ManyBibles

箴言 3

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1My son, do not forget my teaching, and let your heart keep my commandments, 2for length of days and years of life, and peace, they will add to you. 3Let not steadfast love and truth forsake you; bind them around your neck, write them on the tablet of your heart. 4So you will find favor and good understanding in the eyes of God and man. 5Trust in the LORD with all your heart, and do not lean on your own understanding. 6In all your ways know him, and he will make your paths straight. 7Do not be wise in your own eyes; fear the LORD, and turn away from evil. 8It will be refreshment to your navel, and refreshment to your bones. 9Honor the LORD with your wealth, and with the firstfruits of all your harvest; 10then your barns will be filled with plenty, and your vats will burst with new wine. 11My son, do not despise the discipline of the LORD, and do not dread his reproof; 12for whom the LORD loves he reproves, just as a father the son in whom he delights. 13Happy is the man who finds wisdom, and the man who obtains understanding. 14For her trade is better than the trade of silver, and her yield than fine gold. 15She is more precious than jewels, and nothing you desire can equal her. 16Length of days is in her right hand; in her left hand are riches and honor. 17Her ways are ways of pleasantness, and all her paths are peace. 18She is a tree of life to those who take hold of her, and whoever retains her is blessed. 19The LORD by wisdom founded the earth; he established the heavens by understanding. 20By his knowledge the depths were broken open, and the skies drop down the dew. 21My son, let them not depart from your eyes; keep sound wisdom and discretion, 22so they will be life to your soul, and grace for your neck. 23Then you will walk on your way securely, and your foot will not stumble. 24When you lie down, you will not be afraid; and when you lie down, your sleep will be sweet. 25Do not be afraid of sudden fear, nor of the ruin of the wicked when it comes; 26for the LORD will be your confidence, and will keep your foot from being caught. 27Do not withhold good from those to whom it is due, when it is in your power to do it. 28Do not say to your neighbor, "Go, and return, and tomorrow I will give," when you have it with you. 29Do not devise evil against your neighbor, while he dwells securely beside you. 30Do not strive with a man for no reason, if he has done you no harm. 31Do not envy a man of violence, and do not choose any of his ways; 32for the devious person is an abomination to the LORD, but his secret counsel is with the upright. 33The curse of the LORD is on the house of the wicked person, but he blesses the dwelling of the righteous ones. 34Toward the scorners he is scornful, but to the humble he gives grace. 35The wise will inherit honor, but fools exalt disgrace.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 箴言 3 →

各传统一致认同之处

Across most traditions, Wisdom is affirmed as the instrumental, creative force by which God established the heavens and the earth, and it is broadly maintained that this Wisdom is identified ontologically as the eternal, uncreated Son of God. Furthermore, it is widely agreed that believers' afflictions are expressions of God's paternal love and corrective discipline rather than vindictive wrath. The text also broadly commands the submission of human reason to divine revelation and broadly… 登录以阅读 完整共识 →

多数认同，但非全部

  • The Wisdom by which God founded the earth is identified ontologically as the eternal, uncreated Son of God. (6 affirm)
  • The command to lean not on one's own understanding requires the submission of human reason to divine revelation. (7 affirm)
  • The command to honor God with firstfruits establishes the enduring moral principle of continuous financial stewardship and systematic benevolence. (6 affirm)

各传统的分歧之处

  • The 'tree of life' that Wisdom provides is a typological representation of Jesus Christ and the Cross.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY; baptist: QUALIFY

  • The warning against leaning on one's own understanding safeguards against private judgment by subordinating individual interpretation to corporate ecclesial tradition.

    anglican: AFFIRM; baptist: DENY; anabaptist: QUALIFY; restorationist: DENY

  • The prohibition against relying on one's own understanding necessitates submitting individual judgment to the communal discernment of the gathered congregation.

    baptist: DENY; anabaptist: AFFIRM

  • The command to not lean on one's own understanding is applied ascetically as a mandate for obedience to a spiritual director to avoid spiritual delusion.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: DENY

  • The command to offer firstfruits typifies the Eucharistic oblation of the Church.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY

  • Severe persecution is understood as the loving chastisement of God that uniquely marks the true, defenseless church.

    oriental-orthodox: QUALIFY; anabaptist: AFFIRM

  • God's granting of grace to the lowly establishes humility as the absolute prerequisite for ascetic progression and receiving divine grace.

    orthodox: AFFIRM; methodist: QUALIFY

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In its immediate context, Proverbs 3 is a sapiential discourse from a father to his son, outlining the benefits of adhering to divine instruction and covenantal loyalty. It integrates moral exhortation (practicing mercy, truth, and neighborly generosity), religious devotion (trusting Yahweh, offering firstfruits, accepting discipline), and a grand cosmological vision. The chapter personifies Wisdom not merely as a human virtue but as a life-giving divine principle—a 'tree of life' (verse 18)—and the very agent through which God founded the earth and established the heavens (verses 19-20). Reception: The Catholic tradition reads this chapter profoundly through a Christological and typological lens, seamlessly uniting the Latin and Eastern streams of the Church. Verse 19 ('The Lord by wisdom hath founded the earth') is universally received by the Fathers as a reference to the eternal Word; Athanasius of Alexandria heavily utilized such sapiential passages to defend the uncreated, co-eternal nature of the Son against Arianism. The 'tree of life' in verse 18 forms a central typological bridge. In the Latin tradition, Bonaventure's mystical theology explicitly identifies this tree with Christ crucified, transforming the pursuit of wisdom into contemplation of the Cross. This echoes the rich Syriac tradition, where the Cross is liturgically and poetically revered as the Edenic tree of life restored to humanity. The chapter also provides foundational texts for Catholic moral and systematic theology. Thomas Aquinas frequently cites verse 5 ('lean not unto thine own understanding') to argue that human reason, while good, is wounded and insufficient for salvation without the superadded light of divine revelation and faith. Verse 34 ('he giveth grace unto the lowly') serves as a cornerstone for the tradition's theology of grace, echoed by Augustine against Pelagianism to emphasize that salvation is a sheer gift of God that rejects human pride.

Eastern Orthodox

Proverbs 3 functions as a father's instruction to his son, emphasizing the cultivation of virtues such as mercy, truth, and humility. It contrasts human prudence with divine wisdom, promising that trusting God and honoring Him leads to peace, protection, and provision. The chapter also elevates Wisdom to a cosmic scale, identifying it as the foundational force by which God created the heavens and the earth, and calling it a 'tree of life' to those who lay hold of it. Reception: The Eastern Orthodox tradition receives Proverbs 3 primarily through its Septuagint (LXX) translation, which heavily shapes its New Testament reception and patristic theology. The LXX rendering of verse 34 ('The Lord resists the proud, but gives grace to the humble') is directly quoted in the Epistles of James and Peter, establishing humility as the absolute prerequisite for divine grace and theosis. Verses 11-12, quoted in the Epistle to the Hebrews, are interpreted by St. John Chrysostom as demonstrating God's therapeutic paideia (fatherly correction); suffering is read not as vindictive punishment, but as a purifying process of divine adoption. Furthermore, the chapter's cosmological statements about Wisdom (verses 19-20) are read Christologically. St. Athanasius integrates the Proverbs wisdom tradition into his defense of the eternal generation of the Son, the hypostatic Wisdom of God through whom the cosmos was established. Finally, the identification of Wisdom as a 'tree of life' (verse 18) is read typologically as the Cross, by which Christ restores the life lost in Eden.

Oriental Orthodox

Proverbs 3 operates as paternal instruction within Israel's wisdom tradition. It urges the reader (addressed as 'my son') to internalize divine commandments, promising that such obedience yields long life, peace, and favor. The chapter contrasts humble reliance on God with the arrogance of self-sufficiency, demanding trust, the honoring of God with firstfruits, and the acceptance of divine discipline. The text elevates Wisdom as an unparalleled treasure, portraying her as a 'tree of life' to those who embrace her and declaring that God actively founded the heavens and the earth through this very Wisdom. It concludes with practical ethical maxims concerning neighborly relations, charity, and the ultimate vindication of the humble over the scornful. Reception: The Oriental Orthodox communion reads this chapter through a deeply Christological and typological lens, shaped primarily by the Alexandrian and Syriac Fathers. The defining theological anchor is the identification of 'Wisdom' with the eternal Word (Logos) of God. Athanasius of Alexandria frequently deployed verse 19 ('The Lord by wisdom hath founded the earth') in his defense of the Son's co-eternity and uncreated nature; if God founded creation by Wisdom, the Son cannot be part of the created order but is the Creator Himself. Cyril of Alexandria echoed this, cementing Wisdom Christology as a pillar of miaphysite theology. Simultaneously, the Syriac tradition leans heavily into the typology of verse 18 ('She is a tree of life to them that lay hold upon her'). Ephrem the Syrian and later Syriac Orthodox writers intricately connect this tree to the Cross and to the incarnate Christ. Wisdom is no longer an abstract attribute but a personified reality encountered physically; the 'tree of life' is thus fulfilled in the Eucharist, where the faithful literally 'lay hold' of the life-giving flesh of the Word.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1My son, don’t forget my teaching, but let your heart keep my commandments, 2for they will add to you length of days, years of life, and peace. 3Don’t let kindness and truth forsake you. Bind them around your neck. Write them on the tablet of your heart. 4So you will find favor, and good understanding in the sight of God and man. 5Trust in Yahweh with all your heart, and don’t lean on your own understanding. 6In all your ways acknowledge him, and he will make your paths straight. 7Don’t be wise in your own eyes. Fear Yahweh, and depart from evil. 8It will be health to your body, and nourishment to your bones. 9Honor Yahweh with your substance, with the first fruits of all your increase; 10so your barns will be filled with plenty, and your vats will overflow with new wine. 11My son, don’t despise Yahweh’s discipline, neither be weary of his correction; 12for whom Yahweh loves, he corrects, even as a father reproves the son in whom he delights. 13Happy is the man who finds wisdom, the man who gets understanding. 14For her good profit is better than getting silver, and her return is better than fine gold. 15She is more precious than rubies. None of the things you can desire are to be compared to her. 16Length of days is in her right hand. In her left hand are riches and honor. 17Her ways are ways of pleasantness. All her paths are peace. 18She is a tree of life to those who lay hold of her. Happy is everyone who retains her. 19By wisdom Yahweh founded the earth. By understanding, he established the heavens. 20By his knowledge, the depths were broken up, and the skies drop down the dew. 21My son, let them not depart from your eyes. Keep sound wisdom and discretion, 22so they will be life to your soul, and grace for your neck. 23Then you shall walk in your way securely. Your foot won’t stumble. 24When you lie down, you will not be afraid. Yes, you will lie down, and your sleep will be sweet. 25Don’t be afraid of sudden fear, neither of the desolation of the wicked, when it comes; 26for Yahweh will be your confidence, and will keep your foot from being taken. 27Don’t withhold good from those to whom it is due, when it is in the power of your hand to do it. 28Don’t say to your neighbor, “Go, and come again; tomorrow I will give it to you,” when you have it by you. 29Don’t devise evil against your neighbor, since he dwells securely by you. 30Don’t strive with a man without cause, if he has done you no harm. 31Don’t envy the man of violence. Choose none of his ways. 32For the perverse is an abomination to Yahweh, but his friendship is with the upright. 33Yahweh’s curse is in the house of the wicked, but he blesses the habitation of the righteous. 34Surely he mocks the mockers, but he gives grace to the humble. 35The wise will inherit glory, but shame will be the promotion of fools.

KJV · King James Version

1My son, forget not my law; but let thine heart keep my commandments: 2For length of days, and long life, and peace, shall they add to thee. 3Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4So shalt thou find favour and good understanding in the sight of God and man. 5Trust in the Lord with all thine heart; and lean not unto thine own understanding. 6In all thy ways acknowledge him, and he shall direct thy paths. 7Be not wise in thine own eyes: fear the Lord, and depart from evil. 8It shall be health to thy navel, and marrow to thy bones. 9Honour the Lord with thy substance, and with the firstfruits of all thine increase: 10So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. 11My son, despise not the chastening of the Lord; neither be weary of his correction: 12For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth. 13Happy is the man that findeth wisdom, and the man that getteth understanding. 14For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16Length of days is in her right hand; and in her left hand riches and honour. 17Her ways are ways of pleasantness, and all her paths are peace. 18She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 19The Lord by wisdom hath founded the earth; by understanding hath he established the heavens. 20By his knowledge the depths are broken up, and the clouds drop down the dew. 21My son, let not them depart from thine eyes: keep sound wisdom and discretion: 22So shall they be life unto thy soul, and grace to thy neck. 23Then shalt thou walk in thy way safely, and thy foot shall not stumble. 24When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. 25Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. 26For the Lord shall be thy confidence, and shall keep thy foot from being taken. 27Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. 28Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. 29Devise not evil against thy neighbour, seeing he dwelleth securely by thee. 30Strive not with a man without cause, if he have done thee no harm. 31Envy thou not the oppressor, and choose none of his ways. 32For the froward is abomination to the Lord: but his secret is with the righteous. 33The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just. 34Surely he scorneth the scorners: but he giveth grace unto the lowly. 35The wise shall inherit glory: but shame shall be the promotion of fools.

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改变含义的差异 (56)
  • v1 [lexical]: translates the term for instruction as "law", "teaching", or "commands", and varies the conjunction — “law but” (KJV, ASV, WEBSTER) vs “teaching” (WEB) vs “commands” (YLT) vs “teaching and” (DARBY) vs “and” (DRC)
  • v2 [lexical]: translates "years of life" as "years" or "long life" — “years of” (WEB, ASV, DARBY, DRC) vs “and long” (KJV, WEBSTER) vs “years” (YLT)
  • v3 [lexical]: translates the term for steadfast love as "kindness", "mercy", or "loving-kindness" — “kindness” (WEB, ASV, YLT) vs “not mercy” (KJV, WEBSTER, DRC) vs “loving-kindness” (DARBY)
  • v3 [lexical]: varies between "forsake" and "leave", and "bind" and "put" — “forsake thee bind” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “leave put” (DRC)
  • v3 [stylistic]: translates the preposition as "about", "around", or "on" — “about thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “around your” (WEB) vs “on” (YLT)
  • v3 [stylistic]: translates the preposition as "upon", "on", or "in" — “upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB, YLT) vs “in” (DRC)
  • v3 [lexical]: varies between "tablet", "table", and "tables" — “tablet” (WEB, ASV, YLT, DARBY) vs “table” (KJV, WEBSTER) vs “tables” (DRC)
  • v4 [interpretive]: translates the idiom "in the eyes of" literally or as "in the sight of" or "before" — “in the sight of” (WEB, KJV, ASV, DARBY, WEBSTER) vs “eyes” (YLT) vs “before” (DRC)
  • v4 [grammatical]: translates "man" as singular or plural — “man” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “men” (DRC)
  • v5 [interpretive]: varies in the translation of the divine name and between "trust", "confide", and "have confidence" — “Trust in the Lord” (KJV, WEBSTER) vs “Yahweh” (WEB) vs “Jehovah” (ASV) vs “unto Jehovah” (YLT) vs “Confide Jehovah” (DARBY) vs “Have confidence” (DRC)
  • v5 [lexical]: translates the term for insight as "understanding", "intelligence", or "prudence" — “understanding” (WEB, KJV, ASV, WEBSTER) vs “lean not” (YLT) vs “intelligence” (DARBY) vs “prudence” (DRC)
  • v6 [lexical]: translates the verb "to know" as "acknowledge", "know", or "think on" — “acknowledge” (WEB, KJV, ASV, DARBY, WEBSTER) vs “know thou” (YLT) vs “think on” (DRC)
  • v6 [lexical]: varies between "making straight", "directing", or "making plain" the paths or steps — “will” (ASV, WEBSTER) vs “will make your straight” (WEB) vs “shall direct thy paths” (KJV) vs “doth make straight” (YLT) vs “will make plain” (DARBY) vs “will steps” (DRC)
  • v7 [interpretive]: translates the idiom "in your own eyes" literally or as "in your own conceit" — “eyes” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “conceit” (DRC)
  • v7 [interpretive]: varies in the translation of the divine name or translates it as "God" — “Jehovah” (ASV, YLT, DARBY) vs “the Lord” (KJV, WEBSTER) vs “Yahweh” (WEB) vs “God” (DRC)
  • v8 [lexical]: translates the term for refreshment as "marrow", "moistening", "nourishment", or "moisture" — “marrow to thy” (KJV, ASV, WEBSTER) vs “moistening” (YLT, DRC) vs “nourishment your” (WEB) vs “moisture for” (DARBY)
  • v9 [lexical]: translates the term for the first yield as "firstfruits", "beginning", or "first" — “firstfruits” (KJV, ASV, DARBY, WEBSTER) vs “first fruits” (WEB) vs “beginning” (YLT) vs “first” (DRC)
  • v9 [lexical]: translates "increase" as "fruits" — “thine increase” (KJV, ASV, YLT, DARBY) vs “your” (WEB) vs “thy” (WEBSTER) vs “thy fruits” (DRC)
  • v10 [grammatical]: varies between the conjunction "so" and "and" — “So shall thy” (KJV, ASV, DARBY, WEBSTER) vs “your” (WEB) vs “And filled are” (YLT) vs “And” (DRC)
  • v10 [lexical]: translates the term for fullness as "plenty" or "abundance" — “plenty” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “abundance” (DRC)
  • v12 [interpretive]: varies in the translation of the divine name — “the Lord loveth” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh loves” (WEB)
  • v12 [lexical]: translates the verb for discipline as "correct", "reprove", or "chastise" — “correcteth even” (KJV, WEBSTER) vs “reproveth” (ASV, YLT) vs “corrects” (WEB) vs “chasteneth” (DARBY) vs “chastiseth and” (DRC)
  • v12 [lexical]: translates the verb for finding favor as "delight", "is pleased with", or "pleases himself" — “delighteth” (KJV, ASV, DARBY, WEBSTER) vs “delights” (WEB) vs “is pleased with” (YLT) vs “pleaseth himself” (DRC)
  • v13 [lexical]: translates the exclamation of well-being as "happy is", "blessed", or "O" — “Happy is” (WEB, KJV, ASV, WEBSTER) vs “Blessed” (DARBY, DRC) vs “O” (YLT)
  • v13 [grammatical]: translates the relative clause with different verb tenses — “that findeth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who finds” (WEB) vs “who hath found” (YLT)
  • v14 [lexical]: translates the term for acquisition/trade as "merchandise", "getting", or "gaining" — “the merchandise of” (KJV, YLT, WEBSTER, DRC) vs “getting” (WEB) vs “gaining” (ASV) vs “gain” (DARBY)
  • v16 [grammatical]: inserts the verb "are" and varies between "riches" and "wealth" — “hand riches” (KJV, DARBY, WEBSTER, DRC) vs “are” (WEB, ASV) vs “are wealth” (YLT)
  • v16 [lexical]: translates the term for weightiness as "honor" or "glory" — “honor” (WEB, ASV, WEBSTER) vs “honour” (KJV, YLT, DARBY) vs “glory” (DRC)
  • v17 [grammatical]: translates the noun "peace" as an adjective "peaceable" — “peace” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “peaceable” (DRC)
  • v18 [stylistic]: varies in the syntax of "those who lay hold" — “them that lay” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those laying” (YLT)
  • v18 [grammatical]: translates the preposition as "upon", "on", or "of" — “upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (YLT, DRC) vs “of” (WEB)
  • v21 [interpretive]: varies the syntax of the subject and verb for "depart" — “not” (WEB, ASV, DARBY) vs “not them depart” (KJV, WEBSTER) vs “not turn” (YLT) vs “these things” (DRC)
  • v21 [lexical]: translates the term for effective counsel as "sound wisdom" or "the law", or shifts the grammatical subject — “sound wisdom” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thou” (YLT) vs “the law” (DRC)
  • v21 [lexical]: translates the term for purpose/discretion as "discretion", "thoughtfulness", or "counsel" — “discretion” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thoughtfulness” (YLT) vs “counsel” (DRC)
  • v22 [grammatical]: varies between "so shall they be" and "and there shall be" — “So shall they be” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “And are” (YLT) vs “And there” (DRC)
  • v22 [stylistic]: translates the preposition as "unto" or "to" — “unto thy” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “to your” (WEB)
  • v22 [lexical]: varies between "neck" and "mouth", and the choice of preposition — “to thy neck” (KJV, ASV, YLT, WEBSTER) vs “for your” (WEB) vs “unto” (DARBY) vs “mouth” (DRC)
  • v23 [grammatical]: translates the negation as future ("shall/will not") or present ("does not") — “shall not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “won’t” (WEB) vs “doth” (YLT)
  • v24 [grammatical]: varies the verb tense of "be sweet" — “thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “sweet hath been” (YLT)
  • v25 [grammatical]: translates the conjunction as "neither", "nor", or "and" — “neither” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “nor” (DRC)
  • v25 [lexical]: translates the term for ruin as "desolation", "destruction", or "power" — “desolation” (WEB, KJV, ASV, YLT, WEBSTER) vs “destruction” (DARBY) vs “power” (DRC)
  • v25 [interpretive]: translates the arrival of destruction as "when it comes" or "falling upon you" — “when it cometh” (KJV, ASV, YLT, DARBY, WEBSTER) vs “comes” (WEB) vs “falling upon thee” (DRC)
  • v26 [grammatical]: varies the tense and auxiliary verbs for "keep" — “will” (ASV, WEBSTER, DRC) vs “will your” (WEB) vs “shall keep thy” (KJV) vs “He hath kept” (YLT) vs “he will” (DARBY)
  • v26 [lexical]: translates the phrase for a trap as "from being taken", "from capture", or "that you be not taken" — “from being taken” (WEB, KJV, ASV, DARBY, WEBSTER) vs “capture” (YLT) vs “that thou be not” (DRC)
  • v27 [interpretive]: translates the prohibition as "withhold not good" or "do not withhold him from doing good" — “Withhold not good” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Don’t” (WEB) vs “Do withhold him” (DRC)
  • v27 [interpretive]: translates the infinitive "to do" simply as "it" or expands it as "good yourself also" — “it” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “good thyself also” (DRC)
  • v28 [lexical]: translates the term for an associate as "neighbor" or "friend" — “not unto thy neighbour” (KJV, DARBY) vs “to your neighbor” (WEB) vs “neighbor” (ASV) vs “thou to friend” (YLT) vs “to neighbor” (WEBSTER) vs “to friend” (DRC)
  • v29 [lexical]: translates "neighbor" as "friend" and varies the causal conjunction — “thy neighbour seeing” (KJV, DARBY) vs “neighbor” (ASV, WEBSTER) vs “your neighbor since” (WEB) vs “evil And” (YLT) vs “friend when” (DRC)
  • v29 [lexical]: translates the phrase for living safely as "dwells securely", "sits confidently", or "has confidence in" — “dwelleth securely by thee” (KJV, ASV, DARBY, WEBSTER) vs “dwells you” (WEB) vs “sitting confidently with” (YLT) vs “hath confidence in” (DRC)
  • v30 [grammatical]: translates the conjunction as "if" or "when" — “if” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “when” (DRC)
  • v30 [grammatical]: varies between positive and negative formulations of the condition — “have” (KJV, ASV, DARBY) vs “hath” (WEBSTER, DRC) vs “has” (WEB) vs “not” (YLT)
  • v30 [lexical]: translates the object of the action as "harm" or "evil" — “thee no harm” (KJV, ASV, DARBY, WEBSTER) vs “evil” (YLT, DRC) vs “you” (WEB)
  • v32 [lexical]: translates the term for a devious person as "perverse", "froward", or "mocker" — “perverse an” (WEB, ASV, DARBY) vs “the froward is” (KJV, WEBSTER) vs “an” (YLT) vs “every mocker an” (DRC)
  • v33 [grammatical]: translates the term for a dwelling as singular or plural — “habitation” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “habitations” (DRC)
  • v33 [lexical]: translates "righteous" as "just" and varies between active and passive voice for the blessing — “righteous” (WEB, ASV, DARBY) vs “just” (KJV, WEBSTER) vs “righteous He blesseth” (YLT) vs “shall be blessed” (DRC)
  • v34 [lexical]: varies between "scorn", "mock", and "scoff", and translates the emphatic particle as "surely" or "if" — “Surely he scorneth” (KJV, WEBSTER) vs “mocks” (WEB) vs “scoffeth at” (ASV) vs “If” (YLT) vs “indeed” (DARBY) vs “shall scorn” (DRC)

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原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition, exactly as provided.

神圣称呼：Elohim (God), YHWH (the LORD), El (God) — render YHWH and Elohim distinguishably。

已参考，但未计入共识

Academic textual-historical analysis

In the context of ancient Near Eastern literature, academic textual-historical analysis identifies Proverbs 3 as part of a post-exilic collection of 'Instructions' (Proverbs 1-9) modeled on Egyptian and Mesopotamian wisdom literature. The chapter is characterized by the 'my son' (beni) address, a standard pedagogical formula denoting the relationship between a teacher and a pupil, or an older and younger courtier, rather than necessarily biological kinship. Form critics typically divide the chapter into several distinct poems or stanzas: verses 1-12 constitute an instruction linking pragmatic obedience with Yahwistic piety; verses 13-20 form a hymn to personified Wisdom; and verses 21-35 deliver a series of prohibitions governing neighborly relations. The immediate thrust of the text represents the 'Yahwization' of earlier, more secular sapiential traditions. Worldly success, health, and social stability (verses 2, 16) are directly tethered to covenantal concepts such as 'mercy and truth' (chesed ve'emet, verse 3) and honoring Yahweh with agricultural firstfruits (verse 9).

Jewish interpretation

The immediate setting of Proverbs 3 portrays a father or sage instructing a young man in the comprehensive way of wisdom. This wisdom encompasses unreserved trust in God, submission to divine discipline, generosity, and peaceful conduct toward neighbors. The rewards described are highly pragmatic and earthly: long life, health, prosperity, and security.

Latter-day Saint

Proverbs 3 is a wisdom discourse framed as a father's instruction to his son. It urges the internalizing of commandments and fidelity to God, contrasting reliance on human intellect with complete trust in divine providence. The chapter outlines practical, relational, and spiritual benefits—such as health, material provision, guidance, and peace—that accrue to those who pursue wisdom, accept divine correction, and deal justly with their neighbors. Wisdom is personified and extolled as the supreme acquisition, foundational to the creation of the cosmos and acting as a 'tree of life' to those who retain her.

Jehovah's Witnesses

The chapter presents a father's instruction to his son, emphasizing wholehearted reliance on the Creator by name (Jehovah), recognizing His discipline as a mark of love, and pursuing divine wisdom over material wealth. This wisdom leads to practical security, ethical conduct toward neighbors, and an upright life that enjoys God's favor and protection.

NCB 所做的翻译选择 (75)
  • v1: "My son" — Preserves the refrain of the pedagogical address established in the Hebrew.
  • v1: "teaching" — Accurately reflects the verbal root y-r-h (instruction or teaching).
  • v1: "do not forget my teaching" — Prioritizes natural English syntax over strictly reproducing the source assonance.
  • v1: "and let your heart keep" — Uses the simple conjunction to match the Hebrew waw.
  • v2: "years of life" — Translates the construct chain literally, echoing the repetition of 'length of days'.
  • v3: "steadfast love" — Reflects the covenantal fidelity inherent in the Hebrew term.
  • v3: "forsake you" — Conveys the severity of the relational breach expressed by the root.
  • v3: "bind them... write them" — Preserves the morphological parallel pattern of the imperative verbs with suffixes.
  • v3: "around" — Best fits contemporary English idiom for placement relative to the neck.
  • v3: "on the tablet" — Accurately renders the singular object and its preposition.
  • v4: "in the eyes of" — Preserves the literal anatomical idiom of the source language.
  • v4: "God" — Follows the mandated divine-name map.
  • v4: "man" — Maintains the singular form of the noun.
  • v5: "the LORD" — Follows the mandated divine-name map.
  • v5: "do not lean" — Maintains the literal prohibition without endorsing any particular theological framework on private judgment, a reading that is disputed among traditions.
  • v5: "understanding" — Standard rendering for the faculty of comprehension.
  • v6: "know him" — Preserves the primary root meaning of yada'.
  • v6: "make your paths straight" — Reflects the literal spatial sense of the verb yashar in conjunction with paths.
  • v7: "in your own eyes" — Preserves the repetition of the literal visual idiom found in verse 4.
  • v7: "the LORD" — Follows the mandated divine-name map.
  • v8: "to your navel" — Follows the Masoretic Text over the Septuagint variant to preserve the structural parallelism.
  • v8: "refreshment" — Captures the liquid or restorative sense of the root while fitting English idiom.
  • v9: "with your wealth" — Uses contemporary vocabulary for material resources.
  • v9: "with the firstfruits of" — Translates the agricultural term directly, refraining from settling the typological application to the Eucharistic oblation, which is disputed among traditions.
  • v10: "then your barns will be filled" — Expresses the logical consequence implied by the syntax following a command.
  • v10: "with plenty" — Standard equivalent for fullness or satiation.
  • v11: "discipline" — Captures both the educational and corrective aspects of the Hebrew term.
  • v11: "of the LORD" — Follows the mandated divine-name map.
  • v12: "whom the LORD loves he reproves" — Translates literally without affirming or denying the ascetic interpretation of severe persecution as loving chastisement, a reading disputed among traditions.
  • v12: "just as a father the son in whom he delights" — Follows the Masoretic Text vocalization over the Septuagint variant.
  • v12: "whom the LORD loves he reproves, just as a father the son in whom he delights" — Preserves the chiastic inversion of the Hebrew syntax.
  • v13: "Happy is the man" — Reflects the exclamation of well-being rather than strict divine blessing.
  • v13: "who finds ... who obtains" — Uses contemporary relative pronouns and verb tense.
  • v14: "her trade is better than the trade of" — Preserves the cognate noun construction present in the source.
  • v15: "than jewels" — Reflects the uncertain but general gemological term.
  • v15: "can equal her" — Direct rendering of the verbal root sh-v-h.
  • v16: "in her right hand ... in her left hand" — Preserves the balanced, chiastic structural parallelism without adding conjunctions.
  • v16: "riches and honor" — Standard vocabulary pairing for these concepts.
  • v17: "Her ways are ways of" — Preserves the cognate repetition of the noun.
  • v17: "peace" — Translates the noun literally rather than converting it to an adjective.
  • v18: "a tree of life" — Translates the anarthrous phrase exactly as written, avoiding settlement of the typological application to Christ, which remains disputed among traditions.
  • v18: "to those who take hold of her ... whoever retains her" — Reflects the plural form of the participles in contemporary English.
  • v18: "is blessed" — Follows the singular predicate despite the plural-suffixed subject, preserving the Hebrew number shift.
  • v19: "The LORD" — Follows the mandated divine-name map.
  • v19: "by wisdom founded the earth; he established the heavens by understanding" — Preserves the chiastic word order of prepositional phrase and verb.
  • v20: "were broken open" — Uses contemporary phrasing that better conveys the violent parting of the deeps.
  • v21: "let them not depart" — Smoothly renders the plural verb with an implied subject.
  • v21: "sound wisdom" — Standard rendering for effective counsel or lasting wisdom.
  • v22: "so they will be" — Uses contemporary future auxiliary verbs.
  • v22: "for your neck" — Translates the anatomical term accurately, preserving the thematic inclusio with verse 3.
  • v23: "securely" — Reflects the sense of unthreatened stability.
  • v23: "will not stumble" — Uses future tense consistent with the preceding verb.
  • v24: "When you lie down ... and when you lie down" — Preserves the root repetition precisely.
  • v24: "will be sweet" — Translates the waw-consecutive perfect as a future action in this context.
  • v25: "nor of the ruin of" — A more accurate English equivalent for sudden, chaotic destruction.
  • v25: "when it comes" — Literally translates the temporal clause.
  • v26: "the LORD" — Follows the mandated divine-name map.
  • v26: "from being caught" — Provides a contemporary phrasing for the concept of a trap mechanism.
  • v27: "Do not withhold" — Maintains the straightforward negative prohibition of the source.
  • v27: "in your power" — Translates the idiomatic expression without capitalizing the generic noun El as a divine name here.
  • v28: "Go, and return" — Preserves the direct pairing of the motion roots.
  • v28: "when you have it with you" — Uses standard English idiom for current physical possession.
  • v29: "your neighbor" — Standard translation, preserving English sense despite the loss of the source wordplay with ra'ah (evil).
  • v29: "dwells securely" — Consistent with the translation of lavetach in verse 23.
  • v30: "if he has not" — Translates the conditional particle directly.
  • v30: "harm" — Best fits the context of interpersonal injury.
  • v31: "a man of violence" — Literal rendering that reflects the definitive type pattern in Hebrew despite lacking the formal article.
  • v32: "the devious person" — Accurate contemporary term for one who turns aside from the straight path.
  • v32: "the LORD" — Follows the mandated divine-name map.
  • v33: "on the house of the wicked person ... the dwelling of the righteous ones" — Explicitly preserves the number shift from the singular wicked to the plural righteous.
  • v33: "of the LORD" — Follows the mandated divine-name map.
  • v34: "Toward the scorners he is scornful" — Preserves the cognate construction syntactically.
  • v34: "to the humble he gives grace" — Translates the text directly without resolving the claim regarding humility as an absolute prerequisite for ascetic progression, which is disputed among traditions.
  • v35: "exalts" — Translates the singular participle governing the plural subject, preserving the Hebrew number shift.
  • v35: "disgrace" — Pairs effectively with 'honor' in English.
值得了解的局限性
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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