Proverbs 8:36
Parallel Verses
English Standard Version
but he who fails to find me injures himself; all who hate me love death.”

King James Bible
But he that sinneth against me wrongeth his own soul: all they that hate me love death.

American Standard Version
But he that sinneth against me wrongeth his own soul: All they that hate me love death.

Douay-Rheims Bible
But he that shall sin against me, shall hurt his own soul. All that hate me love death.

English Revised Version
But he that sinneth against me wrongeth his own soul: all they that hate me love death.

Webster's Bible Translation
But he that sinneth against me wrongeth his own soul: all they that hate me love death.

Proverbs 8:36 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

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, Isaiah 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, Lamentations 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 (Proverbs 8:22), and חוללתי, which is twice used (Proverbs 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, Numbers 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, Jeremiah 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, Sol 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, Proverbs 3:19, "Jahve has by Wisdom founded the earth," and as the Jerusalem Targ. Genesis 1:1, in connection with Proverbs 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 (Numbers 11:12), for that would be an idea without any meaning; to rejoice [spielen equals play] is certainly quite in accordance with youth, as 2 Samuel 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 Psalm 109:4 (cf. Genesis 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 Jeremiah 13:20, but after Isaiah 11:8; Psalm 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. 2 Samuel 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 (Proverbs 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.

Proverbs 8:36 Parallel Commentaries

Treasury of Scripture Knowledge

he

Proverbs 1:31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

Proverbs 20:2 The fear of a king is as the roaring of a lion: whoever provokes him to anger sins against his own soul.

John 3:19,20 And this is the condemnation, that light is come into the world, and men loved darkness rather than light...

Acts 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you...

Hebrews 2:3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord...

Hebrews 10:29 Of how much sorer punishment, suppose you, shall he be thought worthy, who has trodden under foot the Son of God...

all

Proverbs 5:11,12,22,23 And you mourn at the last, when your flesh and your body are consumed...

Ezekiel 18:31 Cast away from you all your transgressions, whereby you have transgressed; and make you a new heart and a new spirit...

Ezekiel 33:11 Say to them, As I live, said the Lord GOD, I have no pleasure in the death of the wicked...

John 15:23,24 He that hates me hates my Father also...

1 Corinthians 16:22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

Cross References
Job 35:6
If you have sinned, what do you accomplish against him? And if your transgressions are multiplied, what do you do to him?

Proverbs 1:31
therefore they shall eat the fruit of their way, and have their fill of their own devices.

Proverbs 1:32
For the simple are killed by their turning away, and the complacency of fools destroys them;

Proverbs 5:12
and you say, "How I hated discipline, and my heart despised reproof!

Proverbs 12:1
Whoever loves discipline loves knowledge, but he who hates reproof is stupid.

Proverbs 15:32
Whoever ignores instruction despises himself, but he who listens to reproof gains intelligence.

Proverbs 20:2
The terror of a king is like the growling of a lion; whoever provokes him to anger forfeits his life.

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