուն աղբիւրները չեղած ես ծնած էի։
zohrab-1805▾ eastern-1994▾ western am▾
8:248:24 Я родилась, когда еще не существовали бездны, когда еще не было источников, обильных водою.
8:24 πρὸ προ before; ahead of τοῦ ο the τὴν ο the γῆν γη earth; land ποιῆσαι ποιεω do; make καὶ και and; even πρὸ προ before; ahead of τοῦ ο the τὰς ο the ἀβύσσους αβυσσος abyss ποιῆσαι ποιεω do; make πρὸ προ before; ahead of τοῦ ο the προελθεῖν προερχομαι come before; go ahead τὰς ο the πηγὰς πηγη well; fountain τῶν ο the ὑδάτων υδωρ water
8:24 בְּ bᵊ בְּ in אֵין־ ʔên- אַיִן [NEG] תְּהֹמֹ֥ות tᵊhōmˌôṯ תְּהֹום primeval ocean חֹולָ֑לְתִּי ḥôlˈālᵊttî חיל have labour pain, to cry בְּ bᵊ בְּ in אֵ֥ין ʔˌên אַיִן [NEG] מַ֝עְיָנֹ֗ות ˈmaʕyānˈôṯ מַעְיָן well נִכְבַּדֵּי־ niḵbaddê- כבד be heavy מָֽיִם׃ mˈāyim מַיִם water
8:24. necdum erant abyssi et ego iam concepta eram necdum fontes aquarum eruperantThe depths were not as yet, and I was already conceived, neither had the fountains of waters as yet sprung out.
24. When there were no depths, I was brought forth; when there were no fountains abounding with water.
8:24. The abyss did not yet exist, and I was already conceived; neither had the fountains of waters yet erupted.
8:24. When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water.
When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water:

8:24 Я родилась, когда еще не существовали бездны, когда еще не было источников, обильных водою.
8:24
πρὸ προ before; ahead of
τοῦ ο the
τὴν ο the
γῆν γη earth; land
ποιῆσαι ποιεω do; make
καὶ και and; even
πρὸ προ before; ahead of
τοῦ ο the
τὰς ο the
ἀβύσσους αβυσσος abyss
ποιῆσαι ποιεω do; make
πρὸ προ before; ahead of
τοῦ ο the
προελθεῖν προερχομαι come before; go ahead
τὰς ο the
πηγὰς πηγη well; fountain
τῶν ο the
ὑδάτων υδωρ water
8:24
בְּ bᵊ בְּ in
אֵין־ ʔên- אַיִן [NEG]
תְּהֹמֹ֥ות tᵊhōmˌôṯ תְּהֹום primeval ocean
חֹולָ֑לְתִּי ḥôlˈālᵊttî חיל have labour pain, to cry
בְּ bᵊ בְּ in
אֵ֥ין ʔˌên אַיִן [NEG]
מַ֝עְיָנֹ֗ות ˈmaʕyānˈôṯ מַעְיָן well
נִכְבַּדֵּי־ niḵbaddê- כבד be heavy
מָֽיִם׃ mˈāyim מַיִם water
8:24. necdum erant abyssi et ego iam concepta eram necdum fontes aquarum eruperant
The depths were not as yet, and I was already conceived, neither had the fountains of waters as yet sprung out.
8:24. The abyss did not yet exist, and I was already conceived; neither had the fountains of waters yet erupted.
8:24. When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:24: When there were no depths - תהמות tehomoth, before the original chaotic mass was formed. See Gen 1:2.
I was brought forth - חוללתי cholalti, "I was produced as by laboring throes." Mr. Parkhurst thinks that the heathen poets derived their idea of Minerva's (wisdom's) being born of Jupiter's brain, from some such high poetic personification as that in the text.
Albert Barnes: Notes on the Bible - 1834
8:24: Compare Gen. 1; Job 22; Job 26:1-14; 38: A world of waters, "great deeps" lying in darkness, this was the picture of the remotest time of which man could form any conception, and yet the co-existence of the uncreated Wisdom with the eternal Yahweh was before that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: I was: Psa 2:7; Joh 1:14, Joh 3:16, Joh 5:20; Heb 1:5; Jo1 4:9
Proverbs 8:25
Carl Friedrich Keil and Franz Delitzsch
8:24
This her existence before the world began is now set forth in yet more explicit statements:
24 "When there were as yet no floods was I brought forth,
When as yet there were not fountains which abounded with water;
25 For before the mountains were settled,
Before the hills was I brought forth,
26 While as yet He had not made land and plains,
And the sum of the dust of the earth."
The description is poetical, and affords some room for imagination. By תּהומות are not intended the unrestrained primeval waters, but, as also Prov 3:20, the inner waters, treasures of the earth; and consequently by מעינות, not the fountains of the sea on this earth (Ewald, after Job 38:16), but he springs or places of springs (for מעין is n. loci to עין, a well as an eye of the earth; vid., Gen 16:7), by means of which the internal waters of the earth communicate themselves to the earth above (cf. Gen 7:11 with Gen 49:25). נכבּדּי־מים(abounding with water) is a descriptive epitheton to מעינות, which, notwithstanding its fem. plur., is construed as masc. (cf. Prov 5:16). The Masora does not distinguish the thrice-occurring נכבדי according to its form as written (Is 23:8-9). The form נכבּדּי (which, like בּתּים, would demand Metheg) is to be rejected; it is everywhere to be written נכבּדּי nettirw (Ewald, 214b) with Pathach, with Dagesh following; vid., Kimchi, Michlol 61b. Kimchi adds the gloss מעיני מים רבים, which the Gr. Venet., in accordance with the meaning of נכבד elsewhere, renders by πηγαῖς δεδοξασμένων ὑδάτων (as also Bttcher: the most honoured = the most lordly); but Meri, Immanuel, and others rightly judge that the adjective is here to be understood after Gen 13:2; Job 14:21 (but in this latter passage כבד does not mean "to be numerous"): loaded = endowed in rich measure.
Prov 8:25
Instead of בּאין, in (yet) non-existence (24), we have here טרם, a subst. which signifies cutting off from that which already exists (vid., at Gen 2:5), and then as a particle nondum or antequam, with בּ always antequam, and in Prov 8:26 עד־לא, so long not yet (this also originally a substantive from עדה, in the sense of progress). With הטבּעוּ (were settled) (as Job 38:6, from טבע, to impress into or upon anything, imprimere, infigere) the question is asked: wherein? Not indeed: in the depths of the earth, but as the Caraite Ahron b. Joseph answers, אל קרקע הים, in the bottom of the sea; for out of the waters they rise up, Ps 104:8 (cf. at Gen 1:9).
Prov 8:26
ארץ וחוּצות is either, connecting the whole with its part: terra cum campis, or ארץ gains by this connection the meaning of land covered with buildings, while חוצות the expanse of unoccupied land, or the free field outside the towns and villages (cf. בּר, Arab. barrytt) (Fl.), vid., Job 5:10; Job 18:17 (where we have translated "in the steppe far and wide"); and regarding the fundamental idea, vid., above at Prov 5:16. Synonymous with ארץ, as contrast to חוצות, is תּבל, which like יבוּל (produce, wealth) comes from יבל, and thus denotes the earth as fruit-bearing (as אדמה properly denotes the humus as the covering of earth). Accordingly, with Ewald, we may understand by ראשׁ עפרות, "the heaps of the many clods of the fertile arable land lying as if scattered on the plains." Hitzig also translates: "the first clods of the earth." We do not deny that עפרות may mean clods of earth, i.e., pieces of earth gathered together, as Job 28:6, עפרת זהב, gold ore, i.e., pieces of earth or ore containing gold. But for clods of earth the Heb. language has the nouns רגב and מגרפה; and if we read together עפרות, plur. of the collective עפר (dust as a mass), which comes as from a n. unitatis עפרה, and ראשׁ, which, among its meanings in poetry as well as in prose, has also that of the sum, i.e., the chief amount or the total amount (cf. the Arab. râs âlmâl, the capital, τὸ κεφάλαιον), then the two words in their mutual relation yield the sense of the sum of the several parts of the dust, as of the atoms of dust (Cocceius; Schultens, summam pluverum orbis habitabilis); and Fleischer rightly remarks that other interpretations, as ab initio pulveris orbis, praecipus quaeque orbis terrarum, caput orbis terrarum (i.e., according to Rashi, the first man; according to Umbreit, man generally), leave the choice of the plur. עפרות unintelligible. Before these creatures originated, Wisdom was, as she herself says, and emphatically repeats, already born; חוללתּי is the passive of the Pilel חולל, which means to whirl, to twist oneself, to bring forth with sorrow (Aquila, Theodotion, ὠδινήθην; Graec. Venet. 24a, πέπλασμαι, 25b, ὠδίνημαι), then but poet. generally to beget, to bring forth (Prov 25:23; Prov 26:10).
John Gill
8:24 When there were no depths, I was brought forth,.... Not only in the decree of God, as the head of the elect; foreordained to be the Redeemer of them, and to be the propitiation for their sins; and appointed the Judge of the world, and heir of all things; but "was begotten", as the Targum and Syriac version; the Septuagint is, "he begot me"; and so it is to be understood of the eternal generation and sonship of Christ; for the word is used of generation, Job 15:7. Christ is the firstborn of every creature, begotten, born, and brought forth before any creature was in being; see Ps 2:7; before the depths of the great sea were formed, for they were made by him, Ps 95:1; when there were no depths, but the infinite being and perfections of God, and the thoughts and purposes of his heart, which are his deep things, Job 11:7;
when there were no fountains abounding with water; or "heavy", or "honoured" (k) with it; when the fountains of the great deep were not; and when there were no other fountains which form rivers, and water the earth; when there were none but God the fountain of living waters; then was Christ as the only begotten son of God; and who was also set up as the fountain of all grace, life, and salvation for his people.
(k) "aggravati", Pagninus; "praegravati", Vatablus; "gravati", Michaelis; "honorabiles", Gejerus.
John Wesley
8:24 No depths - No abyss or deep waters. Brought forth - Begotten of my father.
Robert Jamieson, A. R. Fausset and David Brown
8:24 brought forth--(Compare Ps 90:2).
abounding--or, "laden with water."
8:258:25: յառաջ քան զլերինս հաստատել. յառա՛ջ քան զամենայն բլուրս ծնաւ զիս[7937]։ [7937] Ոմանք. Եւ նախ քան... եւ յառաջ քան զամենայն բլուրս ծնեալ եմ ես։
25 աւելի առաջ, քան աղբիւրների ջրեր կը բխեցնէր, եւ էլ աւելի առաջ, քան կը հաստատէր լեռներն ու բոլոր բլուրները:
25 Լեռները չտեղաւորուած, Բլուրներէն առաջ ես ծնած էի։
Յառաջ քան զլերինս հաստատել, եւ յառաջ քան զամենայն բլուրս ծնաւ զիս:

8:25: յառաջ քան զլերինս հաստատել. յառա՛ջ քան զամենայն բլուրս ծնաւ զիս[7937]։
[7937] Ոմանք. Եւ նախ քան... եւ յառաջ քան զամենայն բլուրս ծնեալ եմ ես։
25 աւելի առաջ, քան աղբիւրների ջրեր կը բխեցնէր, եւ էլ աւելի առաջ, քան կը հաստատէր լեռներն ու բոլոր բլուրները:
25 Լեռները չտեղաւորուած, Բլուրներէն առաջ ես ծնած էի։
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8:258:25 Я родилась прежде, нежели водружены были горы, прежде холмов,
8:25 πρὸ προ before; ahead of τοῦ ο the ὄρη ορος mountain; mount ἑδρασθῆναι εδραζω before; ahead of δὲ δε though; while πάντων πας all; every βουνῶν βουνος mound γεννᾷ γενναω father; born με με me
8:25 בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning הָרִ֣ים hārˈîm הַר mountain הָטְבָּ֑עוּ hoṭbˈāʕû טבע sink לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face גְבָעֹ֣ות ḡᵊvāʕˈôṯ גִּבְעָה hill חֹולָֽלְתִּי׃ ḥôlˈālᵊttî חיל have labour pain, to cry
8:25. necdum montes gravi mole constiterant ante colles ego parturiebarThe mountains, with their huge bulk, had not as yet been established: before the hills, I was brought forth:
25. Before the mountains were settled, before the hills was I brought forth:
8:25. The mountains, with their great mass, had not yet been established. Before the hills, I was brought forth.
8:25. Before the mountains were settled, before the hills was I brought forth:
Before the mountains were settled, before the hills was I brought forth:

8:25 Я родилась прежде, нежели водружены были горы, прежде холмов,
8:25
πρὸ προ before; ahead of
τοῦ ο the
ὄρη ορος mountain; mount
ἑδρασθῆναι εδραζω before; ahead of
δὲ δε though; while
πάντων πας all; every
βουνῶν βουνος mound
γεννᾷ γενναω father; born
με με me
8:25
בְּ bᵊ בְּ in
טֶ֣רֶם ṭˈerem טֶרֶם beginning
הָרִ֣ים hārˈîm הַר mountain
הָטְבָּ֑עוּ hoṭbˈāʕû טבע sink
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
גְבָעֹ֣ות ḡᵊvāʕˈôṯ גִּבְעָה hill
חֹולָֽלְתִּי׃ ḥôlˈālᵊttî חיל have labour pain, to cry
8:25. necdum montes gravi mole constiterant ante colles ego parturiebar
The mountains, with their huge bulk, had not as yet been established: before the hills, I was brought forth:
8:25. The mountains, with their great mass, had not yet been established. Before the hills, I was brought forth.
8:25. Before the mountains were settled, before the hills was I brought forth:
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Albert Barnes: Notes on the Bible - 1834
8:25: Compare Psa 90:2. What the Psalmist said of Yahweh, the teacher here asserts of Wisdom; she was before the everlasting hills.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: Job 15:7, Job 15:8, Job 38:4-11; Psa 90:2, Psa 102:25-28; Heb 1:10
Proverbs 8:26
John Gill
8:25 Before the mountains were settled,.... "Plunged" (l), or fixed in the earth; and which was done by the great strength of the Lord, upon their proper bases, Ps 65:6; and which were "aborigine", or from the beginning of the world, and therefore called the ancient mountains, Deut 33:15; to be before the mountains is a periphrasis of eternity, and is a phrase expressive of God's eternity; and being here used of the Son's, shows his eternity is the same with his Father's, Ps 90:2;
before the hills was I brought forth; which is repeated partly to show the importance of it; this being a matter of infinite moment and concern, and deserving of the strictest attention and observation; and partly to show the certainty of it; the eternal generation of Christ being an article of faith most surely to be believed.
(l) "defixi", Montanus; "mergerentur", Tigurine version; "immersi", Vatablus, Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
8:25 settled--that is, sunk in foundations.
8:268:26: Տէր արար զշէնս եւ զանշէնս. եւ զեզերս բնակեալս ՚ի ներքոյ երկնից։
26 Տէրն ստեղծեց շէն ու անշէն վայրեր եւ բնակելի աշխարհները երկնքի ներքոյ:
26 Տակաւին երկիրն ու դաշտերը Եւ աշխարհիս հողերը չստեղծուած
[115]Տէր արար զշէնս եւ զանշէնս եւ զեզերս բնակեալս ի ներքոյ երկնից:

8:26: Տէր արար զշէնս եւ զանշէնս. եւ զեզերս բնակեալս ՚ի ներքոյ երկնից։
26 Տէրն ստեղծեց շէն ու անշէն վայրեր եւ բնակելի աշխարհները երկնքի ներքոյ:
26 Տակաւին երկիրն ու դաշտերը Եւ աշխարհիս հողերը չստեղծուած
zohrab-1805▾ eastern-1994▾ western am▾
8:268:26 когда еще Он не сотворил ни земли, ни полей, ни начальных пылинок вселенной.
8:26 κύριος κυριος lord; master ἐποίησεν ποιεω do; make χώρας χωρα territory; estate καὶ και and; even ἀοικήτους αοικητος and; even ἄκρα ακρον top; tip οἰκούμενα οικεω dwell τῆς ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven
8:26 עַד־ ʕaḏ- עַד unto לֹ֣א lˈō לֹא not עָ֭שָׂה ˈʕāśā עשׂה make אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside וְ֝ ˈw וְ and רֹ֗אשׁ rˈōš רֹאשׁ head עָפְרֹ֥ות ʕāfᵊrˌôṯ עָפָר dust תֵּבֵֽל׃ tēvˈēl תֵּבֵל world
8:26. adhuc terram non fecerat et flumina et cardines orbis terraeHe had not yet made the earth, nor the rivers, nor the poles of the world.
26. While as yet he had not made the earth, nor the fields, nor the beginning of the dust of the world.
8:26. Still he had not made the earth, and the rivers, and the poles of the globe of the earth.
8:26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world:

8:26 когда еще Он не сотворил ни земли, ни полей, ни начальных пылинок вселенной.
8:26
κύριος κυριος lord; master
ἐποίησεν ποιεω do; make
χώρας χωρα territory; estate
καὶ και and; even
ἀοικήτους αοικητος and; even
ἄκρα ακρον top; tip
οἰκούμενα οικεω dwell
τῆς ο the
ὑπ᾿ υπο under; by
οὐρανόν ουρανος sky; heaven
8:26
עַד־ ʕaḏ- עַד unto
לֹ֣א lˈō לֹא not
עָ֭שָׂה ˈʕāśā עשׂה make
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside
וְ֝ ˈw וְ and
רֹ֗אשׁ rˈōš רֹאשׁ head
עָפְרֹ֥ות ʕāfᵊrˌôṯ עָפָר dust
תֵּבֵֽל׃ tēvˈēl תֵּבֵל world
8:26. adhuc terram non fecerat et flumina et cardines orbis terrae
He had not yet made the earth, nor the rivers, nor the poles of the world.
8:26. Still he had not made the earth, and the rivers, and the poles of the globe of the earth.
8:26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
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Adam Clarke: Commentary on the Bible - 1831
8:26: The highest part of the dust of the world - ראש עפרות תבל rosh aphroth tebel, "the first particle of matter." The prima materia, the primitive atom. All these verses (verses 3-29) are a periphrasis for I existed before creation, consequently before time was. I dwelt in God as a principle which might be communicated in its influences to intellectual beings when formed.
Albert Barnes: Notes on the Bible - 1834
8:26: The highest part of the dust of the world - literally, "the head of the dusts of the world;" an image of either:
(1) the dry land, habitable, fit for cultivation, as contrasted with the waters of the chaotic deep; or
(2) man himself. Compare Ecc 3:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: as yet: Gen. 1:1-31
fields: or, open places
highest part: or, chief part
Proverbs 8:27
John Gill
8:26 While as yet he had not made the earth,.... That is, the Lord, who possessed Wisdom, or Christ, and by whom he was set up; he as yet had not made the earth, when this was done; this shows that the earth had a beginning, contrary to those philosophers who asserted the eternity of it; that Christ was before that was, for it was made by him; and consequently he must be eternal, and was before any man was, since the earth was made before man; and that he was not of the earth, earthy, as was the first man;
nor the fields; the plain parts of the earth, in opposition to the mountains and hills before mentioned; the valleys and meadows that lay between them, full of grass, flowers, and fruits; pleasant to behold, and profitable to be enjoyed; so the word is also rendered Job 5:10; and "valleys", by the Targum here: or the "out parts" (m); the extremities of the earth, the two poles of it; the uninhabitable parts of the earth, as distinct from the habitable part of it afterwards mentioned: or all with out it; the ambient and spacious ether;
nor the highest part of the dust of the world: meaning, not the mountains and hills, which are before mentioned, and are the highest part of the earth; but rather "the chief of the dust of the earth" (n), as the words may be rendered; these are the metals and minerals within it; the gold, silver, and precious stones, of which we read very early, Gen 2:12; or the "beginning", the first and chief, the "prima materia", even the dusts of the world, out of which man and all the creatures were made, Gen 2:6. Dr. Lister (o) was of opinion that sand was once the most exterior and general cover of the surface of the whole earth; partly because all our northern mountains are covered with it, more or less, at this day; and partly because of its great hardness, durableness, and unalterable quality; and the higher the mountains be, he says, still the more and coarser the sand is; and if so, this might with propriety be called the highest part of the dust of the earth. But Christ was before any of them, as well as is more excellent than they. Or it may be man is designed, who was made of the dust of the earth; even the first man Adam, so Jarchi, Gen 2:7; before whom Christ was: yea, the human nature of Christ himself may be meant, which is fairer than any of the children of men, and the chief of all the individuals of human nature; being without sin, and united to the Son of God, and also the curious workmanship of the Spirit of God. Now Christ, as the Son of God, as the only begotten of the Father, existed before his human nature did, or before he was the Son of man.
(m) "quae extra sunt", Tigurine version, Vatablus; "exteriora", Cocceius, Michaelis. (n) "caput", Montanus, Tigurine version; "summam", Cocceius, Michaelis, Schultens. (o) In Philosoph. Transact. abridged, vol. 2. p. 452, 453.
John Wesley
8:26 The earth - The dry land called earth after it was separated from the waters Gen 1:10. Fields - The plain and open parts of the earth distinguished from the mountains. Dust - Of this lower part of the world which consists of dust.
Robert Jamieson, A. R. Fausset and David Brown
8:26 fields--or, "out places," "deserts," as opposite to (habitable) "world."
highest part--or, "sum," all particles together,
8:278:27: Մինչդեռ պատրաստէր զերկինս՝ ընդ նմա՛ էի. եւ մինչ զատուցանէր զաթոռ իւր ՚ի վերայ հողմոց[7938]։ [7938] Ոմանք. Յորժամ պատրաստէր։
27 Ես նրա հետ էի, երբ նա պատրաստում էր երկինքը, երբ նա իր աթոռն էր հաստատում հողմերի վրայ,
27 Երբ երկինքները կը պատրաստէր Ու անդունդներուն երեսին վրայ կամար կը ձգէր, ես հոն էի։
Մինչդեռ պատրաստէր զերկինս` ընդ նմա էի, եւ մինչ [116]զատուցանէր զաթոռ իւր ի վերայ հողմոց:

8:27: Մինչդեռ պատրաստէր զերկինս՝ ընդ նմա՛ էի. եւ մինչ զատուցանէր զաթոռ իւր ՚ի վերայ հողմոց[7938]։
[7938] Ոմանք. Յորժամ պատրաստէր։
27 Ես նրա հետ էի, երբ նա պատրաստում էր երկինքը, երբ նա իր աթոռն էր հաստատում հողմերի վրայ,
27 Երբ երկինքները կը պատրաստէր Ու անդունդներուն երեսին վրայ կամար կը ձգէր, ես հոն էի։
zohrab-1805▾ eastern-1994▾ western am▾
8:278:27 Когда Он уготовлял небеса, {я была} там. Когда Он проводил круговую черту по лицу бездны,
8:27 ἡνίκα ηνικα whenever; when ἡτοίμαζεν ετοιμαζω prepare τὸν ο the οὐρανόν ουρανος sky; heaven συμπαρήμην συμπαρειμι here with αὐτῷ αυτος he; him καὶ και and; even ὅτε οτε when ἀφώριζεν αφοριζω separate τὸν ο the ἑαυτοῦ εαυτου of himself; his own θρόνον θρονος throne ἐπ᾿ επι in; on ἀνέμων ανεμος gale
8:27 בַּ ba בְּ in הֲכִינֹ֣ו hᵃḵînˈô כון be firm שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens שָׁ֣ם šˈām שָׁם there אָ֑נִי ʔˈānî אֲנִי i בְּ bᵊ בְּ in ח֥וּקֹו ḥˌûqô חקק engrave ח֝֗וּג ˈḥˈûḡ חוּג circle עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face תְהֹֽום׃ ṯᵊhˈôm תְּהֹום primeval ocean
8:27. quando praeparabat caelos aderam quando certa lege et gyro vallabat abyssosWhen he prepared the heavens, I was present: when with a certain law, and compass, he enclosed the depths:
27. When he established the heavens, I was there: when he set a circle upon the face of the deep:
8:27. I was already present: when he prepared the heavens; when, with a certain law and a circuit, he fortified the abyss;
8:27. When he prepared the heavens, I [was] there: when he set a compass upon the face of the depth:
When he prepared the heavens, I [was] there: when he set a compass upon the face of the depth:

8:27 Когда Он уготовлял небеса, {я была} там. Когда Он проводил круговую черту по лицу бездны,
8:27
ἡνίκα ηνικα whenever; when
ἡτοίμαζεν ετοιμαζω prepare
τὸν ο the
οὐρανόν ουρανος sky; heaven
συμπαρήμην συμπαρειμι here with
αὐτῷ αυτος he; him
καὶ και and; even
ὅτε οτε when
ἀφώριζεν αφοριζω separate
τὸν ο the
ἑαυτοῦ εαυτου of himself; his own
θρόνον θρονος throne
ἐπ᾿ επι in; on
ἀνέμων ανεμος gale
8:27
בַּ ba בְּ in
הֲכִינֹ֣ו hᵃḵînˈô כון be firm
שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens
שָׁ֣ם šˈām שָׁם there
אָ֑נִי ʔˈānî אֲנִי i
בְּ bᵊ בְּ in
ח֥וּקֹו ḥˌûqô חקק engrave
ח֝֗וּג ˈḥˈûḡ חוּג circle
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
תְהֹֽום׃ ṯᵊhˈôm תְּהֹום primeval ocean
8:27. quando praeparabat caelos aderam quando certa lege et gyro vallabat abyssos
When he prepared the heavens, I was present: when with a certain law, and compass, he enclosed the depths:
8:27. I was already present: when he prepared the heavens; when, with a certain law and a circuit, he fortified the abyss;
8:27. When he prepared the heavens, I [was] there: when he set a compass upon the face of the depth:
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Adam Clarke: Commentary on the Bible - 1831
8:27: When he prepared the heavens, I was there - For there is no part of the creation of God in which wisdom, skill, contrivance, are more manifest, than in the construction of the visible heavens.
When he set a compass upon the face of the depth - Does not this refer to the establishment of the law of gravitation? by which all the particles of matter, tending to a common center, would produce in all bodies the orbicular form, which we see them have; so that even the waters are not only retained within their boundaries, but are subjected to the circular form, in their great aggregate of seas, as other parts of matter are. This is called here making a compass, בחקו חוג bechukko chug, sweeping a circle; and even this on the face of the deep, to bring the chaotic mass into form, regularity, and order.
Albert Barnes: Notes on the Bible - 1834
8:27: A compass - Better as in the margin and Job 22:14 (see the note), i. e., the great vault of heaven stretched over the deep seas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: he prepared: Psa 33:6, Psa 103:19, Psa 136:5; Jer 10:12; Col 1:16; Heb 1:2
compass: or, circle, Isa 40:11, Isa 40:22
Proverbs 8:29
Carl Friedrich Keil and Franz Delitzsch
8:27
But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work:
"When He prepared the heavens, I was there,
When He measured out a circle for the mirror of the multitude of waters."
Again a sentence clothed with two designations of time. The adv. of place שׁם is used, chiefly poetically, for אז, eo tempore (Arab. thumm, in contradistinction to thamm, eo loco); but here it has the signification of place, which includes that of time: Wisdom was there when God created the world, and had then already long before that come into existence, like as the servant of Jahve, Is 48:16, with just such a שׁם אני, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. הכין signifies to give a firm position or a definite direction. Thus Job 28:27 of Wisdom, whom the Creator places before Himself as a pattern (ideal); here, as Jer 10:12; Ps 65:7, of the setting up, restoring throughout the whole world. In the parallel member, חוּג, corresponding to שׁמים, appears necessarily to designate the circle or the vault of the heavens (Job 22:14), which, according to the idea of the Hebrews, as in Homer, rests as a half-globe on the outermost ends of the disc of the earth surrounded with water, and thus lies on the waters. Vid., Hupfeld under Ps 24:2. This idea of the ocean girdling the earth is introduced into the O.T. without its being sanctioned by it. The lxx (καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπ ̓ ἀνέμων) appears to understand תהום of the waters above; but תהום never has this meaning, ים (Job 9:8; Job 36:30) might rather be interpreted of the ocean of the heavens. The passage in accordance with which this before us is to be expounded is Job 26:10 : He has set a limit for the surface of the waters, i.e., describing over them a circle setting bounds to their region. So here, with the exchange of the functions of the two words; when He marked out a circle over the surface of the multitude of waters, viz., to appoint a fixed region (מקוה, Gen 1:10) for them, i.e., the seas, fountains, rivers, in which the waters under the heavens spread over the earth. חקק signifies incidere, figere, to prescribe, to measure off, to consign, and directly to mark out, which is done by means of firm impressions of the graver's tools. But here this verb is without the Dagesh, to distinguish between the infinitive and the substantive חקּו (his statute or limit); for correct texts have בּחקו (Michlol 147a); and although a monosyllable follows, yet there is no throwing back of the tone, after the rule that words terminating in o in this case maintain their ultima accentuation (e.g., משׂמו אל, Num 24:23). Fleischer also finally decides for the explanation: quum delinearet circulum super abysso, when He marked out the region of the sea as with the circle.
John Gill
8:27 When he prepared the heavens, I was there,.... Made, beautified, and adorned them; when he gave them their form, figure, magnitude, and motion; when he garnished them with the sun, moon, and stars; then was Christ present, not as a mere spectator, but as a co-worker; see Heb 1:10; and even the third heaven, the place and state of glorified saints, prepared for them from the foundation of the world, Mt 25:34;
when he set a compass upon the face of the depth: or "compassed the waters with bounds", as Job says, Prov 26:10; or made the earth with the sea globular, which make one terraqueous globe: or "made a circle" (p); all around it, called the circle of the earth, on which he sits, Is 40:22; this compass may design the vast expanse or firmament of heaven, which is stretched and drawn around the terraqueous globe as a canopy or curtain. Christ was with his Father on the first day's creation of the heavens; and on the second day, when the firmament was made, and was before them both.
(p) "describendo circulum", Montanus, Mercerus, Cocceius, Michaelis, Schultens.
John Wesley
8:27 I was there - As co - worker with my Father. Depth - Of that great abyss of water and earth mixed together, which is called both earth and water and the deep, Gen 1:2, when he made this lower world in the form of a globe.
Robert Jamieson, A. R. Fausset and David Brown
8:27 when he set . . . depth--marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.
8:288:28: Եւ յորժամ զօրացուցանէր զամպս վերինս. եւ յորժամ հաստատուն դնէր զաղբեւրս ՚ի ներքոյ երկնից[7939]։ [7939] Ոմանք. Եւ յորժամ զօրաւոր առնէր զամպս... եւ յորժամ անսխալ դնէր զաղբե՛՛։
28 երբ նա զօրութիւն էր տալիս վերին ամպերին եւ երբ նա աղբիւրներ էր հաստատում երկնքի ներքոյ:
28 Երբ վերի ամպերը կ’ուժովցնէր Եւ անդունդներուն աղբիւրները կը հաստատէր
Յորժամ զօրացուցանէր զամպս վերինս, եւ յորժամ հաստատուն դնէր զաղբեւրս ի ներքոյ երկնից:

8:28: Եւ յորժամ զօրացուցանէր զամպս վերինս. եւ յորժամ հաստատուն դնէր զաղբեւրս ՚ի ներքոյ երկնից[7939]։
[7939] Ոմանք. Եւ յորժամ զօրաւոր առնէր զամպս... եւ յորժամ անսխալ դնէր զաղբե՛՛։
28 երբ նա զօրութիւն էր տալիս վերին ամպերին եւ երբ նա աղբիւրներ էր հաստատում երկնքի ներքոյ:
28 Երբ վերի ամպերը կ’ուժովցնէր Եւ անդունդներուն աղբիւրները կը հաստատէր
zohrab-1805▾ eastern-1994▾ western am▾
8:288:28 когда утверждал вверху облака, когда укреплял источники бездны,
8:28 ἡνίκα ηνικα whenever; when ἰσχυρὰ ισχυρος forceful; severe ἐποίει ποιεω do; make τὰ ο the ἄνω ανω.1 upward; above νέφη νεφος cloud mass καὶ και and; even ὡς ως.1 as; how ἀσφαλεῖς ασφαλης secure ἐτίθει τιθημι put; make πηγὰς πηγη well; fountain τῆς ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven
8:28 בְּ bᵊ בְּ in אַמְּצֹ֣ו ʔammᵊṣˈô אמץ be strong שְׁחָקִ֣ים šᵊḥāqˈîm שַׁחַק dust מִ mi מִן from מָּ֑עַל mmˈāʕal מַעַל top בַּ֝ ˈba בְּ in עֲזֹ֗וז ʕᵃzˈôz עזז be strong עִינֹ֥ות ʕînˌôṯ עַיִן eye תְּהֹום׃ tᵊhôm תְּהֹום primeval ocean
8:28. quando aethera firmabat sursum et librabat fontes aquarumWhen he established the sky above, and poised the fountains of waters:
28. When he made firm the sides above: when the fountains of the deep became strong:
8:28. when he made firm the sky above, and set free the fountains of waters;
8:28. When he established the clouds above: when he strengthened the fountains of the deep:
When he established the clouds above: when he strengthened the fountains of the deep:

8:28 когда утверждал вверху облака, когда укреплял источники бездны,
8:28
ἡνίκα ηνικα whenever; when
ἰσχυρὰ ισχυρος forceful; severe
ἐποίει ποιεω do; make
τὰ ο the
ἄνω ανω.1 upward; above
νέφη νεφος cloud mass
καὶ και and; even
ὡς ως.1 as; how
ἀσφαλεῖς ασφαλης secure
ἐτίθει τιθημι put; make
πηγὰς πηγη well; fountain
τῆς ο the
ὑπ᾿ υπο under; by
οὐρανὸν ουρανος sky; heaven
8:28
בְּ bᵊ בְּ in
אַמְּצֹ֣ו ʔammᵊṣˈô אמץ be strong
שְׁחָקִ֣ים šᵊḥāqˈîm שַׁחַק dust
מִ mi מִן from
מָּ֑עַל mmˈāʕal מַעַל top
בַּ֝ ˈba בְּ in
עֲזֹ֗וז ʕᵃzˈôz עזז be strong
עִינֹ֥ות ʕînˌôṯ עַיִן eye
תְּהֹום׃ tᵊhôm תְּהֹום primeval ocean
8:28. quando aethera firmabat sursum et librabat fontes aquarum
When he established the sky above, and poised the fountains of waters:
28. When he made firm the sides above: when the fountains of the deep became strong:
8:28. when he made firm the sky above, and set free the fountains of waters;
8:28. When he established the clouds above: when he strengthened the fountains of the deep:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:28: The clouds above - שחקים shechakim, "the ethereal regions," taking in the whole of the atmosphere, with all its meteors, clouds, vapours, etc.
Carl Friedrich Keil and Franz Delitzsch
8:28
In Prov 8:28, Prov 8:29, these two features of the figure of the creation of the world return (the beginning of the firmament, and the embankment of the under waters); hence we see that the discourse here makes a fresh start with a new theme:
28 "When He made firm the ether above,
When He restrained the fountains of the waters;
29 When He set to the sea its bounds,
That the waters should not pass their limits
When He settled the pillars of the earth;
30 Then was I with Him as director of the work,
And was delighted day by day,
Rejoicing always before Him,
31 Rejoicing in His earth,
And having my delight in the children of men."
We have, with Symmachus, translated שׁחקים (from שׁחק, Arab. shaḳ, to grind, to make thin) by αἰθέρα, for so the fine transparent strata of air above the hanging clouds are called - a poetic name of the firmament רקיע. The making firm עמּץ is not to be understood locally, but internally of the spreading out of the firmament over the earth settled for continuance (an expression such as Ps 78:23). In 28b the Masora notices the plur. עינות instead of עינות with לית as unicum (cf. Michlol 191a); the transition of the sound is as in גּלית from galajta. The inf. עזוז appears on the first look to require a transitive signification, as the lxx and the Targ., the Graec. Venet. and Luther (da er festiget die Brnnen der tieffen = when He makes firm the fountains of the deep) have rendered it. Elster accordingly believes that this signification must be maintained, because בּ here introduces creative activity, and in itself is probably the transitive use of עזז, as the Arab. 'azz shows: when He set His עז against the מים עזּים (Is 43:16). But the absence of the subject is in favour of the opinion that here, as everywhere else, it is intransitive; only we may not, with Hitzig, translate: when the fountains of the flood raged wildly; but, since 28b, if not a creative efficiency, must yet express a creative work, either as Ewald, with reference to מעוז, fortress: when they became firm, or better as Fleischer, with reference to מים עזים: when they broke forth with power, with strong fulness. Whether the suff. of חקּו, 29a, refers back to the sea or to Jahve, is decided after the parallel פּיו. If this word is equivalent to its coast (cf. Ps 104:9), then both suffixes refer to the sea; but the coast of the sea, or of a river, is called שׂפה, not פּה, which only means ostium (mouth), not ora. Also Is 19:7 will require to be translated: by the mouth of the Nile, and that פי, Ps 133:2, may denote the under edge, arises from this, that a coat has a mouth above as well as below, i.e., is open. Thus both suff. are to be referred to God, and פיו d is to be determined after Job 23:12. The clause beginning with ומים corresponds in periodizing discourse to a clause with ut, Ewald, 338. בּחוּקו is the same form, only written plene, as Prov 8:27, בּחקו = בּחקּו = בּחקקו.
(Note: One might regard it as modified from בחקקו; but that שׁוּרי, Ps 102:12, is modified from שׁררי, or הורי, Gen 49:26, from הררי, is by no means certain.)
Prov 8:30
In this sentence, subordinating to itself these designations of time, the principal question is as to the meaning of אמון, Hofmann's interpretation (Schriftbew. i. 97) "continually" (inf. absol. in an adverbial sense) is a judicious idea, and אמן, to endure, remains indeed in אמת (stability); but in this sense, which נאמן represents, it is not otherwise used. Also מהימנתּא (believing, trusting) of the Targ. (Graec. Venet. πίστις, as if the word used were אמוּן) is linguistically inadmissible; the Hebr. האמין corresponds to the Aram. haimēn. One of these two only is possible: אמון means either opifex or alumnus. The meaning alumnus (Aquila, τιθηνουμένη; Meri and Malbim, אמון בחיק האל, ἐν τῷ κόλπῳ τοῦ Θεοῦ) would derive the word from אמן, to support, make firm, take care of; the form ought to have a passive sense (Symm. Theod. ἐστηριγμένη), as גּדול sa ,)חם, twined, pressed, strong, great, and be pointed נקד (with a moveable ā, different from the form בּגוד, חמוץ, Is 1:17); and אמון, in the meaning nursling, foster-child, favourite (Schultens, Euchel, Elster, and others, also Rashi and Kimchi, who all find in אמון the meaning of education, גידול), would place itself with אמוּן, fostered, Lam 4:5, אמן, fosterer, אמנת ,reret, foster-mother. This is the meaning of the word according to the connection, for Wisdom appears further on as the child of God; as such she had her joy before Him; and particularly God's earth, where she rejoiced with the sons of men, was the scene of her mirth. But on this very account, because this is further said, we also lose nothing if אמון should be interpreted otherwise. And it is otherwise to be interpreted, for Wisdom is, in consequence of קנני (Prov 8:22), and חוללתי, which is twice used (Prov 8:24-25), God's own child; but the designation אמון would make Him to be the אמן of Wisdom; and the child which an אמן bears, Num 11:12, and fosters, Esther 2:7, is not his own. Hence it follows that אמון in this signification would be an ἅπαξ λεγόμενον; on the other hand, it really occurs elsewhere, Jer 52:15 (vid., Hitzig l.c.), in the sense of opifex. This sense, which recommends itself to Ewald, Hitzig, Bertheau, and Zckler, lies also at the foundation of the ἁρμόζουσα of the lxx, מתקנא of the Syr., the cuncta componens of Jerome, and the designation of Wisdom as ἡ τῶν πάντων τεχνῖτις of the Book of Wisdom 7:21. The workmaster is called אמון, for which, Song 7:2, אמן, or rather אמּן (ommân), Aram. and Mishn. אוּמן; not, perhaps, as he whom one entrusts with something in whom one confides or may confide in a work (vid., Fleischer, loc), but from אמן, to be firm, as one who is strong in his art, as perhaps also the right hand, which has the name ימין as being the artifex among the members. The word occurs also as an adjective in the sense of "experienced, skilful," and does not form a fem. according to the use of the word in this case before us, only because handicraft (אוּמנוּת) belongs to men, and not to women; also in the Greek, δημιουργός, in the sense of τὰ δημόσια (εἰς τὸ δημόσιον) ἐργαζόμενος, has no fem.; and in Lat., artifex is used as a substantive (e.g., in Pliny: artifex omnium natura), like an adj. of double gender. It is thus altogether according to rule that we read אמון and not אמונה (after the form בּגודה); also we would make a mistake if we translated the word by the German "Werkmeisterin" work-mistress, directress (Hitzig), for it is intended to be said that she took up the place of a workmaster with Him, whereby chiefly the artistic performances of a חרשׁ artificer are thought of. This self-designation of Wisdom is here very suitable; for after she has said that she was brought forth by God before the world was, and that she was present when it was created, this אמון now answers the question as to what God had in view when He gave to Wisdom her separate existence, and in what capacity she assisted in the creation of the world: it was she who transferred the creative thoughts originally existing in the creative will of God, and set in motion by His creative order, from their ideal into their real effectiveness, and, as it were, artistically carried out the delineations of the several creatures; she was the mediating cause, the demiurgic power which the divine creative activity made use of, as is said, Prov 3:19, "Jahve has by Wisdom founded the earth," and as the Jerusalem Targ. Gen 1:1, in connection with Prov 8:22, translates: בחוּכמא ברא יי ית שׁמיּא וית ארעא.
But - this is now the question - does the further unfolding of the thoughts here agree with this interpretation of אמון? That we may not misunderstand what follows, we must first of all represent to ourselves, that if אמון meant the foster-child, Wisdom could not yet, in what follows, be thought of as a little child (Num 11:12), for that would be an idea without any meaning; to rejoice [spielen = play] is certainly quite in accordance with youth, as 2Kings 2:14 shows (where שׂחק לפני is said of the sportive combat of youthful warriors before the captain), not exclusively little children. So, then, we must guard against interpreting שׁעשׁוּעים, with the lxx and Syr., in the sense of שׁעשׁוּעיו - an interpretation which the Targ., Jerome, the Graec. Venet., and Luther have happily avoided; for mention is not made here of what Wisdom is for Jahve, but of what she is in herself. The expression is to be judged after Ps 109:4 (cf. Gen 12:2), where Hitzig rightly translates, "I am wholly prayer;" but Bttcher, in a way characteristic of his mode of interpretation, prefers, "I am ointment" (vid., Neue Aehrenlese, No. 1222). The delight is meant which this mediating participation in God's creating work imparted to her - joy in the work in which she was engaged. The pluralet. שׁעשׁועים is to be understood here, not after Jer 13:20, but after Is 11:8; Ps 119:70, where its root-word, the Pilpel שׁעשׁע (proceeding from the primary meaning of caressing, demulcere), signifies intransitively: to have his delight somewhere or in anything, to delight oneself - a synonym to the idea of play (cf. Aram. שׁעא, Ethpe. to play, Ethpa. to chatter); for play is in contrast to work, an occupation which has enjoyment in view. But the work, i.e., the occupation, which aims to do something useful, can also become a play if it costs no strenuous effort, or if the effort which it costs passes wholly into the background in presence of the pleasure which it yields. Thus Wisdom daily, i.e., during the whole course of creation, went forth in pure delight; and the activity with which she translated into fact the creative thoughts was a joyful noise in the sight of God, whose commands she obeyed with childlike devotion; cf. 2Kings 6:21, where David calls his dancing and leaping before the ark of the covenant a 'שׂחק לפני ה. But by preference, her delight was in the world, which is illustrated from the Persian Minokhired, which personifies Wisdom, and, among other things, says of her: "The creation of the earth, and its mingling with water, the springing up and the growth of the trees, all the different colours, the odour, the taste, and that which is pleasing in everything - all that is chiefly the endowment and the performance of Wisdom."
(Note: Vid., Spiegel's Grammatik der prsisprache, p. 162, cf. 182.)
She also there says that she was before all celestial and earthly beings, the first with Ormuzd, and that all that is celestial and earthly arose and also remains in existence by her. But the earth was the dearest object of her delight in the whole world; to help in establishing it (Prov 3:19) was her joyful occupation; to fashion it, and to provide it with the multiplicity of existences designed for it, was the most pleasant part of her creative activity. For the earth is the abode of man, and the heart-pleasure of Wisdom was with (את־, prep.) the children of men; with them she found her high enjoyment, these were her peculiar and dearest sphere of activity.
Prov 8:31
Since the statements of Wisdom, as to her participation in the creation of the world, are at this point brought to a close, in this verse there is set forth the intimate relation into which she thus entered to the earth and to mankind, and which she has continued to sustain to the present day. She turned her love to the earth for the sake of man, and to man not merely as a corporeal, but especially as a spiritual being, to whom she can disclose her heart, and whom, if he receives her, she can bring back to God (Book of Wisdom 7:27). There are not here express references to Gen 1 or Gen 2. In יום יום (day for day, as Gen 39:10, cf. Esther 2:4, יום ויום) we have not to think of the six days of creation. But inasmuch as the whole description goes down to בּני אדם as its central-point, it denotes that creation came to its close and its goal in man. The connection of תּבל ארץ is as Job 37:12, where ארצה for ארץ is wholly, as לילה, חרסה, and the like, an original accusative.
John Gill
8:28 When he established the clouds above,.... In which the waters are bound, and yet are not rent under them; and where, in the thin air, they hang heavy with them; where they are weighed by measure, and a decree made for them when they shall fall; and when they do, the Lord makes small the drops of water, which the clouds do drop and distil on men abundantly; the spreadings of which are beyond understanding, and are unaccountable, and must be referred to the power of God; who has settled and established them in the heavens, and the laws of them, Job 26:8;
when he strengthened the fountains of the deep; gave them strength, and still continues it, to cast out their waters, which run into the main sea, and feed and fill it, and return to their place again; which strength of flowing and reflowing can be attributed to nothing else but to the great power of God, Gen 7:11.
John Wesley
8:28 Strengthened - When he shut up the fountains in the cavities of the earth, and kept them there as it were by a strong band. The deep - Which have their original from the deep, either from the sea, or from the abyss of waters in the bowels of the earth.
Robert Jamieson, A. R. Fausset and David Brown
8:28 established . . . deep--that is, so as to sustain the waters above and repress those below the firmament (Gen 1:7-11; Job 26:8).
8:298:29: ՚Ի դնել ծովու զհաստատութիւն իւր. զի ջուրք մի՛ անցցեն ըստ ափն նորա. ՚ի ժամանակի յորում հաստատո՛ւն դնէր զհիմունս երկրի[7940]. [7940] Ոմանք. ՚Ի դնել ծովու զգուշութիւն նորա, զի... ՚ի ժամանակի յորժամ հաստատուն։Այլք. Ընդ ափն նորա։
29 Այն ժամանակ, երբ նա դնում էր ծովի հաստատութիւնը, - որ ջրերը նրա ափերը չանցնեն, - այն ժամանակ, երբ նա դնում էր երկրի ամուր հիմքերը, ես նրա մօտ էի որպէս գործավար:
29 Երբ ծովուն կանոն կը դնէր, Որպէս զի ջուրերը իր հրամանէն դուրս չելլեն Ու երբ երկրի հիմերը կը ձգէր
ի դնել ծովու զհաստատութիւն իւր, զի ջուրք մի՛ անցցեն ըստ ափն նորա, ի ժամանակի յորում հաստատուն դնէր զհիմունս երկրի:

8:29: ՚Ի դնել ծովու զհաստատութիւն իւր. զի ջուրք մի՛ անցցեն ըստ ափն նորա. ՚ի ժամանակի յորում հաստատո՛ւն դնէր զհիմունս երկրի[7940].
[7940] Ոմանք. ՚Ի դնել ծովու զգուշութիւն նորա, զի... ՚ի ժամանակի յորժամ հաստատուն։Այլք. Ընդ ափն նորա։
29 Այն ժամանակ, երբ նա դնում էր ծովի հաստատութիւնը, - որ ջրերը նրա ափերը չանցնեն, - այն ժամանակ, երբ նա դնում էր երկրի ամուր հիմքերը, ես նրա մօտ էի որպէս գործավար:
29 Երբ ծովուն կանոն կը դնէր, Որպէս զի ջուրերը իր հրամանէն դուրս չելլեն Ու երբ երկրի հիմերը կը ձգէր
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8:298:29 когда давал морю устав, чтобы воды не переступали пределов его, когда полагал основания земли:
8:29 καὶ και and; even ἰσχυρὰ ισχυρος forceful; severe ἐποίει ποιεω do; make τὰ ο the θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land
8:29 בְּ bᵊ בְּ in שׂ֘וּמֹ֤ו śˈûmˈô שׂים put לַ la לְ to † הַ the יָּ֨ם׀ yyˌom יָם sea חֻקֹּ֗ו ḥuqqˈô חֹק portion וּ֭ ˈû וְ and מַיִם mayˌim מַיִם water לֹ֣א lˈō לֹא not יַֽעַבְרוּ־ yˈaʕavrû- עבר pass פִ֑יו fˈiʸw פֶּה mouth בְּ֝ ˈbᵊ בְּ in חוּקֹ֗ו ḥûqˈô חקק engrave מֹ֣וסְדֵי mˈôsᵊḏê מֹוסָד foundation אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:29. quando circumdabat mari terminum suum et legem ponebat aquis ne transirent fines suos quando adpendebat fundamenta terraeWhen he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when he balanced the foundations of the earth;
29. When he gave to the sea its bound, that the waters should not transgress his commandment: when he marked out the foundations of the earth:
8:29. when he encompassed the sea within its limits, and laid down a law for the waters, lest they transgress their limits; when he weighed the foundations of the earth.
8:29. When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:

8:29 когда давал морю устав, чтобы воды не переступали пределов его, когда полагал основания земли:
8:29
καὶ και and; even
ἰσχυρὰ ισχυρος forceful; severe
ἐποίει ποιεω do; make
τὰ ο the
θεμέλια θεμελιος foundation
τῆς ο the
γῆς γη earth; land
8:29
בְּ bᵊ בְּ in
שׂ֘וּמֹ֤ו śˈûmˈô שׂים put
לַ la לְ to
הַ the
יָּ֨ם׀ yyˌom יָם sea
חֻקֹּ֗ו ḥuqqˈô חֹק portion
וּ֭ ˈû וְ and
מַיִם mayˌim מַיִם water
לֹ֣א lˈō לֹא not
יַֽעַבְרוּ־ yˈaʕavrû- עבר pass
פִ֑יו fˈiʸw פֶּה mouth
בְּ֝ ˈbᵊ בְּ in
חוּקֹ֗ו ḥûqˈô חקק engrave
מֹ֣וסְדֵי mˈôsᵊḏê מֹוסָד foundation
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:29. quando circumdabat mari terminum suum et legem ponebat aquis ne transirent fines suos quando adpendebat fundamenta terrae
When he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when he balanced the foundations of the earth;
8:29. when he encompassed the sea within its limits, and laid down a law for the waters, lest they transgress their limits; when he weighed the foundations of the earth.
8:29. When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
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Adam Clarke: Commentary on the Bible - 1831
8:29: When he gave to the sea his decree - When he assigned its limits, adjusted its saltness, and proportioned the extent of the surface to the quantity of vapors to be raised from it, for the irrigation of the terrene surface.
The foundations of the earth - Those irreversible laws by which all its motions are governed; its annual and diurnal rotation, and particularly its centrifugal and centripetal forces; by the former of which it has its annual motion round the sun like all other planets; and by the latter all its particles are prevented from flying off, notwithstanding the great velocity of its motion round its own axis, which causes one thousand and forty-two miles of its equator to pass under any given point in the heavens in the course of a single hour! These are, properly speaking, the foundations of the earth; the principles on which it is constructed, and the laws by which it is governed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: he gave: Gen 1:9, Gen 1:10; Job 38:8-11; Psa 33:7, Psa 104:9; Jer 5:22
when he appointed: Job 38:4-7
Proverbs 8:30
John Gill
8:29 When he gave to the sea his decree, that the waters should not pass his commandment,.... A perpetual decree, which never has been altered nor never will: he has placed the sand for the bounds of the sea everywhere, which it cannot pass, though its waves toss, foam, and roar; this is his decreed place, with which he has shut it up, as with doors, bars, and bolts; so that those proud waves may come hitherto and no further, Jer 5:22;
when he appointed the foundations of the earth; which are laid on the seas and floods; nay, the earth is hung like a ball in the air upon nothing; and yet its foundations are such as that it shall not be removed; being the purpose and decree, the power and might, of the Lord himself, Job 26:7. Now Christ was present when those were laid, for he was concerned in the laying of them himself, Heb 1:10. The Lord asks Job where he was then, Job 38:4; he was not theft in being, but Christ was.
Robert Jamieson, A. R. Fausset and David Brown
8:29 commandment--better, the shore, that is, of the sea.
foundations--figuratively denotes the solid structure (Job 38:4; Ps 24:2).
8:308:30: ե՛ս էի առ նովաւ պատշաճեալ։ Ես էի որով ուրախ լինէր Տէր հանապազ, եւ ցնծայի առաջի նորա յամենայն ժամ[7941]։ [7941] Ոմանք. Առ նմա պատշաճեալ։
30 Ինձնով էր, որ Տէրն ուրախանում էր մշտապէս, եւ ես ամէն ժամ ցնծում էի նրա առաջ.
30 Այն ատեն ես անոր քով ճարտարապետ էի Եւ ամէն օր անոր զուարճութիւնն էի Ու միշտ անոր առջեւ կ’ուրախանայի։
ես էի [117]առ նովաւ պատշաճեալ, ես էի որով ուրախ լինէր Տէր`` հանապազ, եւ ցնծայի առաջի նորա յամենայն ժամ:

8:30: ե՛ս էի առ նովաւ պատշաճեալ։ Ես էի որով ուրախ լինէր Տէր հանապազ, եւ ցնծայի առաջի նորա յամենայն ժամ[7941]։
[7941] Ոմանք. Առ նմա պատշաճեալ։
30 Ինձնով էր, որ Տէրն ուրախանում էր մշտապէս, եւ ես ամէն ժամ ցնծում էի նրա առաջ.
30 Այն ատեն ես անոր քով ճարտարապետ էի Եւ ամէն օր անոր զուարճութիւնն էի Ու միշտ անոր առջեւ կ’ուրախանայի։
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8:308:30 тогда я была при Нем художницею, и была радостью всякий день, веселясь пред лицем Его во все время,
8:30 ἤμην εμος mine; my own παρ᾿ παρα from; by αὐτῷ αυτος he; him ἁρμόζουσα αρμοζω join ἐγὼ εγω I ἤμην εμος mine; my own ᾗ ος who; what προσέχαιρεν προσχαιρω down; by ἡμέραν ημερα day δὲ δε though; while εὐφραινόμην ευφραινω celebrate; cheer ἐν εν in προσώπῳ προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity
8:30 וָֽ wˈā וְ and אֶהְיֶ֥ה ʔehyˌeh היה be אֶצְלֹ֗ו ʔeṣlˈô אֵצֶל side אָ֫מֹ֥ון ʔˈāmˌôn אָמֹון fondling וָֽ wˈā וְ and אֶהְיֶ֣ה ʔehyˈeh היה be שַׁ֭עֲשֻׁעִים ˈšaʕᵃšuʕîm שַׁעֲשׁוּעִים delight יֹ֤ום׀ yˈôm יֹום day יֹ֑ום yˈôm יֹום day מְשַׂחֶ֖קֶת mᵊśaḥˌeqeṯ שׂחק laugh לְ lᵊ לְ to פָנָ֣יו fānˈāʸw פָּנֶה face בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵֽת׃ ʕˈēṯ עֵת time
8:30. cum eo eram cuncta conponens et delectabar per singulos dies ludens coram eo omni temporeI was with him forming all things: and was delighted every day, playing before him at all times;
30. Then I was by him, a master workman: and I was daily delight, rejoicing always before him;
8:30. I was with him in composing all things. And I was delighted, throughout every day, by playing in his sight at all times,
8:30. Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;
Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him:

8:30 тогда я была при Нем художницею, и была радостью всякий день, веселясь пред лицем Его во все время,
8:30
ἤμην εμος mine; my own
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
ἁρμόζουσα αρμοζω join
ἐγὼ εγω I
ἤμην εμος mine; my own
ος who; what
προσέχαιρεν προσχαιρω down; by
ἡμέραν ημερα day
δὲ δε though; while
εὐφραινόμην ευφραινω celebrate; cheer
ἐν εν in
προσώπῳ προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
8:30
וָֽ wˈā וְ and
אֶהְיֶ֥ה ʔehyˌeh היה be
אֶצְלֹ֗ו ʔeṣlˈô אֵצֶל side
אָ֫מֹ֥ון ʔˈāmˌôn אָמֹון fondling
וָֽ wˈā וְ and
אֶהְיֶ֣ה ʔehyˈeh היה be
שַׁ֭עֲשֻׁעִים ˈšaʕᵃšuʕîm שַׁעֲשׁוּעִים delight
יֹ֤ום׀ yˈôm יֹום day
יֹ֑ום yˈôm יֹום day
מְשַׂחֶ֖קֶת mᵊśaḥˌeqeṯ שׂחק laugh
לְ lᵊ לְ to
פָנָ֣יו fānˈāʸw פָּנֶה face
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵֽת׃ ʕˈēṯ עֵת time
8:30. cum eo eram cuncta conponens et delectabar per singulos dies ludens coram eo omni tempore
I was with him forming all things: and was delighted every day, playing before him at all times;
8:30. I was with him in composing all things. And I was delighted, throughout every day, by playing in his sight at all times,
8:30. Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;
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Adam Clarke: Commentary on the Bible - 1831
8:30: Then I was with him, as one brought up - אמון amon, a nursling, a darling child. Wisdom continues its parable, says Calmet; and represents itself as a new-born child which is ever near its parent, and takes pleasure to see him act, and to sport in his presence. This is poetical and highly figurative; and they who think they find the deity of Jesus Christ in these metaphors should be very cautious how they apply such terms as these; so that while they are endeavoring to defend the truth, they may do nothing against the truth, in which most of them unhappily fail.
Rejoicing always before him - All the images in this verse are borrowed from the state and circumstances of a darling, affectionate, playful child; as any one will be convinced who examines the Hebrew text.
Albert Barnes: Notes on the Bible - 1834
8:30: As one brought up with him - i. e., As his foster child. Others take the word in the original in another sense, "I was as his artificer," a rendering which falls in best with the special point of the whole passage, the creative energy of Wisdom. Compare Wisdom Pro 7:21, Pro 7:22.
Daily - Heb. "day by day." As the Creator rejoiced in His workmanship Gen 1:4, Gen 1:10, Gen 1:12-13, so Wisdom rejoiced in the exuberance of her might and strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: one: Joh 1:1-3, Joh 1:18, Joh 16:28
I was daily: Isa 42:1; Mat 3:17, Mat 17:5; Joh 12:28; Col 1:13
Proverbs 8:31
Geneva 1599
8:30 Then I was by him, (m) [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;
(m) Some read, a chief worker signifying that this wisdom, Christ Jesus, was equal with God his father, and created, preserves and still works with him, as in (Jn 5:17).
John Gill
8:30 Then I was by him, as one brought up with him,.... He was then, and from all eternity, "by him", or "with him" (q); which denotes his co-existence with God, and his relation to him as his Father; his nearness to him, his equality with him, and his distinction from him: he was by him when the names of God's elect were put down in the book of life; he was by him and with him in the council and covenant of grace and peace; and so in the creation of all things, and has been ever since; not as a onlooker, but as a party concerned; and not as subordinate and inferior to his Father, but equal with him. The word translated "brought up", is differently rendered; Symmachus and Theodotion render it "strengthened"; as Christ was set up in his mediatorial office, he was strengthened in it by his Father; and was in his view, council, and covenant, the man of his right hand, made strong for himself: the Targum renders it "faithful", so the Tigurine version; as Christ was to him that appointed him, faithful to all he promised and was intrusted with. Many translate it an "artificer" or "workman" (r), as in Song 7:1; and so Christ was a co-worker, a worker with God in the making of all things, the heavens, earth, and sea, and all in there; not as an instrument, but as a co-efficient cause of them; which is a proof of his proper deity, and equality with God. But others think the word has the sense of nursing, or being nursed, educated, or brought up. Some (s) take it actively, as in Ruth 4:16, Esther 2:7; and interpret it of Christ's nursing the creation, or cherishing, supporting, and preserving all creatures in their being when made; particularly of his nourishing and cherishing the church and people of God committed to his care. Others (t) passively, of his being "brought up", as our version; and so the Latin interpreter of the Targum renders it "nursed up at his side"; which expresses the tender regard of his Father to him, as his begotten Son; in whose bosom he lay and was bore, as a nursing father bears his son in his bosom, Num 11:12; and by whom, as Mediator, he was trained up in the performance of his office;
and I was daily his delight; or "delights" (u); exceeding delightful to him. The Father loved the Son from all eternity, with a love of complacency and delight, Jn 17:24; this delight was founded in relation to him, in sonship; and in likeness, he being the express image of his person; in sameness of nature, he being of the same nature and perfections with his Father: and he delighted in him as a workman, in the works which he did, being the same he saw him do; and in him as Mediator, in his constitution as such, and in engaging as a surety, to obey and suffer in the stead of his people, Is 42:1; he not only delighted in him day by day, throughout the six days of the creation, when he was by him as a workman, but before, and even from the days of eternity; from the date of his commencement as Mediator; in the foreviews of his human nature, obeying and suffering in it; and of the salvation of the elect by him, and of his own glory in it;
rejoicing always before him; being always in his presence, and acceptable to him; rejoicing in having the same nature and perfections with him, and in the relation he stood in to him; and also in the view of the works of creation and redemption he would be jointly concerned in with him; which joy always did and ever will continue. There is a mutual pleasure and delight which the Father and Son have in each other, and in all that they are concerned; and especially in what respects the salvation of the chosen people. The allusion in the word used in this clause is to children's playing in the presence of their parents; which is a diversion to the one, and a pleasure to the other.
(q) "cum eo", V. L. "apud eum", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (r) Sept. "cuneta componens", V. L. "artifex vel opifex", Gejerus; so Schindler, col. 90. (s) "Nutritius", Montanus, Pagninus, Baynus; "educans", Junius & Tremellius. (t) "Alumnus", Vatablus, Piscator, Mercerus; "alumna", Schultens; "in sinu gestatus filius", Cocceius; so Gussetius, p. 77. and Noldius, p. 379. No. 1884. and Stockins, p. 71. (u) "deliciae", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; "obleclationes", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
8:30 one brought up--an object of special and pleasing regard. The bestowal of wisdom on men is represented by its finding a delightful residence and pleasing God.
8:318:31: Յորժամ ուրա՛խ լինէր ընդ աշխարհին բովանդակել. եւ ցնծայր յորդիս մարդկան[7942]։ [7942] Ոմանք. Յորժամ զուարճացեալ էր տիեզերս բովանդակել. եւ ուրախ լինէր յորդիս։
31 բովանդակ տիեզերքը հրճւում էր, եւ ուրախ էի մարդկանց որդիների հետ:
31 Ես աշխարհի մէջ ու բնակելի երկրի վրայ կ’ուրախանայի Ու իմ զուարճութիւնս մարդոց որդիներուն հետ էր։
[118]Յորժամ զուարճացեալ էր զտիեզերս բովանդակել``, եւ ուրախ լինէի յորդիս մարդկան:

8:31: Յորժամ ուրա՛խ լինէր ընդ աշխարհին բովանդակել. եւ ցնծայր յորդիս մարդկան[7942]։
[7942] Ոմանք. Յորժամ զուարճացեալ էր տիեզերս բովանդակել. եւ ուրախ լինէր յորդիս։
31 բովանդակ տիեզերքը հրճւում էր, եւ ուրախ էի մարդկանց որդիների հետ:
31 Ես աշխարհի մէջ ու բնակելի երկրի վրայ կ’ուրախանայի Ու իմ զուարճութիւնս մարդոց որդիներուն հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:318:31 веселясь на земном кругу Его, и радость моя {была} с сынами человеческими.
8:31 ὅτε οτε when εὐφραίνετο ευφραινω celebrate; cheer τὴν ο the οἰκουμένην οικουμενη habitat συντελέσας συντελεω consummate; finish καὶ και and; even ἐνευφραίνετο ενευφραινομαι in υἱοῖς υιος son ἀνθρώπων ανθρωπος person; human
8:31 מְ֭שַׂחֶקֶת ˈmśaḥeqeṯ שׂחק laugh בְּ bᵊ בְּ in תֵבֵ֣ל ṯēvˈēl תֵּבֵל world אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth וְ֝ ˈw וְ and שַׁעֲשֻׁעַ֗י šaʕᵃšuʕˈay שַׁעֲשׁוּעִים delight אֶת־ ʔeṯ- אֵת together with בְּנֵ֥י bᵊnˌê בֵּן son אָדָֽם׃ פ ʔāḏˈām . f אָדָם human, mankind
8:31. ludens in orbe terrarum et deliciae meae esse cum filiis hominumPlaying in the world: and my delights were to be with the children of men.
31. Rejoicing in his habitable earth; and my delight was with the sons of men.
8:31. playing in globe of the earth. And my delight was to be with the sons of men.
8:31. Rejoicing in the habitable part of his earth; and my delights [were] with the sons of men.
Rejoicing in the habitable part of his earth; and my delights [were] with the sons of men:

8:31 веселясь на земном кругу Его, и радость моя {была} с сынами человеческими.
8:31
ὅτε οτε when
εὐφραίνετο ευφραινω celebrate; cheer
τὴν ο the
οἰκουμένην οικουμενη habitat
συντελέσας συντελεω consummate; finish
καὶ και and; even
ἐνευφραίνετο ενευφραινομαι in
υἱοῖς υιος son
ἀνθρώπων ανθρωπος person; human
8:31
מְ֭שַׂחֶקֶת ˈmśaḥeqeṯ שׂחק laugh
בְּ bᵊ בְּ in
תֵבֵ֣ל ṯēvˈēl תֵּבֵל world
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
וְ֝ ˈw וְ and
שַׁעֲשֻׁעַ֗י šaʕᵃšuʕˈay שַׁעֲשׁוּעִים delight
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֥י bᵊnˌê בֵּן son
אָדָֽם׃ פ ʔāḏˈām . f אָדָם human, mankind
8:31. ludens in orbe terrarum et deliciae meae esse cum filiis hominum
Playing in the world: and my delights were to be with the children of men.
8:31. playing in globe of the earth. And my delight was to be with the sons of men.
8:31. Rejoicing in the habitable part of his earth; and my delights [were] with the sons of men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:31: Rejoicing in the habitable part of his earth - There God displays especially his wisdom in ordering and directing human beings, and in providing for their wants. The wisdom of God is in an especial manner manifested in his providence.
My delights were with the sons of men - This Divine wisdom, as it delighted in the creation of man, so it continues to delight in his instruction. Hence it is represented as offering its lessons of instruction continually, and using every means and opportunity to call men from folly and vice to sound knowledge, holiness, and happiness. It is to man that God especially gives wisdom; and he has it in the form of reason beyond all other creatures; therefore it is said, "My delights are with the sons of men;" to them I open my choicest treasures. They alone are capable of sapience, intelligence, and discursive reason.
Albert Barnes: Notes on the Bible - 1834
8:31: Wisdom rejoices yet more in the world as inhabited by God's rational creatures. (compare Isa 45:18). Giving joy and delight to God, she finds her delight among the sons of men. These words, like the rest, are as an unconscious prophecy fulfilled in the Divine Word, in whom were "hid all the treasures of Wisdom." Compare the marginal reference: in Him the Father was well pleased; and yet His "joy also is fulfilled," not in the glory of the material universe, but in His work among the sons of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: and my: Psa 16:3, Psa 40:6-8; Joh 4:34, Joh 13:1; Co2 8:9
Proverbs 8:32
Geneva 1599
8:31 (n) Rejoicing in the habitable part of (o) his earth; and my delights [were] with the sons of men.
(n) By which is declared that the work of the creation was no pain, but a solace to the wisdom of God.
(o) By earth he means men, which is the work of God in whom wisdom took pleasure: in that as for man's sake the divine wisdom took man's nature, and dwelt among us, and filled us with unspeakable treasures, and this is the solace and pastime of which is here spoken.
John Gill
8:31 Rejoicing in the habitable part of his earth,.... In that part of the earth which is habitable; in filling it with inhabitants; in preserving and sustaining it in being, and the inhabitants of it; in governing it, and ordering all things in it for the best, according to his infinite wisdom and the counsel of his will; in bestowing the bounties of his providence, and in being the light and life of men: all which were done by him with the greatest ease, as well as pleasure and delight; it was a kind of sport or play unto him, as the word used signifies (w); and so in Prov 8:30, which shows the allusion is to a nurse child. Moreover, this may have a peculiar view to the saints and people of God, and to those particular spots of ground in God's earth where they should dwell; for as the earth was made, and is continued on their account; so the very place of their birth and abode, as well as of their conversion, were afore appointed and fixed by the Lord, which Christ in his eternal mind had a foreview of, and took a pleasure in: besides, they themselves are the habitation of God, and Christ, and the blessed Spirit; the church of God is his dwelling place on earth, where he delights to dwell, over whom he rejoices to do good, and whom he makes glad; so some read the words, "making glad the habitable part of his earth" (x). Once more, the new earth, which will be after this is passed, away, may be truly called his, or the second Adam's earth; and in which only righteous persons shall dwell, and with whom the tabernacle of God shall be, or with whom Christ shall dwell a thousand years; and in the foreview of this he may be thought to take delight and pleasure, even before the world was. The human nature of Christ may not be amiss thought of, which was formed in the lower parts of the earth, and therefore he is called the fruit of the earth, Ps 139:15, Is 4:2; and may be said to be habitable, in which the fulness of the Godhead dwells, and the Word tabernacled, and is the true tabernacle; in the foreview of which the Son of God rejoiced, as to be produced without sin by the Holy Spirit, and adorned with his graces, and to be united to his person; in which he was to work out the salvation of his people, and be glorified; and his, joy, in the foreview of it, appears by his frequent appearances in a human form before his actual incarnation, as "preludiums" of it;
and my delights were with the sons of men; or of Adam, of fallen Adam; not with angels, but with men; not with all men, only some; and those as considered as the objects of his own and his Father's love; as beheld in the glass of his Father's decrees; as chosen in him, and given him by his Father; as his children, and as his spouse and bride. The word for "delights" is not only in the plural number, but its two first radical letters are doubled, which, in the Hebrew language, increases the signification of the word; and so expresses the exceeding great delight and pleasure which Christ took in his people from everlasting; his love was then a love of the utmost complacency and delight, and continued, notwithstanding their fall in Adam, though by nature children of wrath, and transgressors from the womb. This appears by his early engagement as a surety for them; by his espousing their persons and their cause; by assuming their nature in time; by suffering and dying in their room and stead, and working out salvation for them; by bearing them on his heart in heaven, and there interceding for them; by taking them out of a state of nature; by visiting them with his grace and presence; and by bringing them, through a variety of trials, safe to his kingdom and glory.
(w) "ludens", V. L. Montanus, Piscator, Cocceius; "ludebam", Pagninus; "ludo", Tigurine version, Mercerus, Gejerus; "lusitans", Michaelis, Schultens. (x) "Laetificans in orbe habitabili terram ejus", Junius & Tremellius, Amama; "ridens, vel faciens ridere alios", Baynus.
John Wesley
8:31 My delights were - To uphold them by my power and providence, to reveal myself and my Father's will to them from age to age, to assume their nature, and to redeem and save them.
8:328:32: Արդ ո՛րդեակ՝ լո՛ւր ինձ. եւ երանելի են՝ որ զճանապարհս իմ պահիցեն[7943]։ [7943] Ոմանք. Երանելի են... պահեն։
32 Արդ, որդեա՛կ, լսի՛ր ինձ. երանի նրանց, որ պահում են իմ ճանապարհները:
32 Եւ հիմա, ո՛վ որդիներ, ինծի՛ մտիկ ըրէք, Վասն զի իմ ճամբաներս պահողները երջանիկ կ’ըլլան։
Արդ, որդեակ, լուր ինձ. եւ երանելի են` որ զճանապարհս իմ պահեսցեն:

8:32: Արդ ո՛րդեակ՝ լո՛ւր ինձ. եւ երանելի են՝ որ զճանապարհս իմ պահիցեն[7943]։
[7943] Ոմանք. Երանելի են... պահեն։
32 Արդ, որդեա՛կ, լսի՛ր ինձ. երանի նրանց, որ պահում են իմ ճանապարհները:
32 Եւ հիմա, ո՛վ որդիներ, ինծի՛ մտիկ ըրէք, Վասն զի իմ ճամբաներս պահողները երջանիկ կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
8:328:32 Итак, дети, послушайте меня; и блаженны те, которые хранят пути мои!
8:32 νῦν νυν now; present οὖν ουν then υἱέ υιος son ἄκουέ ακουω hear μου μου of me; mine
8:32 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now בָ֭נִים ˈvānîm בֵּן son שִׁמְעוּ־ šimʕû- שׁמע hear לִ֑י lˈî לְ to וְ֝ ˈw וְ and אַשְׁרֵ֗י ʔašrˈê אֶשֶׁר happiness דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way יִשְׁמֹֽרוּ׃ yišmˈōrû שׁמר keep
8:32. nunc ergo filii audite me beati qui custodiunt vias measNow, therefore, ye children, hear me: blessed are they that keep my ways.
32. Now therefore, sons, hearken unto me: for blessed are they that keep my ways.
8:32. Therefore, sons, hear me now. Blessed are those who preserve my ways.
8:32. Now therefore hearken unto me, O ye children: for blessed [are they that] keep my ways.
Now therefore hearken unto me, O ye children: for blessed [are they that] keep my ways:

8:32 Итак, дети, послушайте меня; и блаженны те, которые хранят пути мои!
8:32
νῦν νυν now; present
οὖν ουν then
υἱέ υιος son
ἄκουέ ακουω hear
μου μου of me; mine
8:32
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
בָ֭נִים ˈvānîm בֵּן son
שִׁמְעוּ־ šimʕû- שׁמע hear
לִ֑י lˈî לְ to
וְ֝ ˈw וְ and
אַשְׁרֵ֗י ʔašrˈê אֶשֶׁר happiness
דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way
יִשְׁמֹֽרוּ׃ yišmˈōrû שׁמר keep
8:32. nunc ergo filii audite me beati qui custodiunt vias meas
Now, therefore, ye children, hear me: blessed are they that keep my ways.
8:32. Therefore, sons, hear me now. Blessed are those who preserve my ways.
8:32. Now therefore hearken unto me, O ye children: for blessed [are they that] keep my ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-36: К людям, как преимущественным носителям мудрости, запечатленной Творцом на всем творении, Премудрость обращается теперь с увещанием слушать и хранить наставления мудрости, так как в слушании и хранении их заключено все блаженство и вся жизнь человека (ст. 32, 34, 35, ср. Пс. CXVIII:1-2; Лк. XI:23), тогда как уклоняющиеся от общения с Премудростью, а тем более ненавидящие Ее, готовят себе временную и вечную смерть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. 33 Hear instruction, and be wise, and refuse it not. 34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. 35 For whoso findeth me findeth life, and shall obtain favour of the LORD. 36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.
We have here the application of Wisdom's discourse; the design and tendency of it is to bring us all into an entire subjection to the laws of religion, to make us wise and good, not to fill our heads with speculations, or our tongues with disputes, but to rectify what is amiss in our hearts and lives. In order to this, here is,
I. An exhortation to hear and obey the voice of Wisdom, to attend and comply with the good instructions that the word of God gives us, and in them to discern the voice of Christ, as the sheep know the shepherd's voice.
1. We must be diligent hearers of the word; for how can we believe in him of whom we have not heart? "Hearken unto me, O you children!" v. 32. "Read the word written, sit under the word preached, bless God for both, and hear him in both speaking to you." Let children age, and what they hearken to then, it is likely, they will be so seasoned by as to be governed by all their days. Let Wisdom's children justify Wisdom by hearkening to her and show themselves to be indeed her children. We must hear Wisdom's words, (1.) Submissively, and with a willing heart (v. 33): "Hear instruction, and refuse it not, either as that which you need not or as that which you like not; it is offered you as a kindness, and it is at your peril if you refuse it." Those that reject the counsel of God reject it against themselves, Luke vii. 30. "Refuse it not now, lest you should not have another offer." (2.) Constantly, and with an attentive ear. We must hear Wisdom so as to watch daily at her gates, as beggars to receive an alms, as clients and patients to receive advice, and to wait as servants, with humility, and patience, and ready observance, at the posts of her doors. See here what a good house Wisdom keeps, for every day is dole-day; what a good school, for every day is lecture-day. While we have God's works before our eyes, and his word in our hand, we may be every day hearing Wisdom, and learning instruction from her. See here what a dutiful and diligent attendance is required of all Christ's disciples; they must watch at the gates. [1.] We must lay hold on all opportunities of getting knowledge and grace, and must get into, and keep in, a constant settled course of communion with God. [2.] We must be very humble in our attendance on divine instructions, and be glad of any place, even the meanest, so we may but be within hearing of them, as David, who would gladly be a door-keeper in the house of God. [3.] We must raise our expectations of these instructions, and hearken to them with care, and patience, and perseverance, must watch and wait, as Christ's hearers, that hanged on him to hear him, as the word in the original is (Luke xix. 48) and (ch. xxi. 38) came early in the morning to hear him.
2. We must be conscientious doers of the work, for we are blessed only in our deed. It is not enough to hearken unto Wisdom's words, but we must keep her ways (v. 32), do every thing that she prescribes, keep within the hedges of her ways, and not transgress them, keep in the tracks of her ways, proceed and persevere in them. "Hear instruction and be wise; let it be a means to make you wise in ordering your conversation." What we know is known in vain if it do not make us wise, v. 33.
II. An assurance of happiness to all those that do hearken to Wisdom. They are blessed, v. 32, and again v. 34. Those are blessed that watch and wait at Wisdom's gates; even their attendance there is their happiness; it is the best place they can be in. Those are blessed that wait there, for they shall not be put to wait long; let them continue to knock awhile and it shall be opened to them. They are seeking Wisdom, and they shall find what they seek. But will it make them amends if they do find it? Yes (v. 35): Whoso finds me finds life, that is, all happiness, all that good which he needs or can desire. He finds life in that grace which is the principle of spiritual life and the pledge of eternal life. He finds life, for he shall obtain favour of the Lord, and in his favour is life. If the king's favour is towards a wise son, much more the favour of the King of kings. Christ is Wisdom, and he that finds Christ, that obtains an interest in him, he finds life; for Christ is life to all believers. He that has the Son of God has life, eternal life, and he shall obtain favour of the Lord, who is well-pleased with all those that are in Christ; nor can we obtain God's favour, unless we find Christ and be found in him.
III. The doom passed upon all those that reject Wisdom and her proposals, v. 36. They are left to ruin themselves, and Wisdom will not hinder them, because they have set at nought all her counsel. 1. Their crime is very great; they sin against Wisdom, rebel against its light and laws, thwart its designs, and by their folly offend it. They sin against Christ; they act in contempt of his authority, and in contradiction to all the purposes of his life and death. This is construed into hating Wisdom, hating Christ; they are his enemies, who will not have him to reign over them. What can appear worse than hating him who is the centre of all beauty and fountain of all goodness, love itself? 2. Their punishment will be very just, for they wilfully bring it upon themselves. (1.) Those that offend Christ do the greatest wrong to themselves; they wrong their own souls; they wound their own consciences, bring a blot and stain upon their souls, which renders them odious in the eyes of God, and unfit for communion with him; they deceive themselves, disturb themselves, destroy themselves. Sin is a wrong to the soul. (2.) Those that are at variance with Christ are in love with their own ruin: Those that hate me love death; they love that which will be their death, and put that from them which would be their life. Sinners die because they will die, which leaves them inexcusable, makes their condemnation the more intolerable, and will for ever justify God when he judges. O Israel! thou hast destroyed thyself.
Adam Clarke: Commentary on the Bible - 1831
8:32: Now therefore - Since I delight so much in conveying instruction; since I have the happiness of the children of Adam so much at heart, hearken unto me; and this is for your own interest, for blessed are they who keep my ways.
Albert Barnes: Notes on the Bible - 1834
8:32: The old exhortation with a new force. The counsels are no longer those of prudence and human experience, but of a Wisdom eternal as Yahweh, ordering all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: for: Psa 1:1-4, Psa 119:1, Psa 119:2, Psa 128:1; Luk 11:28
Proverbs 8:33
Carl Friedrich Keil and Franz Delitzsch
8:32
After that Wisdom has shown in Prov 8:22-31 how worthy her fellowship is of being an object of desire from her mediating place between God and the world, she begins with this verse (as Prov 7:24; Prov 5:7) the hortatory (parnetische) concluding part of her discourse:
"And now, ye sons, hearken unto me,
And salvation to those who keep my ways!"
The lxx omits Prov 8:33, and obviates the disturbing element of ואשׁרי, 32b, arising from its ו, by a transposition of the stichs. But this ואשרי is the same as the καὶ μακάριος, Mt 11:6; the organic connection lies hid, as Schleiermacher (Hermeneutik, p. 73) well expresses it, in the mere sequence; the clause containing the proof is connected by ו with that for which proof is to be assigned, instead of subordinating itself to it with כּי. Such an exclamatory clause has already been met with in Prov 3:13, there אדם follows as the governed genitive, here a complete sentence (instead of the usual participial construction, שׁמרי דרכי) forms this genitive, Gesen. 123, 3, Anm. 1.
John Gill
8:32 Now therefore hearken unto me, O ye children,.... Children of his and his Father, with whom his delights were; predestinated to the adoption of children; children of the covenant and promise, given to him as such in the covenant; for whom he became man, suffered and died, to gather together regenerated ones, by which they appear to be the children of God: these Wisdom here addresses in the most affectionate manner; Christ, having finished the account and description of himself, reassumes his former exhortation, Prov 8:5; and enforces it by the several particulars in the above description. From the consideration of his wisdom, riches, eternity, nearness to God, and his delights with men, he exhorts them to "hearken" to him, to his voice in the Gospel, and to what he says there; such who see themselves lost and perishing, the hungry and thirsty, the naked and weary, the disconsolate and afflicted, the poor and indigent; and also to his voice in his precepts and commands, to embrace his doctrines, and submit to his ordinances;
for blessed are they that keep my ways; it is a happiness to be in the ways of Christ, to be kept in them, and to keep them; Christ has promised and does vouchsafe his presence in them; there is a pleasure enjoyed in observing them; and though not for keeping, yet in keeping Christ's commands, there is great reward, Ps 19:11.
Robert Jamieson, A. R. Fausset and David Brown
8:32 Such an attribute men are urged to seek.
8:338:33: Լուարո՛ւք զիմաստութիւն՝ եւ իմաստո՛ւնք լերուք, եւ մի՛ պաշարիցիք[7944]։ [7944] Ոմանք. Եւ իմաստունք եղերուք։
33 Լսեցէ՛ք իմաստութիւնը, եւ դուք կը լինէք իմաստուն. մի՛ շեղուէք դրանից:
33 Խրատի մտիկ ըրէք ու իմաստուն եղէ՛քՈւ զանիկա մի՛ մերժէք։
Լուարուք զիմաստութիւն` եւ իմաստունք լերուք, եւ մի՛ [119]պաշարիցիք:

8:33: Լուարո՛ւք զիմաստութիւն՝ եւ իմաստո՛ւնք լերուք, եւ մի՛ պաշարիցիք[7944]։
[7944] Ոմանք. Եւ իմաստունք եղերուք։
33 Լսեցէ՛ք իմաստութիւնը, եւ դուք կը լինէք իմաստուն. մի՛ շեղուէք դրանից:
33 Խրատի մտիկ ըրէք ու իմաստուն եղէ՛քՈւ զանիկա մի՛ մերժէք։
zohrab-1805▾ eastern-1994▾ western am▾
8:338:33 Послушайте наставления и будьте мудры, и не отступайте {от него}.
8:34 μακάριος μακαριος blessed; prosperous ἀνήρ ανηρ man; husband ὃς ος who; what εἰσακούσεταί εισακουω heed; listen to μου μου of me; mine καὶ και and; even ἄνθρωπος ανθρωπος person; human ὃς ος who; what τὰς ο the ἐμὰς εμος mine; my own ὁδοὺς οδος way; journey φυλάξει φυλασσω guard; keep ἀγρυπνῶν αγρυπνεω slumberless; sleepless ἐπ᾿ επι in; on ἐμαῖς εμος mine; my own θύραις θυρα door καθ᾿ κατα down; by ἡμέραν ημερα day τηρῶν τηρεω keep σταθμοὺς σταθμος mine; my own εἰσόδων εισοδος inroad; entrance
8:33 שִׁמְע֖וּ šimʕˌû שׁמע hear מוּסָ֥ר mûsˌār מוּסָר chastening וַ wa וְ and חֲכָ֗מוּ ḥᵃḵˈāmû חכם be wise וְ wᵊ וְ and אַל־ ʔal- אַל not תִּפְרָֽעוּ׃ tifrˈāʕû פרע let loose
8:33. audite disciplinam et estote sapientes et nolite abicere eamHear instruction, and be wise, and refuse it not.
33. Hear instruction, and be wise, and refuse it not.
8:33. Listen to discipline, and become wise, and do not be willing to cast it aside.
8:33. Hear instruction, and be wise, and refuse it not.
Hear instruction, and be wise, and refuse it not:

8:33 Послушайте наставления и будьте мудры, и не отступайте {от него}.
8:34
μακάριος μακαριος blessed; prosperous
ἀνήρ ανηρ man; husband
ὃς ος who; what
εἰσακούσεταί εισακουω heed; listen to
μου μου of me; mine
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
τὰς ο the
ἐμὰς εμος mine; my own
ὁδοὺς οδος way; journey
φυλάξει φυλασσω guard; keep
ἀγρυπνῶν αγρυπνεω slumberless; sleepless
ἐπ᾿ επι in; on
ἐμαῖς εμος mine; my own
θύραις θυρα door
καθ᾿ κατα down; by
ἡμέραν ημερα day
τηρῶν τηρεω keep
σταθμοὺς σταθμος mine; my own
εἰσόδων εισοδος inroad; entrance
8:33
שִׁמְע֖וּ šimʕˌû שׁמע hear
מוּסָ֥ר mûsˌār מוּסָר chastening
וַ wa וְ and
חֲכָ֗מוּ ḥᵃḵˈāmû חכם be wise
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּפְרָֽעוּ׃ tifrˈāʕû פרע let loose
8:33. audite disciplinam et estote sapientes et nolite abicere eam
Hear instruction, and be wise, and refuse it not.
8:33. Listen to discipline, and become wise, and do not be willing to cast it aside.
8:33. Hear instruction, and be wise, and refuse it not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: Hear: Pro 1:2, Pro 1:3, Pro 1:8, Pro 4:1, Pro 5:1; Isa 55:1-3; Rom 10:16, Rom 10:17
refuse: Pro 1:21; Psa 81:11, Psa 81:12; Act 7:35-37; Heb 12:25
Proverbs 8:34
Carl Friedrich Keil and Franz Delitzsch
8:33
The summons 32a, and its reason 32b, are repeated in these verses which follow:
33 "Hear instruction, and be wise,
And withdraw not.
34 Blessed is the man who hears me,
Watching daily at my gates,
Waiting at the posts of my doors!
35 For whosoever findeth me has found life,
And has obtained favour from Jahve;
36 And whosoever misseth me doeth wrong to himself;
All they who hate me love death."
The imper. וחכמוּ, 33a (et sapite), is to be judged after Prov 4:4, וחיה, cf. the Chethı̂b, Prov 13:20; one sees this from the words ואל־תּפרעוּ which follow, to which, after Prov 15:32, as at Prov 4:13, to אל־תּרף, מוּסר is to be placed as object: and throw not to the winds (ne missam faciatis; vid., regarding פרע at Prov 1:25), viz., instruction (disciplinam).
Prov 8:34
The אשׁרי here following שׁמעוּ is related to it as assigning a motive, like the ואשׁרי (Prov 8:32) following שׁמעו; according to the Masora, we have to write אשׁרי with Mercha, and on the first syllable Gaja (vid., Baer's Torath Emeth, pp. 26, 29; cf. under Ps 1:1). לשׁקד signifies to watch, not in the sense of ad vigilandum, but vigilando, as Is 5:22; Is 30:1; Ewald, 380d. In contradistinction to העיר and הקיץ, which denote watching as the consequence of wakefulness or an interruption of sleep, שׁקד signifies watching as a condition, and that as one which a person willingly maintains (Psychol. p. 275), the intentional watching (cf. Arab. shaḳidha, to fix penetrating eyes upon anything), with על of the place and object and aim (Jer 5:6; cf. העיר על, Job 8:6). The plurals דּלתות (fores, as חמות, Jer 1:18, maenia) and פתחים are amplifying plurs. of extension, suggesting the idea of a palace or temple; מזוּזת (postes portae, in quibus cardines ejus moventur, from זוּז, to move hither and thither) is intended to indicate that he to whom the discourse refers holds himself in closest nearness to the entrance, that he might not miss the moment when it is opened, or when she who dwells there presents herself to view. "The figure is derived from the service of a court: Wisdom is honoured by her disciples, as a queen or high patroness; cf. Samachschari's Golden Necklaces, Pr. 35: Blessed is the man who knocks only at God's door, and who departs not a nail's breadth from God's threshold" (Fl.).
Prov 8:35
This verse gives the reason for pronouncing those happy who honour Wisdom. The Chethı̂b is כי מצאי מצאי חיּים, but the passing over into the sing. 35b is harsh and objectionable; the Kerı̂ rightly regards the second מצאי as a mistaken repetition of the first, and substitutes כי מצאי מצא חיים, with which the וחטאי (Prov 8:36) of the antithesis agrees. Regarding מצאי, for which, less accurately, מצאי (only with the Dech without Metheg) is generally written, vid., Accentuationssystem, vii. 2. הפיק, to get out = reach, exchanged with מצא, Prov 3:13 (vid., there); according to its etymon, it is connected with מן, of him from or by whom one has reached anything; here, as Prov 12:2; Prov 18:22, God's favour, favorem a Jova impetravit.
Prov 8:36
חטאי may, it is true, mean "my sinning one = he who sins against me (חטא לי)," as קמי is frequently equivalent to קמים עלי; but the contrast of מצאי places it beyond a doubt that חטא stands here in its oldest signification: to miss something after which one runs (Prov 19:2), seeks (Job 5:24), at which one shoots (Hiph. Judg 20:16), etc., id non attingere quod petitur, Arab. âkhṭa, to miss, opposite to âṣab, to hit (Fl.). Just because it is the idea of missing, which, ethically applied, passes over into that of sin and guilt (of fault, mistake, false step, "Fehls, Fehlers, Fehltritts"), חטא can stand not only with the accusative of the subject in regard to which one errs, Lev 5:16, but also with the accusative of the subject which one forfeits, i.e., misses and loses, Prov 20:2, cf. Hab 2:10; so that not only מאס נפשׁו, Prov 15:32 (animam suam nihili facit), but also חוטא נפשׁו, Prov 20:2 (animam suam pessumdat), is synonymous with חמס נפשׁו (animae suae h. e. sibi ipsi injuriam facit). Whoever misses Wisdom by taking some other way than that which leads to her, acts suicidally: all they who wilfully hate (Piel) wisdom love death, for wisdom is the tree of life, Prov 3:18; wisdom and life are one, 35a, as the Incarnate Wisdom saith, Jn 8:51, "If a man keep my sayings, he shall never see death." In the Logos, Wisdom has her self-existence; in Him she has her personification, her justification, and her truth.
John Gill
8:33 Hear instruction,.... The instruction of wisdom, the Gospel of Christ; which instructs men in things relating to God the Father; as that he is the God and Father of his people, the God of all grace, the giver and sender of Christ, and all good things by him; in things respecting Christ, his person, office, grace, and righteousness; in things that appertain to the Spirit of God, his deity, personality, and operations of grace on the souls of men; in the knowledge of themselves, their impurity, impotence, and unrighteousness; and in the way of salvation by Jesus Christ, and therefore to be hearkened to;
and be wise; this is the way to be wise to that which is good, both as to the knowledge and practice of it; to be wise unto salvation, and with respect to everlasting things and a future state; and the Gospel instruction teaches men to behave wisely, to walk in wisdom towards them that are without;
and refuse it not; for this is not to be wise, but to act the part of fools; and such as do so despise their own souls, show that they have no care of them, or concern for their eternal welfare, Prov 1:7; for, if this is rejected, there is no escaping eternal damnation, Heb 2:3.
8:348:34: Երանեալ է այր որ լուիցէ ինձ, եւ մարդ որ զճանապարհս իմ պահիցէ. տքնիցի առ դրունս իմ հանապազ. եւ պահիցէ զսեամս մտից իմոց[7945]։ [7945] Ոմանք. Երանելի է այր... որ զիմ ճանապարհս պահիցէ. որ տքնի՛՛։
34 Երանի այն մարդուն, որ կը լսի ինձ, եւ այն մարդուն, որ կը պահի իմ ճանապարհները, մշտապէս կը տքնի իմ դռների առջեւ եւ կը պահպանի իմ դռների շեմերը:
34 Երանի՜ այն մարդուն, որ ինծի մտիկ կ’ընէ, Ամէն օր իմ դռներուս քով կը հսկէ Եւ իմ դրանդիքներս կը դիտէ։
Երանելի է այր որ լուիցէ ինձ, եւ մարդ որ [120]զճանապարհս իմ պահիցէ,`` տքնիցի առ դրունս իմ հանապազ, եւ պահիցէ զսեամս մտից իմոց:

8:34: Երանեալ է այր որ լուիցէ ինձ, եւ մարդ որ զճանապարհս իմ պահիցէ. տքնիցի առ դրունս իմ հանապազ. եւ պահիցէ զսեամս մտից իմոց[7945]։
[7945] Ոմանք. Երանելի է այր... որ զիմ ճանապարհս պահիցէ. որ տքնի՛՛։
34 Երանի այն մարդուն, որ կը լսի ինձ, եւ այն մարդուն, որ կը պահի իմ ճանապարհները, մշտապէս կը տքնի իմ դռների առջեւ եւ կը պահպանի իմ դռների շեմերը:
34 Երանի՜ այն մարդուն, որ ինծի մտիկ կ’ընէ, Ամէն օր իմ դռներուս քով կը հսկէ Եւ իմ դրանդիքներս կը դիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:348:34 Блажен человек, который слушает меня, бодрствуя каждый день у ворот моих и стоя на страже у дверей моих!
8:35 αἱ ο the γὰρ γαρ for ἔξοδοί εξοδος exodus μου μου of me; mine ἔξοδοι εξοδος exodus ζωῆς ζωη life; vitality καὶ και and; even ἑτοιμάζεται ετοιμαζω prepare θέλησις θελησις determination παρὰ παρα from; by κυρίου κυριος lord; master
8:34 אַ֥שְֽׁרֵי ʔˌašˈrê אֶשֶׁר happiness אָדָם֮ ʔāḏām אָדָם human, mankind שֹׁמֵ֪עַֽ֫ šōmˈēₐʕ שׁמע hear לִ֥י lˌî לְ to לִ li לְ to שְׁקֹ֣ד šᵊqˈōḏ שׁקד be wakeful עַל־ ʕal- עַל upon דַּ֭לְתֹתַי ˈdalᵊṯōṯay דֶּלֶת door יֹ֤ום׀ yˈôm יֹום day יֹ֑ום yˈôm יֹום day לִ֝ ˈli לְ to שְׁמֹ֗ר šᵊmˈōr שׁמר keep מְזוּזֹ֥ת mᵊzûzˌōṯ מְזוּזָה door-post פְּתָחָֽי׃ pᵊṯāḥˈāy פֶּתַח opening
8:34. beatus homo qui audit me qui vigilat ad fores meas cotidie et observat ad postes ostii meiBlessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors.
34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
8:34. Blessed is the man who listens to me, and who stands watch at my gates everyday, and who observes at the posts of my doors.
8:34. Blessed [is] the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
Blessed [is] the man that heareth me, watching daily at my gates, waiting at the posts of my doors:

8:34 Блажен человек, который слушает меня, бодрствуя каждый день у ворот моих и стоя на страже у дверей моих!
8:35
αἱ ο the
γὰρ γαρ for
ἔξοδοί εξοδος exodus
μου μου of me; mine
ἔξοδοι εξοδος exodus
ζωῆς ζωη life; vitality
καὶ και and; even
ἑτοιμάζεται ετοιμαζω prepare
θέλησις θελησις determination
παρὰ παρα from; by
κυρίου κυριος lord; master
8:34
אַ֥שְֽׁרֵי ʔˌašˈrê אֶשֶׁר happiness
אָדָם֮ ʔāḏām אָדָם human, mankind
שֹׁמֵ֪עַֽ֫ šōmˈēₐʕ שׁמע hear
לִ֥י lˌî לְ to
לִ li לְ to
שְׁקֹ֣ד šᵊqˈōḏ שׁקד be wakeful
עַל־ ʕal- עַל upon
דַּ֭לְתֹתַי ˈdalᵊṯōṯay דֶּלֶת door
יֹ֤ום׀ yˈôm יֹום day
יֹ֑ום yˈôm יֹום day
לִ֝ ˈli לְ to
שְׁמֹ֗ר šᵊmˈōr שׁמר keep
מְזוּזֹ֥ת mᵊzûzˌōṯ מְזוּזָה door-post
פְּתָחָֽי׃ pᵊṯāḥˈāy פֶּתַח opening
8:34. beatus homo qui audit me qui vigilat ad fores meas cotidie et observat ad postes ostii mei
Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors.
8:34. Blessed is the man who listens to me, and who stands watch at my gates everyday, and who observes at the posts of my doors.
8:34. Blessed [is] the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:34: Watching daily at my gates - Wisdom is represented as having a school for the instruction of men; and seems to point out some of the most forward of her scholars coming, through their intense desire to learn, even before the gates were opened, and waiting there for admission, that they might hear every word that was uttered, and not lose one accent of the heavenly teaching. Blessed are such.
Albert Barnes: Notes on the Bible - 1834
8:34: The image is suggested probably by the Levites who guarded the doors of the sanctuary Psa 134:1; Psa 135:2. Not less blessed than theirs is the lot of those who wait upon Wisdom in the temple not made with hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: watching: Pro 1:21, Pro 2:3, Pro 2:4; Psa 27:4, Psa 84:10, Psa 92:13; Mat 7:24; Luk 1:6, Luk 10:39, Luk 11:28; Joh 8:31, Joh 8:32; Act 2:42, Act 17:11, Act 17:12; Jam 1:22-25
Proverbs 8:35
John Gill
8:34 Blessed is the man that heareth me,.... Christ in his Gospel, as speaking by his ministers; for hearing them is hearing him, Lk 10:16; they have their commission from him; are his ambassadors, and represent him; receive their gifts from him; speak according to his mind and will, revealed in his word, and preach him himself. This shows with what attention and reverence the Gospel should be heard; what credit should be given unto it; how it ought to be put in practice; this accounts for the efficacy of it on the souls of men, it being no other than the word of Christ, or Christ himself speaking; and from hence it appears how sad and dreadful will be the case of such that despise it: to hear it is the way to have the knowledge of Christ, and an increase of it; faith in Christ, and a growth therein; the joy of faith, and a furtherance of it; love to Christ, and aboundings in it; and to have spiritual food and nourishment; wherefore it is both the duty and privilege of persons to hear the Gospel of Christ, since these things come by it;
watching daily at my gates; the gates of Wisdom's house, the church of Christ, which are the public ordinances thereof; called in Scripture the gates of Zion, Ps 87:2; in allusion to the gates of cities, where Wisdom cries, or the ministers of Christ preach, Prov 1:21; see Is 26:1; or to the gates of kings, palaces, where courtiers watch to be admitted and received as favourites, or to give in their petitions for themselves or others, Esther 6:10. The church is the palace of the great King; it is an honour to be admitted here, to have a name and a place here, and to sit with the King at his table. Or to the door of the tabernacle, where the people of Israel assembled for worship; or to the gates of the temple, where the priests and Levites watched, Ex 29:42. "Watching" is opposed to sleep, both to bodily sleep and to sleepy frames of soul; and to intemperance, not only by eating and drinking, but with the cares of this life; and it denotes circumspection, diligence, and attention. Here sensible sinners watch in the ministry of the word and ordinances, if anything drops that they can catch at, suitable to their case and circumstances; as Benhadad's servants did, 3Kings 20:33; and here souls, under darkness and desertion, watch for spiritual light and comfort, as they that watch for the morning; and here every believer watches for his spiritual edification and establishment in the truth; and which should be "daily" or "day after day", one Lord's day after another; taking all opportunities, in season and out of season, consistent with the duties of their calling, to hear the word; and so they are to continue to the end of life; for happy is he that shall be found thus watching when his Lord cometh, Lk 12:37;
waiting at the posts of my doors; either in allusion to scholars, who wait the opening of the school doors to go in first, as Jarchi observes: Christ is a teacher; sensible souls are his disciples or scholars; the church is the school where they learn of him, and learn him; and waiting at the door posts of it shows early seeking to Christ, and eagerness for instruction from him, Lk 21:38. Or the allusion may be to clients, waiting at the doors of counsellors (y), for counsel, and for patronage and protection, to plead their cause for them; Christ is the wonderful Counsellor, the Advocate with the Father, the Redeemer, mighty and strong, to plead the cause of his people; and therefore it is right to wait at his doors, with whom are counsel and sound wisdom: or else to beggars, that wait at the door for alms; who knock, and wait until the door is opened; tell their case, and wait for relief; receive repulses, and wait still; and will not depart till something is given. So saints should wait at the throne of grace, and upon the word and ordinances, for answers of prayer, performance of promises, and the presence of God and Christ: and so should sinners wait on the outward ministry of the word, remembering the ease of the poor man at the pool, who waited long, and at last had a cure, Jn 5:5; since faith comes hereby; the Spirit and his graces, Christ and the knowledge of him, are had by such means, as follows.
(y) "Sub galls cantum consultor ubi ostia pulsat", Horat. Sat. l. 1. Sat. 1. v. 10.
John Wesley
8:34 Waiting - As servants or clients, wait at the doors of princes or persons of eminency.
Robert Jamieson, A. R. Fausset and David Brown
8:34 watching . . . waiting--literally, "so as to watch"; wait, denoting a most sedulous attention.
8:358:35: Զի ելք իմ են ելք կենաց. եւ պատրաստին կամք իմ ՚ի Տեառնէ[7946]։ [7946] Ոմանք. Զի ճանապարհք իմ են ճանապարհք կենաց. եւ պատ՛՛։ Ուր Ոսկան յաւելու. Զի որ զիս գտանիցէ՝ գտանիցէ զկեանս, եւ ընդունիցի զփրկութիւն ՚ի Տեառնէ. ճանապարհք իմ։
35 Իմ ուղիները կեանքի ուղիներ են, եւ Տէրն է սահմանել իմ կամքը:
35 Վասն զի զիս գտնողը կեանք կը գտնէ Ու Տէրոջմէ շնորհք կը ստանայ։
Զի [121]ելք իմ են ելք կենաց, եւ պատրաստին կամք իմ`` ի Տեառնէ:

8:35: Զի ելք իմ են ելք կենաց. եւ պատրաստին կամք իմ ՚ի Տեառնէ[7946]։
[7946] Ոմանք. Զի ճանապարհք իմ են ճանապարհք կենաց. եւ պատ՛՛։ Ուր Ոսկան յաւելու. Զի որ զիս գտանիցէ՝ գտանիցէ զկեանս, եւ ընդունիցի զփրկութիւն ՚ի Տեառնէ. ճանապարհք իմ։
35 Իմ ուղիները կեանքի ուղիներ են, եւ Տէրն է սահմանել իմ կամքը:
35 Վասն զի զիս գտնողը կեանք կը գտնէ Ու Տէրոջմէ շնորհք կը ստանայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:358:35 потому что, кто нашел меня, тот нашел жизнь, и получит благодать от Господа;
8:36 οἱ ο the δὲ δε though; while εἰς εις into; for ἐμὲ εμε me ἁμαρτάνοντες αμαρτανω sin ἀσεβοῦσιν ασεβεω irreverent τὰς ο the ἑαυτῶν εαυτου of himself; his own ψυχάς ψυχη soul καὶ και and; even οἱ ο the μισοῦντές μισεω hate με με me ἀγαπῶσιν αγαπαω love θάνατον θανατος death
8:35 כִּ֣י kˈî כִּי that מֹ֭צְאִי ˈmōṣᵊʔî מצא find מָצָ֣אמצאי *māṣˈā מצא find חַיִּ֑ים ḥayyˈîm חַיִּים life וַ wa וְ and יָּ֥פֶק yyˌāfeq פוק totter רָ֝צֹ֗ון ˈrāṣˈôn רָצֹון pleasure מֵ mē מִן from יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:35. qui me invenerit inveniet vitam et hauriet salutem a DominoHe that shall find me, shall find life, and shall have salvation from the Lord.
35. For whoso findeth me findeth life, and shall obtain favour of the LORD.
8:35. He who finds me, finds life, and he will draw salvation from the Lord.
8:35. For whoso findeth me findeth life, and shall obtain favour of the LORD.
For whoso findeth me findeth life, and shall obtain favour of the LORD:

8:35 потому что, кто нашел меня, тот нашел жизнь, и получит благодать от Господа;
8:36
οἱ ο the
δὲ δε though; while
εἰς εις into; for
ἐμὲ εμε me
ἁμαρτάνοντες αμαρτανω sin
ἀσεβοῦσιν ασεβεω irreverent
τὰς ο the
ἑαυτῶν εαυτου of himself; his own
ψυχάς ψυχη soul
καὶ και and; even
οἱ ο the
μισοῦντές μισεω hate
με με me
ἀγαπῶσιν αγαπαω love
θάνατον θανατος death
8:35
כִּ֣י kˈî כִּי that
מֹ֭צְאִי ˈmōṣᵊʔî מצא find
מָצָ֣אמצאי
*māṣˈā מצא find
חַיִּ֑ים ḥayyˈîm חַיִּים life
וַ wa וְ and
יָּ֥פֶק yyˌāfeq פוק totter
רָ֝צֹ֗ון ˈrāṣˈôn רָצֹון pleasure
מֵ מִן from
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:35. qui me invenerit inveniet vitam et hauriet salutem a Domino
He that shall find me, shall find life, and shall have salvation from the Lord.
8:35. He who finds me, finds life, and he will draw salvation from the Lord.
8:35. For whoso findeth me findeth life, and shall obtain favour of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
8:35: Whoso findeth me - The wisdom that comes from God, teaching to avoid evil and cleave to that which is good; findeth life - gets that knowledge which qualifies him to answer the purposes for which he was made; for he is quickened with Christ, and made a partaker of the Divine life. Christ dwells in his heart by faith; he lives a new life, for Christ liveth in him; the law of the spirit of life in Christ Jesus makes him free from the law of sin and death. And shall obtain favor of the Lord. The more he walks after the Divine counsel, the more he obtains of the Divine image; and the more he resembles his Maker, the more he partakes of the Divine favor.
Albert Barnes: Notes on the Bible - 1834
8:35: Wisdom then is the only true life. The Word, the Light, is also the Life of man Joh 1:4. The eternal life is to know God and Christ Joh 17:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: whoso: Pro 1:33, Pro 3:13-18; Joh 3:16, Joh 3:36, Joh 14:6; Phi 3:8; Col 3:3; Jo1 5:11, Jo1 5:12
obtain: Heb. bring forth
favour: Pro 12:2; Eph 1:6
Proverbs 8:36
John Gill
8:35 For whoso findeth me findeth life,.... Of finding Christ; see Gill on Prov 3:13. Such that find Christ find "life" or "lives" (z), life spiritual and eternal; till they are found of Christ, and find him in effectual calling, they are dead; but, when called by his grace and converted, they live a life of justification and sanctification; they live a life of faith on Christ, of holiness from him, and communion with him: and such that find life in this sense find spiritual food in and from Christ, to support this life; and spiritual clothing, a justifying righteousness, called the justification of life, and which is the comfort of it; and rest in him, which makes life pleasant and delightful. Such an one finds that which of all things is most valuable, the life of his immortal soul; and which he can find nowhere else; and which, being found, can never be lost, for he finds eternal life in him; and has both a right unto it, and a meetness for it; yea, has the beginning, pledge, and earnest of it, 1Jn 5:11;
and shall obtain favour of the Lord; by which is meant, not favour among men, though that is had from the Lord, it is he that gives it; nor temporal blessings, for in this sense favour is not to men of spiritual skill and wisdom; rather spiritual blessings, an access to God, acceptance with him; the presence of God, and communion with him; peace of conscience, and every needful supply of grace: but it seems most principally to design the love, grace, and good will of God, the spring and fountain of all blessings: and "obtaining" it does not intend getting an interest in it, for that is free and sovereign; nor is there anything in men, or done by them, which can procure it; but an enjoyment of it. The word (a) used signifies a drawing it out, as water out of a well; and denotes that it is before it is drawn out or manifested; that it is in the heart of God, and lies hid there, from whence it flows as from a well or fountain; and is enjoyed in the exercise of the grace of faith; when the Lord remembers his people, and encompasses them about with it; or draws it out in great lengths, or grants continued and comfortable manifestations of it; see Ps 36:10.
(z) "vitas", Montanus. (a) "educet", Pagninus, Montanus; "hauriet", V. L. "haurit", Vatablus, Mercerus, Gejerus; "depromit", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
8:35 (Compare Lk 13:23-24).
8:368:36: Իսկ որ յիսն մեղանչեն՝ ամպարշտեն յանձինս իւրեանց. եւ որ ատեանն զիս՝ սիրե՛ն զմահ[7947]։[7947] Ոմանք. Ատեանն զիս՝ գտցեն զմահ։
36 Բայց ովքեր մեղանչում են իմ դէմ, նրանք ամբարշտանում են իրենց հոգու մէջ, եւ ովքեր ատում են ինձ, նրանք սիրում են մահը:
36 Բայց ինծի դէմ մեղանչողը իր հոգիին անիրաւութիւն կ’ընէ։Բոլոր զիս ատողները մահը կը սիրեն։
Իսկ որ յիսն մեղանչեն` ամպարշտեն յանձինս իւրեանց, եւ որք ատեանն զիս` սիրեն զմահ:

8:36: Իսկ որ յիսն մեղանչեն՝ ամպարշտեն յանձինս իւրեանց. եւ որ ատեանն զիս՝ սիրե՛ն զմահ[7947]։
[7947] Ոմանք. Ատեանն զիս՝ գտցեն զմահ։
36 Բայց ովքեր մեղանչում են իմ դէմ, նրանք ամբարշտանում են իրենց հոգու մէջ, եւ ովքեր ատում են ինձ, նրանք սիրում են մահը:
36 Բայց ինծի դէմ մեղանչողը իր հոգիին անիրաւութիւն կ’ընէ։Բոլոր զիս ատողները մահը կը սիրեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:368:36 а согрешающий против меня наносит вред душе своей: все ненавидящие меня любят смерть>>.
8:36 וְֽ֭ ˈwˈ וְ and חֹטְאִי ḥōṭᵊʔˌî חטא miss חֹמֵ֣ס ḥōmˈēs חמס treat violently נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul כָּל־ kol- כֹּל whole מְ֝שַׂנְאַ֗י ˈmśanʔˈay שׂנא hate אָ֣הֲבוּ ʔˈāhᵃvû אהב love מָֽוֶת׃ פ mˈāweṯ . f מָוֶת death
8:36. qui autem in me peccaverit laedet animam suam omnes qui me oderunt diligunt mortemBut he that shall sin against me shall hurt his own soul. All that hate me love death.
36. But he that sinneth against me wrongeth his own soul: all they that hate me love death.
8:36. But he who sins against me will wound his own soul. All who hate me love death.”
8:36. But he that sinneth against me wrongeth his own soul: all they that hate me love death.
But he that sinneth against me wrongeth his own soul: all they that hate me love death:

8:36 а согрешающий против меня наносит вред душе своей: все ненавидящие меня любят смерть>>.
8:36
וְֽ֭ ˈwˈ וְ and
חֹטְאִי ḥōṭᵊʔˌî חטא miss
חֹמֵ֣ס ḥōmˈēs חמס treat violently
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
כָּל־ kol- כֹּל whole
מְ֝שַׂנְאַ֗י ˈmśanʔˈay שׂנא hate
אָ֣הֲבוּ ʔˈāhᵃvû אהב love
מָֽוֶת׃ פ mˈāweṯ . f מָוֶת death
8:36. qui autem in me peccaverit laedet animam suam omnes qui me oderunt diligunt mortem
But he that shall sin against me shall hurt his own soul. All that hate me love death.
8:36. But he who sins against me will wound his own soul. All who hate me love death.”
8:36. But he that sinneth against me wrongeth his own soul: all they that hate me love death.
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Adam Clarke: Commentary on the Bible - 1831
8:36: Wrongeth his own soul - It is not Satan, it is not sin, properly speaking, that hurts him; it is himself. If he received the teaching of God, sin would have no dominion over him; if he resisted the devil, the devil would flee from him.
Love death - They do it in effect, if not in fact, for as they love sin, that leads to death, so they may be justly said to love death, the wages of sin. He that works in this case, works for wages; and he must love the wages, seeing he labors so hard in the work.
I Have gone through this fine chapter, and given the best exposition of it in my power. I have also, as well as others, weighed every word, and closely examined their radical import, their connection among themselves, and the connection of the subject of the chapter with what has gone before, and with what follows after; and I cannot come, conscientiously, to any other interpretation than that which I have given. I am thoroughly satisfied that it speaks not one word either about the Divine or human nature of Christ, much less of any eternal filiation of his Divinity. And I am fully persuaded, had there not been a preconceived creed, no soul of man, by fair criticism, would have ever found out that fond opinion of the eternal sonship of the Divine nature, which so many commentators persuade us they find here. That it has been thus applied in early apes, as well as in modern times, I am sufficiently aware; and that many other portions of the Divine records have been appealed to, in order to support a particular opinion, and many that were false in themselves, must be known to those who are acquainted with the fathers. But many quote them who know nothing of them. As to the fathers in general, they were not all agreed on this subject, some supposing Christ, others the Holy Spirit, was meant in this chapter. But of these we may safely state, that there is not a truth in the most orthodox creed, that cannot be proved by their authority, nor a heresy that has disgraced the Romish Church, that may not challenge them as its abettors. In points of doctrine, their authority is, with me, nothing. The Word of God alone contains my creed. On a number of points I can go to the Greek and Latin fathers of the Church, to know what they believed, and what the people of their respective communions believed; but after all this I must return to God's word, to know what he would have Me to believe. No part of a Protestant creed stands on the decision of fathers and councils. By appealing to the Bible alone, as the only rule for the faith and practice of Christians, they confounded and defeated their papistical adversaries, who could not prove their doctrines but by fathers and councils. Hence their peculiar doctrines stand in their ultimate proof upon These; and those of Protestantism on the Bible. Some late writers upon this subject, whose names I spare, have presumed much on what they have said on this subject; but before any man, who seeks for sober truth, will receive any of their conclusions, he will naturally look whether their premises be sound, or whether from sound principles they have drawn legitimate conclusions. They say this chapter is a sufficient foundation to build their doctrine on. I say it is no foundation at all; that it never has been proved, and never can be proved, that it speaks at all of the doctrine in question. It has nothing to do with it. On this conviction of mine, their proofs drawn from this chapter must go with me for nothing. I have been even shocked with reading over some things that have been lately written on the subject. I have said in my heart, They have taken away my Eternal Lord, and I know not where they have laid him. I cannot believe their doctrine; I never did; I hope I never shall. I believe in the holy Trinity; in three persons in the Godhead, of which none is before or after another. I believe Jehovah, Jesus, the Holy Ghost to be one infinite, eternal Godhead, subsisting ineffably in three persons. I believe Jesus the Christ to be, as to his Divine nature, as unoriginated and eternal as Jehovah himself; and with the Holy Ghost to be one infinite Godhead, neither person being created, begotten, nor proceeding, more than another: as to its essence, but one Trinity, in an infinite, eternal and inseparable Unity. And this Triune God is the object of my faith, my adoration, and my confidence. But I believe not in an eternal sonship or generation of the Divine nature of Jesus Christ. Here I have long stood, here I now stand, and here I trust to stand in the hour of death, in the day of judgment, and to all eternity. Taking the Scriptures in general, I find a plurality in the Divine nature; taking the grand part mentioned, Mat 3:16, Mat 3:17, I find that plurality restrained to a trinity, in the most unequivocal and evident manner: Jesus, who was baptized in Jordan; the Holy Ghost, who descended upon him who was baptized; and the Father, manifested by the Voice from heaven that said, "This is my beloved Son, in whom I am well pleased." And how that person called Jesus the Christ, in whom dwelt all the fullness of the Godhead bodily, could be called the Son of God, I have shown in my note on Luk 1:35.
Some writers, in their defense of the doctrine above, which I venture to say I do not believe, have made reflections, in real or pretended pity, on the belief of their Trinitarian brethren, which have very little to do with candor: viz., "How the supporters of this hypothesis can avoid either the error of Tritheism on the one hand, or Sabellianism on the other, is difficult to conceive." Now, the supporters of the doctrine of the underived and unbegotten eternity of Christ's Divine nature might as well say of them: How the supporters of the eternal sonship of Christ can avoid the error of Arianism on the one hand, and Arianism on the other, it is difficult to conceive. But I would not say so; for though I know Arians who hold that doctrine, and express their belief nearly in the same words; yet I know many most conscientious Trinitarians who hold the doctrine of the eternal sonship, and yet believe in the proper deity, or eternal godhead, of Jesus Christ. After all, as a very wise and excellent man lately said: "While we have every reason to be satisfied of the soundness of each other's faith, we must allow each to explain his own sentiments in his own words: here, in the words used in explanation, a little latitude may be safely allowed." To this correct sentiment I only add: -
Scimus; et hanc veniam petimusque damusque vicissim.
- Horace.
"I grant it; and the license give and take."
I have passed the waters of strife, and do not wish to recross them: the wrath of man worketh not the righteousness of God. I will have nothing to do with ill-tempered, abusive men; I wish them more light and better manners.
And while I am on this subject, let me add one thing, which I am sure will not please all the generation of his people; and it is this: that Jesus Christ, having taken upon him human nature, which was afterwards crucified, and expired upon the cross, did by those acts make a full, perfect, and sufficient offering, sacrifice, and atonement for the sin of the whole world. That he died, paid down the redemption price, for every soul of man, that was ever born into the world, and shall ever be born into it. That all who lay hold on the hope set before them shall be saved; (and all may thus lay hold); and none shall perish but those who would not come to Christ that they might have life. And that men perish, not because they were not redeemed, but because they would not accept of the redemption.
To conclude on this subject, it will be necessary to refer the reader to the remarkable opposition that subsists between this and the preceding chapter. There, the prostitute is represented as going out into the streets to seek her prey; and the alluring words of carnal wisdom to excite the animal appetite to sinful gratification, which she uses: here, heavenly wisdom is represented as going out into the streets, to the high places, the gates of the city, to counteract her designs, and lead back the simple to God and truth.
These personifications were frequent among the Jews. In the Book of Ecclesiasticus we find a similar personification, and expressed in almost similar terms; and surely none will suppose that the writer of that Apocryphal book had either the Christian doctrine of the Trinity or the sonship of Christ in view.
I will give a few passages: -
"Wisdom shall glory in the midst of her people; in the congregation of the Most High shall she open her mouth, and triumph before his power. I came out of the mouth of the Most High, and covered the earth as a cloud. I dwelt in the high places; I alone compassed the circuit of the heaven, and walked in the bottom of the deep, in the waves of the sea, and in all the earth. He created me from the beginning, before the world; and I shall never fail. I am the mother of fair love, and fear, and knowledge, and holy hope. I therefore, being eternal, am given to all my children which are named of him. Come unto me, and fill yourselves with my fruits. I also came out as a brook from a river, and a conduit into a garden," etc., etc., Ecclesiasticus 24:1, etc. This kind of personification of wisdom we have had in the preceding chapters; and in the following chapter we shall find the figure still kept up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:36: he: Pro 1:31, Pro 20:2; Joh 3:19, Joh 3:20; Act 13:46; Heb 2:3, Heb 10:29
all: Pro 5:11, Pro 5:12, Pro 5:22, Pro 5:23; Eze 18:31, Eze 33:11; Joh 15:23, Joh 15:24; Co1 16:22
John Gill
8:36 But he that sinneth against me,.... Or misses the mark, as the word (b) signifies; and which is observed by Aben Ezra; see Judg 20:16. Christ is the mark and scope of the counsels of God; of the covenant of grace; of the Scriptures; of the Gospel, the truths and promises of it; of the graces of the Spirit, and of all spiritual duties and services; and to whom we are to look for heaven and eternal happiness, Phil 3:14; and such miss the mark who look for salvation elsewhere, either by the light of nature; or by the law of Moses; or by any moral performances, or any religious exercises; or by a mere profession of religion, even the best. The word is frequently used for sinning; which is an aberration or straying from, or missing, the mark of the law. Some sin against Christ doctrinally, who say he is not come in the flesh, or that Jesus is not the Christ; who deny his proper deity, his divine and eternal Sonship; and treat his blood, righteousness and salvation, with any degree of contempt: they sin against him practically that slight his Gospel, neglect his ordinances, transgress his laws, and evilly treat his people. Sinning against him is very aggravating; it is against him in whom all grace and mercy is, and from whom it comes to the sons of men; who is the Saviour of men from sin, and in whom alone salvation is. Wherefore everyone that thus sins against him
wrongeth his own soul; is injurious to it, and to the spiritual and eternal welfare of it; all sin is hurtful to the souls of men, especially sins against Christ; since there is no other Saviour but him, no other sacrifice for sin but his; and therefore to such there can be no other than a fearful looking for of judgment, that trample him under foot, and treat his blood, righteousness, and sacrifice, in a contemptuous manner, Heb 10:26;
all they that hate me; as do the seed of the serpent, the whole world that lies in wickedness, all unregenerate persons, and even many professors of religion; they hate him privately, being without love to him, or loving others more than him; and positively and practically, by despising his Gospel, or not walking worthy of it; by disclaiming doctrines, casting off his yoke, and maltreating his people; all which arise from the corruption of their nature; for this hatred or enmity is original and natural; it is deeply rooted in their minds, and irreconcilable without the grace of God, and is always undeserved. Wherefore such are said to
love death; not formally and intentionally, for death in any shape cannot be desirable; not a corporeal death, and much less an eternal one; but interpretatively and consequentially, as they love that which brings death upon them both in body and soul, and so are reckoned to love death itself.
(b) "qui vero aberraverit a me", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
8:36 sinneth . . . me--or better, "missing me," as opposed to "finding" [Prov 8:35].
love death--act as if they did (compare Prov 17:9).