English Standard Version
So you will find favor and good success in the sight of God and man.
King James Bible
So shalt thou find favour and good understanding in the sight of God and man.
American Standard Version
So shalt thou find favor and good understanding In the sight of God and man.
Douay-Rheims Bible
And thou shalt And grace and good understanding before God and men.
English Revised Version
So shalt thou find favour and good understanding in the sight of God and man.
Webster's Bible Translation
So shalt thou find favor and good understanding in the sight of God and man.
Proverbs 3:4 Parallel
Keil and Delitzsch Biblical Commentary on the Old TestamentSo you will find favor and good success in the sight of God and man.
King James Bible
So shalt thou find favour and good understanding in the sight of God and man.
American Standard Version
So shalt thou find favor and good understanding In the sight of God and man.
Douay-Rheims Bible
And thou shalt And grace and good understanding before God and men.
English Revised Version
So shalt thou find favour and good understanding in the sight of God and man.
Webster's Bible Translation
So shalt thou find favor and good understanding in the sight of God and man.
Proverbs 3:4 Parallel
4 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten 1 a man with the help of the L ord.” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the L ord an offering of u the fruit of the ground, 4 and Abel also. But the serpent said to the woman, “You will not surely die. Psalm 56:3-4 When I am afraid, I put my trust in you. In God, whose word I praise, in God I trust; I shall not be afraid. What can flesh do to me? Read verse in English Standard Version. 4 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten 1 a man with the help of the L ord.” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the L ord an offering of u the fruit of the ground, 4 and Abel also. 3 Your eyes have seen what the Lord did at Baal-peor, for the Lord your God destroyed from among you all the men who followed the Baal of Peor. 4 But you who held fast to.
With למען there commences a new section, coordinating itself with the להצּילך ('to deliver thee') of Proverbs 2:12, Proverbs 2:16, unfolding that which wisdom accomplishes as a preserver and guide:
20 So that thou walkest in the good way,
And keepest the right paths.
Business mix for pages 3 0 2. 21 For the upright shall inhabit the land,
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And the innocent shall remain in it.
22 But the godless are cut off out the land,
And the faithless are rooted out of it.
Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou.. למען (from מען equals מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. טובים (contrast to רעים, Proverbs 14:19) is here used in a general ethical sense: the good (Guten, not Gtigen, the kind). שׁמר, with the object of the way, may in another connection also mean to keep oneself from, cavere ab (Psalm 17:4); here it means: carefully to keep in it. The promise of Proverbs 2:21 is the same as in the Mashal Psalm 37:9, Psalm 37:11, Psalm 37:22; cf. Proverbs 10:30. ארץ is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as Matthew 5:5, according to the extended, unlimited N.T. circle of vision. יוּתרוּ (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. The verb יתר, Arab. watar, signifies to yoke (whence יתר, a cord, rope), then intrans. to be stretched out in length, to be hanging over (vid., Fleischer on Job 30:11); whence יתר, residue, Zephaniah 2:9, and after which the lxx here renders ὑπολειφθήσονται, and Jerome permanebunt. In 22b the old translators render יסּחוּ as the fut. Ishowu instant advanced 1 3 16. of the pass. נסּח, Deuteronomy 28:63; but in this case it would be ינּסחוּ. The form יסּחוּ, pointed יסּחוּ, might be the Niph. of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ (Hoph. of נסח); nor, with Bttcher (1100, p. 453), is יסּחוּ to be regarded as a veritable fut. Niph. יסּחוּ is, as at Proverbs 15:25; Psalm 52:7, active: evellant; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hosea 12:9), is equivalent to evellentur. This indefinite 'they' or 'one' ('man'), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. בּוגדים bears (as בּגד proves) the primary meaning of concealed, i.e., malicious (treacherous and rapacious, Isaiah 33:1), and then faithless men.
(Note: Similar is the relation in Arab. of labbasa to libâs (לבוּשׁ); it means to make a thing unknown by covering it; whence telbı̂s, deceit, mulebbis, a falsifier.)
Proverbs 3:4 Parallel Commentaries
Proverbs 3:4 Parallel Commentaries
Treasury of Scripture Knowledge
shalt
Usbclean 3 4 4 Esv Study Bible
good understanding